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 ■*. 

 
 PRACTICAL EXPOSITION 
 
 OK THE 
 
 AC'IS OF THE APOSTLES, 
 
 IN THK FORM OF 
 
 LECTURES, 
 
 INTENDED TO ASSIST THE PRACTICE OF DOMESTIC 
 INSTRUCTION AND DEVOTION. 
 
 By JOHN BIRD SUMNER, D. D. 
 
 LOUD BISHOP OF CHESTEK. 
 
 LONDON: 
 J. HATCH ARD AND SON, 187, PICCADILLY. 
 
 1838.
 
 ATHENAEUM 
 CANCELLED. 
 
 LIBRARY. 
 
 LONDON: 
 
 I'llINTEl) IIV IHOTSON AM) I'.U.MKR. 
 
 SAVOY STREET.
 
 
 CONTENTS. 
 
 Lecture I. — i. 1 — 11. 
 Introduction. Ascension of Jesus. . " . Page 1 
 
 Lecture II. — i. 12 — 26. 
 Assembly of the Apostles. Matthias chosen in the room of 
 Judas. Death of Judas. . • 6 
 
 Lecture III. — ii. 1 — 21. 
 Descent of the Holy Ghost on the Apostles. Peter's explana- 
 tion of the gift of tongues. . . . 11 
 
 Lecture IV. — ii. 22 — 36. 
 Peter proclaims to the assembly the resurrection of Jesus, as 
 proving him ' th Lord and Christ. . . 17 
 
 Lecture V. — ii. 37 — 40. 
 Peter exhorts the assembly to repent, and be baptized in the 
 name of Jesus for the remission of sins. . . 22 
 
 Lecture VI — ii. 41 — 47. 
 Three thousand are baptized, and become a community of be- 
 lievers in Christ Jesus. . . . 27 
 
 a 2 
 
 110^878
 
 iv CONTENTS. 
 
 Lecture VII. — iii. 1 — 16. 
 Peter heals a cripple, and explains to the people the source of 
 his miraculous power. .... 32 
 
 Lecture VIII.— iii. 17—26. 
 Peter exhorts the people to repentance and faith in Jesus. 37 
 
 Lecture IX. — iv. 1 — 12. 
 Peter and John are apprehended and examined, and preach 
 salvation through Christ Jesus to the chief priests and 
 elders. . .... 42 
 
 Lecture X. — iv. 13 — 22. 
 The Apostles are forbidden to preach in the name of Jesus, but 
 refuse to obey. . . . . 47 
 
 Lecture XL— iv. 23—37. 
 
 The Apostles, threatened by the rulers, appeal to God in 
 prayer. Union of interest among the believers. . 51 
 
 Lecture XII. — v. 1 — 11. 
 Deceit and death of Ananias and Sapphira . . 56 
 
 Lecture XIII.— v. 12 — 32. 
 
 The Apostles are imprisoned, and miraculously set at liberty. 
 Their resolute answer to the council. . . 62 
 
 Lecture XIV. — v. 33 — 42. 
 Gamaliel's advice to the council. Its reasonableness . 67 
 
 Lecture XV. — vi. 1 — 6. 
 Difficulty arising out of the common fund from which the bre- 
 thren were supported. Seven appointed to administer it 72 
 
 Lecture XVI. — vi. 7—15. 
 Increase of the Church. Stephen is accused of speaking against 
 the law of iNIoses. • . . 78
 
 CONTENTS. V 
 
 Lecture XVII. — vii. 1 — 16. 
 Stephen's defence. Early history of the Jewish people: especially 
 Abraham and Joseph . . .83 
 
 Lecture XVIIL— vii. 17— 36. 
 Continuation of Stephen's discourse. Moses, like Jesus, re- 
 jected by his countrymen. . . . 89 
 
 Lecture XIX.— vii. 37— 53. 
 
 Stephen's discourse continued. Opposition of the people to 
 Moses, as afterwards to Jesus. . . .93 
 
 Lecture XX. — vii. 54 — 60. 
 Death of Stephen. His spirit and that of his enemies com- 
 pared. . ..... 98 
 
 Lecture XXI. — viii. 1 — 4. 
 The disciples, driven from Jerusalem, publish the Gospel else- 
 where. . . ... 103 
 
 Lecture XXII. —viii. 5 — 25. 
 
 The Gospel has success in Samaria. Simon the magician re- 
 buked by Peter. . . . . 108 
 
 Lecture XXIII— viii. 26—40. 
 Philip explains the Gospel to a proselyte from Ethiopia, who is 
 baptized. . . . . . 113 
 
 Lecture XXIV.— ix. 1 — 9. 
 
 Saul, journeying to Damascus, is arrested by a vision from 
 heaven. . . . . . 118 
 
 Lecture XXV.— ix. 10—22. 
 Ananias is directed to seek out Saul, who is baptized, and be- 
 comes a preacher of the gospel. . ■ • 124 
 
 Lecture XXVI.— ix. 23— 3 L 
 
 Saul, in danger from the Jews, is sent to Tarsus. The churches 
 enjoy a period of rest. .... 129
 
 VI 
 
 CONTENTS. 
 
 Lecture XXVII.-ix. 32-43. 
 iEneas is healed by Peter, and Dorcas restored to lite. Character 
 of Dorcas. . . . • • 135 
 
 Lecture XXVIIL-x. 1—16. 
 A revelation is made to Cornelius. His character. A vision 
 also shown to Peter. . • • • ' '^'^ 
 
 Lecture XXIX.— x. 17—33. 
 
 Peter accompanies the messengers of Cornelius, and finds hnn 
 with his friends, waiting to receive from Peter the will of 
 God 146 
 
 Lecture XXX; — x. 34 — 48. 
 Peter's judgment concerning tlie Gentiles. He preaches the 
 gospel to Cornelius, and this Gentile with his household is 
 baptized. . . • • • ^^- 
 
 Lecture XXXI. — xi. 1 — 18. 
 Peter explains to the disciples at Jerusalem the admission of 
 Gentiles to the privileges of God's people ; how he has granted 
 them repentance unto life. • • • l-"'7 
 
 Lecture XXXII.— xi. 19—24. 
 The gospel is received at Antioch both by Jews and Grecians, 
 and a church is formed wliich Barnabas is sent to visit and 
 confirm. .... 163 
 
 Lecture XXXIIL— xi. 25, 26. 
 
 The disciples at Antioch take tlie name of Christians. Tiieir 
 profession. . . . . . 169 
 
 Lecture XXXIV.— xi. 27—30. 
 The Christians at Antioch send relief to the brethren in Judea. 
 Their motives in this. . . . 175 
 
 Lecture XXXV. — xii. 1 — 5. 
 The apostle James is put to death by Herod, and Peter im- 
 prisoned. The Cliristians betake themselves to prayer. ]8(>
 
 CONTENTS. vii 
 
 Lecture XXXVI, — xii. (> — 17. 
 Peter is miraculously delivered from prison. . 185 
 
 Lecture XXXVIL-xii. 18—25. 
 The pride, exaltation, and death of Herod. . . 190 
 
 Lecture XXXVIIL— xiii. 1—12. 
 Barnabas and Saul are sent out to preach the gospel. Sergius 
 Paul us is converted. Elymas struck with blindness. 195 
 
 Lecture XXXIX xiii. 13 — 25. 
 
 Paul reasons with the Jews, to show that Jesus was the 
 Messiah. . . . .201 
 
 Lecture XL. — xiii, 26 — 41. 
 Paul's discourse with the Jews continued, to show that justifica- 
 tion is by faith in Christ Jesus. . . 206 
 
 Lecture XLI. -xiii. 42 — 47. 
 The Jews oppose the gospel. . . . .212 
 
 Lecture XLII. — xiii. 48 — 52. 
 A company of believers formed at Antioch. The apostles are 
 driven from the neighbourhood. . . .217 
 
 Lecture XLIII. — xiv. 1 — 7. 
 Effects of the gospel at Iconiun). The apostles escape to Ly- 
 caonia. . . . . . .221 
 
 Lecture XLIV. — xiv. 8 — 18. 
 Paul and Barnabas worshipped at Lystra. Their address to the 
 people. ...... 226 
 
 Lecture XLV.— xiv. 19 — 22. 
 
 Paul's life in danger at Lystra. He strengthens the faith of the 
 disciples, and warns tiiem to expect tribulation. . 230
 
 viii CONTENTS. 
 
 Lecture XL VI. — xiv. 23. 
 
 Elders ordained in the churches. Constitution of the churches 
 
 235 
 
 Lecture XLVII.— xiv. 24—28. 
 Paul and Barnabas return to Antioch, and relate what they had 
 seen and done . . • .241 
 
 Lecture XLVIIL — xv. 1 — 4. 
 A question is raised concerning circumcision. Paul and Barna- 
 bas visit Jerusalem .... 245 
 
 Lecture XLIX. — xv. 5 — IL 
 Question discussed at Jerusalem. Peter reasons against the 
 observance of the law of Moses. . .251 
 
 Lecture L. — xv. 12 — 21. 
 The decree of the council is delivered by James, with regula- 
 tions for the churches . . . ^56 
 
 Lecture LI. — xv. 22 — 31. 
 
 The sentence of the council is sent to Antioch, forbidding cir- 
 cumcision . . • • . -ui 
 
 Lecture LIl. — xv. 32 — 41. 
 Paul and Barnabas set out from Antioch. A dissension arises 
 between them concerning Mark. Confirmation of the 
 churches ..... 266 
 
 Lecture LIII. — xvi. 1 — 10. 
 Paul takes Timotheus to accompany him. He is directed by a 
 vision to pass into Macedonia . . .271 
 
 Lecture LIV. — xvi. II — 14. 
 Paul preaches at Philippi. Attention of Lydia . '*76 
 
 Lecture LV. — xvi. 15. 
 Conversion and baptism of Lydia and her household. She re- 
 ceives Paul and his company . . .281
 
 CONTENTS. ix 
 
 Lecture LVI. — xvi. 16 — '24. 
 A tumult excited against Paul and Silas, who are beaten and 
 imprisoned ..... 286 
 
 Lecture LVIL — xvi. 25. 
 The spiritual comfort of Paul and Silas in prison . 291 
 
 Lecture LVIII. — xvi. 26—02. 
 The keeper of the prison, alarmed by an earthquake, seeks the 
 way of salvation .... 296 
 
 Lecture LIX. — xvi. 33 — 40. 
 The keeper of the prison is converted and baptized. His al- 
 tered character . . . .301 
 
 Lecture LX — xvii. 1 — 4. 
 Paul reasons with the Jews at Thessalonica • . 307 
 
 Lecture LXI. — xvii. 5 — 12. 
 Driven by the Jews from Thessalonica, Paul and Silas are 
 favourably received at Berea . . . 312 
 
 Lecture LXIL— xvii. 13 — 17. 
 
 Sent away from Berea, Paul preaches the gospel publicly at 
 Athens. His motives . . . .317 
 
 Lecture LXIII. — xvii. 18—31. 
 Paul's discourse at the court of Areopagus . . 323 
 
 Lecture LXIV. — xvii. 32 — 34. 
 
 Effect of Paul's discourse on three classes of his hearers . 329 
 
 Lecture LXV xviii. 1 — 8, 
 
 Paul works with Aquila and Priscilla at Corinth. Rejected by 
 the Jews, he sc|iaratcs iiom them. His parting words 333
 
 X CONTENTS. 
 
 Lecture LXVI. — xviii. 9 — 17. 
 Paul is encouraged by a vision to remain at Corinth. Gallio re- 
 fuses to act against him . . 338 
 
 Lecture LXVIL- xviii. 18—28. 
 Paul visits many churches. A polios is taken into the ministry 
 
 343 
 
 Lecture LXVIII.— xix. 1 — 7. 
 Twelve disciples of John are baptized in the name of Christ at 
 Ephesus ..... 348 
 
 Lecture LXIX. — xix. 8 — 20. 
 
 Progress and effects of the gospel at Ephesus . . 332 
 
 Lecture LXX. — xix. 21 — 41. 
 
 Demetrius excites a tumult against the apostles . 358 
 
 Lecture LXXL — xx. 1 — 12. 
 Paul preaches at Troas, and restores Eutychus to life . 364 
 
 Lecture LXXIL — xx. 13 — 24. 
 
 Paul's parting address to the elders at Miletus . . 369 
 
 Lecture LXXIIL— xx. 25—31. 
 
 I'aul calls the elders to attest his faithfulness and diligence in 
 the ministry ..... 375 
 
 Lecture LXXIV. xx. 32—38. 
 Paul commends the church to God, and leaves Miletus . 380 
 
 Lecture LXXV.— xxi. 1 — 14. 
 
 The Christians at Caesarea dissuade Paul from proceeding to 
 Jerusalem ..... 384 
 
 Lecture LXXVL— xxi. 15—26. 
 
 Paul arrives at Jerusalem. Submits to a v^nv of purification in 
 the tenipii- ..... 391
 
 CONTENTS. xi 
 
 Lectuuk LXXVII.— xxi. iJ7— 40. 
 Paul is assaulted in the temple, and rescued by the Roman 
 officer . . . . .396 
 
 Lecture LXXVIII. — xxii. 1 — 16. 
 Paul declares to the people the circumstances of his conversion 
 and baptism ..... 402 
 
 Lecture LXXIX. — xxii. 17—30. 
 Paul, assaulted by the Jews, is carried into the temple. De- 
 clares himself a freeman of Rome .. . . 408 
 
 Lecture LXXX. — xxiii. 1 — 11. 
 
 Paul appears before the council. Is strengthened by a vision 
 
 413 
 
 Lecture LXXXI. — xxiii. 12—35. 
 A conspiracy against Paul's life is discovered and defeated 418 
 
 Lecture LXXXII.— xxiv. 1 — 16. 
 Paul asserts before Felix the integrity of his life towards God 
 and man ..... 423 
 
 Lecture LXXXlIl.-xxiv. 17—27. 
 Paul reasons with Felix on righteousness, and temperance, and 
 judgment to come . . . . 429 
 
 Lecture LXXXI V. — xxv. 1 — 12. 
 
 Paul is accused before Festus, and remains in prison . 433 
 
 Lecture LXXXV. — xxv. 13 — 27. 
 Festus acquaints Agrippa with the accusation made against 
 Paul . . . . .439 
 
 Lecture LXXXVL — xxvi. 1 — 8. 
 Paul, before Agrippa, affirms the resurrection . . 444 
 
 Lecture LXXXVIL— xxvi. 9—18. 
 Paul declares to Agrip[)a the conmiission given him to preach 
 the gospel to the heathen . . . 450
 
 xii CONTExNTS. 
 
 Lecture LXXXVIIL— xxvi. 19—32. 
 The effect of Paul's reasoning upon Agrippa . . 455 
 
 Lecture LXXXIX. — xxvii. ] — 12. 
 
 Paul, on his voyage to Rome, warns the mariners of danger, and 
 advises delay . . . .461 
 
 Lecture XC. — xxvii. 13 — 26. 
 A storm arises Paul declares his l)elief in God's promise of 
 their preservation .... 465 
 
 Lecture XCI. — xxvii. 27 — 44. 
 The ship is lost, but tiie lives of all on board are saved . 470 
 
 Lecture XCII. — xxviii. 1- 10 
 Transactions at Melita. . . . 476 
 
 Lecture XCIIL— xxviii. 11 — 16. 
 Paul approaching Rome is met by the Christians . 480 
 
 Lecture XCIV. — xxviii. 17 — 29. 
 Paul reasons with the Jews at Rome. . . 485 
 
 Lecture XCV.— xxviii. 30—31. 
 Paul continues at Rome for tAvo years. His support and suc- 
 cess there. .... 492
 
 EXPOSITORY LECTURES. 
 
 THE ACTS OF THE APOSTLES. 
 
 LECTURE L 
 
 ASCENSION OF JESUS, a.d. 33. 
 
 Acts i. 1 — IL 
 
 ♦ The book on which we are now entering, entitled 
 the Acts of the Apostles, may be considered 
 as the second part or volume of the gospel accord- 
 ing to St. Luke. In his former narrative he 
 had related the events of the life and ministry of 
 Jesus. And now he continues his account, and 
 describes the establishment and progress of the re- 
 ligion of Christ : dedicating his treatise to the same 
 disciple, "the most excellent Theophilus," lo whom 
 he had before addressed his gospel. 
 
 It was needful that such an account should be 
 preserved ; and we may be assured that St. Luke 
 wrote under the influence and direction of the 
 Holy Ghost. At the same time he was peculiarly 
 qualified for the purpose, having been the com- 
 panion of St. Paul during a great part of his jour- 
 neys and ministrations/ 
 
 I Sec Acts xvi. 10. 
 
 B
 
 2 ACTS I. I— 11. 
 
 1. The former treatise have I made, O Theophilus^ of 
 all that Jesus began both to do and teach, 
 
 2. Until the day in ivhich he was taken up, after that 
 he through the Holy Ghost had given commandments unto 
 the apostles tvhom he had chosen : 
 
 3. To whomj also he shewed himself alive after his pas- 
 sion by many infallible proofs, being seen of them forty 
 days, and speaking of the things pertaining to the king- 
 dom of God : 
 
 4. And, being assembled together with them, commanded 
 them that they should not depart from Jerusalem, but 
 tvait for the promise of the Father, ivhich, saith he, ye 
 have heard of me. 
 
 5. For John truly baptized with ivater ; but ye shall 
 be baptized tvith the Holy Ghost not many days hence. 
 
 6. When they therefore were come together, they asked 
 of him, saying. Lord, wilt tliou at this time restore again 
 the kingdom to Israel ? 
 
 7. And he said unto them. It is 7iot for you to know 
 the times or the seaso?is, which the Father hath put in his 
 owti power. 
 
 8. But ye shall receive power, after that the Holy 
 Ghost is come upo7i you : arid ye shall be witnesses unto 
 me both in Jerusalem, and in all Judea, and in Samaria, 
 a7id unto the uttermost part of the earth. 
 
 The apostles liad come together, by command, 
 doubtless, of the Lord, that they who liad been 
 witnesses of his humiliation might also be witnesses 
 of his glory. And on this, the last opportunity of 
 intercourse, they show the strong feelings of their 
 minds as Jews, zealous for tlie honour of their 
 nation. They inquire, Lord, icilt thou at this time 
 restore the kingdom to Israel? This liad been 
 their ex])ectation from tlie first ; and after his de-
 
 ACTS I. 1-1 1. 3 
 
 cease, one ground of their lamentation was, "We 
 trusted it had been he that should have redeemed 
 Israel."- We looked through him for restoration 
 to national liberty and power. And now those 
 hopes are gone. 
 
 The answer of our Lord, thongli not plain or 
 decisive, would lead to the belief that the time will 
 come when a kinodom shall belono- once more to 
 Israel. He does not say: Israel " knew not the 
 time of his visitation," and Israel is cast off for 
 ever : but he says : It is not for you to know the 
 times or the seasons, which the Father hath put in his 
 oimi power. 
 
 The present concern, was duty : the present 
 business, that which was to be immediately ful- 
 filled. The kingdom of Christ was to be established 
 in the world, and these were to establish it. Ye 
 shall receice power, after that the Holy Ghost is come 
 upon you : and ye shall be ivitnesses unto me both in 
 Jerusalem, and in all Judea, and in Samaria, and 
 ujito the uttermost part of the earth. 
 
 Thus should be accomplished what had been 
 spoken from the first. The church should be raised 
 upon its founder's grave. He had declared, (John 
 xii. 24,) "Except a corn of wheat fall into the 
 ground and die, it abideth alone ; but if it die, it 
 bringeth forth much fruit." All might have sup- 
 posed, as the chief priests and Pharisees supposed, 
 and as the apostles themselves had feared, that 
 when he died upon the cross, his influence would 
 also die : that nothing more would be heard re- 
 
 - Luke xxiv. 21. 
 
 B 2
 
 4 ACTS I. 1—11. 
 
 specting" him, when he who "made himself the 
 Son of God" had suffered the death of man. 
 
 But now, on the other hand, the Lord confidently 
 declares, Ye shall he witnesses unto me both in Jeru- 
 salem and in all Judea, and unto the uttermost part 
 of the earth. And this book relates how they be- 
 came so ; were endued with a power which they 
 had not naturally, being "baptized with the Holy 
 Ghost ;" and fulfilled their Master's prophecy, 
 " Now is the prince of this world cast out."-^ " For 
 the weakness of God, is stronger than men." 
 
 Nothing now remained to detain the Saviour 
 from that " glory which he had with the Father 
 before the world was." 
 
 9. And when he had spoken these thmgs, ivhile they 
 beheld, he was takeji up ; a)id a cloud received him out 
 of their sight. 
 
 10. And ivhile they looked stedfastly towai'd heaven 
 as he went up, behold, tivo men stood by them in white 
 apparel ; 
 
 11. Which also said. Ye men of Galilee, why stand ye 
 gazing up into heaven? this same Jesns, rvhich is taken 
 up from you into heaven, shall so come in like manner 
 as ye have seen him go into heaven. 
 
 This revelation was mercifully sent at the mo- 
 ment when it was needed by the apostles, both to 
 instruct and to console them. ^Vhy stand ye gazing 
 lip to heaven ? TJus same Jesus, who is now taken 
 up from yon, will still make good his words. 
 " Hereafter shall ye see the Son of man sitting on 
 
 •'' John xii. 31.
 
 ACTS I. 1—11. 5 
 
 the right hand of power, and coming in the clouds 
 of heaven.''^ In tike manner as he has now as- 
 cended, in the form of man, but in the power of 
 God ; so in the exercise of the same divine omni- 
 potence he shall hereafter descend from heaven 
 once more, " when he shall come to be glorified in 
 his saints, and to be admired in all them that 
 believe."^ " Behold, he cometh with clouds ; and 
 every eye shall see him.'"" 
 
 Here, too, was their consolation. Now they 
 were gazing up to heat;eti, as if all had been lost 
 when he was taken from them. But he was only 
 gone, as he had said, "to prepare a place for 
 them :" he would come again, and receive them 
 unto himself;' and in like manner as they had seen 
 him ascend, in the form which he bore on earth, 
 in that form would he remain at the right hand of 
 God to make intercession for his people :" and in, 
 like manner should he come, in the fulness of time, 
 to "judge the world in righteousness." 
 
 With this assurance they might comfort one 
 another. And if they sorrowed that they were left 
 alone in an evil world, they would not " sorrow as 
 those without hope," but look forward to a glorious 
 day when they should be received by their heavenly 
 Shepherd into his heavenly fold. For the same 
 heaven which opened to receive their Lord, shall 
 also open to receive " all them that love his ap- 
 pearing 
 
 "9 
 
 ^ Matt. xxvi. 64. * 2 Thess. i. 10. 
 
 fi Kev. i. 7. '^ John xiv. 3. 
 
 fi Hub. vii. 25. 9 2 Tim. iv. 8.
 
 6 ACTS I. 12—26. 
 
 LECTURE II. 
 
 ASSEMBLY OF THE APOSTLES. MATTHL4S IS 
 CHOSEN IN THE ROOM OF JUDAS.— a.d. iVS. 
 
 Acts i. 12—26. 
 
 12. Then returned they unto Jerusalem from the mount 
 called Olivet, ichich is from Jerusalem a sabbath-day's 
 journey.^ 
 
 13. And when they were come in, they went up into an 
 upper room, where abode both Peter, and James, and John, 
 and Andrew, Philip, and Thomas, Bartholomew, and 
 Matthew', James the son of AlphcBus, atid Simon Zelotes, 
 and Judas the brother of James. 
 
 14. These all continued with one accord in prayer 
 and supplication, with the women, and Mary the mother 
 of Jesus, and with his brethren. 
 
 The upper rooms in the East are often large, and 
 extend alono- tlie whole lenoth of the house. The 
 place to wliicli our Lord directed liis apostles, that 
 they niioht eat the Passover before the crucifixion, 
 was a " large upper room." According to ancient 
 tradition, this was the very room which the apostles 
 
 That is, about the distance which it might be necessarj' to 
 travel to tlie synagogue for the purpose of public worship on 
 the sabbath. Hethany. where Mount Olivet was situated, was 
 a mile distant iron! .Uru.^aleni.
 
 ACTS I. 12— '2G. 7 
 
 were now permitted to occupy, and where they 
 waited for " the promise of the Father." 
 
 That promise did not hinder or supersede their 
 prayer. They all continued with one accord in 
 prayer and supplication, luith the women, and Mary 
 the mother of Jesus, and with his brethren. It had 
 been so with Daniel of old. A promise had been 
 made, that the captivity of Judah should not be 
 perpetual : nay, the period of it had been fore- 
 shown. And this promise, instead of rendering- 
 prayer superfluous, encouraged the prophet to 
 pray. When he " understood by books (Dan. ix. 2) 
 the number of the years, whereof the word of the 
 Lord came to Jeremiah the prophet, that he would 
 accomplish seventy years in the desolations of Je- 
 rusalem, he set his face unto the Lord, to seek by 
 prayer and supplication, with fasting, and sack- 
 cloth, and ashes." And so the apostles here. 
 They continue in supplication. The intercourse 
 whicli they had long enjoyed with their blessed 
 Master was not broken ofl", though its nature was 
 clianged, 
 
 Mary the mother of Jesus, we might expect to 
 find with them. Jolni had taken her under his 
 charge, and her heart was sure to be with those 
 wliom Jesus had " loved to the end." But we 
 find Ids brethren also. It had not been always thus. 
 A year before we had read, (John vii. 5,) " Neither 
 did his brethren believe in him." In the interval, 
 liglit had beamed upon them ; and tliey who once 
 doubted his divine autlioritv and viewed him with 
 jealousy, are now al»iding with the apostles, and
 
 8 ACTS I. 12—26. 
 
 with one acco?Y/ joining with them in prayer. God 
 had given them to his beloved Son. 
 
 15. And in those days Peter stood up in the midst of the 
 disciples, and said, (the number of the names toyetlier were 
 about an hundred and twenty)" 
 
 16. Men and lirethren. This scripture must needs have 
 been fulfilled, which the Holy Ghost by the mouth of David 
 spake before concerning Judas, which ivas guide to them 
 which took Jesus. 
 
 17. For he was numbered with us, and had obtained 
 part of this ministry. 
 
 18. Now this man purchased afield ivith the reward of 
 iiiiquity ; and falling headlong, he hurst asunder in the 
 midst, and all his bowels gtished oiit.^ 
 
 19. And it icas known unto all the dwellers at Jerusa- 
 lem, insomuch as that field is called in their proper tongue, 
 Aceldama, that is to say. The field of blood. ^ 
 
 20. For it is ivritten in the hook of Psalms, Let his ha- 
 bitation be desolate, and let no man dwell therein : and his 
 hishoprick ^ let another take. 
 
 21. Wherefore of these men which have compatiied ivith 
 us all the time that the Lord Jesus ^vent in and out 
 among us, 
 
 22. Beginning from the baptism of John, unto that 
 same day that he was taken up from us, must one be or- 
 dained to be a witness ivith us of his resurrection. 
 
 23. And they appointed two, Joseph called Barsahas, 
 who ivas sur7iamcd Justus, and Matthias. 
 
 ^ Without reference to tliose five hundred in Galilee who 
 are mentioned as brethren by Paul, 1 Cor. xv. 6. 
 
 3 Matt, xxvii. 5. 
 
 * Matt, xxvii. 8. St. Luke introduces this as his own re- 
 mark, and speaks of tlicir proper tongue, not that in which he 
 was writing. 
 
 •^ Or oHice, charge. Ps. xix. 25 ; cix. 8.
 
 ACTS I. 12— 2C. 9 
 
 24. And they prayed, and said, Thou, Lord, which 
 knoiaest the hearts of all men, show whether of these two 
 thou hast chosen, 
 
 25. That he may take part of this ministry and apostle- 
 ship, from ivhich Judas by transgression fell, that lie might 
 go to his oivn place. 
 
 26. And they gave forth their lots ; and the lot fell upon 
 Matthias, and he was numbered with the eleven apostles. 
 
 How much of awful interest is involved in that 
 expression concerning' Judas, that he might go to his 
 own place. There is a place for the rigliteous : we 
 are assured so : " prepared from the foundation of 
 the world." And there is a place for the wicked. 
 These are separate one from the other. There is 
 " a great gulf between " them. And of each we 
 may say, that it is their own place. 
 
 Hell was Judas's own place. He had sold liim- 
 self to Satan, whilst apparently in the service of 
 Christ. He had followed the example and lived 
 under the influence of " the angels that sinned." 
 Whilst here on earth, the society of the good was 
 not his place ; this he had shown, pursuing a sin- 
 ful habit, and proving that he was still of the earth, 
 earthly ; still of the world, worldly. And at last 
 he had done an act of wickedness which manifested 
 the hardness of a heart fast held " in the bond of 
 iniquity." 
 
 Therefore, a place where dwell " the wicked and 
 the devilish," " shut out from the presence of 
 the Lord," was his own place. It was the place 
 belonging to his nature, and the place assigned of 
 (Jod to natures like his.
 
 10 ACTS I. 12—26. 
 
 In a like sense we may say of the righteous, that 
 thc)'^ too go to tlieir own place when called out of 
 this present world. Their nature, originally no 
 purer than that of Judas, has been renewed by the 
 Spirit of God. Through that blood which was 
 " shed for the remission of sin," their sins have 
 been washed away. They have walked as " chil- 
 dren of lioht," and have been made " meet for 
 the inheritance of the saints in light." That inhe- 
 ritance is the place prepared for such ; and there- 
 fore, when they die, they go to their own place. 
 In a double sense it is their own : it is their own, 
 because it is the place for which their regenerated 
 natures have been made fit, and it is their own, 
 because it is the place purchased for them and 
 due to them through the merits of their Lord and 
 Saviour.^ 
 
 Therefore there is a place ready for every indi- 
 vidual, when he departs this life, which ma}'^ be 
 called Jih oicn place. At present, whilst the hour 
 of trial lasts, there is no Judas who may not be 
 pardoned, as Simon was pardoned, and become an 
 approved disci])le. But that time hastens to an 
 end ; and then the sentence takes effect, " He that 
 is unjust, let him be unjust still : and he which is 
 filthy, let him be filthy still : and he that is righte- 
 ous, let him be righteous still. "'^ Let the unjust 
 and the filthy, the righteous and the holy, dwell in 
 tlu'ir own place for ever. 
 
 7 Toj' o(pet\ofi€i'(ii> civTotg roirnr, is a plirasc used both by Cle- 
 ment and I'()l\ carp. 
 '•• Kcv. xxii. II.
 
 ACTS II. 1-21. n 
 
 LECTURE III. 
 
 THE HOLY GHOST DESCENDS UPON THE APOS- 
 TLES.— PETER ADDRESSES THE JEWISH AS- 
 SEMBLY.— a. D. 33. 
 
 Acts ii. 1 — 21. 
 
 1. And tvheji the day of Petitecost was fully come, they 
 fvere all with one accord in one place. 
 
 2. Jnd suddenly there came a sound from heaven as of 
 a rushing mighty wind, and it Jilled all the house where 
 they were sitting. 
 
 3. And there appeared unto them cloven tongues, like as 
 of fire, and it sat upon each of them. 
 
 4. And they were aU fiUed ivith the Holy Ghost, and be- 
 gan to speak with other tongues, as the Spirit gave them 
 utterance. 
 
 '^ Faitliful is he that hath promised." " Yet a 
 little while, and he that shall come will come, and 
 will not tarry."'-^ So the apostles believed ; and 
 patiently waited for the promise, which they had 
 been told they should receive of the Father.^ 
 
 A day was chosen for this, which was a high day 
 among the Jews — the day of Pentecost — the fif- 
 tieth from the Passover — one of the three solemn 
 occasions, when, according to the law, all the men 
 of Israel were commanded to '' appear before the 
 Lord."" 
 
 f Heb. X. 37. ' Acts i. 4. = Ex. xxxiv. 23.
 
 12 ACTS 11. 1-21. 
 
 This festival had assembled them together. And 
 the season was chosen for bestowing on them a 
 power which was necessary that the mercy of God 
 might take effect, and the gospel be preached unto 
 all nations. They were " baptized with the Holy 
 Ghost and with fire," as John Baptist had foreseen 
 and foretold. " There appeared unto them cloven 
 tom/ues, like as ofjire, a?id it sat upon each of them. 
 And they began to speak with other tongues, (other 
 than their native tongue,) as the Spirit gave them 
 utterance.'' Formerly, the wickedness of man had 
 caused that separation between the various tribes 
 of the human race, which arises from their differ- 
 ent languages.^ That punishment was now in part 
 remitted ; and a door opened for the communica- 
 tion of God's mercy : that " his w^ay might be 
 known upon earth, his saving health unto all na- 
 tions." 
 
 The messengers of this same mercy, the mission- 
 aries who now convey the gospel to the heathen, 
 are forced to sit down for a while, in patient silence, 
 and gradually acquire the power of making them- 
 selves understood by the people of a strange land. 
 Many years pass before they can effect this per- 
 fectly. It pleased God to remove this barrier out 
 of the way of the apostles. Thus no interval oc- 
 curred between the facts and the declaration of the 
 facts. The memory of what had been done was 
 full and clear. 
 
 God, therefore, who, in former times, had given 
 extraordinary ])ovvers to men whom he had chosen 
 
 ■^ Cicii. \i. (i — i>.
 
 ACTS II. 1—21. 13 
 
 as instruments of his will, did thus interfere again, 
 and enable the apostles, who were to " go forth 
 into all the world, and preach the gospel to every 
 creature," to speak ivith other tongues, to address 
 every man in his own language, as the Spirit gave 
 them utterance. 
 
 .5. And there ivere dwelling at Jerusalem, Jeirs, devout 
 meti, 07(t of every natiofi under heaven.^ 
 
 6. N'ow ivhen this ivas noised abroad, the multitude 
 came together, and were confounded,' because that every 
 man heard them speak in his oirn language. 
 
 7- And they were all amazed and marvelled, saying one 
 to another. Behold, are not all these which speak, Gali- 
 leans ? 
 
 8. And how hear ice every man in our own tongue, 
 icherein we were born ? 
 
 9. Parthians, and Medes, and Elamites, andthedicellers 
 in Mesopotamia, and in Judea, and Cappadocia, in Pon- 
 tus, and Asia, 
 
 10. Phri/gia, and Pamphylia, in Egypt, and iti the parts 
 of Libya about Cyrene, and strangers of Rome, Jews and 
 proselytes, 
 
 11. Cretes and Arabians, we do hear them speak in our 
 tongues the ivonderful ivorks of God. 
 
 12. And they were all amazed, and were in doubt, say- 
 ing one to another. What meaneth this ? 
 
 13. Others mocking, said. These men are full of new 
 
 wineJ^ 
 
 14. But Peter, standing up ivith the eleveyi, lifted up his 
 voice, and said unto them. Ye men of Judea, and all ye 
 
 * Out of all the different countries where Jews resided, who 
 were now come to Jerusalem for the purpose of the festival. 
 5 New wine, prepared for the uses of the festival.
 
 14 ACTS II. 1—21. 
 
 that dwell at Jerusalem, he this known unto you, and 
 hearken to my tvords : 
 
 15. For these are vat drunken, as ye suppose, seeing it 
 is but the third hour of the day. 
 
 16. But this is that ivhich was spoken by the prophet 
 Joel ; 6 
 
 17. Atid it shall come to pass in the last days, saith God, 
 I will pour out of my Spirit upon all flesh : and your sons 
 and your daughters shall prophesi/, and your young men 
 shall see visions, and your old 7nen shall dream dreams : 
 
 18. And on my servants and on my handmaidens I will 
 pour out in those days of my Spirit ; and they shall pro- 
 phesy : 
 
 19. Aiid I ivill show wo7iders iyi heaven above, and signs 
 in the earth beneath ; blood, andjire, and vapour of smoke : 
 
 20. The sun shall be turned into darkness, and the 
 moon into blood, before that great and notable day of the 
 Lord come : 
 
 21. Aiid it shall come to pass, that ivhosoever shall call 
 on the name of the Lord shall be saved. 
 
 Such had been the language of the prophet Joel, 
 and such the divine promise, of which this was the 
 first accomplishment. A time had been foretold, 
 when a remarkable effusion of God's Spirit sliould 
 take place : large beyond former experience, and 
 general beyond man's expectation. In the last 
 days, saith God, — in the last days of Jerusalem 
 and of the Jewish nation — / will j)our out of my 
 Spirit upon all flesh ; upon the Jew first, as had 
 been already fulfilled in the apostles, and after- 
 wards upon the Gentile also ; and they shall pro- 
 jjhesy ; they shall be employed to carry my word 
 
 6 Joel ii. 28— 31.
 
 ACTS II. 1—21. 15 
 
 into the uttermost ends of the earth. Otlier signs 
 and wonders shall follow : " signs in the sun, and 
 in the moon, and in the stars ; and upon the earth 
 distress of nations with perplexity ; the sea and 
 the weaves roaring ; men's hearts failing them for 
 fear, and for looking after those things which 
 are coming on the earth ; for the powers of 
 heaven shall be shaken." So the Lord himself 
 describes, (Luke xxi. 25,) in terms like those of 
 Joel, dangers and national calamities of which 
 these figures are the emblem : dangers and cala- 
 mities which should usher in that great and notable 
 day of the Lord, when "Jerusalem should be trod- 
 den dow'n of the Gentiles," and suffer the punish- 
 ment of obstinate disobedience, " because she had 
 not known the time of her visitation." 
 
 Where, however, in the Bible, are we left with- 
 out hope? Where is darkness to be found with- 
 out light, or judgment without mercy ? Certainly 
 not here. Here, too, is grace offered. It shall 
 come to pass, that whosoever shall call upon the name 
 of the Lord shall he saved. "For in Mount Sion 
 and in Jerusalem shall be deliverance, as the Lord 
 hath said."^ So the original prophecy concludes. 
 There was yet an opening of escape, an interval 
 allowed for repentance and for pardon. " Return 
 unto the Lord, for he will have mercy upon you ; 
 and to our God, for he will abundantly pardon." 
 
 The apostle points to this in the remainder of 
 his discourse ; and thus practically displays the 
 purpose of God, who " willetli not that any should 
 
 ' Joel ii. 32.
 
 16 ACTS II. 1-21. 
 
 perish, but rather that he should be converted and 
 
 live." 
 
 Could a clearer proof of his merciful will be 
 given than we find here ? In the very place where 
 Christ " by wicked hands was crucified and slain," 
 redemption through his name is first proclaimed. 
 
 There seems, in truth, to be a perpetual contest 
 between God and his creatures ; — God as earnest 
 for their salvation as they are indiff'erent concern- 
 ing it. He constantly inviting, they as constantly 
 refusing. 
 
 How much will this long-suffering on God's 
 part, and this repugnance on the part of men, add 
 to the bitterness of their condemnation, if they be 
 at last condemned ! Because, though w^arned of 
 danger, they refused to listen : though assured of 
 acceptance, they refused to humble themselves : 
 though acquainted with the means through which 
 redemption is off'ered to every man, they refused 
 to call on the name of the Lord that they might he 
 saved. And yet, the greater the mercy, the greater 
 the condemnation, if that mercy is despised. 
 
 May the God of all grace enlighten the eyes of 
 our understanding, that we may know the riches 
 of tlie glory of his inheritance, and experience 
 the exceeding greatness of his power towards tliem 
 that believe." 
 
 B See Ephes. i. 19.
 
 ACTS II. 22—30. 17 
 
 LECTURE IV. 
 
 CONTINUATION OF PETERS DISCOURSE TO THE 
 JEWISH ASSEMBLY.-A.D. 33. 
 
 Acts ii. 2*2 — 36. 
 
 22 Ye men of Israel, hear these ivords ; Jesus of Naza- 
 reth, a man approved of God among you, hy miracles and 
 wonders and signs, tvhich God did by him in the midst of 
 you, as ye yourselves also know : 
 
 23. Hi}n, being delivered by the determinate counsel and 
 foreknowledge of God, ye have taken, and by wicked hands 
 have crucijied and slain : 
 
 24. Whom God hath raised up, having loosed the pains 
 of death : because it was not possible that he should be 
 holden of it. 
 
 25. For David speaketh concerning him,^ I foresaw the 
 Lord ahcays before my face, for he is on my right hand, 
 that I should not be moved : 
 
 26. Therefore did my heart rejoice, and my tongue was 
 glad : moreover also, myjlesh shall rest in hope : 
 
 27. Because thou wilt not leave my soul in hell,"^ neither 
 wilt thou suffer thine Holy One to see corruption. 
 
 28. Thou hast made known to me the ways of life ; thou 
 shall make me full of joy with thy coiuitenayice. 
 
 29. Meyi and brethren, let me freely speak unto you of 
 the patriarch David, that he is both dead and buried, and 
 his sepulchre is with us unto this day : 
 
 30. Therefore being a prophet, and knoiving that God 
 had sworn with an oath to him, that of the fruit of his 
 
 • Ps. xvi. 8—11. 
 
 •i In Hades, tlie place of departed spirits. 
 
 C
 
 18 ACTS 11. 22—36 
 
 loins, according to thefesh, he would raise up Christ to sit 
 on his throne :^ 
 
 31. He seeing this before, spake of the resurrection of 
 Christ, that his soul ivas not left in hell, neither hisjlesh 
 did see corruption. 
 
 We here find Peter fulfilling the prophecy of 
 his Lord ; laying the first stone of that building 
 which he was to raise, the Christian church.* The 
 foundation on which he places it, is the death 
 and resurrection of Christ. His death, though 
 brought about by the wicked passions of men, was 
 settled in the determinate counsel of God, that he 
 might be " the propitiation for our sins," the 
 " Lamb slain before the foundation of the world." 
 Thus he died as man ; but he rose as God. Him 
 Crod hath 7'aised up, having loosed the pains of death, 
 because it ivas not possible that he should be holden of 
 it. It was not possible that he who " had life in 
 liimself," who " cpiickeneth whom he will," should 
 be kept in the chains of death. He might submit 
 to die in that nature which he had assumed ; he 
 might " lay down his life of liimself," though no 
 man could take it from him ; but it was not possible 
 that he should be holden of death, as had been fore- 
 shown from the beginning in a prophecy of David, 
 which cannot be justly or fully applicable to any 
 other. In part, it is applicable to all the people of 
 God ; for he is on their right hand, that they shall 
 not be moved; moreover also their flesh shall rest in 
 hope, that " though worms destroy this body, yet 
 in their fiesh shall they see God;" they shall 
 ^ Ps. cxxxii. il. 4 Matt. xv. 18.
 
 ACTS II. 22— '3G. 19 
 
 " come forth," shall " rise again at the last day." 
 But not until they have seen corruption. " Tt is 
 appointed unto all men once to die ; " to suffer the 
 original sentence, " Dust thou art, and unto dust 
 thou slialt return." But this did not Jesus. His 
 soul was not left in hell, neither his flesh did see cor- 
 ruption. In him, and in him alone, are the words 
 of David verified, which, heing a prophet, he before 
 .spake of the resurrection of Christ. 
 
 Such was the propliecy, hitherto lying in a dark 
 place, on which the light had now shone. And 
 this might prepare their minds for the fact which 
 was to follow. 
 
 32. This Jesus hath God raised up, lohereof we all are 
 witnesses. 
 
 33. Therefore being by the right hand of God exalted, 
 and having received of the Father tlie promise of the Holy 
 Ghost, he hath shed forth this, which ye now see and hear. 
 
 34. For David is not ascended into the heavens : but 
 he saith himself. The Lord said unto my Lord, Sit thou on 
 my right hand, 
 
 35. Until I make thy foes thy footstool.^ 
 
 36. Therefore let all t/ie house of Israel know assuredly, 
 that God hath made that same Jesus, tvhom ye have cruci- 
 
 Jied, both Lord and Christ. 
 
 Here Peter brings home to the minds of the as- 
 sembly that great truth which he must prove, and 
 they receive. God hath made that same Jesus ichoni 
 ye have crucified both Lord and Christ. Your na- 
 tion has long expected a king ; one whom the Lord 
 should send " to rule his people Israel." Your own 
 David speaks of such an one ; one who should 
 
 5 Ps, CK. 1. 
 
 c2
 
 20 ACTS 11. 22—36. 
 
 ascend into heaven, which he himself did not ; 
 should sit on the right hand of God, till all his 
 foes were subdued under his feet. Jesus, then, 
 whom God hath raked up, is that Lord, that King. 
 Your nation has always expected a Messiah : one 
 anointed of God to deliver his people. He is that 
 Messiah : God hath made that same Jesus ivhom 
 ye have crucified both Lord and Christ. 
 
 But why should they believe this ? There were 
 strong reasons to prevent their believing it ; for it 
 opposed the whole current of their thoughts and 
 opinions. Should their king be crucified ? Still 
 more, should they have crucified their king, and 
 thus acknowledge themselves guilty of a most 
 heinous sin ? This they would be most unwilling 
 to admit ; and there must be strong proof and evi- 
 dence on Peter's side to prevail over the natural 
 resistance of their hearts. 
 
 There was, however, such evidence. There was 
 the evidence of that miracle, which had just ex- 
 cited their surprise. Are not all these which speak 
 Galileans ? And how hear we every man in his 
 own tongue wherein he was horn ? Here was an 
 astonishing fact, which must in some way be ac- 
 counted for, St. Peter accounts for it. This Jesus 
 hath God raised up : and he hath sent forth that, 
 ivhich ye both see and hear. Such proof could not 
 be set aside, as the Jcnvs had attempted in the case 
 of other miracles. No false reasoning could explain 
 it away. How hear we every man speak in our own 
 lanyjiage '( It agrees with a prophecy. It fulfils 
 a promise which we find in our Scripture. But
 
 ACTS II. -22—36. 21 
 
 these prophecies cannot cause the wonder, though 
 thev enable us to understand it : the cause must 
 be, some more than human power exerted on these 
 men. 
 
 Through this medium the truth was conveyed to 
 the understanding of the assembly, that God had 
 made that same Jesus whom, they had crucified both 
 Lord and Christ. And not alone to that assem- 
 bly is the truth addressed. God has been pleased to 
 leave such indisputable evidence of his Gospel, 
 that it might satisfy all future ages. Only fifty 
 days after the Crucifixion, when all the events 
 were recent, and might be known to all the dwel- 
 lers at Jerusalem, these apostles appeared as public 
 witnesses to the resurrection of Jesus ; and the 
 proofs of it which they alleged were satisfactory to 
 a numerous and mixed assembly of their country- 
 men. What had not been then proved, could not 
 be proved now. But what was then proved to be 
 certain, is as certain now : has lost none of its claim 
 to be believed. 
 
 Thus we are carried back to the foundation of 
 our faith, and find it strong and firm. And that 
 faith is, that God has made that same Jesus, whom 
 the Jews crucified, both Lord and Christ. The Christ 
 who died to atone, the Lord who lives to rule. 
 " Through the tender mercy of our God, the day- 
 spring from on high hath visited us, to give 
 light to them that sit in darkness and the shadow 
 of death ; to guide our feet into the way of 
 
 peace."*' 
 
 6 Luke i. 78.
 
 22 ACTS II. 37—40. 
 
 LECTURE V. 
 
 PETER EXHORTS THE ASSEMBLY TO REPENT, 
 AND BE BAPTIZED IN THE NAME OF JESUS. 
 
 , Acts ii. 37—40. 
 
 37. Now when they heard this, they were pricked in their 
 heart, and said taifo Peter and to the rest of the apostles^ 
 Men and brethren^ what shall ice do ? 
 
 So great was the effect of the words" of Peter, 
 whicli we lately read, upon the consciences of his 
 hearers. In tlie phrase of Isaiah, they were " like 
 the hammer which breaks the rock in pieces.'* In 
 the phrase of St. Paul, they were like a double- 
 edged sword, " piercing even to the dividing asun- 
 der the soul and spirit." Because the Spirit of 
 God accompanied the apostle's words, adding 
 weight to tlie hammer, and softening the rock ; 
 carrying the sword home, and making the soul 
 sensiljle. lliey were pricked in their hearts : evi- 
 dently, because of that particular sin which the 
 apostle had closely })ressed upon them, that they 
 had crucified and slain him, wliom God had sent 
 to be a Prince and a Saviour. 
 
 There were some indeed among the number pre- 
 sent, wlio had not been actively concerned in the 
 death of .lesus. But even these, the foreign Jews 
 from ercri/ coiinfri/, would be conscious that when-
 
 ACTS II. 37—40. 23 
 
 ever they had heard of Jesus in their visits to Je- 
 rusalem, they had neglected or derided him. The 
 whole company acknowledge themselves to be in 
 the same condition, and anxiously inquire, Men 
 and brethren, ichat shall we do ^ 
 
 As a patient, whose physician might unexpect- 
 edly assure him that he had swallowed poison, and 
 his life was in imminent danger — as the astonished 
 patient would inquire, ^yhat shall I do ? what 
 hope or remedy remains ? you are a man, and a 
 brother, and can feel for such a state : only pre- 
 scribe, and I am ready to comply ; — such is the 
 anxiety and the eagerness here expressed. 3fen 
 and brethren, what shall lue do ? 
 
 Such a question, however, might be asked of a 
 physician, and he might have no hope to give. 
 He mio'ht be forced to acknowledo-e that the case 
 was one for which he could offer nothing. 
 
 It is not so with the apostle. He has a ready 
 answer, and a certain promise. 
 
 38. Then Peter said unto them. Repent, and he bap- 
 tized every one of you in the name of Jesns Christ for 
 the remission of sins, and ye shall receive the gift of the 
 Holy Ghost. 
 
 39. For the promise is unto you, and to your children, 
 and to all that are afar off', even as many as the Lord our 
 God shall call. 
 
 40. And ivith many other tvords did he testify and ex- 
 hort, sayiny. Save yourselves from this untoward gene- 
 ration.^ 
 
 Observe the confidence with which Peter answers. 
 
 ' Be among those saved — atoftqra.
 
 24 ACTS II. 37—40. 
 
 He speaks " as one having authority." He de- 
 scribes the issue as sure and certain. Repent, and 
 he baptized : and ye shall receive the gift of the Holy 
 Ghost. Ye shall receive both pardon for the past, 
 and grace for the future. Your transgressions 
 shall be forgiven, which at present exclude you 
 from the favour of God : and your nature shall be 
 renewed, which has hitherto been averse from his 
 will. You shall be baptized "in the name of the 
 Father, and of the Son, and of the Holy Ghost." 
 The Father will receive you : the Son will atone 
 for you : the Holy Ghost will sanctify you. Thus 
 shall you become members of Christ, children of 
 God, and inheritors of the kingdom of heaven. 
 
 Such should be the blessing upon their repent- 
 ance and their faith ; and this blessing should be 
 made over to them in baptism. 
 
 We must remark, however, the proper place 
 which repentance and faith hold in this transac- 
 tion. They are the links of communication be- 
 tween man and God : the medium through which 
 pardon is obtained, and acceptance granted. But 
 they were not the cause or ground of pardon and 
 acceptance. God forgives the penitent : not be- 
 cause he repents, but because Christ has died upon 
 the cross for the remission of sin. The words are 
 not merely — Repent, and you shall find mercy ; 
 " Return unto the Lord, and he shall abundantly 
 pardon ;" but the injunction goes further : Re- 
 pent, and he baptized in the name of the Lord Jesus 
 Christ. Repentance and faith procure an interest 
 iu his propitiation. We may compare the case
 
 ACTS II. 37—40. 27 
 
 with that of some rich benefactor, who should as- 
 sign a sum of mone}'^ to discharge the debts of all 
 who should apply in a certain fixed and appointed 
 manner. All who apply in that prescribed manner, 
 receive the benefit. Still it is not the fixed and 
 appointed condition, but the liberality of the bene- 
 factor which pays the debts. Their compliance 
 with the terms, does no more than make his bounty 
 available to the particular individuals who fulfil 
 them. Just so, repentance and faith do not " blot 
 out the hand-writing of transgression" wdiich is 
 against us ; but procure an interest in that all- 
 sufficient sacrifice, without which is no remission. 
 
 The promise follows, Ye shall receive the gift of 
 the Holy Ghost. Not such gifts as the apostles had 
 received, and many afterwards received ; the gift of 
 tongues, or of healing, or of prophecy ; — these 
 were not granted indiscriminately to all who should 
 repent and be baptized. But there is a gift of the 
 Holy Ghost which is needful to every one : such a 
 oift as shall render him what all must be who are 
 in Christ Jesus : "a new creature." What should 
 make them so ? Not their danger. They might 
 feel their danger, and still be unrenewed. Not 
 their sorrow. They might lament and grieve over 
 their condemnation, and yet be unrenewed. No- 
 thing within themselves could produce a change of 
 character : that must be wrought in them from an 
 external source. And to that source they are di- 
 rected. It should be opened to them from above. 
 Ye shall receive the gift of the Holy Ghost : that ye 
 may no longer be "foolish, disobedient, deceived,
 
 26 ACTS II. 37-40. 
 
 serving divers lusts and pleasures, living in malice 
 and envy, hateful, and hating one another."- This 
 original nature, with the habits and dispositions 
 belonging to it, must be done away, " by the wash- 
 ing of regeneration and renewing of the Holy 
 Ghost." For such was the divine purpose, to 
 accomplish which a ransom had been paid for the 
 remission of sin— that God might have a people 
 purified unto himself, " redeemed from all iniquity, 
 and zealous of good works," and waiting for his 
 heavenly kingdom.^ 
 
 The blessing which promised tliis, was not, we 
 are assured, to that assembly alone, nor to their 
 children : but to them that were afar off, even as 
 many as the Lord our God should call. And this 
 reminds us of the practical improvement to be 
 drawn from the passage we have been considering. 
 
 That state of heart which was required of the 
 assembly at Jerusalem, must be the habitual state 
 of every Christian. Towards God, a state of peni- 
 tent acknowledgment, that he has not been what 
 he ouglit to have been, and even what he might 
 liave been. A state of faith in the Lord Jesus Christ 
 for the remission of that sin which he feels, confesses, 
 and laments. And a state of prayerful expectation 
 tliat " tlie Holy Ghost may be shed on liim" more 
 and more abundantly, tliat he may in greater and 
 increasing measure be " partaker of the divine na- 
 ture," and made fitter for " the inheritance of the 
 saints in light." 
 
 'i\) bring man to this mind, and to give eternal 
 ' Titus iii. 3—:). 3 See Titus ii. 14.
 
 ACTS II. 41—47. 27 
 
 life to all wlio are thus minded, was the object for 
 whicli Christ died : and as far as this object is 
 fulfilled, he has not "died in vain." 
 
 LECTURE VI. 
 
 THREE THOUSAND ARE BAPTIZED, AND A SO- 
 CIETY OF CHRISTIANS IS FORMED. 
 
 Acts ii. 41 — 47. 
 
 41. TheJi they that fjtadly received his ?vord ivere bap- 
 tized : and the same day there were added unto them about 
 three thousand souls. 
 
 Thus mighty was the effect produced by the 
 Spirit of God. Wc lately read the exhortation of 
 Peter, calling upon his countrymen to save them- 
 selves from that untoward generation, which had 
 crucified "the Lord of glory." What was required 
 of them, was great indeed. It was required, that 
 they who had joined with the rest of their coun- 
 trymen, in rejecting Christ, should now acknow- 
 ledge that he was the promised Messiah : nay 
 more ; that in him alone they could obtain " remis- 
 sion of sin." Others might not have been par- 
 takers of this same guilt : but their general spirit 
 had been, no doubt, that of men self-satisfied ; 
 approving themselves as righteous; "resting in 
 tlicir knowledge of God" and of his law, and be-
 
 28 ACTS II. 41—47. 
 
 lieving that "they had need of nothing/** Now 
 their views must be wholly changed. They must 
 confess themselves sinners in the sight of God, who 
 had no hope but in his mercy : they must accept 
 the terms of pardon offered by him, and he bap- 
 tized in the name of the Lord Jesus Christ, for the 
 remission of sin. 
 
 Such, and no less, was the repentance, the change 
 required. And yet so strong was the emotion pro- 
 duced upon their hearts, that three thousand per- 
 sons received the ivord gladly, were baptized, and 
 became the first fruits of the death of Christ, the 
 first members of that company which no man can 
 number. 
 
 The Lord had made a very express promise, that 
 although they had been few who followed him 
 whilst on earth, and became his avowed disciples, it 
 should not be always so. (John xvi. 8.) " When 
 He, the Comforter, is come, he will reprove^ the 
 world of sin, and of righteousness, and of judgment. 
 Of sin, because they believe not on me : of righte- 
 ousness, because I go to the Father, and ye see me 
 no more : of judgment, because the prince of this 
 world is judged.'' 
 
 We see, now, the explanation and the fulfilment 
 of that promise. That so many, even three thou- 
 sand souls, should so suddenly and so gladly receive 
 the word, and be baptized as believers in Christ, 
 can be ascribed to notliing but the Spirit of God, 
 reproving Peter's hearers, softening their hearts, 
 and disposing them to be convinced of sin, of 
 
 •* Rom. xi. 17. 5 'e\ey^e<: convict.
 
 ACTS II. 41—47. 29 
 
 righteousness, and of judgment. Especially as this 
 was no mere verbal acknowledgment of truth, or 
 change of speculative opinion. A change of life 
 ensued which must proceed from an abiding cause. 
 
 42. A)id they continued stedfastly in the apostles doc- 
 trine and fellowship, and in breaking of bread,^ and in 
 prayers. 
 
 43. And fear came upon every soul : and many wonders 
 and signs ivere done by the apostles. 
 
 44. And all that believed were together, atid had all 
 things common ; 
 
 45. And sold their possessions, and goods, and parted 
 them to all men, as every man had need. 
 
 For the present, circumstances rendered this ne- 
 cessary. Many of those who were now baptized, 
 would be forced to relinquish their former mode of 
 livelihood. And the apostles, together with all 
 those who were employed under them in teaching 
 and publishing the gospel, would, of course, stand 
 in need of subsistence. Therefore they had all 
 things common. He that had much supplied him 
 that had little, " so that there was no lack." It 
 was an extraordinary case, and met by an extra- 
 ordinary provision. We shall find, as we proceed 
 in the history, that this state of things continued 
 but a short time. It is not, generally, the will of 
 God, in his providential government of the world, 
 that men should have all things common. 
 
 But the spirit which led to this, when " none of 
 them said that aught of the things which he pos- 
 sessed was his own," is a spirit inherent in the 
 Christian faith. That faith is, that w^e have in- 
 
 '' Eating the Lord's Supper : as v. 46.
 
 30 ACTS II. 41—47. 
 
 curred the wrath of God ; that the wrath of God is 
 eternal death : and that our ransom from eternal 
 death is the blood of Christ. Therefore, thus 
 " bought with a price," and such a price, we are 
 no longer "our own :"^ — so these men would ar- 
 gue : like one who has been purchased, who has 
 become the property of his master, together with 
 all belonging to him, and must surrender himself 
 to that master's use. Whatever he has need of, 
 whatever may serve the purpose of his will, must 
 be yielded up. Therefore they sold their posses- 
 sions and goods, mid parted them to all men, because 
 the present occasion required it. The preachers 
 of the gospel, and the believers in the gospel, could 
 not at that moment have been otherwise main- 
 tained. 
 
 The principle remains the same to all who are 
 led by the same spirit and live in the same faith. 
 The only question will be, in what way they are 
 called upon, in their particular circumstances, to act 
 upon the principle, that they are " not their own." 
 
 46. And they, continuing dnihj ivith one accord in the 
 temple, and breaking bread from house to house, did eat 
 their meat with gladness and singleness of heart, 
 
 47. Praising God, and having favour ivith all the jjeo- 
 ple. And the Lord added to the church daily such as 
 should be saved.^ 
 
 7 1 Cor. vi. 20. 2 Cor. v. 15. 
 
 8 Touc awi^ofxei'ovq. Those saved, those that were saved, or, 
 placed in a state of salvation. There is nothing in the original to 
 imply the sense which seems to be conveyed in tlie words 
 should be.
 
 ACTS II. 41 — 47. 31 
 
 A fresh company came daily in, and swelled the 
 number of believers. It was the Lord's doing : 
 the Lord added them to the church: He opened their 
 hearts that they should attend unto the things 
 spoken.^ And those who thus believed and were 
 baptized, icere saved from the wrath to come. 
 
 The same language might describe a shipwreck. 
 All who reach a certain rock are saved. First one, 
 and then another, climb the rock, and are added to 
 the number saved. The success of some encourao'es 
 more to follow. And a hand stronger than their 
 own is with them ; gives them spirit to make the 
 attempt, and gives them power to succeed. So it is 
 here. Those are saved who embrace the offer of 
 eternal life through faith in Christ Jesus. He is 
 the rock of their salvation. And day after day, 
 as the church,^ that is, the company of believers, 
 became more known, and gave proofs of sincerity 
 and piety, that company grew and multiplied. The 
 Lord stirred up fresh hearts daily to exercise faith 
 in Christ Jesus, and to be baptized in his name as 
 " Lord and Christ." 
 
 y Ch. xvi. 14, compare John 44. 
 
 ^ The church, itcKX-qma, or assembly, is here for the first time 
 u sed to signify the company of beHevers : " the holy catholic 
 church" of the Nicene creed : or, according to the Articles of 
 the church of England, the " congregation of faithful men, in 
 the which the pure word of God is preached, and the sacraments 
 be duly ministered according to Christ's ordinance."
 
 3-2 ACTS III. 1 — IG. 
 
 LECTURE VII. 
 
 PETER HEALS A CRIPPLE, AND EXPLAINS TO THE 
 PEOPLE THE POWER WHICH HE HAD USED.^ 
 A. D. 33. 
 
 Acts iii. 1 — 16. 
 
 1. Now Peter and John went up together into the tem- 
 ple, at the hour of prayer, being the ninth hour. 
 
 At the ninth hour, thi-ee o'clock of our time, 
 these two apostles went to prayer in the temple. 
 Three such times were appointed among the Jews, 
 answering to nine, twelve, and three, with our- 
 selves. Therefore David said, " Evening and morn- 
 ing and at noon-day will T pray and cry aloud." 
 And Daniel, in conformity with this practice, 
 when the temple was no longer open to him, still 
 " kneeled upon his knees three times a-day, and 
 prayed and gave thanks before God."^ This inter- 
 mediate refreshment serves to keep the heart with 
 God, and counteracts the influence of the ordinary 
 business of the world. 
 
 Few can seek this refreshment in the temple itself, 
 as at Jerusalem ; but every place may be a temple, 
 if the soul is lifted up towards God. 
 
 ' Daniel vi. 10.
 
 ACTS III. 1-16. 33 
 
 2. And a certain viun^ l(ime from his mother's ivomb, 
 tvas carried, ichom they laid daily at the gate of the temple, 
 ichich is called Beautiful,' to ask alms of them that entered 
 into the temple ; 
 
 3. Who seeing Peter and Johti about to go into the 
 temple asked an alms. 
 
 4. A7id Peter, fastening his eyes upon him with John, 
 said. Look on us. 
 
 5. And he gave heed unto them, expecting to receive 
 something of them. 
 
 6. Then Peter said, Silver and gold have I none ; hut 
 such as I have give I thee : In the name of Jesus Christ of 
 N'azarefh, rise up and ivalk. 
 
 7. And he took him by the right hand, and lifted him 
 up ; and immediately his feet and ancle-bones received 
 strength. 
 
 8. And he, leaping up, stood, and walked, and entered 
 with them into the temple, walking, and leaping, and 
 jiraising God. 
 
 This was a remarkable miracle, performed upon 
 a well-known person, in a public place and man- 
 ner. And the reason is plain, why God at that 
 time bestowed such power upon the apostles. 
 
 When God commanded Moses (Exodus iv. 1) 
 to go to his countrymen the Israelites, and acquaint 
 them that the time of their deliverance was come, 
 and that he was commissioned to effect it, " Moses 
 answered and said, But behold, they will not be- 
 lieve me, nor hearken unto my voice ; for they will 
 say. The Lord hath not appeared unto thee. And 
 the Lord said unto him, What is that in thine hand ? 
 And he said, A rod. And he said. Cast it on the 
 
 ^ A gate of Corintliian brass, erected by Herod the Great. 
 
 D
 
 34 ACTS III. 1-16. 
 
 ground. And he cast it on the ground, and it be- 
 came a serpent. That they may believe that the 
 God of their fathers, the God of Abraham, the 
 God of Isaac, and the God of Jacob, hath ap- 
 peared unto thee." 
 
 So in the present case. The apostles went forth 
 as the messengers of God. But those who go forth 
 as messengers in another's name, must prove that 
 they are messengers, and really have the authority 
 which they profess. The ambassador who is sent 
 from one country to another, exhibits the seal and 
 the commission which he holds. Without these 
 he could make nothing valid. The miracles 
 wrought by the apostles were to them like the seal 
 of the ambassador. The ambassador could not be 
 in possession of the seal, unless the sovereign had 
 entrusted him with it. The apostles could not seal 
 the truth of their words by works beyond human 
 power, unless God were with them. You believe 
 not us, they might say, whom you know to be 
 men like yourselves. Believe the works, and 
 acknowledge that God is with us of a truth. 
 
 The cure performed upon the lame man had 
 this its proper effect. It drew attention ; and pre- 
 pared the minds of the people to hear the words of 
 Peter, and receive his explanation. 
 
 9. j47id the people saiv him leaping, walkiny, nyid 
 praising God: 
 
 10. And they knew that it was he which sat for alms at 
 the Beantipd gate of the temple : and they were filled with 
 tvonder and amazement at that which had happened unto 
 hinu
 
 ACTS III. 1—16. 35 
 
 11. Atid as the lame man which was healed held Peter 
 and Johri, all the people ran together unto them in the 
 porch that is called Solomon^s^^ greatly ivondering. 
 
 12. And wlien Peter saw il, he answered unto the peo- 
 ple, Ye men of Israel^ why marvel yc at this ? or ivhy 
 look ye so earnestly on us, as though hy our own power or 
 holiness ive had made this man to walk ? 
 
 13. The God of Abraham, and of Isaac, and of Jacob, 
 the God of our fathers, hath glorified his Son Jesus ; ivhom 
 ye delivered up, and denied him in the presence of Pilate, 
 when he was determiiied to let him go. 
 
 14. But ye denied the Holy One and the Just, and de- 
 sired a murderer to be granted unto you ; 
 
 15. And killed the Prince of Life, whom God hath raised 
 from the dead ; whereof we are witnesses. 
 
 16. And his name through faith iji his name hath made 
 this man strong, tchom ye see and know : yea, the faith 
 ivhich is by him hath given him this perfect soundness in 
 the presence oj you all. 
 
 When the Lord Jesus performed his cures, his 
 words were, " 1 will : be thou clean." " Rise, 
 take up thy bed and walk." "Thy sins be for- 
 given thee." Not so his apostles. They came not 
 in their own power or holiness. In the name of Jesus 
 Christ of Nazareth, rise up and walk. His name, 
 through faith in his name, hath made this man strong. 
 It is an example for the ministers of Christ. If 
 they have a just sense of their commission, they go 
 forth in the same power, and for a like purpose. 
 
 ^ See Jolin x. 23. It was likely that there would be some 
 place where the people might expect to meet with the apostles. 
 And this spacious portico of the temple seems to have been the 
 resort chosen by them. Chapter v. 12, we again find them " all 
 with one accord in Solomon's porch." 
 
 D 2
 
 36 ACTS III. 1— IG. 
 
 We know the purpose of the apostles. Peter shows 
 it here. Ye denied the Holy One and the Just ; ye 
 killed the Prince of Life, whom God hath raised from 
 the dead ; whereof we are witnesses. Thus he aims 
 to convince them of their sin, and to turn their 
 hearts towards him whom they had crucified. And 
 such must be the object of all who come after them. 
 They also must labour to convince men of the sin 
 of their nature and their habits, — the real cause 
 which crucified the Son of God ; — and to direct 
 them to that same name for pardon of their sin and 
 renewal of their nature. The wickedness of the 
 Jews, was but the charactei* of our original cor- 
 ruption. They denied the Holy One and the Just, 
 and preferred a murderer. What is this, but the 
 preference of our nature ? To choose not light, but 
 darkness, not good but evil, not God but Satan ? 
 
 This it is easy to set forth. Still will the minis- 
 ter say. What are we, sinful like yourselves, tliat 
 we should prove this to you ? So prove it, that you 
 may repent and be converted ? Yet there is a 
 way: a way, that instead of lying in the dust, and 
 cleaving to this earth, ye may rise up, and walk 
 before God in righteousness and holiness ; glorify- 
 ing him in the sight of all by your obedience, and 
 setting your affections on his heavenly kingdom. 
 This name, the name of Christ, thromjh faith in this 
 name, may give yon perfect soundness. For he is still 
 the Prince of Life : " hath life in himself, and 
 quickenetli wliom he will." And tliose whom he 
 will cjuickcn, are those who come to him and be- 
 lieve in his name.
 
 ACTS III. 17-26. 37 
 
 LECTURE VIII. 
 
 PETER CONTINUES HIS DISCOURSE TO THE 
 PEOPLE. -AD. 33. 
 
 Acts iii. 17 — 26. 
 
 17. And now, brethren, I wot that through ignorance ye 
 did it, as did also your rulers. 
 
 18. But those things, ivhich God before had shelved by the 
 mouth of all his prophets, that Christ should suffer, he hath 
 so fulfilled. 
 
 In the former part of his discourse, Peter had 
 astonished the people by a view of their enormous 
 guilt. Ye have killed the Prince of Life. Two 
 months have hardly elapsed, since ye cried out with 
 one voice, " Crucify him, crucify him.'* Ye 
 might have known him to be your King by the 
 works which he did in the midst of you, as plainly 
 as ye know it now by the power which he is 
 exercising through our hands. 
 
 Perhaps he saw them affected : certainly, he was 
 acquainted with the nature of man's heart. Like 
 Joseph, in former time, who excused his brethren, 
 and said to them, "It was not you that sent me 
 hither, but God ;"^ so the apostle finds a palliation 
 
 ' Genesis xiv. 8.
 
 38 ACTS III. 17— 2(). 
 
 for the offence of the men of Israel. And now, 
 brethren, I ivot that through ignorance ye did it, as 
 did also your rulers. And the very sin, which ye 
 ignorantly committed, has accomplished the pro- 
 phecies of God, and fulfilled his predetermined 
 plan. 
 
 Thus soothing them, and preparing them as the 
 dew prepares the soil for the seed after the plough 
 has furrowed it, he proceeds in the same merciful 
 strain. 
 
 19. Repent ye therefore, and be converted, that your 
 sins may be blotted out, when the times of refreshing shall 
 come from the presence of the Lord; 
 
 20. And he shall send Jesus Christ, ivhich before teas 
 preached unto yon : 
 
 21. Whom the heavens must receive until the times of 
 restitufioti of all things, ?chich God hath spoken by the 
 mouth of all his holy prophets since the tvurld began. 
 
 22. For Moses truly said unto the fathers, A prophet 
 shall the Lord your God raise up unto you of your brethren, 
 like unto me ; him shall ye hear in all things ivhatsoever 
 he shall say iiyito you. 
 
 23. And it shall come to pass, that every soul which 
 will not hear that prophet, shall be destroyed from among 
 the people. 
 
 Thus the apostle presents those thoughts to their 
 minds, which were most suited to influence them. 
 He sets before them a time, " when the Son of 
 man shall come in his glory, and before him 
 sliall be gathered all nations, and he shall separate 
 them one from another." Then the "wicked,
 
 ACTS III. 17— 2C. 39 
 
 the unbelieving, the abominable," "shall be shut 
 out for ever from the presence of the Lord, and the 
 glory of his power." And there was a prophecy 
 which might well alarm them, even in their own 
 Moses in whom they trusted. He had foretold a 
 prophet, whom the Lord should raise up to supersede 
 himself, whom they should hear in all things : and 
 every soul ivhich will not hear that prophet shall 
 he destroyed from among the people. 
 
 But this time of horror and destruction to the 
 impenitent and unbelieving, should prove to the 
 people of God a time of refreshing : a restitution of 
 all things : a restitution or a restoration of what had 
 been ruined by sin. Now, " the whole creation 
 groaneth and travaileth in pain together."^ Then 
 it " shall be delivered from the bondage of cor- 
 ruption." Now the elect of God are often a des- 
 pised and suffering people, who "if in this life 
 only they had hope,'' would have little encourage- 
 ment to persevere. But " we lool^/' as the same 
 Peter says elsewhere, " we look for new heavens 
 and a new earth, wherein dwelleth righteousness." 
 The times of refreshing shall come from the presence 
 of the Lord: when humble piety shall be exalted, 
 when self-denying obedience shall be requited, 
 when the original image which man has lost shall 
 be completely restored. 
 
 And what were that assembly to expect, which 
 the apostle was then addressing ? What could 
 they expect, who had refused to hear that prophet, 
 
 • llomans viii. 20.
 
 40 ACTS III. 17— 20. 
 
 who had rejected the author of this new nature, 
 this restorer of all things ? 
 
 They need not yet despair. Repent and he 
 converted, that your sins may he hlotted out when 
 the times of refreshing shall come. That when " the 
 books shall be opened, and men shall be judged 
 according to the things which are written in the 
 books," the sins which stand against you may ap- 
 pear to he hlotted out, ihe "hand-writing of your 
 offences taken out of the way," through the blood 
 of that very cross on which ye crucified the Lord of 
 glory. 
 
 Thus he both tells them what to fear and what to 
 liope. *' Hereafter they should see the Son of 
 man sitting on the right hand of power, and 
 coming in the clouds of heaven.'*^ But still they 
 might see him as a Saviour who had favour for 
 them, and not as a Judge wlio should condemn 
 them. They might still repent and he converted, 
 /hat their si?is might he hlotted out. 
 
 The whole concludes with further encourage- 
 ment and consolation. 
 
 25. Ve are the children of the prophets, and of the co- 
 venant which God made irifh our fathers, sayhig noto Ahra- 
 liam, And in thij seed shall all the nations of the earth he 
 hlessed. 
 
 26. Unto you first God, having raised tip his Son Jesus, 
 sent him to Idess you in turning away every one of you from 
 his inifpdties. 
 
 Tluis the language of soothing continues to tlic 
 
 3 MaUhcw xxvii. G4.
 
 ACTS III. 17— 2G. 41 
 
 end. Here is a blessing, which is for all the na- 
 tions of the earth; hut to you first. " To the Jews 
 first," the children of the prophets and of the cove- 
 nant. In all things God gives our nation an 
 " advantage, great every way." "How then shall 
 we escape, if we neglect so great salvation?" 
 
 And see, for what he has sent his Son. Not to 
 condemn your unbelief, and hardness of heart, and 
 contempt of his prophetic word ; but to bless you : 
 to bestow on you a real and everlasting good : to 
 bless you, i?i turning away every one of you from 
 his iniquities. 
 
 It was said of the Lord from the first, " His 
 name shall be called Jesus ; for he shall save my 
 people from their sins." In that character he is 
 here exhibited, as sent to bless us, in turnbig away 
 every one from his iniquities. 
 
 How important, to accustom ourselves to see things 
 as God sees them ; to judge of them as they are judged 
 of by infinite wisdom ! Had the world been left to 
 choose its own blessing, we may question whether 
 this would have been the one desired. To bless 
 you, by removing the diseases which weigh down 
 the corruptible body,— #o bless you, by diminisliing 
 the labour which the necessities of life require, — 
 to bless you, by making less self-denial requisite, 
 and more indulgence allowable — these, perhaps, 
 would be natural thoughts or wishes. But the 
 thoughts of God " are not as our thoughts ;" and 
 he having raised up his Son Jesus, sent him to bless us 
 in turning away every one of us from his iniquities.
 
 42 ACTS IV. 1—12. 
 
 Ill his sight, then, this was the blessing which 
 men really needed ; and this was the work to effect 
 which the Saviour came. Not to introduce a new 
 and different law, as if God could be served with 
 half a heart, with such a share of obedience as 
 men might choose to pay ; — not to atone for trans- 
 gression unrepented or unforsaken ; — but to re- 
 store men to the love, and service, and favour of 
 their Creator, by turning them away from those 
 iniquities, which separate them from him. 
 
 This is the blessing which Christ came to bring. 
 Are we convinced that he could bring no greater 
 blessing ? And is it our daily concern and aim to 
 secure that blessing for ourselves ? 
 
 LECTURE IX. 
 
 PETER AND JOHN APPREHENDED AND EXA- 
 MINED BEFORE THE HIGH PRIEST AND CHIEF 
 RULERS. -A. D. 33. 
 
 Acts iv. 1 — 12. 
 
 1. And as they spake unto the people, the priests, and 
 the captain of the temple,^ and the Sadducees, came zipon 
 them, 
 
 2. Being grieved that they tatight the peop/e, and 
 preached through Jesus the resurrection from the dead. 
 
 ' The captain of the company of Levites, who constantly at- 
 tended at the temple.
 
 ACTS IV. 1 — 12. 48 
 
 3. And they laid handa upon them, and put them in hold 
 until the next day: for it was now even-tide. 
 
 4. Howheit niani/ of them ivhieh heard the viord be- 
 lieved ; and the number of the men was about Jive 
 thousand- 
 
 We here find persons holding very different views 
 and sentiments united on one point, and taking- 
 counsel together against the Lord and against his 
 anointed. The priests, and the captain of the 
 temple, and the Sadducees, made common cause 
 against the apostles. The Sadducees were against 
 them, being yrieved that tliey opposed their own 
 unbelief; that thcij taught the people and preached 
 the resurrection of the dead. The priests were 
 against them, because they preached the resurrec- 
 tion of the dead through Jesus. Neither the one 
 or the other cared for truth : nor for anything 
 except their own party and interests. The cause 
 of religion and piety is often assailed by such trials ; 
 and those agree in opposing it, who, in other re- 
 spects, are opposed to one another. 
 
 5. Ajid it came to pass on the morrow, that their rulers, 
 and elders, and Scribes, 
 
 6. And Jnnas the high priest, and Caiaphas, and John, 
 and Alexander,^ and as many as were of the kindred of 
 the high priest, were gathered together at Jerusalem. 
 
 7. And ivhen they had set them in the midst, they asked. 
 By what power, or by u-hat name, have ye dotie this ? 
 
 '^ Annas retained authority, though no longer actually high 
 priest, which he had been for fifteen years, till Caiaphas his son- 
 in-law was appointed in the year 26. Of John and Alexander 
 nothing certain is known.
 
 44 ACTS IV. 1—12. 
 
 8. Then Peter, filled with the Holy Ghost, said unto 
 them. Ye rulers of the people, and elders of Israel, 
 
 9. If we this day be examined of the good deed done to 
 the impotent man, by what means he is made ivhole ; 
 
 10. Be it known unto you all, and to all the people of 
 Israel, that by the name of Jesus Christ of Nazareth, 
 irhom ye crucified, ^v horn God raised from the dead, even 
 by him doth this mati stand here before you whole. 
 
 11. This is the stone zvhich was set at 7iought of you 
 builders, ivhich is become the head of the corner.^ 
 
 12. Neither is there salvation in any other : for there is 
 none other name under heaven given amo?ig men, whereby 
 we must be saved. 
 
 Not three months before, when Peter was in the 
 palace of the high priest, a servant maid had said 
 unto him, "Thou also wast with Jesus of Nazaretli." 
 And he denied : denied that he knew the man. 
 He was then " a reed shaken by the wind." Now 
 he is unmoved and fearless ; a rock which the 
 storms beat against in vain. This can be explained 
 in one way, as it is here explained, and in no 
 other. He was now filled with the Holy Ghost. 
 And the same power which strengthened him, in- 
 structed him too. His Lord's words are remarkably 
 fulfilled. The Lord forewarned his apostles that 
 they should be brought before rulers and kings for 
 his sake. They were so. And he had also en- 
 couraged them not to be anxious beforehand what 
 they should answer and say ;'' for words should be 
 
 * The stone which tlic builders rejected, is become the licad 
 stone of the corner. — Psahn cxviii. 22. 
 
 * Luke xxi. 19. " I will give you a mouth and wisdom wliicli 
 all your adversaries shall not be able to resist."
 
 ACTS IV. 1—12. 45 
 
 put into their mouth as occasion arose. It was so. 
 Peter at once applies to the riders and elders of 
 Israel, who had rejected their Messiah, that pro- 
 phec}' wliich, using a figure, spoke of a stone set at 
 nought by earthly builders, but which should become 
 the head of the corner : which the chief builder 
 should choose out, and fix in the most important 
 place. So it had proved. That Jesus whom they 
 crucified had shown to how glorious a place he had 
 been raised, in a way which they could not deny. 
 Even by him doth this impotent man stand before you 
 whole. 
 
 The apostle, however, does not dwell on this. 
 Jesus was not raised up that he might display his 
 power ; but he displayed his power that man might 
 believe in him, and be saved. Peter proceeds to 
 declare. Neither is there salvation in any other ; for 
 there is none other name under heaven given among 
 men whereby ice must be saved. 
 
 We are led to ask, who was speaking thus ? 
 One, who three years before had been a fisherman 
 of Galilee. Jesus saw him as he was employed in 
 his business, and took him into his company. 
 And to whom was this man now replying ? To 
 the chief priests and leaders of the nation. He 
 tells them plainly. Ye have crucified the Son of 
 God. He being raised from the dead, has given us 
 authority. Behold the proofs of it. And in that 
 authority we declare to you, that unless you like- 
 wise own his name, there is no salvation for you, 
 and you stand condemned in the sight of God. 
 
 Very lately, Peter had been unable to conceive
 
 46 ACTS IV. 1 — 12. 
 
 why Jesus sliould die. Should it prove so, whicli 
 he was slow to believe ; he ascribed it to no other 
 reason than the malice of his enemies. Now he 
 has been enlightened ; and the whole book of God's 
 counsels lies unfolded before him. 
 
 He perceives that in the sight of God, the state 
 of all men was a state of spiritual death. And that, 
 when mankind were thus Ij'ing under wrath and 
 condemnation, Jesus came, and "gave his life a 
 ransom." That therefore he must die, that man 
 might live ; that " as a corn of wheat, if it die, 
 bringeth forth much fruit ;"^ so the death of Jesus 
 must be the seed, and the harvest, a multitude of 
 souls. This he confidently^ proclaims : ''Neither is 
 there salvation in any other. He that hath the Son 
 hath life : and he that hath not the Son of God 
 hath not life.'*^ 
 
 There is Jione other name under heaven given 
 among men whereby we may he saved. Let us be 
 thankful that there is that name : that God has 
 provided a way for the recovery of sinful man : a 
 way through which w^e *' may be partakers of the 
 divine nature and escape the corruption that is in 
 the world." There is, too truly, " a sentence of 
 death," under which we have fallen ; but there is 
 also a physician to whom we may entrust ourselves, 
 and be safe. There is but one ark that can pre- 
 serve us from the deluge ; but there is that one. 
 All are allowed, all are invited to enter it ; to seek 
 a refuge which they shall find secure : wdiere they 
 5 John \\\.'24. 6 1 Johnv. 12.
 
 ACTS IV. 13-22. 47 
 
 " sliall not come into condemnation," but "are 
 passed from death unto life."^ 
 
 LECTURE X. 
 
 THE APOSTLES ARE FORBIDDEN TO PREACH IN 
 THE NAME OF JESUS. THEIR ANSWER.— a.d. 33. 
 
 Acts iv. 13—22. 
 
 13. Now tvhen they saw the boldness of Peter and John, 
 and perceived that theytvere unlearned and ignorant men, 
 they marvelled ; and they took knowledge of them that they 
 had been ivith Jesus. 
 
 The rulers were astonished at the boldness with 
 which they were answered ; and that, not by per- 
 sons who had been accustomed to plead or argue ; 
 but by unlearned and ignorant men : not such as 
 could be expected to unfold the secret meaning 
 of a prophec}'^, and to find in Christ Jesus that 
 head comer stone of which David had spoken, and 
 which had now been so strangely brought to liglit. 
 
 Observe, however, that it takes nothing from the 
 authority of the apostles, that they were unlearned 
 and ignorant. What they had to tell of their own 
 knowledge did not require learning or instruction. 
 They had to tell that they saw and conversed with 
 Jesus after his resurrection from the grave. What 
 more they had to tell was not from themselves, but 
 
 ' JoliM V. 5:24.
 
 48 ACTS IV. 13—22. 
 
 from God : and the circumstance that they were 
 unlearned and ignorant made them fitter channels 
 of communication ; more likely to convey a pure 
 and unadulterated stream. 
 
 If these priests and rulers had been left to follow 
 their own inclination, they would have silenced 
 the apostles at once, by laying violent hands upon 
 them. By the providence of God this was pre- 
 vented. 
 
 14. A7id beholding the man which was healed standing 
 with them, they could say nothing against it. 
 
 15. But irhen they had cotmnanded them toga aside out 
 of the council, they conferred among themselves, 
 
 y^. Saying, What shall we do to these men? for that 
 indeed a notable miracle hath been done by them is manifest 
 to all them that dwell in Jerusalem : and we cannot deny 
 it. 
 
 17. But that it spread 7io further among the people, let 
 us straitly threaten them, that they speak henceforth to no 
 man in this name. 
 
 18. And they called them, and cotnmanded them not to 
 speak at all nor teach in the name of Jesus. 
 
 19. But Peter and John answered and said unto them. 
 Whether it be right in the sight of God to hearken unto you 
 more than unto God, judge ye. 
 
 20. For tve cannot but speak the things which we have 
 seen and heard. 
 
 21. So whe7i they had further threatened them, they let 
 them go, finding nothing how they might punish them, be- 
 cause of the people ; for all men glorified God for that 
 which was done. 
 
 22. For the man was above forty years old, on ivhom this 
 miracle of healing was showed. 
 
 In this narrative two things sliould be consi-
 
 ACTS IV. 13—2-2. 49 
 
 dered : the conduct of the rulers, and the conduct 
 of the apostles. 
 
 1. The conduct of the rulers seems unaccountable. 
 They saw a notable miracle done by these men, 
 which, as they owned, they could not deny. Yet 
 instead of showing themselves convinced, they per- 
 sist in opposing. Let us straitly threaten them, that 
 they speak henceforth to no man in this name. 
 
 This it would be impossible to explain, if we had 
 no examples in human life of conduct inconsistent 
 with conviction. Unhappil}^, such examples are 
 too common ; it is but too common to meet with 
 those, who having two roads open before them, 
 knowingly choose the wrong — not, indeed, without 
 motive. But a motive may be easily imagined ; some 
 company with which the man is engaged ; some 
 pleasures which he desires to enjoy, of which the 
 right road would deprive him. 
 
 Now, had the priests and elders followed what 
 w^as in their case the right road, and like their 
 countrymen in the preceding chapter been con- 
 verted and baptized in the name of Jesus ; — they 
 must have abandoned the party to which the}^ be- 
 longed, they must have lost the influence which 
 they had long possessed ; and instead of being- 
 leaders of the ])lind people, they must have owned 
 themselves blind, and put themselves under the 
 instruction of the apostles : and further, as they 
 were well aware, they must become new men and 
 lead new lives. 
 
 If we think of this, we need no longer wonder, 
 that though they saw the right, they followed the 
 
 E
 
 50 ACTS IV. 13— '22. 
 
 wrong". Their conduct, though contrary to reason, 
 was not contrary to human nature, but too raucli 
 in accordance witli it. And it is thus that Satan 
 leads men captive at his will, when God does not 
 see fit to interfere with his grace, and turn towards 
 himself the bias of their heart. " How can ye be- 
 lieve, which receive honour one of another, and 
 seek not the honour that cometh from God only ?"* 
 How can they believe, whose hearts are mainly set 
 upon anything in this world ? 
 
 2. Let us now consider the conduct of the apos- 
 tles. Two ways are likewise open to them : one 
 of safety and of ease : the other of pain and danger. 
 If they gave up tlieir object, and tanght no man in 
 the name of Jesus, they were at liberty and might 
 continue unmolested. Otherwise, they were straitly 
 threatened with the vengeance of those in powder. 
 But as the rulers and elders had deliberately 
 chosen the wrong road, so these as deliberately 
 choose the dangerous road. Whether it he right in 
 the sight of God, to hearken unto you more than unto 
 God, judge ye. For we cannot hut speak the things 
 u'hich we have seen and heard. They incurred an 
 immediate danger, rather than what they dreaded 
 as a greater danger, the danger of disobeying God. 
 They felt sure, that in pleaching Jesus, they were 
 hearkening unto God. And they cliose to "obey 
 God rather than man." God had inspired their 
 hearts with that resolution. 
 
 And tliere is another proof that God liad in- 
 
 * John V. 44.
 
 ACTS IV. 23-37. 51 
 
 spired their hearts, stronger even than the risk they 
 ran. Their calmness : their moderate tone. They 
 use no vaunting or insulting language ; do not 
 defy the rulers. Many have in other times used 
 such language, who have been sincere, no doubt, 
 but less subdued to the spirit of the gospel. These 
 confidently but calmly say, We cannot but speak the 
 things luhich we have seen and heard. 
 
 Let all who follow their religion, follow their 
 example too. " Honour all men." "Be courte- 
 ous." " Let all bitterness, and wrath, and anger, 
 and clamour, and evil speaking, be put away from 
 you." Such is the rule of the gospel ; and, struck 
 by its beauty and excellence, many " who obey 
 not the word," may yet " be won" to follow it, 
 when they behold the confidence, coupled with 
 meekness, which it inspires. 
 
 LECTURE XL 
 
 THE APOSTLES, THREATENED BY THE RULERS, 
 APPEAL TO GOD.— UNION OF THE BODY OF 
 BELIEVERS.— A.D. 33. 
 
 Acts iv. 23—37. 
 
 23. And being let go, they went to tlieir own coynpany, 
 and reported all that the chief priests and elders had said 
 unto them. 
 
 E 2
 
 52 ACTS IV. 23-37. 
 
 24. And ivhen they heard that, they lifted up their voice 
 to God with one accord, atid said, Lord, thou art God, ivhich 
 hast made heaven, and earth, and the sea, and all that in 
 them is : 
 
 25. Who by the mouth of thy servant David, hast said. 
 Why did the heathen rage, and the people imagine vain 
 things ? 
 
 26. The kings of the earth stood up, and the rulers were 
 gathered together against the Lord, and against his Christ.^ 
 
 27. For of a truth against thy holy child Jesus, ivhom 
 thou hast anointed, both Herod, and Pontius Pilate, with 
 the Gentiles, and the people of Israel, were gathered toge- 
 ther, 
 
 28. For to do whatsoever thy hand and thy counsel de- 
 ter mitied before to be done. 
 
 29. A7id noiv. Lord, behold their threatenings : a7ul 
 grant unto thy servants, that ivith all boldness they tnay 
 speak thy word, 
 
 30. By stretching forth thine hand to heal : and that 
 signs and ivo7iders may be done by (he name of thy holy 
 child Jesus. 
 
 31. A?id tvhen they had prai/ed, the place was shaken 
 where they ivere assembled together ; and they tvere all 
 
 Jilted ivith the Holy Ghost, and they spake the word of God 
 with boldness. 
 
 St. Paul has said, *' When I am weak, then am 
 I strong'."- When pkiced in circumstances wliicli 
 bring the sense of my own weakness most closely 
 home to me, this feeling of need casts me like a 
 cliild on the bosom of my Father. His strength be- 
 comes mine, and I am weak no longer. So the apos- 
 tles here. Of themselves they could do nothing. 
 A few obscure and friendless individuals against all 
 
 ' Ps. xi. 3. " 2 Cor. xii. lU.
 
 ACTS IV. 23—37. 53 
 
 the power and influence of Jerusalem, must be 
 scattered like dust before the wind. But going 
 from the presence of the council, they apply di- 
 rectly to Him in whose cause they were engaged : 
 and they are no longer weak : they speak confi- 
 dently concerning their adversaries, as of men who 
 were held with bit and bridle, who could go no 
 further than was permitted them : who were ga- 
 thered together by their own malice and worldly 
 interests, but could only do whatsoever the hand and 
 counsel of God had determined hefore to he done. 
 Supported by this conviction, they "lay their help 
 upon Him that is mighty ;" they cast themselves 
 upon God, and leave to Him the issue. 
 
 One strong ground of their confidence, is what 
 they find in scripture. They find there reason to 
 expect opposition. They find that it was nothing 
 new or strange for the kings of the earth to stand up, 
 and the rulers to take counsel together, against the 
 Lord^ and against his Christ, his anointed servant. 
 David was anointed of God to be king over Israel. 
 And against him the heathen had raged, and the 
 people imagined vain things. " He that sitteth in 
 heaven had laughed them to scorn ;" had set at 
 nought their efibrts, and scattered their proud ima- 
 ginations. Now, Jesus had been anointed to fulfil 
 the prophecies, and " sit on the throne of David." 
 And now, too, against him, and against those who 
 were going forth in his name, the people were 
 gathered together. But the same strength which 
 had subdued the Philistines formerly, and estab- 
 lished David on his throne, might now likewise
 
 54 ACTS IV. 23—37. 
 
 subdue the enemies of him whom David had re- 
 presented ; the opposers of David's son and David's 
 Lord. 
 
 Such is one great use of scripture. It encourages 
 and consoles, whilst it directs and governs. It sup- 
 ports the Christian during his whole progress. It 
 warns him of the enemies which he must encounter, 
 and teaches him to expect the difficulties which he 
 finds, 
 
 32. And the multitude of them that believed were of one 
 heart and of one soul : neither said any of them that ought 
 of the things which he possessed was his own ; but they had 
 all things common. 
 
 33. And with great power gave the apostles witness of 
 the resurrection of the Lord Jesus : and great grace was 
 upon them all. 
 
 34. Neither was there any among them that lacked : for 
 as many as were possessors of lands or houses sold them, 
 and brought the prices of the things that were sold, 
 
 35. And laid them down at the apostles' feet : and disti'i- 
 bution was made unto eveiy man according as he had 
 need. 
 
 36. And Joses, who by the apostles was surnamed Bur- 
 fiabas, (which is, being i^iterpreted, The son of consolation,) 
 a Levite, and of the country of Cyprus, 
 
 37. Having land, sold it, and brought the money, and 
 laid it at the apostles' feet. 
 
 " The kingdom of heaven," as the Lord had 
 said, "is like unto treasure hid in a field : the which 
 when a man hath found, he hideth, and for joy 
 thereof goeth and selleth all that he hath, and buy- 
 eth that field." ^ Joses had found that treasure, hid 
 
 3 Matt. xiii. 44.
 
 ACTS IV. 23—37. 55 
 
 in the apostles and the doctrine which they were 
 proclaiming. The desire of this absorbed all other 
 affection ; and having land, he sold it, and brought 
 the money, and laid it at the apostles feet. What ! 
 that he might purchase the kingdom of heaven ? 
 that he might take eternal life in exchange ? No. 
 But he joined himself with the apostles in one 
 common interest, and all contributed together what- 
 ever might promote the object of their hearts' de- 
 sire. The apostles were themselves engaged in 
 bearing that testimony which they were especially 
 appointed to bear ; in "preaching through Jesus 
 the resurrection of the dead." They were occupied 
 in declaring the truth as it had been revealed to 
 them ; in confuting adversaries, in baptizing those 
 who were convinced ; in regulating also the opera- 
 tions of the society now formed, and daily increas- 
 ing. And as these must be supported, must live ; 
 and had left their ordinary means of livelihood ; — 
 and as many, no doubt, of the converted brethren, 
 were also deprived of theirs : — provision was made 
 for them that lacked, by the generosity of others. 
 As many as were possessors of lands or houses sold 
 them, and brought the price of the things that were 
 sold, and laid them down at the apostles' feet : and 
 distribution was made to every man according as he 
 had need. They had discovered a new country : 
 there, from this time, w'ere their thoughts, their 
 affections fixed : the apostles were to lead them 
 into it ; those already of the apostles' party were 
 to accompany them ; and nothing should be spared 
 which might advance the common cause, and 
 bring thcni all to the j)romised land.
 
 56 ACTS V. 1—11. 
 
 There is nothing extraordinary in all this. It is 
 merely a proof that they were sincere. Such was 
 the natural effect of believing what these Chris- 
 tians believed. Treasure was laid up for them in 
 heaven : and where their treasure was, there was 
 their heart also. Thenceforward the things of this 
 world were only valuable to them, as they might 
 be used to promote their own salvation and that of 
 others. And may all learn, in their different cir- 
 cumstances, so to " make to themselves friends out 
 of the mammon of unrighteousness, that when this 
 world fails, they may be received into everlasting 
 habitations. '^ ^ 
 
 LECTURE XIL 
 
 DECEIT AND DEATH OF ANANIAS AND 
 SAPPHIRA.— A.D. 33. 
 
 Acts v. 1 — 11. 
 
 1. But a certain nimi named Ananias, with Sapp/nia 
 his wife, sold a possession, 
 
 2. Atid kept hack part of the price, his icife also being 
 privy to it, and broiiyht a certain part, and laid it at the 
 apostles'' feet. 
 
 Mention had been before made of Joscs, or Bar- 
 * See Luke xvi. 9.
 
 ACTS V. 1—11. 57 
 
 nabas, who having hind, sokl it, and gave up the 
 price to the use of the apostles. The motive which 
 actuated him, might as justly actuate all the disci- 
 ples. All had the same reason for zeal and disin- 
 terestedness. Therefore, not to do as he and many 
 others did, would look like a want of zeal : would 
 lower in the esteem of the infant society those who 
 refused to follow such an example. Not that any 
 such sacrifice was required : there was no obliga- 
 tion laid on any. While the land remained, it 
 was " their own :" and after it was sold, the price 
 was "in their own power." But those who did 
 thus part with houses or lands for the Lord's sake, 
 must needs appear to advantage. 
 
 Ananias with Sapphira his wife felt this. It 
 grieved them to be held in inferior esteem. And 
 this shows that grace had not possession of their 
 hearts. Otherwise they would have been indiffer- 
 ent, comparatively indifierent, towards public opi- 
 nion. If there were any sufficient reason why they 
 should retain a part of their property, they would 
 have retained it. Like St. Paul, they would have 
 thought it "a very small thing to be judged of 
 men, or of man's judgment : for that He who 
 judged them is the Lord."^ But there was no such 
 reason : they could plead none : the only reason 
 was that they loved and valued their possessions, 
 and had not faith enough to resign what they loved 
 and valued, and to look for treasure in heaven. 
 Therefore they sold a possession, and kept hack part 
 
 ' 1 Cor. iv. 3.
 
 58 ACTS V. 1—11. 
 
 of the price, and brought a certain part, and laid 
 it at the apostles feet. They had two objects in 
 view : the reputation of zeal and liberality ; and 
 the reservation of a private store. 
 
 " Love not the world," says St. John, " nor the 
 things that are in the world." Of the things which 
 are in the world, those two which are commonly 
 most esteemed, most dearly purchased, and most 
 hardly parted with, are property, and good repute ; 
 the favour of the party with which men live. These 
 two things were a snare to Ananias and Sapphira. 
 The love of God and heaven was not strong enough 
 to prevail over the love of the world. Satan took 
 advantage of their state of heart ; he saw it open 
 and prepared to receive him ;" so he entered in, 
 and hurried them to their destruction. 
 
 3. But Peter said, Ananias, why hath Satan Jilled thine 
 heart to lie to the Holy Ghost, and to keep back part of the 
 price of the lajid ? 
 
 4. While it remained, was it not thine own ? and after 
 it was sold, was it not in thine own power ? why hast thou 
 conceived this thing in thine heart? thou hast not lied 
 unto men, but unto God. 
 
 5. And Ananias hearing these words fell down, and 
 gave up the ghost : and great fear came on all those that 
 heard these things. 
 
 6. And the young men arose, icound him up,-^ and car- 
 ried him out, and buried him. 
 
 ■^ See Matt. xii. 44. 
 
 ^ In linen clothes for his burial. When Lazarus was raised, 
 he " came forth bound hand and foot with grave cbthes." Bu- 
 rials, in the East, take place innuediately after death.
 
 ACTS V. 1-11. 59 
 
 The Holy Ghost was with the apostles, at tliis 
 time, not in that ordinary measure in which he is 
 with all the people of God ; but in that extraordi- 
 nary'^ degree which gave them the power of " dis- 
 cerning spirits,'"^ and of knowing what is in the 
 heart. Therefore, to suppose that the apostles could 
 be deceived by falsehood, was to suppose that the 
 Holy Ghost could be deceived : to attempt an im- 
 posture upon the apostles, was to deny the exist- 
 ence or the power of the Holy Ghost : to /ie, not 
 unto men, hut unto God. And God saw fit by a 
 sudden judgment to show the heinousness of such 
 hypocrisy in his sight : to show that " there is no- 
 thino- covered, that shall not be revealed ; neither 
 hid, that shall not be known /'^ Had this truth 
 been present to the mind of these two persons, or 
 had they been so influenced by faith as to act upon 
 it, they would not have committed their sin. What 
 shall it profit us, they would have argued within 
 themselves, if for a while in the esteem of man we 
 are held to be thus generous ? That feeling which 
 now lies below, hidden in the heart, and covered 
 by an outward appearance of zeal, will be revealed 
 and brought to light hereafter before the whole 
 assembled world. 
 
 So little, and therefore so justly, would the 
 
 * 1 Cor. xii. 10, Without this power, the apostles could not 
 have set the infant church in order. They might have been 
 deceived as to the character and qualifications of those whom 
 they most trusted ; and such mistakes at that moment would be 
 fatal. 
 
 ^ Luke xii. '■I.
 
 GO ACTSV. 1— 11. 
 
 praise or blame of man be valued, if we could 
 always keep in view the day when "God shall 
 judge the secrets of men by Jesus Christ."'' 
 
 7. And it tvas about the space of three hours after, 
 when his wife, not knotving what was done, came in. 
 
 8. And Peter answered u7ito her, Tell me ivhether ye 
 sold the land for so much? A^id she said. Yea, for so 
 much. 
 
 9. Then Peter said unto her, Hoiv is it that ye have 
 agreed together to tempt tlie Spirit of the Lord ?'' behold, the 
 feet of them that have buried thy husband are at the door, 
 and shall carry thee out. 
 
 10. Then fell she down straightway at his feet, and 
 yielded up the ghost : and the young men came in, and 
 found her dead, and, carrying her forth, buried her by her 
 husband. 
 
 11. And great fear came upon all the church, and upon 
 as many as heard these things. 
 
 Thus this unhappy transaction, awful in itself, 
 was over-ruled for good. It confirmed the power 
 of the apostles ; showed "that God was with them 
 of a truth," and gave authority to all they did in 
 establishing the church. Great fear, we are told, 
 came upon all the church, and upon as many as heai'd 
 these ii'ords. And fear, rightly directed, is both 
 proper and salutary to such a creature as man. 
 
 ^ Horn. ii. 16. 
 
 7 To tempt or prove the Spirit : as if to sec, whether He 
 would tletcct the fraud. Thus the Israelites are said to have 
 Ifinpltd (I'ud in the wilderness hy doubting his power. 
 
 Peter did not require her answer, for his own information ; 
 but he elicited it, to j)rovc the guilt of Sapphira in the face of 
 those assembled.
 
 ACTS V. 1-11. 01 
 
 The fear of God, and the dread of sin, as displea- 
 sing to God, is the greatest blessing to the soul. 
 This awful example would produce and cherish it. 
 Great fear might well come upon all the disciples, 
 when they saw before their eyes the consequence 
 of sin. This consequence we are ready to acknow- 
 ledge. The difficulty is, to feel a due conviction 
 of the truth. We confess, that " the wages of sin is 
 death." But " because sentence against an evil 
 work is not executed speedily, therefore the heart 
 of the sons of men is fully set in them to do evil.'"^ 
 Here the sentence was executed speedily : here that 
 judgment was witnessed, which it is part of our pro- 
 bation to believe ; to receive on faith. And the 
 whole event may well incline us to pray with 
 David, " Keep back thy servant, O Lord, from 
 presumptuous sins : let them not have dominion 
 over me ; then shall I be upright, and I shall be 
 innocent from the great transgression."^ 
 
 8 Eccles. viii. 11. 9 Psalm xix. 13.
 
 62 ACTS V. 1-2 
 
 LECTURE XIII. 
 
 THE APOSTLES ARE IMPRISONED AND MIRA- 
 CULOUSLY SET AT LIBERTY— A.D. 33. 
 
 Acts v. 12—32. 
 
 12. And hy the hands of the apostles were many sigyis 
 and tconders wrought among the people ; (and they were 
 all icith one accord in Solomon s porch.^ 
 
 13. A7id of the rest'' durst 7io man join himself to 
 them: but the people magnified them. 
 
 14. And believers were the mwe added to the Lord, 
 multitudes both of men and women.) 
 
 15. Insomuch that they brought forth the sick into the 
 streets, and laid them on beds and couches, that at the 
 least the shadow oj Peter passing by might overshadoiv 
 some of them. 
 
 16. There came also a multitude out of the cities round 
 about unto Jerusalem, bringing sick folks, and them zvhich 
 were vexed vMh unclean spirits : and they were healed ■ 
 every one. 
 
 17. Then the high priest rose up, and all they that were 
 icith him, (which is of the sect of the Sadducees,) and ivere 
 
 filled with indignation, 
 
 ' As before, chapter iii. 11. There they had their principal 
 station: there they might be regularly found, both by their own 
 party, and by those who desired to resort to them. 
 
 ' Of the wavering and undecided, like those who had just now 
 fallen under their hypocrisy.
 
 ACTS V. 12—3-2. G3 
 
 18. A}i(l laid their hands 07i the apostles, and put them 
 in the common prison. 
 
 19. But the angel of the Lord hy night opened the 
 prison dooi'S, and brought themforth^ and said, 
 
 20. Go, stand and speak in the temple to the pteople all 
 the words of this life. 
 
 Our Lord had promised, tliat the gates of hell 
 should not prevail against the church," which 
 Peter and John were now engaged in building. 
 The promise implies that the powers of hell should 
 be employed against it. They were employed. 
 The high priest, ungodl}^ himself,* or he would 
 not have united with the unbelieving Sadducees, 
 sends officers to apprehend the men w^ho were 
 daring " to preach through Jesus the resurrection 
 of the dead." They laid their hands on the apostles 
 and put them in the common prison. If, at this im- 
 portant crisis, they had been permitted to remain 
 there for any length of time, Satan might have 
 prevailed. The shepherds being smitten, the 
 sheep would have been scattered abroad. There- 
 fore they must not be allowed to live there : the 
 prison cannot hold tliem : the angel of the Lord by 
 night opened the prison doors, and hrougJit them 
 forth, and said. Go, stand and speak in the temple 
 all the icords of this life. The doors of the prison 
 were opened, and the gates of hell were closed. 
 The servants of Christ should still stand up in the 
 
 s Matthew xvi. 18. 
 
 * As is believed, a Sadducce, and certainly connected with 
 that party: chapter v. 17.
 
 64 ^ ACTS V. 1-2-32. 
 
 most public place, and proclaim "the words of 
 eternal life." Nor was there delay with them. 
 
 21. A7id irhen fhey heard that., they entered into the 
 temple early in the morning, and tauqht. But the high 
 priest earyie, and they that ivere with him, and called the 
 council together, and all the senate of the children of- 
 Israel, and sent to the prisoti to have them hronght. 
 
 22. But when the officers came, atid found them not in 
 the prison, they returned, and told, 
 
 23. Saying, The prison truly found 7ce shut tvith all 
 safety, and the keepers standing without before the 
 doors : hut ivhen we had opetied, tve found no man tvithin. 
 
 24. Now tvhen the high priest and the captain of the 
 temple and the chief priests heard these things, they 
 donhted of them whereunto this ivould grow. 
 
 25. Then came one and told them, saying. Behold the 
 men idiom ye put in prison are standing in the temple, 
 and teaching the people. 
 
 26. Then ivent the captain with the officers, and brought 
 them icithout violeiice : (for they feared the people, lest they 
 should have been storied.) 
 
 27. Jnd when they had brought them, they set them 
 before the council : and the high jjriest asked them, 
 
 28. Saying, Did not we straitly command you, that ye 
 should not teach in this name ? and behold, ye have filled 
 Jer?isalem with yo7ir doctrine, and intend to bring this 
 7)1 an' s blood upon us. 
 
 29- Then Peter and the other apostles answered and 
 said, We ought to obey God rather than men. 
 
 30. The God (f 07ir fatliers raised up Jesus, whom ye 
 slew and hanged on a tree. 
 
 31. Him Jiatti God exalted with his right hand, to be a 
 Prince and a Saviour, for to git^e repentance to Israel, and 
 forgiveness of sins.
 
 ACTS V. 12—32. ()5 
 
 32. And ice are his uitnetises of these things ; and so is 
 also the Holy Ghost, whom God hath given to them that 
 obey him. 
 
 If God has raised up Jesus from the dead, there 
 must be witnesses to attest this, and to make it 
 known. We are such witnesses, say the apostles. 
 But you doubt us. We have another witness, the 
 Holy Ghost, with whom God has anointed us, and 
 whom he has given, in various measures, to them that 
 obey him: to them who " obey the truth," and do 
 not contend against his revelation. 
 
 For what purpose, then, had he raised up Jesus 1 
 He has exalted him to be a Prince and a Saviour : a 
 Prince who should rule his people, and lead them 
 in the way of eternal life ; a Saviour, who should 
 give repentance to Israel. For he had come, bear- 
 ing his Father's message of forgiveness. Like 
 some earthly sovereign, whose subjects had re- 
 belled against him, God has sent a proclamation of 
 pardon, if they will return to their allegiance; 
 and the bearer of his message is his only Son. 
 " Return unto the Lord, and he will have mercy 
 upon you ; and to your God, for he will abundantly 
 })ardon." Nay, should any hesitate, and doubt the 
 reality of such good- will ; let them know that the 
 very Son who bears the message has suffered in his 
 own body the penalty of their sin ; has died, " the 
 just for the unjust, that he might bring them to 
 God."^ 
 
 Thus was Jesus giving repentance to Israel : 
 giving the means, the opportunity, the invitation, 
 to repent : if they would range themselves under 
 
 M Peter iii. 18.
 
 G6 ACTS V. 12—3-2. 
 
 him as the Prince of life^ and acknowledge him as 
 their Saviour from the wrath to come. 
 
 There is another gift of repentance, without 
 which every offer of mercy falls barren and un- 
 fruitful, like seed scattered on the high-way. 
 There must be the gift of an humble and contrite 
 heart. To the Pharisee, who, when he " w^ent up 
 into the temple to pray," thanked God that he was 
 not as other men, and had not, like them, sins to 
 repent of: — what was it to him or such as him, 
 that Jesus was raised up to be " an Advocate with 
 the Father? that he is the propitiation for our 
 sins ?" A new heart and a right spirit must be 
 given him, so that he should perceive his real 
 guiltiness, and smite upon his breast, saying, "God 
 be merciful to me a sinner." Till then, he would 
 neither feel nor understand that mercy, which had 
 given repentance unto Israel, and forgiveness of sins. 
 
 It is the same, wherever the gospel is preached. 
 He who has given repentance, must also bestow the 
 heart to claim the blessing. 
 
 How is it with ourselves ? Has he given us 
 eyes to see, and ears to hear, and a heart to un- 
 derstand, that through unbelief his mercy may not 
 be lost upon us ? This admits of a simple test, 
 furnished by this very passage. Is he our Prince, 
 and are we ruled by him ? Then he is our 
 Saviour, to whom we have committed our souls. 
 Is he our Saviour, who has our souls in trust ? 
 Tlien he is our Prince, and we are ruled by him : 
 we are studying his law ; we make his will our 
 standard, and his glory our principal desire.
 
 ACTS V. 33—4-2. fi7 
 
 LECTURE XIV. 
 
 GAMALIELS ADVICE TO THE COUNCIL LEAVES 
 THE APOSTLES AT LIBERTY.— a. d. 33. 
 
 Acts v. 33—42. 
 
 33. When they heard that, they were cut to the heart, 
 and took counsel to slay them. 
 
 No wonder, if these rulers luere cut to the heart 
 by truths which they could not deny, maintained 
 in their very presence in defiance of their authorit}'. 
 They saw but one remedy ; and took counsel to slay 
 the apostles. 
 
 Here a higher power interposed. The purposes 
 of God required that the apostles should not be cut 
 off now ; nay, that they should be at liberty to de- 
 clare the truth committed to them. A time would 
 come, when persecution, imprisonment, death it- 
 self, would be as seed to the church ; would add to 
 the harvest of the gospel. But that time was not 
 yet. The christian church was as yet but smoking 
 flax, or rising flame ; a drop of water would quench 
 it, a breath of wind extinguish it. Those means 
 might now arrest its progress, which hereafter 
 would quicken and extend its growth. The doc- 
 trine must be preached : must be preached ''with 
 tlie Holy Ghost, and with power," and be received 
 
 f2
 
 68 ACTS- V. 33—42. 
 
 into many hearts : companies of belie v^ers must be 
 united, and the christian faith show a real form, 
 and take a substantial existence. It must not be 
 left as a slender stem, which a single arm might 
 tear up ; but must firmly fix its roots : then they 
 would extend on every side : its branches would be 
 growing : denied access in one spot, it would force 
 its way elsewhere, and everywhere find some 
 nourishment ; would spread its shelter widely, and 
 scatter its " leaves for the healing of the nations." 
 All this was the will of God concerning his 
 gospel ; and for this, as we shall see, he provided 
 in an unexpected manner. 
 
 34. The7i stood there up one in the council, a Pharisee, 
 named Gamaliel, a doctor of the law, had in reputation 
 among all the people, and commanded to put the apostles 
 forth a little space. 
 
 35. And said unto them. Ye men of Israel, take heed to 
 yourselves, ivhat ye intend to do as touching these men. 
 
 36. For before these days rose up Theudas, boasting 
 himself to be somebody, to ichom a member of men, about 
 four hutidred, joined themselves : ivho was slain ; and all, 
 even as many as obeyed him, were scattered and brought to 
 nought. 
 
 37. After this man rose up Judas of Galilee, in the days 
 of the ta,ii7ig, and drew away much people after him : he 
 also perished, and all, even as many as obeyed him, ivere 
 dispersed. 
 
 38. And now I say unto you, Refrain from these men, 
 and let them alone: for if this counsel, or this ivork he of 
 meji, it u'ill come to nought : 
 
 39. But if it be of God, yr cannot ovcrthroic it; lest 
 haply yc be found even to fight against God.
 
 ACTS V. 83-42. 69 
 
 Is this advice given by a friend or an enemy ? 
 Surprising as it seems, Gamaliel, who speaks thus, 
 was a Pharisee, a doctor of the law, held in high re- 
 putation as a leader in his sect : of that sect which 
 from the beginning had most vehemently opposed 
 the doctrine of Jesus. Perhaps he was now affected 
 by enmity against the Sadducees, who were fore- 
 most in this persecution ; and a bad motive was 
 over-ruled for a good end. Perhaps he was affected 
 by a better influence ; his mind had been struck 
 by the miraculous exercise of power which he could 
 not deny. But whatever may have led him thus to 
 cast his protection over the apostles, he certainly 
 declared with perfect truth. If this counsel or this 
 icork he of men, it will come to nought. Many things 
 prevail in the world and succeed, which are not of 
 God, but of men. But if this icork had not been 
 of God, no pains were needed to overthrow it. The 
 doctrine which the apostles were publishing, was 
 not a doctrine which men would be eager to em- 
 brace : not one which without indisputable proof 
 they would be persuaded to receive. Men are not 
 willing to confess themselves guilty. But the 
 apostles declare that " the whole world is guilty 
 before God." Men would not be forward to be- 
 lieve, that one whom they had put to death upon 
 the cross, was the Son of God ; and that there was 
 salvation in no other, but in him who had not 
 preserved himself. But the apostles declared, 
 that there is " no other name under heaven given 
 among men, whereby we must be saved." Men are 
 not willing to forsake the evil of their ways, and to
 
 70 ACTS V. 33—4-2. 
 
 lead a new life, following the commandments of 
 God. But the apostles required them to do this ; 
 to ^' put off the old man, which is corrupt accord- 
 ing to the deceitful lusts ; and be renewed in the 
 spirit of their mind." Just reason had Gamaliel 
 for saying, that if the doctrine were of men, it 
 must come to nonglit. 
 
 Even if a ruler, with sovereign power, had issued 
 a command, that Jesus Christ should be acknow- 
 ledged by all his subjects as "a Prince and a 
 Saviour :"^ he might have succeeded in some coun- 
 tries ; but he would not have succeeded among the 
 Jews. Their national belief was too strono; to 
 admit of any change. 
 
 On the other hand, had the chief priests and 
 elders, with the Pharisees, and those to whom the 
 people were accustomed to look up ; — had those in 
 a body consented to the doctrine of the apostles, 
 and joined them in proclaiming Jesus as the 
 Messiah who was to come, it is possible that they 
 would have been followed. 
 
 But they who were now going about to teach 
 this doctrine were unlearned men, unknown men, 
 unfriended men ; they had no influence which could 
 give currency to even the most evident truth or po- 
 pular opinion ; and all those who did possess such in- 
 fluence were opposed to them. Could they possibly 
 establish such improbable doctrines, such unpalata- 
 ble opinions, as that God had made that same Jesus 
 whom they had crucified both Lord and Christ ? 
 
 No. Gamaliel might safely put the matter upon 
 
 ' We have such a case in Daniel.
 
 ACTS V. 33-4-2. 71 
 
 tJie test which he proposed, If this work were of 
 men, it would come to nought : and they need not 
 endangertheir own authority, and oflend the people, 
 by forcibly endeavouring to overthrow what must 
 shortly fall by its own weakness. 
 
 40. And to him they agreed : and when they had called 
 the apostles, and beaten them, they commanded that they 
 should not speak in the name of Jesus, and let them go. 
 
 41. And they departed from the presetice of the council, 
 rejoicing that they were counted worthy to sniffer shame for 
 his name. 
 
 42. Atid daily in the temple, and in every house, they 
 ceased 7iot to teach and preach Jesiis Christ. 
 
 Rejoicing, that they were counted worthy to suffer 
 shame. In themselves, there is nothing in shame 
 or ill-treatment to cause rejoicing. And yet the 
 feelings of the apostles can be understood. They 
 are the feelings of men, employed as the apostles 
 were, in the cause of an extraordinary Benefactor. 
 He has left us a command, — so they would argue, — 
 he has given us a duty to perform. We are en- 
 gaged in it ; and we are encountered by opposition : 
 we are threatened, if we persevere. After what 
 we have suffered, and may expect to suffer, we 
 should not persevere, if we held his memory in light 
 esteem. Let us then rejoice that we have the 
 means of testifying our gratitude and reverence ; 
 that we have been counted wortluj to have some- 
 thing of that same mind which was in Jesus himself, 
 when " for our sakes he became poor, that we 
 through his poverty might be made i:ich."
 
 72 ACTS VI. 1—6. 
 
 Such would be the feelings of genuine thankful- 
 ness : a sense of infinite obligation would be thus 
 shown. Through the medium of those feelings 
 shed abroad upon the heart, the Holy Spirit filled 
 them with zeal and boldness and endurance. 
 
 The like qualities will be found, wherever a like 
 sense of obligation is sincerely felt. There will be 
 zeal and boldness in the cause of the gospel : there 
 will be readiness' to undergo any inconvenience 
 which may arise. And because this is a sure test 
 of the state of the heart, the Lord has said, 
 "Whosoever shall be ashamed of me and of my 
 words in this sinful and adulterous generation ; 
 of him also shall the Son of man be ashamed when 
 he cometh in the glory of his Father, with the 
 holy angels."* 
 
 LECTURE XV. 
 
 SEVEN DEACONS APPOINTED TO MANAGE THE 
 TEMPORAL CONCERNS OF THE COMMUNITY. - 
 
 A. D. 33. 
 
 Acts vi, 1 — 6. 
 
 1 . Jnd in those days, tvhen the number of the disciples 
 was imdfipUed, there arose a murmuring of the Grecians^ 
 against the Hebrews, because their widows were neglected 
 in the daily ministration. 
 
 * Mark viii. 38. 
 ' By ///'' (,'rfrions are meant persons of Jewish birth, hut
 
 ACTS VI. 1 (). 73 
 
 2. Then the twelve culled the multitude of the disciples 
 unto them, atid said. It is not reason that we should leave 
 the word of God, and serve tables. 
 
 3. Wherefore, brethren, look ye out among you seven 
 men of honest report , full of the Holy Ghost, and wisdom, 
 whom ice may appoint over this business. 
 
 4. But we will give ourselves continually to prayer, a7id 
 to the ministry of the icord. 
 
 The body of Christians which had been formed 
 in the manner described in the foregoing chapters, 
 presented a singular case. There was a community 
 who, together with their families, must have con- 
 sisted of thirty or forty thousand persons, of whom 
 a large proportion were without the regular support 
 arising from ordinary business or labour. Some, 
 we must suppose, had been deprived of this, di- 
 rectly or indirectly, in consequence of their con- 
 version. The enmity with which they would be 
 treated, as departing from the common faith, and 
 acknowledging Jesus to be the Christ, would pursue 
 them in their vocations, and ruin their worldly 
 business.^ Others, like the apostles themselves, 
 had abandoned their means of livelihood : their 
 minds being wholly occupied with the interests of 
 their new faith, or with the actual duties of extend- 
 ing it. For the support of these, we saw in the 
 second and fourth chapters that a common fund was 
 
 settled in foreign countries, and only sojourners in Jerusalem, 
 called Grecians, because in those countries the language ot' 
 Greece was generally spoken. 
 2 See Hebrews x. ;33 — 34.
 
 74 ACTS VI. 1—6. 
 
 created by the liberality of others who had posses- 
 sions. Acts ii. 44. " All that believed were to- 
 gether, and had all things common : and sold their 
 possessions and goods, and parted them to all men, 
 as every man had need." Acts iv. 35. " As many 
 as were possessors of lands or houses sold them, 
 and brought the prices of the things that were sold , 
 and laid them down at the apostles' feet ; and 
 distribution was made unto every man according 
 as he had need." 
 
 The creation of such a fund, by the negotiations 
 attending the sale of property ; and, still more, the 
 management of it afterwards, would be matter of 
 no small difficulty. If out of all the baptized con- 
 verts, only a thousand families applied for relief, 
 there would be employment for more time than the 
 apostles could spare. They must become servers 
 of tables, keepers of accounts, instead of dispensers 
 of the word of God. 
 
 Moreover, there arose a murmuring of the 
 foreign Jews against the natives of Judea, as if 
 their destitute families, and especially their widows 
 or women, were necjlected in the daily ministration^ 
 It is not probable that there was just ground for 
 this complaint. It is far more likely that it arose 
 out of those feelings of jealousy, which in nature 
 are grievously predominant, and are hardly kept 
 down by divine grace. Experience was sure to 
 
 At ^rjpac, are manifestly destitute female relations. The 
 christian widows, properly so called, could not yet be numerous. 
 The word is used in the same sense in 1 Timothy v. 9.
 
 ACTS VI. 1—6. 75 
 
 prove that such feelings would exist, when num- 
 bers were to be supplied out of a common fund, 
 to wJiich all had an equal claim. 
 
 There is at first sight something very pleasing in 
 the thoughts of a community supplied as these first 
 Christians were. How delightful, we are inclined 
 to say; there were " none among them tliat 
 lacked :" none who had more than their necessities 
 required. What was superfluous to one family 
 supplied what was deficient to another. 
 
 This, however, is a state of things which cannot 
 last long in this world. He who ordained that man 
 should " eat bread by the sweat of his brow," 
 also ordained that every man should eat the bread 
 of his own labour : should support, not his neigh- 
 bour, but himself : should depend upon his own 
 exertions, and enjoy his own possessions. It was 
 only at Jerusalem, only at the first creation of the 
 christian church, that this general rule was inter- 
 rupted. No such practice prevailed, when new 
 churches were gradually formed at Antioch, and 
 Ephesus, and Philippi, and throughout the whole 
 world. St. Paul speaks very vehemently on this 
 point : saying, (1 Timothy v. 8,) " If any provide 
 not for his own, especially for those of his own 
 house, he has denied the faith, and is worse than 
 an infidel.'' 
 
 There would, no doubt, be times, when a man 
 could not provide for his own. And then another 
 ordinance comes in, and supplies a remedy, " Look 
 not every man on his own things, but every man 
 also on the things (the wants, the interests) of
 
 76 ACTS VI. 1-6. 
 
 others." " Charge them that are rich in this 
 world, that they be rich in good works, ready to 
 distribute, willing to communicate." "Whoso 
 have this world's good, and seeth his brother 
 hath need, and shutteth up his bowels of com- 
 passion from him, how dwelleth the love of God in 
 him?"^ To seek out, and to assist, the proper 
 objects, is the business of christian charity. And 
 of such assistance on the one side, and dependence 
 on the other, the result is, mutual good will. The 
 one party gives that which is his own ; that which 
 he might retain as his own, that which he denies 
 himself to part with. The other receives that 
 to which he has no claim, except through the 
 christian principles of his neighbour. 
 
 Here, however, at Jerusalem, was a common 
 fund, to which all had an equal claim. And this 
 event shows us the wisdom of the general ordi- 
 nance, and the danger of annulling it. The multi- 
 tude, who were so lately "of one heart and one 
 soul," are now likely to be divided. Even their 
 common faith and peculiar circumstances could not 
 prevent a murmuring. Some thought that others 
 obtained too much, and that they and their families 
 wer^e neglected. 
 
 For the present emergenc}-, it was needful to 
 maintain the system which had been begun. The 
 apostles, however, provided, that as far as in them 
 lay, there should be no reasonable cause of dis- 
 content. Look ye out, they say to the disciples 
 
 ■» Phillip, ii. 4.— 1 TiniotI)}' vi. 17.— 1 John iii. 17.
 
 ACTS VI. I— 0. 77 
 
 assembled together, choose for yourselves, seven 
 men, (that number may suffice for the present,) 
 seven men of honest report, (of known and ap- 
 proved character,) full of the Holy Ghost and 
 wisdom, (men seen to be living under the influence 
 of the Spirit of God,) whom wemay appoint over this 
 business. 
 
 5. And the saying pleased the whole multitude : and t'ley 
 chose Stephen, a man full of faith, and of the Holy Ghost, 
 and Philip, and Prochonis, and Nicanor, and Timon, and 
 Parmenas, and Nicolas, a proselyte of Antiocit : ^ 
 
 (). Whom they set before the apostles: and when they 
 had prayed, they laid their hands on them. 
 
 Laid their hands upon them. So Moses (Num. 
 xxvii. 22) by divine command took Joshua, and set 
 him before Eleazar the priest, and before all the 
 congregation : and he laid his hands upon him, and 
 gave him a charge, as the Lord commanded. 
 
 It was the solemn mode of invoking the grace of 
 God, and commending the individual to his bless- 
 ing. When young children were brought to Jesus 
 " he laid his hands upon them, and blessed 
 them."^ And one of the signs which were to ac- 
 company the apostles was, that " they should lay 
 their hands upon the sick, and they should re- 
 
 cover." ^ 
 
 Thus solemnly devoted to their office, the deacons 
 
 5 The Grecians were the complaining party. And it is re- 
 markable that the names of those chosen to set the matter rieht 
 are Grecian names. So careful were they to avoid the ap- 
 pearance of favour and partiality. 
 
 •^ Matthew xix. 1.3. 7 Mark xvi. 18.
 
 "« ACTS VI. 7—15. 
 
 entered upon their charge. It was not temporar3\ 
 We find from the epistle to Timothy, that deacons 
 were stated ministers of the church. Neither was 
 it merely secular ; Stephen, as we sluill soon see, 
 continued to preach the gospel : Philip, as we shall 
 soon see, did not hesitate to baptize. They were 
 still engaged, therefore, in whatever might promote 
 the progress of the gospel. But especially, at pre- 
 sent, they were to attend to the temporal affairs of 
 the church, and were not devoted so entirely as 
 the apostles to prayer and the ministry of the word. 
 
 Only a few months had elapsed since the death 
 of Jesus. And already was a community united 
 together, acknowledging him as their Lord and 
 their God ; and so numerous, as to require seven 
 persons to administer their propert3^ Surely the 
 words of Gamaliel were verified : and " this 
 counsel and this work" was not of men, but of 
 God. 
 
 LECTURE XVI. 
 
 STl-PIIEN ACCUSED OF SPEAKING AGAINST THE 
 LAW OF MOSES.— A. n. 33. 
 
 Acts vi. 7—15. 
 
 7. And the ivord of God increased ; and the number of 
 the diaciples multiplied in Jerusalem greatlij ,• and a great 
 companjf <f the priests tvere ohediemf to the faith.
 
 ACTS VI. 7—15. 79 
 
 *' Tims miglitily grew the word of God, and 
 prevailed," fulfilling the promises which Jesus had 
 uttered, answering the expectations wliich he had 
 raised. Even a large number of the priests per- 
 ceived the truth ; did not adhere to the types and 
 shadows of the law, but became obedient to the 
 faith which explained and realised them. There 
 was much to hinder this, unless the Spirit of God 
 had enlightened them. To hinder it, there was that 
 prejudice which it is so hard to overcome : that 
 attachment to the habits which they had followed, 
 the sentiments in which they had been brought 
 up : that course of thought which St. Paul remem- 
 bered in himself, when he said, looking back upon 
 former times — *' I verily thought within myself 
 that I ought to do many things contrary to the 
 name of Jesus of Nazareth."^ On the other hand 
 they might reason, that now they perceived the 
 purport of the ordinances of the law : that all 
 was now cleared up, which in the sacrifices which 
 they had offered day by day and "year by year 
 continually,"^ they had found it hard to under- 
 stand. Thus "the Spirit of God might witness 
 with their own spirit ;" might work with tlieir 
 minds within, and open them to receive ** the liglit 
 which was come into the world." It did so. " God 
 had not cast away his people." There was " a 
 remnant according to the election of grace."' A 
 great company of the priests were obedient to the 
 faith: but "the rest were blinded;"^ as in the 
 
 ' Acts xxvi. 9. * Hel). x. 1, Sec. 
 
 ^ Rom. xi. I— .3. ' lb. 7.
 
 80 ACTS VI. 7—15. 
 
 days of old, when they were but few — not few in 
 themselves, nor few in the siglit of God — but few 
 in comparison of the whole nation — who had not 
 bowed the knee to Baal.^ 
 
 8. And Stephen, full of faith and power, did great won- 
 ders and miracles among the people. 
 
 9- Then there arose certain of the synagogue, ivhich is 
 called the synagogue of the Libertines, and Cyrenians, and 
 Ale.vandrians, and of them of Cilicia, and of Asia, dis- 
 putijig tvith Stephen.^ 
 
 10. And they were not able to resist the wisdom and the 
 spirit by which he spake. 
 
 1 1. Then they suborned men which said. We have heard 
 him speak blasphemous words against Moses, atid against 
 God. 
 
 12. And they stirred up the people, aiid the elders, and 
 the scribes, atid came upon him, and caught him, and 
 brought him to the council, 
 
 13. And set up false witnesses, ivhich said, This man 
 eeaseth not to speak blasphemous words against this holy 
 place, and the law. 
 
 14. For we have heard him say, that this Jesus of Na- 
 zareth shall destroy this place, and shall change the cus- 
 toms which Moses delivered us. 
 
 15. And alt that sat i)t the council, looking sted- 
 fastly 071 him, saw his face as it had been the face of an 
 
 angel. 
 
 ^ 1 Kings xix. 18. 
 
 6 The difterent foreign Jews residing at Jerusalem had sepa- 
 rate synagogues, and schools attached to tliem. Such were the 
 Grecians, Alexandrians, &c. Tiic Libertines were the descen- 
 dants of those who had once been slaves, and had obtained free- 
 dom. As far as is known, it is a Latin term. Libertus, a bond- 
 man made free: Libertinus, the son of a Libertus.
 
 ACTS VI. 7—15. 81 
 
 When Allah's queen, Jezebel, suborned witnesses 
 for the destruction of Naboth, they used direct 
 falsehoods, affirming, Naboth " did blaspheme God 
 and the king."^ The false witnesses who appeared 
 against our Lord took another course : they mis- 
 represented words actually spoken. "Two false 
 witnesses came and said, This fellow said, I am 
 able to destroy the temple of God, and to build it 
 in three days." The same kind of falsehood is 
 used against Stephen. The meaning of his words 
 is perverted. For without doubt he would argue 
 in a manner like that represented here : TJiis Jesus 
 shall destroy this place, and shall change the customs 
 which Moses delivered iis. He would show the peo- 
 ple, that in rejecting the gospel, they were " fight- 
 ing against God :" who would come, as this Jesus 
 had foretold — would " destroy the wicked hus- 
 bandmen" who had rejected his messengers, nay, 
 had killed his own, his well-beloved Son, and would 
 " burn up their city.'^ He would not deny, that 
 the customs which Moses delivered were now^ chanaed. 
 The days were come, when the Lord would " make 
 a new and a better covenant with the house of 
 Israel and with the house of Judah.'"-* For the law 
 was a preparation for the gospel : and now that 
 was revealed for which preparation had been so 
 long made. Moses was the forerunner of Christ ; 
 and Moses must now^ "decrease,"^ for one greater 
 than Moses had appeared. There should be no 
 more sacrifice for sin. God had accepted one 
 
 7 1 Kings xxi. 18. a See Matt. xxii. 2 — 7 ; xxi, 28— 41. 
 y See Heb. viii. 8, &c. ^ John iii. 30. 
 
 G
 
 ii'2 ACTS VI. 7—15. 
 
 great sacrifice, by which they that believe *' are 
 justified from all things, from which they could 
 not be justified by the law of Moses. ^'- Thus Ste- 
 phen would argue : and therefore the leaders of 
 the diflierent synagogues setup false witnesses which 
 said, This man ceaseth not to speak blasphemous 
 words against this holy place, and the law. 
 
 We do not blame these people, because they did 
 not liglitly and hastily renounce the ordinances 
 and change the customs which Moses had delivered. 
 These had been their distinction ; their " advan- 
 tage great every w^ay :" and it was their duty to 
 make sure that the same authority which had 
 established, had also superseded them. Their sin 
 was, tliat they would not receive the proofs of this, 
 which God was giving. Their opposition to the 
 gospel arose not from righteous zeal, but from 
 enmity and self-interest. Stephen, full of faith 
 and power, did great wonders among the people. 
 Did they inquire by what means and in what name 
 he did these tilings ? We are told, that they dis- 
 puted ivith him, and were not able to resist the wis- 
 dom and the spirit by luhich lie spake. And tlien, 
 instead of yielding to conviction, and acknowledg- 
 ing that "God had visited his people," — they 
 suborned men who should attribute a wrong- 
 meaning to his words : they stirred up the people 
 and set up false witnesses which said, This man ceas- 
 eth not to speak blasphemous luords against this holy 
 place, and the law. 
 
 •■' Cli. xiii. -v.).
 
 ACTS VII. 1—16. 83 
 
 Evidently, therefore, these were tliey, whose 
 *' minds the god of this world had blinded." There 
 was a hindrance in themselves, why " the light 
 of the glorious gospel of Christ should not shine 
 upon them. "^ " They loved darkness rather than 
 light, because their deeds were evil :" because they 
 were seeking this world first, because their own 
 interests were dearer to them than the glory of 
 God. 
 
 LECTURE XVII. 
 
 STEPHEN COMMENCES HIS DEFENCE.— a. d. 33. 
 
 Acts vii. 1 — 16. 
 
 1. Then said the h'i()h priest. Are these things so ? 
 
 2. And he said. Men, brethren, and fathers, hearken ; 
 The God of glory appeared unto our father Abraham, 
 when he was in Mesopotamia, before he dwelt in Charran, 
 
 3. And said unto him. Get thee out of thy country, and 
 from tliy kindred, and come into the land which I shall 
 shew thee. 
 
 4. Then came he o7it of the land of the Chaldeans, 
 and dwelt in Charran: and from thence, when his father 
 was dead, he rem/)ved him into this land, wherein ye noiv 
 dwell. 
 
 Stephen had been accused of speaking blasphemou.'i 
 
 ' 2 Cor. iv. 4. 
 
 g2
 
 84 ACTS VII. 1— IG. 
 
 words against Moses and against God : and of affirm- 
 ing that this Jesus of Nazareth shall destroy this 
 place, and change the customs which Moses had 
 delivered. 
 
 This accusation he meets, in tlie first place, by 
 going back to their early history, and showing the 
 origin of that favour which his countrymen had so 
 long enjoyed. God had called their ancestor 
 Abraham, not because he dwelt in Canaan, but 
 for the purpose of settling him there. Abraham w as 
 living in Mesopotamia ; ^ went from thence, under 
 God's providence, to Haran, and thence to Canaan. 
 There was no reason, from an origin like this, to 
 suppose that God's favour was irrevocably fixed 
 upon them and their country, and that their place 
 and nation should never be destroyed. 
 
 From this opening, it seems to have been in 
 Stephen's mind to show the assembly how many 
 mysterious things had taken place in the dispensa- 
 tions of God ; how little it could have been dis- 
 covered at many periods of their own histor}^ what 
 his intentions were. That he, whom God had sent 
 to be the Saviour of the world, should be allowed 
 to suffer death, a})peared to the Jewish nation un- 
 accountable and inexplicable. Now Stephen, being 
 thus placed before the council, docs not confine 
 himself to the mere ground of accusation made 
 against him : but takes the opportunity of recalling 
 to the minds of his hearers many things which 
 were likely to shake their self-confidence, cliange 
 
 ' At Ur of the Chaldees, his birth-place. See Gen. xi. 31, 
 and xii. 4.
 
 ACTS VII. 1— U). 85 
 
 the current of tlieir thoughts, and so remove their 
 unbelief. Abraham liad obeyed the call of God ; 
 had left his country and his kindred : and it might 
 be supposed that in the land which God shoidd 
 show him a large and rich inheritance would be 
 "ranted him. It was not so. 
 
 5. And he gave him none inheritance in it, no, not so 
 much as to set his foot on: yet he promised that he icoidd 
 </ice it to him for a possession, and to his seed after him, 
 when as yet he had no child 
 
 6. A7id God spake on this wise. That his seed shordd 
 sojourti in a strange land; and that they should bring them 
 into bondage, and intreat them evil four hundred years. 
 
 7. And the nation to whom they shall he in Imndage, 
 icill I jndge, said God ; and after that shall they come 
 forth, and serve me in this place. 
 
 8. And he gave him the covenant of circnmcision. And 
 so Abraham begat Isaac, aiid circumcised him the eighth 
 day : and Isaac begat Jacob, and Jacob begat the twelve 
 P'ltriarchs. 
 
 Not only, then, had Abraham no inheritance, 
 but a long period of trial and affliction was to be 
 endured, before the expected blessing should be 
 given. The seed of the faithful Abraham must 
 sojourn in a strange land: must suffer all the hard- 
 ships of bondage, and that for many years ; and 
 not till all this had come to pass, should the pro- 
 mise be fulfilled. It was, however, secured by 
 covenant : the time should come, when the nation 
 to which they had been in bondage should be 
 judged: and tlie people should come forth \w the
 
 86 ACTS VII. 1—16. 
 
 way that God bad designed, and serve him, and be 
 his "chosen nation, his peculiar people." 
 
 From all this the Jews might infer, that there 
 might be something in the divine mind, which 
 man may neither expect nor comprehend. His 
 counsels are accomplishing in a way that we know 
 not. And so, in their present conduct regarding 
 the Gospel of Christ, they might be speaking peace 
 to themselves, whilst sudden destruction was coming 
 upon them unawares. The very means which they 
 took to secure themselves, might bring about the 
 evil which they feared. 
 
 To this purpose, there was a remarkable instance 
 in the case of Joseph, of which Stephen next re- 
 minds them. 
 
 9. Jnd the patriarchs^ moved with envy, sold Joseph into 
 Ejypt : hut God tvas with him, 
 
 10. J)id delivered him out of all his a^ictions, and gave 
 him favour and wisdom in the sight of Pharaoh king of 
 Egypt ; and he made him governor over Egy^t and all his 
 house. 
 
 ] 1. N'oiv there came a dearth over all the land of Egypt, 
 and Chanaan, and great affliction: a7id our fathers found 
 no sustenance. 
 
 12. But when Jacob heard that there was corn in Egypt, 
 he sent out our fathers first. 
 
 13. And at the second time Joseph was made known to 
 his brethren ; atid Joseph's kindred was made known unto 
 Pharaoh. 
 
 14. Then sent Joseph, and called his father Jacob to 
 him, and all his kindred, threescore and fifteen souls. 
 
 1 5. So Jacob icent down into Egypt, and died, he and 
 our fathers.
 
 ACTS VII. 1—16. 87 
 
 16. And ivere carried over ijito Sycheni, cuid laid in the 
 sepulchre that Abraham bought for a sum of moneij of the 
 sons of Emmor, the father of Sychem." 
 
 Steplien adverts to these facts, without drawing 
 out the inference to which tliey might lead. But 
 we cannot help remarking how nearly the case of 
 Joseph resembled the case of Jesus. 
 
 Joseph was innocent, yet in trouble : nay, in 
 trouble for this very reason, because he was inno- 
 cent. The envy of his brethren, whom he so 
 greatly excelled ; the malice of the wife of Poti- 
 phar, which he refused to conciliate, — these were 
 the cause of the affliction into which he was 
 thrown. 
 
 So wdiilst the Lord Jesus was upon earth. Had 
 he not convicted the Scribes of their covetousness, 
 and the Pharisees of their hypocrisy, and the chief 
 priests and rulers of unfaithfulness to their trust, he 
 would have been unmolested by them. " For envy 
 they delivered him" to Pilate.^ 
 
 It was, however, through the injustice done to 
 Joseph that the purpose of God was answered. In 
 the sight of men, it might appear that Joseph " was 
 smitten of God, and afflicted." But on the con- 
 trary we are told, that God was icith him, and 
 delivered him out of all his afflictions. It was part 
 of the plan, which God had before revealed to 
 
 * In (he course of copying? an error has crept in here, and the 
 name of Abraham has been inserted instead of that of Jacob. 
 It appears by Gen. xxxiii. 19, and Joshua xxiv. 32, that Jacob 
 was the purchaser of the sepulchre in which Joseph's bones were 
 laid. 
 
 ' See Matt, xxvii. 18. Mark xv. 10.
 
 88 ACTS VII. 1—16. 
 
 Abraham, that his seed should sojourn in a strange 
 land. His brethren's malice sent Joseph down to 
 Egypt. His captivity in Egypt saved his father 
 and his brethren from famine. 
 
 And so it was by the death of Jesus, procured 
 through false and malicious accusation, that God 
 was preparing salvation : salvation even for some 
 out of those very enemies who had before despised 
 and rejected their deliverer. As the family of 
 Jacob would have perished, if Joseph had not been 
 sold into Egypt, and imprisoned in Egypt : — so if 
 Christ had not died, that remnant of the family of 
 Jacob, and of Isaac, and of Abraham, would have 
 perished everlastingly, concerning whom we lately 
 read, that thev were " added to the church daily," 
 became " obedient to the faith," were "converted" 
 and "baptized," were "saved." 
 
 Things so remarkable and unexpected, strongly 
 remind us of the conclusion to which St. Paul is 
 brought, after a similar strain of reflection. (Rom. 
 xi. 33.) " O the depth of the riches both of the 
 wisdom and knowledge of God ! how unsearchable 
 are his judgments, and his ways past finding out ! 
 For who hath known the mind of the Lord, or who 
 hath been his counsellor? For of him, and 
 througli him, and to him, are all things: to whom 
 be glory for ever and ever. Amen."
 
 ACTS VII. 17—36. 89 
 
 LECTURE XVIII. 
 
 CONTINUATION OF STEPHEN'S DISCOURSE. 
 
 A. D. 33. 
 
 Acts vii. 17 — 36. 
 
 17. But loheu the time of the jn'omise drew nigh, which 
 God had sworn to Abraham, the people grew and mitlti- 
 plied in Egypt, 
 
 18. Till another king arose, which knew not Joseph. 
 
 19. The same dealt subtilly with our kindred, and evil 
 entreated our fathers, so that they cast out their young 
 children, to the end they might not lice. 
 
 20. In rvhich time Moses was born, and was exceeding 
 fair, and nourished up in his father\s house three months : 
 
 '21. And when he was cast out, Pharaoh'' s daughter took 
 him up, and nourished him for her own son. 
 
 '22. And Moses teas learned in all the wisdom of the 
 Eayptians, and was mighty in words, and in deeds. 
 
 Thus silently and unobserveclly the counsels of 
 God proceed. Perliaps it was in the mind of Ste- 
 phen to point this out to his countrymen. For a 
 long series of years their forefathers, the favoured 
 people of God, were evil entreated. "Their lives 
 were made bitter witli linrd bondage." ' An attempt 
 was even formed to cut oil" the wliolc race. But 
 
 » Ex. i. 14.
 
 90 ACTS VII. 17—36. 
 
 this very attempt proved the means through wliich 
 effect was given to the divine purposes. If the 
 command had not been issued, that no male chil- 
 dren should be preserved alive, Moses would not 
 have been cast out from his father's house, would 
 have been brought up as a bondman like his father, 
 instead of being nourished as a prince is nourished, 
 and instructed in all the wisdom of the Egyptians. 
 
 Yet Moses, thus designed of God for the deliver- 
 ance of the nation, was at first rejected by his own 
 brethren. 
 
 23. And when he was full forty years old, it came into 
 his heart to visit his brethren the children of Israel. 
 
 24. And seeing one of them suffer wrong, he defended 
 him, and anenged him that nnis oppressed, and smote the 
 Kgyptian : 
 
 25. For he supposed his brethren ivonld have understood 
 Junv that God by his hand would deliver them : but they 
 7inderstood not. 
 
 26. Atid the next day he shewed himself iinto them as 
 they strove, and would have set them at one again, saying. 
 Sirs, ye are brethren ; why do ye wrong one to another 9 
 
 27. B7it he that did his neighbour wrong thrust him 
 aivay, saying. Who made thee a ruler and a judge over 
 us ? 
 
 28. Wilt thou kill me, as thou killedst the Egyptian 
 yesterday ? 
 
 29. Thenjled Moses at this saying ; and was a stranger 
 in the land of Mad i an, ivhere he begat two sons. 
 
 Moses supposed, that his brethren would have un- 
 derstood how that God by his hand would deliver 
 them. So it might have been expected, that when 
 the Messiah came, he should be recognised by those
 
 ACTS VII. 17—36. 91 
 
 whose Saviour he was to prove. " The lord of the 
 vineyard said, What shall I do ? I will send my 
 beloved son : it may be thej'^ will reverence him 
 when they see him."- And we consent to the just- 
 ness of the expectation. But they did not reverence 
 him ; they did not recognise him ; they did not 
 acknowledge him to be the Son of God : and when 
 he so revealed himself, they treated it as blas- 
 phemy, and resolved, " We will not have this man 
 to reign over us." And so the Israelites had dealt 
 with Moses. They thrust him a^ay, saying, 
 " Who made thee a prince and a judge over us?*'^ 
 
 If, however, God were to abandon men to the con- 
 sequences of their hardness of heart and perverse 
 wull, who would be saved ? He did not then 
 abandon the Israelites " whom he foreknew :" 
 whomhe had destined to be "high above all nations 
 in praise, and in name, and in honour."^ 
 
 30. And when forty years were expired, there appeared 
 to him \_Moseii] iii the tvilderness of Moutit Sina, an angel 
 of the Lord, in a flame of fire in a hush, 
 
 31. When Moses saw it, he wondered at the si(jht : and 
 as he drew near to behold it, the voice of the Lord came 
 unto him, 
 
 32. Saying, I am the God of thy fathers, the God of 
 Abraham, and the God of Isaac, and the God of Jacob. 
 Then Moses trembled, ajid durst not behold. 
 
 33. Then said the Lord to him, Put ojf thy .shoes from 
 thy feet : for the place where thou standest is holy ground. 
 
 34. / have seen, I have seen the afilictioji of my people 
 fchich is in Egypt, and I have heard their groa7iing, ajid 
 
 ■ Luke XX. 13. ■' Ex. xi. 14. ■* Dcut. xxvi. 19.
 
 92 ACTS VII. IT— 36. 
 
 am come down to deliver them : and now come, I will 
 setid thee into Egypt. 
 
 35. This Moses, ivhom they refused, saying, Who made 
 thee a ruler ajid a judge ? the same did God send to be a 
 ruler and a deliverer, by the hand of the angel which 
 appeared to him in the bush. 
 
 36. He brought them out, after that he had shewed 
 ivonders atid signs in the land of Egypt, and in the Red 
 Sea, and in the tvilderness forty years. 
 
 It was a remarkable coincidence, that as God 
 made that same Moses whom the peo})le had re- 
 fnsed, their ruler and deliverer, so he had also 
 " made that same Jesus, whom they had crucified, 
 both Lord and Christ." And throughout both the 
 former and the latter history, we have a striking- 
 proof how much better is God to man, than man to 
 himself. We saw the Israelites averse to the deli- 
 verance which God had prepared for them : putting 
 awa}', as far as depended on themselves, his merci- 
 ful designs. And is this singular? Does it belong 
 to the Israelites alone ; or is it a history, a picture, 
 of man's heart ? What is every sin that is com- 
 mitted, but a rejection of God's mercy, like the 
 rejection of Christ Jesus by the Jewish nation ? 
 God offers us hapynness : but it must be in the way 
 of righteousness : and we are as unwilling to re- 
 ceive on those terms the happiness which he offers, 
 as the Israelites were to be ruled by Moses, or the 
 Jewish people to acknowledge the Messiah. And 
 as the Israelites would never have been redeemed 
 irom Egyptian bondage, if the mercy of (iod had 
 not l)cen too great to leave them to themselves : so
 
 ACTS VII. 37—53. 93 
 
 will the history of every soul arlmitted into the 
 heavenly kingdom, be a record of God's patience 
 and long-suffering. " For thus saitli the Lord 
 God : I will bring the blind by a way that they 
 knew not : I will lead them in paths that they 
 have not known : I will make darkness lio-ht before 
 them, and crooked things straight. These things 
 will I do unto them, and not forsake them."^ 
 
 LECTURE XIX. 
 
 CONTINUATION OF STEPHEN'S DISCOURSE. 
 
 A. D. 33. 
 
 Acts vii. 37-— 53. 
 
 37. This is that Moses which said unto the children of 
 Israel, A prophet shall the Lord your God raise up unto 
 you of your brethren, like unto me ; him shall ye hear. ' 
 
 38. This is he that was in the church in the wilderness, 
 tvifh the angel which spake to him in the mount Sina, and 
 ivith our fathers ; who received the lively oracles " to give 
 unto ns : 
 
 39- To whom oitr fathers would not obey, but thrust 
 him from them, and in their hearts turned back again into 
 Egypt ; 
 
 40. Saying unto Aaron, Make us gods to go before us : 
 
 ■* Isaiah xlii 16. '' Deut. xviii. 15 — 20. 
 
 ^ The oracles or words of the living God, not such as the hea- 
 then listened to, tVoni senseless idols.
 
 9i ACTS VII. 37—53. 
 
 for as for this Moses which brought us out of the land of 
 Egypt, we wot not what is become of him. 
 
 41. Atid they made a calf in those days, and offered 
 sacrifice unto the idol, and rejoiced in the work of their 
 own hands. 
 
 42. Thefi God turned, and gave them up to tvorship the 
 host of heaven ; as it is written iti the book of the prophets, 
 O ye house of Israel, have ye offered to me slain beasts, and 
 sacrifices, by the space of forty years in the wilderness ?^ 
 
 43. Yea, ye took np the tabernacle of Moloch, and the 
 star of your god Remphan, figures which ye made to ivor- 
 ship them : and I ivill carry you away beyond Babylon. 
 
 Stephen had been accused of speaking blasphe- 
 mous words against Moses. He shows how little 
 he deserves this accusation by the honour which he 
 ascribes to Moses. And then he turns the argu- 
 ment against his opposers, as the Lord Jesus him- 
 self had done. He had upbraided his Jewish 
 adversaries, because, professing to follow Moses, 
 they had not understood his words. (John v. 45, 46.) 
 *' Do not think that I will accuse you unto the 
 Father : there is one that accuseth you, even Moses 
 in whom ye trust. For had ye believed Moses, ye 
 would have believed me : for he wrote of me." 
 In the same manner Stephen reminds them, how 
 Moses had declared, that God should raise a prophet 
 
 3 Amos V. 25 — 27. " Have ye offered unto me sacrifices and 
 ofFerings in the wilderness forty years, O house of Israel ? But 
 ye have borne the tabernacle of your Moloch, (an idol of the 
 Philistines,) and Chiun j'our images, the star of your god, which 
 ye made to yourselves. Therefore will I cause you to go into 
 captivity beyond Damascus, saith the Lord, whose name is the 
 God of hosts."
 
 ACTS VII. 37—53. 95 
 
 up unto them of their brethreyi, like unto him : him 
 should they hear. That prophet had now been 
 raised up ; yet they refused to hear liim. 
 
 Na\% neither had Moses been obeyed by their 
 fathers in the wilderness, though an angel spake to 
 him in mount Sinai, and thougli he received the liv- 
 ing oracles^ the words of the living God, — the com- 
 mandments " which if a man do he shall even live 
 in them."* Yet him they ivould not obey, hut thrust 
 him from them, and in their hearts turned hack again 
 into Egypt. 
 
 It is therefore nothing new, if the people should 
 have rejected God's messenger : if the builders 
 should have refused the stone, which God had made 
 the corner-stone ; if they should have disbelieved 
 his promises, and rebelled against his will. He 
 that was with God at Sinai, was opposed; they thrust 
 him from them. Neither would it be new, if they 
 despised the good things intended for them ; for 
 so their fathers had in their hearts preferred Egypt 
 rather than Canaan. Neither would it be new, if 
 they were to draw down God's anger upon them- 
 selves, by refusing his mercy ; or if they should be 
 deserted by him, because they "did not like to 
 retain him in their knowledge." ^ God gave up 
 their ancestors to worship the host of heaven : so he 
 might once more turn, and give up them. He had 
 sent their ancestors into captivity beyond Babylon. 
 Let them beware, lest a worse tiling fall upon them ; 
 lest God should bring calamity upon their place and 
 
 * Lev. xviii. 5. 5 Rom. i. 28.
 
 96 ACTS VII. 37—53. 
 
 nation, "the which whosoever heareth, his ears 
 should tingle/'*^ 
 
 Stephen then reminds them of the advantages, 
 " great every way," which they had enjoyed, which 
 yet had not availed to keep their hearts with God, 
 or prevent their rebellion. 
 
 44. Our fathers had the tabernacle of witness in the 
 tvilderness,'^ as he had appointed, speaking unto Moses, that 
 he should make it according to the fashion that he had 
 seeii.^ 
 
 45. Which also our fathers that came after brought in 
 ivith Jesus^ into the possession of the Gentiles, ivhom God 
 drave out before the face of our fathers, unto the days of 
 David ; 
 
 46. Who found favour with God, and desired to Jind a 
 tabernacle for the God of J a cob. ^ 
 
 47. But Solomon built him an house. 
 
 48. Howbeit, the Most High dwelleth not in temples 
 made with hands : as saith the prophet,^ 
 
 49. Heaven is my throne, and earth is my footstool : 
 what house will ye build me ? saith the Lord : or ivhat is 
 the place of my rest? 
 
 59. Hath not my hand made all these things ? 
 
 51. Ye stijfnecked and uncircumcised in heart and ears^ 
 ye do always resist the Holy Ghost: as your fathers did, 
 so do ye. 
 
 5f2. Which of the prophets have 7iot your fathers ^jer- 
 
 ^ Jerem. xix. 4- 
 
 " Or, " tent of the testimony," as it is called, Numb. v. 15. 
 " At even, there was upon the tabernacle as it were the appear- 
 ance of fire," the witness or testimony of God's presence with 
 them. 
 
 " Exodus xxvi. 30. 9 ?. e. Joshua ; as Heb. iv. 8. 
 
 ' 2 Sam. vii. 1 — Kj. ^ Isaiah Ixvi. 1.
 
 ACTS VII. 37—53. 97 
 
 secnted ? ami they have slain ihem ivhlch shewed before of 
 the coming of the Just One ; of whom ye have been now the 
 betrayers and murderers : 
 
 53. Who have received the law by the disposition of 
 angels, and have not kept it." 
 
 So entirely is the liistory of the Jewish nation, 
 a history of man's perverseness. They were a 
 stiff-necked people, who would not bear the yoke. 
 They were circumcised according- to the letter ; 
 consecrated to God by the outward rite ; but their 
 heart was unch'cumcised, not devoted to him ; their 
 ears were turned to the false prophets who cor- 
 rupted his word. They had persecuted the men 
 of God who "spake as they were moved by the 
 Holy Ghost, "^ and shelved before of the coming of 
 the Just One: whom now they had bribed Judas 
 to betray, and urged Pilate to execute, and so filled 
 up the measure of their iniquities. God had dealt 
 with them, as he had dealt with no other nation. 
 He had given them the law by the disposition, or 
 ministration, of those spirits who "do his pleasure :"^ 
 and these commands they had trampled under foot, 
 and " done despite unto the Spirit of grace." 
 
 We see, in all this, the effects of that transgres- 
 sion which alienated man from God, and caused 
 the natural heart to be at enmity against Him. 
 Let it ever be remembered, that the rebuke which 
 Stephen pronounces against the Jews, may not be 
 
 2 So St. Paul speaks of the law as " ordained by angels," 
 Gal. iii. 19 : and Hcb. ii. 2, " the word spoken by angels." 
 ^ 2 Pet. i. 21. + Ps. ciii. 21. 
 
 H
 
 98 ACTS VII. 54— CO. 
 
 deserved by the Jews alone. In order to resist the 
 Holy Ghost, it is not necessary to ill-treat prophets, 
 or put to death God's messengers. We resist the 
 Holy Ghost, when we resist what the prophets have 
 spoken: we "crucify the Son of God afresh," 
 when we yield ourselves up to commit the sins for 
 which he died. The Jews received the law hy the 
 disposition of angels : we have received it from Him 
 to whom angels bow. And " if they escaped not, 
 who refused him that spake on earth, much more 
 shall not we escape, if we turn away from him that 
 speaketh from heaven."^ 
 
 LECTURE XX. 
 
 DEATH OF STEPHEN.— A. D. 33. 
 Acts vii. 54 — 60. 
 
 54. When they heard these things, they were cut to the 
 heart, and they gnashed on him rvith their teeth. 
 
 55. But he, heiiigftdl of the Holy Ghost, looked zip sted- 
 fastly into heaven, and saw the glory of God, and Jesus 
 standing on the right hand of God, 
 
 56. And said. Behold, I see the heavens opened, and 
 the Son of man standing on the right hand of God. 
 
 The Lord, then, whose cause Stephen was de- 
 fending, does not desert his servants in the time 
 
 5 Heb. xii. 2.5.
 
 ACTS VII. 5i— 60. 99 
 
 of their need. Neither do his servants draw back 
 in the moment of danger. Stephen plainly per- 
 ceived what must now be the end of his bold and 
 uncompromising rebuke. But this does not move 
 him, and he finds support equal to liis trial. 
 
 Such support is not confined to cases like that 
 of Stephen. In more ordinary seasons it is enjoyed 
 by the disciples of Christ. In the extremity of 
 pain, in the bitterness of sorrow, in the crisis of 
 death, many are permitted to receive such a fore- 
 taste of heaven, such an assurance of glory, as has 
 conquered nature, and given the feelings of 
 triumph in the midst of anguish. Stephen de- 
 scribes an actual vision. Behold, I see the heavens 
 opened, and the Son of man standing on the rigid 
 hand of God. This we do not expect: we "walk 
 by faith, and not by sight :" but faith will be to us 
 " the substance of things hoped for, the evidence 
 of things not seen." 
 
 The mention of Jesus and his glory enrages still 
 more those who were disputing with Stephen. 
 
 57. Then they cried out with a loud voice, and stopped 
 their ears, and ran upon him with one accord, 
 
 58. Atid cast him out of the city, and stoned him : and 
 the witnesses laid down their clothes at a young man's feet^ 
 whose name was Saul.^ 
 
 ' If Stephen had been tliirly tried, and justly convicted, death 
 by stoning was the punishment ordained in tlie law for blas- 
 phemy. Lev. xxiv. 16. " He that blasphemeth the name of the 
 Lord, he shall surely be put to death, and all the congregation 
 shall certainly stone him." And it is added. Deut. xvii. 7, 
 " The hands of the witnesses shall be first upon him to put IiJm 
 
 H 2
 
 100 - ACTS VII. 54-60. 
 
 59. And they stoned Stephen, caUing upon God, and 
 saying, Lord Jesus, receive my spirit. 
 
 60. And he kneeled down, and cried with a loud voice, 
 Lord, lay not this sin to their charge. And when he had 
 said this, he fell asleep. 
 
 Such is the blessing of faith. Suddenly and 
 unexpectedly is Stephen called to resign his life. 
 But he is not found unprepared. He knows on 
 whom to rely for the help he needed. His thoughts 
 are such as these. "I am leaving this world, and 
 entering another state. But I am not alone. My 
 Saviour is with me. My soul is in his hands ; to 
 him I have committed it, for life and for death, for 
 this world, and for that world to which I am going. 
 And he is able to keep what I have committed to 
 him ; to save unto the uttermost. Lord Jesus, re- 
 ceive my spirit.'''' 
 
 Nothing here is vague or uncertain. Stephen 
 knew on what he was trusting.- Not on a wild 
 hope of God's mercy, to be shown him he knew 
 not wliy : but on the clear assurance of Christ, 
 "Whosoever liveth and believeth on me, shall 
 never die." Therefore, with the confidence of one 
 who had secured a ground to rest on, and who was 
 sure that the ground was firm, he exclaims, Lord 
 Jesus, receive my spirit. 
 
 But had one of Stephen's persecutors fallen sud- 
 denly down in the ao-onies of death, could he have 
 uttered tlie same prayer, or uttering it, could he 
 
 to dentil, and afterwards the liands of all tlio peojilo. So tliou 
 slialt put the ivil away from amon<x 3'ou." 
 
 ' Sec 2 Tim. vi. \'2,
 
 ACTS VII. 54-CO. 101 
 
 liope tliat it should be answered ? Those wlio 
 have shown no faith in Christ whilst living, can ill 
 expect to be heard by him when dying. He has 
 warned of them of this beforehand. " Not every 
 one that saitli unto me, Lord, Lord, shall enter into 
 the kingdom of heaven, but he that doeth the will 
 of my Father which is in heaven." 
 
 Remember this, while yet there is time. So 
 live, as you would desire to die. 
 
 The state of Stephen's heart towards his fel- 
 low men is as evident as the state of his heart to- 
 wards his Saviour. Lord, lay not this sin to their 
 charge. Many who had heard the severe rebuke 
 which he uttered, might be inclined to say, If this 
 man had any regard for his brethren, he would not 
 so bitterly inveigh against them. But his rebuke 
 had proceeded from no w-ant of love, but from an 
 excess of love. He earnestly desired that they 
 might be converted and live, and therefore he 
 showed them how much they needed conversion. 
 And now that he can do no more, he entreats 
 mercy for them. Lord, lay not this sin to their 
 charge. 
 
 This was the true christian spirit, learnt of 
 Christ himself, who also had prayed for his own 
 murderers, " Father, forgive them, for they know 
 not what they do !" 
 
 Such is the frame of mind, which is prepared 
 for a more perfect state, " where the wicked cease 
 from troubling." Of one who dies in this exercise
 
 102 ACTS VII. 54— GO. 
 
 of faith and love, it may be truly said, as we read 
 of Stephen, he fell asleep. 
 
 And here, in concluding the subject, it is im- 
 possible not to compare the Christian with the 
 enemies of the Christian. See on the one side these 
 angry, violent men, hating they knew not what, 
 treating the object of their jealousy wdth gross in- 
 justice, proceeding from malice and enmity to 
 cruelty and murder. On the other hand, see the 
 disciple of Christ with the utmost meekness com- 
 mitting his cause to God : meeting their blind fury 
 with sedate composure, and yielding up his soul 
 to that Redeemer who had poured out his soul for 
 him. 
 
 . It cannot, I think, be doubted, which cliaracter 
 our reason and our consciences approve, or in 
 which state of heart we should desire to be found 
 when summoned from this world. We should 
 desire to have our lot with Stephen, and not with 
 Stephen's enemies. 
 
 Now, his mind grew out of his faith. Zeal and 
 love were his peculiar qualities. And zeal for God 
 and love for man are the sure fruits of the Spirit 
 upon the heart wliich is united to Christ Jesus 
 through a true and lively faith. 
 
 Let the same faith be evidenced by the like 
 fruits. Cherish the same zeal, exercise the same 
 ])aticnce and charity ; and you may safely and 
 com])osedly, like Stephen, resign your soul, say- 
 ing, Lord Jesus, receive inij spirit.
 
 ACTS VIII. 1—4. 103 
 
 LECTURE XXI. 
 
 PERSECUTION DRIVES THE DLSCIPLES FROM 
 JERUSALEM INTO THE NEIGHBOURING COUN- 
 TRIES. -a. d. 33. 
 
 Acts viii. 1 — 4. 
 
 1. Atul Saul ivas consenting unto his death. And at 
 that time there ivas a great persecution agaitist the church 
 which ivas at Jerusalem; and they ivere all scattered 
 abroad throughout the regions of Judea and Samaria, ex- 
 cept the apostles. 
 
 It was not to be expected that they should spare 
 the flock, who had already in so many cases at- 
 tacked the shepherds. The first object of the chief 
 priests and rulers must be to restrain the apostles. 
 This had been tried. But now the persecution ex- 
 tended to those who followed them. 
 
 Look in o' onward to these difiiculties, the Lord 
 had given a general direction, "When they per- 
 secute you in this city, flee into another." ' The 
 apostles themselves could not at present do so ; it 
 was needful for them, at all hazards, to remain at 
 Jerusalem, and conduct the aflairs of the church. 
 But others were at liberty to seek safety in flight ; 
 and icerc scattered abroad tkrouijhout all the regions 
 
 ' Matthew x. 23.
 
 104 ACTS VIII. 1—4. 
 
 of Judea and Samaria. Thus the persecution, as we 
 shall see, instead of crushing the infant church, 
 tended to strengtlien and enlarge it ; and added 
 another to the numerous instances in which " the 
 wrath of man" is made, under providential direc- 
 tion, to minister to the praise of God. 
 
 2. Afid devout men carried Stephen to his burial, and 
 made great lamentation over him. 
 
 3. As for Saul, he made havock of the church, entering 
 into every house ; and haling men and women committed 
 them to ])rison. 
 
 4. Therefore they that were scattered abroad went every 
 where preaching the tvord. 
 
 Thus God's gracious purpose was promoted even 
 by the enmity which persecuted these first be- 
 lievers. To whatever place or country they fled, 
 where their connexions might be settled, or they 
 might find a refuge among friends — wherever 
 protection was offered them, they made a return 
 of infinite value : they told the glad tidings of re- 
 demption ; they spoke of what God had done ; 
 how he had remembered his people Israel, and 
 fulfilled the promises which had kept them so long- 
 in expectation. And they would explain the evi- 
 dence on which they had themselves received this 
 truth ; the facts which confirmed it ; and how, 
 rather than renounce the faith which they had em- 
 braced, and forfeit the peace which it had l)ronght 
 them, they had left their country, and their homes, 
 and all that was dearest to them in the world, 
 " looking foi- a better countiy, an iulieritance
 
 ACTS VIII. 1—4. 105 
 
 eternal in the heavens." They that were scattered 
 abroad ivent everywhere preaching the loord. 
 
 And this, not by a direct commission.^ The 
 apostles did not, as in other cases, set them apart 
 for the work, and lay their hands upon them, and 
 send them forth with fasting and prayer. Such a 
 commission would not be given to the general body 
 of believers. The influencing motive was in them- 
 selves ; in their own hearts. They had received 
 the truth, the great truth, that " God was in 
 Christ, reconciling the world unto himself:'' that 
 as there is, on the one hand, "no condemnation 
 to them that are in Christ Jesus;" so likewise, 
 there is salvation in no other: "for there is no 
 other name under heaven given amongst men, 
 whereby we must be saved." 
 
 This truth they had themselves received ; and 
 because they had received it, they were now scat- 
 tered abroad, driven from their homes. 
 
 Though, therefore, they had no express com- 
 mission, like the apostles ; they had feelings like 
 the apostles ; like them, they " could not but 
 speak the things which they had seen and heard." 
 For they would find their friends, to whom they had 
 come, in the very state from which they had been 
 themselves so recently delivered : that state described 
 by St. Paul, "resting in the law," and making 
 
 ^ This evidently appears from the circumstances of the case, 
 and is implied by the phrase used both here and in Acts xi. 20, 
 evayyeXt^To^ei'ot tov Xo'yor, carrying the word of glad tidings. 
 Hammond has an elaborate note to this effect. 
 
 ^ Romans xi. 17. I've
 
 106 ACTS VIII. 1—4. 
 
 their boast of God, but through breaking the Uaw 
 dishonouring God:" "going about to establish 
 their own righteousness, and ignorant of God's 
 righteousness :"^ depending upon ordinances and 
 ceremonies, which were merely a lifeless form ; 
 with none of the temper and disposition which 
 belongs to the kingdom of heaven : not poor 
 in spirit : not pure in heart : not meek : not 
 merciful : but proud, unholy, sensual, uncharita- 
 ble. Such was the general character of the Jewish 
 people, as it appears disclosed in the New Testa- 
 ment. Such, then, would be the character of 
 those friends and connexions among whom the 
 Christians had taken refuge, who were now scat- 
 tered abroad. And surely there was great reason 
 why they should preach the word among these, and 
 tell them of that blood by which " all that believe 
 are justified from all things, from which they could 
 not be justified by the law of Moses :" should tell 
 them of that Spirit which is able to " turn the 
 hearts of the disobedient to the wisdom of the 
 just ;"and to renew them in righteousness and true 
 holiness, "after the image of him that created 
 them.'' 
 
 Doubtless, they might have failed to do this. 
 It is easier to go with the stream, and to suffer 
 others to be carried down it, than to encounter and 
 resist its force. And these might have followed the 
 smoother path, and have allowed others to remain 
 undisturbed in their errors, if the Sj)irit of God 
 had not been strong witliin them, if the love of 
 
 ' Ituniaiis X. '6.
 
 ACTS VIII. 1—4. 107 
 
 Clirist had not powerfully constrained them. But 
 they were tlius constrained ; and, therefore, they 
 Lccnt everywhere preaclumj the word; declaring, 
 that God had visited his people ; had remembered 
 his mercy, and fulfilled the promise made to Abra- 
 ham ; that their eyes had seen his salvation. 
 
 It is, in fact, one of the divine properties of tlie 
 christian faith, that it contains within itself a pro- 
 vision by which it is diffused and extended. Its 
 seed is in itself. The Christian loves his Saviour, 
 and therefore is zealous for his glory. That glory 
 is promoted when his religion is extended ; there- 
 fore the Christian is zealous in extending it. The 
 Christian also has an interest in all his fellow- 
 creatures. These are benefited, inestimably be- 
 nefited, when they are brought to the faith of 
 Christ; and, therefore, the Christian is anxious to 
 bring them over to that faith. 
 
 And the same principle which led these first 
 disciples to make known the tidings of the gospel, 
 w herevcr they w^ere scattered abroad, will operate 
 in ev^ery disciple in every age and place. He will 
 not be silent or unconcerned vvlien those among 
 whom he may be cast, in his family or in his 
 neighbourhood, are ignorant or careless of truths, 
 which have made him "wise unto salvation." 
 He will both desire and endeavour to lead others 
 into ways, which he knows to be ways of "joy 
 and peace :" and, still further, which he knows 
 to be tlie only ways of safety to the soul.
 
 loa ACTS VIII. 5— -25. 
 
 LECTURE XXII. 
 
 THE GOSPEL IS PREACHED SUCCESSFULLY IN 
 SAMARIA: AND IS RECEIVED BY THE MAGI- 
 CIAN, SIMON.— A.D. 33. 
 
 Acts viii. 5 — 25. 
 
 5. Then Philip ivent dotim to the city of Samaria, and 
 preached Christ unto tJiem} 
 
 6. And the people with one accord gave heed unto those 
 things ichich Philip spake, Jieariny and seeing the mira- 
 cles which he did. 
 
 7. For unclean spirits, crying with loud voice, came out 
 of many that ivere possessed with tlieni : and many taken 
 with palsies, and that were lame, were healed. 
 
 8. And there was great joy in that city. 
 
 9. But there was a certain man, called Simon, ivhich 
 heforetime in the same city used sorcery, and bewitched 
 the people of Samaria, giving out that himself was some 
 great oyie : 
 
 10. To whom they all gave heed, from the least to the 
 greatest, saying, This man is the great power of God. 
 
 11. And to him they had regard, because that of lotig 
 time he had bewitched them with sorceries. 
 
 12. But ivhen they believed Philip preaching the tilings 
 concerning the kingdom of God, and the name of Jesus 
 Christ, they were baptized, both men and women. 
 
 ' The apostles remained at Jerusalem. Tliis, therefore, was 
 not the (q)os(leV\\\\'\\), but the deacoti.
 
 ACTS VIII. 5—25. 109 
 
 10. Then Simon himself helieved also: ami wheji he 
 was Itapti.^ed, he eontinued icith Philip, and wondered, 
 beholding the miracles and signs ivhich ivere done. 
 
 Simon was one of those impostors, who in all 
 ao'es and countries have taken advantao-e of men's 
 io-norance and credulity, and heicltched them with 
 sorceries. They employ certain arts, perhaps they 
 are acquainted with certain secrets of nature, 
 formerly less understood than now ; and persuade 
 the multitude that they possess more than human 
 power. In this fraudulent vocation Simon was un- 
 usually successful, lliey all gave heed to him, from 
 the least to the greatest, saying, This man is the great 
 poiuer of God. 
 
 The arts, however, which he may have practised 
 and the wonders he performed were very different 
 from the miracles which attested the words of 
 Philip. These astonished the people ; and they 
 helieved him preacliing the things concerning the 
 kingdom of God, and the name of Jesus Christ, and 
 were baptized, both men and women. 
 
 Simon himself believed also. He saw that a power 
 belonged to Philip of which he knew nothing. 
 He was aware of the hoUowness of his own preten- 
 sions, and was more able than others to judge of 
 the real power possessed by Philip. So he followed 
 the rest, and when he was baptized, lie continued 
 with Philip, and wondered, beholding the miracles 
 and signs ichich icere done. 
 
 14. Note when the apostles tvhich were at Jerusalem 
 heard that Samaria had received the ward of God, theij 
 sent 7i}ifo ihrm Peter and Jolni :
 
 110 ACTS VIII. 5—25. 
 
 15. Who, when they were come dowji. prayed for them, 
 that they might receive the Holy Ghost: 
 
 16. For as yet he was fallen upo7i none of them ; only 
 they icere baptized in the name of the Lord Jesus. 
 
 17. Then laid they their hands on them, and they re- 
 ceived the Holy Ghost. 
 
 Not all, probably, of those that had been baptized ; 
 but some selected from the rest, who were to be 
 employed in continuing the work which Philip had 
 begun. Because the gift of the Spirit, here con- 
 ferred, is not the sanctifying influence promised 
 by Peter, (Acts ii. 38,) to all who should " repent, 
 and be baptized in the name of the Lord Jesus 
 Christ, for the remission of sins." It appears from 
 what follows, that the gifts now received were the 
 extraordinary powers which the apostles possessed, 
 and had the privilege of communicating to such as 
 they saw fitted for the purpose of extending the 
 kingdom of Christ. Such powers as are described 
 in Acts xix. 6, " When Paul laid his hands upon 
 them, the Holy Ghost came on them ; and they 
 spake with tongues, and prophesied." 
 
 The sight of this power awakened in the mind 
 of Simon recollections of a trade which he ought 
 to have forootten. 
 
 o 
 i 8. And ivhen Simon saw, that through laying on of the 
 apostles' hands the Holy Ghost was given, he offered them 
 moyiey, 
 
 19. Sayitig, Give me also this power, that on 7rhomsoever 
 J lay hands, he may receive the Holy Ghost. 
 
 20. But Peter said unto him, Thy money perish with 
 thee, because thou hast thought that the gift of God may he 
 purchased with money.
 
 ACTS VIIT. 5-25. Ill 
 
 21. Tliou hast neither part nor h)t in this matter: for 
 Ihy heart is not riijht in the sight of God. 
 
 22. Repent therefore of this thy tvickedness, and pray 
 God, if perhaps the thought of thine heart may he forgiven 
 thee. 
 
 23. For I perceive that thou art in the gall of bitterness, 
 and in the bond of iniquity. 
 
 24. Then answered Simon, and said. Pray ye to the 
 Lord for me, that none of these things xvhich ye have spoken 
 come upo7i me. 
 
 25. And they, when they had testijied aiid preached the 
 word of the Lord, returned to Jerusalem, and preached the 
 gospel in many villages of the Samaritans. 
 
 We were told that Simoji himself believed. He 
 could not avoid believing that a power was with 
 Philip which does not belong to man. But such 
 belief was very different from that faith which con- 
 verts the heart. His mind was still set upon this 
 present world ; and a great temptation was before 
 him. He, perhaps, had formerly been used to 
 communicate the secrets of his magic for a certain 
 price ; and the thought still haunted him, that all 
 things might be turned to gain. 
 
 That, however, which to him was everything, was 
 to the apostles nothing. They had few affections 
 left for things below, even lawful things : much 
 less could Simon's unlawful offer have any tempta- 
 tion for them. But it opened to them the state of 
 his heart, and enabled them to disclose it to him- 
 self. Thou hast neither part nor lot in this matter. 
 ^ " Know ye not, that so many of us as were 
 
 "* Koni. vi. 3. Gal. vi. 14. Ro\n. vi. II.
 
 112 ACTS VIII. 5—25. 
 
 baptized into Jesus Christ, were ba}3tized into his 
 death," being " crucified to the world," and dead 
 to sin ? Thou hast neither part nor lot in him, if 
 thine heart is still set on this world, enslaved to this 
 world : alive to it and its gain, but not to God 
 and his righteousness. Nay, the bond of thine 
 iniquity is more strongly ri vetted than ever, in- 
 asmuch as the things which might have been for 
 thy deliverance, have become unto thee an occasion 
 of falling. 
 
 We might hope, from Simon's reply, that con- 
 science was not extinguished in his heart. Pray 
 ye to the Lord for me, that none of these things 
 which ye have spoken come upon me. But we should 
 gladly have found him lamenting his sin, as well 
 as dreading its consequences. And the traditions 
 of ancient history lead us to fear that he did not 
 repent^ with any real change of lieart, of this Ms 
 wickedness ; that he went on from bad to worse, and 
 the bond of his ijiiqidty was never broken. He 
 had desired to employ for his own purposes, for 
 profit and honour to himself, those gifts of the 
 Spirit which were bestowed for the advance- 
 ment of God's glory, and the salvation of men. 
 And he leaves an awful example to those especially 
 who are engaged in sacred duties, that they guard 
 against any selfish principle, any unholy motive, 
 which might mix itself with their ministrations. 
 For this is guilt of the same species, if not of tlie 
 same heinousncss, as Simon's. And under such a 
 reflection, what need have all to pray that the
 
 ACTS VIIT. 2G— 40. 113 
 
 tliouglits of tlieir hearts may be forgiven ; that the 
 Lord may pardon the sins of liis people, and mer- 
 cifull}^ look upon their infirmities. 
 
 LECTURE XXIIL 
 
 CONVERSION AND BAPTISM OF A PROSELYTE 
 FROM ETHIOPIA.-A, D. 34. 
 
 Acts viii. 26 — 40. 
 
 26. And the angel of the Lord spake unto Philip, say- 
 ing. Arise, and go toward the south unto the tcay that 
 goefh down from Jerusalem unto Gaza, which is desert. 
 
 27. And he arose and ivent : and, behold, a man of 
 Ethiopia, an enmich (f great aidhoritxj under Candace 
 queen of the Ethiopians, tvho had the charge of all her 
 treasure, and had come to Jerusalem for to worship, 
 
 28. Was returning, and sitting in his chariot, read 
 Esaias the prophet. 
 
 29. Then the Spirit said unto Philip, Go near, ayid join 
 thyself to this chariot. 
 
 This is a beautiful example of the watchful pro- 
 vidence of God, waiting to be gracious: waiting 
 to bestow fresh gifts at the proper season. It ex- 
 plains the text which says, "To him that hath 
 shall be given." For here is set before us a person 
 who, though living in a distant and heathen country, 
 though charged with authority and duty there, still 
 left all at the appointed time, and came up to 
 
 I
 
 114 ACTS VIII. 26-40. 
 
 Jerusalem, to worship the God whom he had learnt 
 to serve. ^ The state of his heart may be perceived 
 from his employment : as he travelled, he was en- 
 gaged in reading the prophet Isaiah. 
 
 Perhaps at Jerusalem he had heard the things 
 which had come to pass ; perhaps he had been 
 directed, through some of those who were preaching 
 the gospel there, and proclaiming Jesus as the 
 Messiah, to the prophecies which especially related 
 to him. And he did not disregard what he heard. 
 His heart had been already turned to God : he had 
 not closed his eyes against the light which had 
 shone upon him, and he was now seeking fresh 
 light from prophecy, and waiting till " the day- 
 star should arise," ^ and enable him to perceive 
 its full meaning. 
 
 To accomplish this end, Philip is first sent by 
 an angel of the Lord to the desart which lay be- 
 tween Jerusalem and Gaza : and now the Spirit 
 said, Go near, and join thyself to this chariot. 
 
 30. And Philip ran thither to him, ayid heard him read 
 the prophet Esaias^ and said, Understatidest thou ivhat 
 thou readest ? 
 
 31. And he said. How can I, except some man should 
 fjuide me? And he desired Philip that he ivould come up 
 and sit with him. 
 
 ' It is made a question, whether this "man of Ethiopia," 
 (i.e. probably, Abyssinia) were a heathen proselyte, or of Jewish 
 extraction. Nothing would make us suppose the latter, except 
 that, if by birth a heathen, this was the first Gentile convert : 
 and it is not mentioned that he was so. 
 
 -' 2 Peter i. 19.
 
 ACTS VIII. 2C— 40. 115 
 
 32. The place of the scripture ivhich he read was this. 
 He ivas led as a sheep to the slaughter ; and like a lamb 
 dumb before his shearer, so opened he not his mouth :^ 
 
 33. In his humiliation his judgment was taken away: 
 and who shall declare his generatio7i ? for his life is taketi 
 from the earth. 
 
 34. And the eunuch answered Philip, and said, I pray 
 thee, of tvhom speaketh the prophet this? of himself or of 
 some other man ? 
 
 35. Then Philip opened his mouth, and began ut the 
 same scripture, and preached unto him Jesus. 
 
 36. And as they went on their ivay, they came u7ito a 
 certain water : and the eunuch said. See, here is water ,- 
 what doth hinder me to be baptized ? 
 
 37. Then Philip said. If thou belie vest with all thine 
 heart, thou mayest. And he answered and said, I believe 
 that Jesus Christ is the Son of God. 
 
 It was an easy task for Philip to show how the 
 prophecy to which the Ethiopian had been directed 
 was accurately fulfilled in the life and death of 
 Jesus, and of no other man. 
 
 The " good ground," so softened and prepared, 
 the " honest and good heart," received the seed of 
 truth. He said, See, here is water; what doth 
 hinder me to be baptized ? 
 
 We were very lately reading how Simon, a man 
 of a different stamp, as soon as he perceived an op- 
 portunity of gain, seized it eagerly ; and offered 
 money for what he thought would prove money's 
 worth to him. So it is with all who are keen after 
 any earthly good : they lose no opportunity, they 
 suffer no delay. This quickness and eagerness is 
 not extinguished, but transferred to a better object, 
 
 ^ Isaiah liii. 
 
 1 2
 
 IIG ACTS VIII. 26—40. 
 
 when spiritual things take possession of the mind. 
 There must be no delay. "The kingdom of 
 heaven is like unto a treasure hid in a field ; 
 the which when a man hath found, he hideth, 
 and for joy thereof goeth and selleth all that 
 he hath, and buyeth that field." ^ So it was 
 with this stranger. He felt within himself: If 
 we know not what a day may bring forth, and 
 if "there is but one name under heaven given 
 among men, whereby we may be saved," I must be 
 inscribed with that name. I must receive that 
 blessing whilst I can ; and secure for myself the 
 treasure which is laid up in Christ. TVhat doth 
 hinder me to he baptized, since that is the gate of 
 his mercy : the entrance into the everlasting cove- 
 nant? Let me at once put off the old man, which 
 is " corrupt according to the deceitful lusts ; and 
 put on the new man, which after God is created in 
 rio-hteousness and true holiness." ^ 
 
 Such would be his thoughts. Philip encourages 
 them, throws no obstacle in the way of his desire ; 
 and only insists on the condition, without which 
 baptism would be a vain and empty form. If thou 
 helievest with all thine heart, thou maijest. 
 
 Simon had not believed with all his heart, and had 
 " no part nor lot in the matter," though the rite of 
 baptism had been solemnised. If the Ethiopian did 
 believe ; so believe that Jesus Christ is the Son of 
 God, as to trust in him for all that the soul can 
 need, or God sees fit to bestow ; then he had part in 
 this salvation. The blood of Christ should " wash 
 away his sins," as water cleanseth tlie defilement 
 " Matt. xiii. 44. ^ See Eph. iv. 22—24.
 
 ACTS VIII. 26—10. J 17 
 
 of the body : nay, there sliould be in him " a well 
 of water, springing up into everlasting life:"*^ he 
 should " receive the gift of the Holy Ghost," ^ to 
 comfort, and strengthen, and purify his mind. 
 
 38. A7id he commanded the chariot to stand still : and 
 they went down both into the water, both Philip and the 
 eunuch ; and he baptized him. 
 
 39- And when they were come up out of the water, the 
 Spirit of the Lord cavght away Philip, that the eunuch 
 saw him no more : and he went on his ivay rejoici)i(j. 
 
 40. Bat Philip was found at Azotus : and passing 
 through he preached in all the cities, till he came to 
 Ccesarea. 
 
 We can easily conceive that this man would go 
 on his way rejoicing. We can understand his feel- 
 ings, and enter into the state of his mind. We 
 know that he was acquainted with the scripture ; 
 which had brought him to perceive his condition 
 in the world, as the creature of a pure and holy 
 God. He must often have felt within himself a 
 doubtfid and anxious apprehension, as to his state 
 in the sight of that God. The scripture told him 
 what God required : but he knew likewise his own 
 heart and practice ; and he could not but see in 
 how many things he had offended, and " come 
 short of the glory of God." Like a mariner on a 
 stormy sea, in a sinking vessel, he would be full of 
 doubts and fears. Now came certainty instead of 
 doubt, and hope instead of fear. He had found an 
 anchor for his soul, fixed it upon Christ, the rock 
 of ages. He had received a proof, a proof not to 
 
 f' John iv. 14. ' Acts ii. 08.
 
 118 ACTS IX. 1—9. 
 
 be disputed, of God's ''good-will towards men ;" 
 his love and pity for the creatures he had made. 
 Nay, he had received for himself a token of that 
 love, and was enrolled as one of his adopted 
 children. So he went on his way rejoicing. A 
 wanderer on the earth, he had been led into a safe 
 and certain path. A creature of God, he had found 
 assurance of his favour. A sinful being, he had 
 found a remedy for his sin : a dying creature, he 
 had found " life and immortality." 
 
 It would not be all joy with him, as he passed 
 onward in his course. He would have, like other 
 men, his troubles ; like other Christians, he would 
 have his trials ; but for the future there was hope, 
 and for the present there was joy ; "joy and peace 
 in believing." 
 
 LECTURE XXIV. 
 
 SAUL, JOURNEYING TO DAMASCUS, IS ARRESTED 
 BY A VISION FROM HEAVEN.— a. d. 35. 
 
 Acts ix. 1 — 9. 
 
 1. And Saul, yet breathing out threatenings and 
 slaughter against the disciples of the Lord, went unto the 
 high priest, 
 
 2. And desired of him letters to Damascus^ to the syna- 
 
 ' Damascus was the chief city of Syria : and distant five or 
 six days' journey from Jerusalem.
 
 ACTS IX. 1—9. 119 
 
 gogues^ that if he found any of this way^ whether they >vere 
 men or wome?!, he might bring them hound unto Jeru- 
 salem. 
 
 We heard of Saul in the last chapter, as " con- 
 senting unto the death'' of Stephen. He speaks 
 of this afterwards himself, when describing his for- 
 mer state of mind. '* I verily (xxvi. 9) thought 
 within myself, tliat I ought to do many things con- 
 trary to the name of Jesus of Nazareth. Which 
 things I also did in Jerusalem : and many of the 
 saints did I shut up in prison, having received 
 authority from the chief priests ; and when they 
 were put to death, I gave my voice against them." 
 For he had been " brought up at the feet of Gama- 
 liel :" '' taught according to the most perfect man- 
 ner of the law of the fathers," and, " according to 
 the most straitest sect of their religion, had lived a 
 Pharisee."^ Therefore being " zealous towards 
 God," he " pnnished in every synagogue" those 
 who confessed their faith in Christ, and " com- 
 pelled them to blaspheme."^ 
 
 In all this, as our Lord had foretold, he supposed 
 that he was doing God service:* was doing what 
 his religion required of him. Without much in- 
 quiry, he judged that whatever opposed the opinion 
 and practice of his forefathers, must be wrong: 
 and being of an ardent, zealous mind, he hotly 
 persecuted those whom he looked upon as enemies 
 of what he himself was followino-. 
 
 That he did this in ignorance and unbelief,^ he 
 
 •i Ch. xxii. 3 ; xxvi. .5. * Ch. xxii. 1 I. 
 
 * See John xvi. 2. 5 i Xim. i. 13.
 
 120 ACTS IX. 1-9. 
 
 afterwards acquaints us. But did he excuse himself, 
 because he was zealous, though ignorant, and sin- 
 cere, though unbelieving ? Far from it. He fre- 
 quently abases himself as " the chief of sinners," 
 because he ' ' persecuted the church of God." He felt 
 that his ignorance and his unbelief, were his sins : 
 the sins of which he had need to repent, and did 
 repent: because he was ignorant for want of inquiry, 
 and unbelieving through prejudice and obstinacy. 
 
 He has left us an instructive example, to ex- 
 amine before we condemn : to be jealous of our 
 own hearts : not to take for granted that nothing 
 can be wrong which we imagine to be right, no- 
 thing right which we imagine to be wrong. Many 
 have been fatally deceived, while pursuing what 
 they held to be the good old way. 
 
 Doubtless, the heart, the conscience, the under- 
 standing, must determine our conduct. They are 
 given us for that purpose. But the heart must be 
 guided, for it is "deceitful above all things:" the 
 conscience must be instructed according to God's 
 law : the understanding directed by his grace : lest 
 " ignorantly and in unbelief," but still to our eter- 
 nal ruin, we " put darkness for liglit, and light for 
 darkness." 
 
 Saul did this, whilst hrcatldng out threatenimjs 
 and slaiKjhter ayainst the disciples of the Lord, he 
 set out for Damascus, a city where great numbers 
 of Jews were resident/' and many had been con- 
 
 ^ Damascus, in the reign of Nero, contained so many Jews, 
 tliat ten thousand were slain at once in a (juarrel u itii the other 
 inliabitants.
 
 ACTS IX. 1-9. 121 
 
 verted to the faith. These were now threatened 
 with a heavy storm ; when it pleased God in a 
 most unexpected manner to disperse the cloud, and 
 give them joy for heaviness. 
 
 3. And as he Joumeyecl, he came near Damascus: and 
 suddenly there sh'uied round about him a light from hea- 
 ven: 
 
 4. And he fell to the earth, a7id heard a voice saying 
 unto him, Saul, Saul, ivhy persecutest thou me ? 
 
 5. And he said. Who art thou, Lord? Avid the Lord 
 said, I ayn Jesus whom thou persecutest : it is hard for 
 thee to kick against the pricksJ 
 
 6. And he, trembling and astonished, said. Lord, what 
 wilt thou have me to do ? And the Lord said unto him. 
 Arise, and go into the city, and it shall be told thee what 
 thou must do. 
 
 7. And the men which journeyed with him, stood speech- 
 less, hearing a voice, but seeiyig no man. 
 
 Saul had been as an animal unsubdued to the 
 yoke, and contending against his master : lucking 
 against the pricks, or goad, which urged him. 
 This was a conflict in whicli he must fail at last. 
 Yet the voice which warned him to desist, was 
 rather a gentle than an angry voice ; not so much 
 of just indignation, as of kind remonstrance. Saul, 
 Saul, why persecutest thou me 1 Why persecutest 
 thou Him, who came to bless thee : came that thou 
 mightest have life, and have it more abundantly? 
 Instead of contending against that which thou canst 
 
 7 A proverbial expression. (See Eurip. Bacch. v. 794; and 
 J*ind. Oilc 2.) 'I'lic unbroken bullock kicks against the driver's 
 goad.
 
 122 ACTS IX. 1—9. 
 
 never overcome, "take my yoke upon thee, and 
 learn of me: for I am meek and lowly of heart; and 
 thou shalt find rest unto thy soul." 
 
 8. And Saul arose from the earth ; and when his eyes 
 were opened, he saw no man : hut they led him by the 
 hand, and brought him into Damascus. 
 
 9. And he was three days ivithout sight, and neither did 
 eat nor drink. 
 
 Such was the effect of what had taken place, 
 both upon his body and his mind. His outward 
 sight was closed. But his inward sight had re- 
 ceived new strength and vigour. We are told, 
 afterwards, how he was employed. " Behold, he 
 prayeth." He was engaged, then, these three 
 days, in turning the eye of his mind towards him- 
 self, with "mourning, and fasting, and prayer." 
 The Spirit was " reproving him of sin, and of righ- 
 teousness, and of judgment:" and laying the 
 foundation of a life to be hereafter spent in faith, 
 and not in unbelief; in the true service of God, 
 and in zeal " according to knowledge." 
 
 The event shows that what had happened to him 
 was nothing in the common course of nature. A 
 storm, or a stroke of lightning, might take away 
 the senses for a time : might benumb the vital 
 powers. But when the man recovered, he would 
 be the same man : think, and judge, and act, as he 
 had acted and judged before. Saul, when his 
 bodily strength was restored, was no longer the 
 same man. A change was effected in his lieart, 
 which can be effected by God alone. He was still
 
 ACTS IX. 1—9. J '23 
 
 zealous ; but his zeal was not to destroy men's 
 lives, but to save them. lie was still sincere and 
 active, but not presumptuous or rash : he humbly 
 asks, Lord^ what woulclest thou have me to do ? 
 What is thy will, in the employment of my talents, 
 means, and opportunities? 
 
 Thus it is, according to the parable: (Luke xi. 
 21 :) " When a strong man armed keepeth his 
 palace, his goods are in peace." Satan, unknown 
 to Saul, was in fact the master whom lie was serv- 
 ing; was, as a strong man, forcing him to use his 
 powers to destroy the christian faith. And his 
 goods were in peace. Saul then had no compunc- 
 tious feelings : never perceived that he was the 
 slave of Satan, and the adversary of God. But 
 now it had happened, according to the conclusion 
 of the parable. "When a stronger than he shall 
 come upon him, and overcome him, he taketh from 
 him all the armour wherein he trusted, and 
 divideth his spoils." Saul had been wrested out 
 of the power of Satan : and the conqueror would 
 turn to his own use '* the spoils :" would employ 
 in his service the faculties which Saul so eminently 
 possessed ; the vigorous understanding, the acquir- 
 ed knowledge, the active zeal, and the unwearied 
 energy. He would habitually and constantly ask 
 the question, which here he asks in reference to 
 the occasion, Lord, what wouldest thou have me to 
 do ? How can I best serve thee, with the faculties, 
 the influence, the opportunities which thou hast 
 given ?
 
 124 ACTS IX. 10-22. 
 
 LECTURE XXV. 
 
 ANANIAS BY A VISION IS COMMISSIONED TO 
 SEEK OUT SAUL, WHO IS BAPTIZED, AND BE- 
 COMES A PREACHER OF THE GOSPEL. -a. d. 35. 
 
 Acts ix. 10—22. 
 
 10. And there was a certain disciple at Damascus, 
 named Afianias ; and to him said the Lord in a visiofi, 
 Ananias. And he said, Behold, I am here. Lord. 
 
 11. And the Lord said unto him. Arise, and go into the 
 street which is called Straight, and enquire in the house of 
 Judas for one called Saul, of Tarsus : for, behold, he 
 jji'ayeth, 
 
 12. And hath seen in a vision a vnayi named Ananias 
 coming in, and putting his hand 07i him, that he might re- 
 ceive his sight. 
 
 13. Then Ananias answered. Lord, I have heard by 
 many of this man, how much evil he hath done to thy saints 
 at Jerusalem : 
 
 14. And here he hath authority from the chief priests 
 to bind all that call 07i thy name. 
 
 15. But the Lord said unto him. Go thy way : for he is 
 a chose?! vessel unto me, to bear my name before the Gen- 
 tiles, and kings, and the children of Israel : 
 
 16. For I will shew him how great things he must suffer 
 for my name's sake. 
 
 The tli(3ughts expressed by Ananias were natural, 
 and he is not condemned for indulging them. He
 
 ACTS IX. 10-22. 125 
 
 could only judge of Saul from what he knew con- 
 cerning: him : and he could not think, well of a 
 man who had done much evil to the saints: — was an 
 enemy to those whom the Spirit had sanctified, and 
 made " a holy people" to the Lord. 
 
 But the Lord said unto hi7n, Go tliy way ; for he 
 is a chosen vessel unto me. I have selected him 
 to be an instrument in my hands: I have "sepa- 
 rated"" him from ordinary vessels, as a vessel 
 for my peculiar use; and "called him by my 
 grace," that he may bear my name before the Gen- 
 tiles, and kings, and the children of Israel. 
 
 It is not our business to inquire why God saw 
 fit to make Saul a chosen vessel for his service, and 
 to bring him into his service by extraordinary 
 means. " His ways are far above out of our sight.'* 
 But though we cannot always perceive his reasons, 
 w^e are quite sure that he has reasons. Ignorant 
 or perverse men may act without reason ; but it is 
 impossible that God should do so. " Shall not the 
 Judge of all the earth do right?" 
 
 In the usual course of God's dealings with man, 
 his grace does not enlighten those who are acting 
 as Saul was acting : giving way to perverseness, 
 obstinacy, and malicious passions. His ordinary 
 and sure mode of dealing is : " They that seek me, 
 shall find me." " The meek will he guide in 
 judgment." 
 
 But in every age he has been known to snatch 
 some from the midst of sin, as " brands from the 
 burning;" thus showing, that none need despair; 
 
 ' See Gal. i. 15.
 
 126 ACTS IX. 10—22. 
 
 that repentance is open to the worst ; that *' the 
 blood of Christ cleanseth from all sin ;" and that 
 the power of the Holy Spirit is such as to soften 
 the most stony heart. Paul himself was of opinion 
 that this was the purpose of God's merc}'^ to him. 
 (1 Tim. i. 16.) " Howbeit, for this cause I ob- 
 tained mercy, that in me first Jesus Christ might 
 show forth all long-suffering, for a pattern to them 
 which should hereafter believe in him to life ever- 
 lasting." 
 
 And wherever the gospel has been preached, 
 this example of the favour of God shown to one 
 who had before been " a blasphemer, a persecutor, 
 and injurious," has proved a comfort to the re- 
 pentant sinner. It is calculated to give comfort 
 to any one, who may remember former wickedness 
 with anguish of soul. He has here an instance of 
 one like himself, to whom " Christ Jesus did show 
 forth his long-suffering :" that is, whom he re- 
 ceived and pardoned. The same merciful Lord 
 has still the same will and the same power to save 
 all who come to him in the spirit of Saul, humbly 
 inquiring, " Lord, what wouldest thou have me to 
 do?" He *' will in no wise cast them out." He 
 "will show them of his covenant." He "will 
 guide them with his counsel ;" he will hereafter 
 " receive them in glory." 
 
 We return to Ananias. 
 
 17. And A7ianias went his way, and entered into the 
 house ; and putting his hands oti him, said. Brother Saul, 
 the Lord, even Jesus, that appeared unto thee in the way 
 as thou earnest, hath sent me, that thon niightcst receive 
 thy sight, and hejilled with the Holy Ghost.
 
 ACTS IX. 10-22. 127 
 
 18. J7id immediately there fell from, his eyes as it had 
 been scales : and he received sight forthivith, and arose, 
 and ivas baptized. 
 
 19. Ajid wheti he had received meat, he was strength- 
 ened. Then teas Saul certain days with the disciples 
 which were at Damascus. 
 
 20. And straightway he preached Christ in the syna- 
 gogues, that he is the Son of God. 
 
 21. But all that heard him were amazed, and said. Is 
 not this he that destroyed them tvhich called on this name 
 in Jerusalem, and came hither for that intent, that he 
 might bring them bound unto the chief priests ? 
 
 22. But Saul increased the more in strength, and con- 
 founded the Jews which dwelt at Damascus, proving that 
 
 this is very Christ. 
 
 The natural sight of Saul had been taken away for 
 a time ; and when it was restored, there fell from 
 his eyes as it had been scales. This, surely, was an 
 emblem of his mind. He says himself, (2 Cor. 
 iv. 4,) "The god of this world has blinded the 
 minds of them that believe not." It had been his 
 own state. His mind was blinded, that " seeing 
 he did not perceive, and hearing he did not under- 
 stand." But, now, " God, who commanded the 
 light to shine out of darkness, had shined in his 
 heart :" and straightway he preached Christ in the 
 synagogues, that he is the Son of God: and con- 
 founded the Jews which dwelt at Damascus, proving 
 that this is very Christ. 
 
 This truth had been revealed to him at once : as 
 when God had said at the creation, " Let there be 
 light ; and there was light." In the ordinary 
 course, the conviction would be more gradual. He
 
 128 ACTS IX. 10—22. 
 
 would have examined into the life and death, the 
 ministry and doctrines, of Jesus : he would have com- 
 pared them with the scriptures ; with the history of 
 his nation ; with Moses and the law ; and more espe- 
 cially with the prophecies concerning him who was 
 to come. Thus, under the teaching of the Spirit, 
 he would arrive by gradual steps at the truth, that 
 this is very Christ, and that this who was the Christ, 
 was also the Son of God. 
 
 But such a mode of conviction would require 
 time. Still more would it require time, that the 
 truth should take such hold upon his heart as to 
 enlist it in the cause, and devote him henceforward 
 to the gospel. 
 
 Here, however, was no such delay. Straight- 
 way he preached Christ in the synagogues. And he 
 himself explains it: telling us, that "it pleased 
 God to reveal his Son in him :"" that " the mystery 
 was made known to him by revelation :''^ that the 
 truths which he declared he '' received of the Lord," 
 not by intercourse with his fellow-men.'* 
 
 This enabled him more fully in his after-life to 
 magnify^ as he did, the power of divine grace, 
 wdiich had made him what he was. This led him 
 to declare, with the energy which he was constantly 
 employing, that the gospel comes "not in word 
 only, but also in power, and in the Holy Ghost, 
 and in much assurance;'"^ that Christ is "the 
 power of God, and the wisdom of God."*^ Expe- 
 
 ' Gal. i. 16. ^ Eph. iii. 3. 
 
 ' 1 Cor. xi. 23. ' 1 Thess. i. 5. 
 
 * 1 Cor. i. 24.
 
 ACTS IX. 23-31. 129 
 
 rience enabled liiin to raise an expectation ol" this 
 in others, witli a force which can be derived from 
 experience alone. Speaking that which he knew, 
 and testifying what he himself had felt, striving 
 according); to the divine " workins; which wrought 
 within him mightily,"" he confounded the Jews 
 which dwelt at T)amascus, proving that this is very 
 Chiist. 
 
 LECTURE XXVI. 
 
 SAUL VISITS JERUSALEM, AND IS SENT FROM 
 THENCE TO TARSUS. THE CHURCHES ARE 
 LEFT IN PEACE.— A. d. 38. 
 
 Acts ix. 23—31. 
 
 23. And after that manij days were fulfilled, the Jews 
 took counsel to kilt him : * 
 
 * Col. i. 29. 
 
 ' The many days here spoken of, seem to have been chiefly 
 spent by Saul in Arabia. He says distinctly in writing to the 
 Galatians, (i. 17,) that after the revelation made to him, he 
 " went into Arabia, and returned again to Damascus. Then 
 after three years I went up to Jerusalem to see Peter, and abode 
 with him fifteen days." These three years, must be taken from 
 the date of his conversion, not of his return to Damascus. 
 Otherwise, as Professor Burton has observed, it is impossible to 
 understand how his presence at Jerusalem should have caused 
 so much appreliension. Had lie been during tliose many days, 
 
 K
 
 130 ACTS IX. 23—31. 
 
 24. But their laying await was kiiown of Saul. And 
 they tcatched the gates day and night, to kill him. 
 
 25. Then the disciples took him by night, and let him 
 down by the wall in a basket. 
 
 26. And when Saul was come to Jerusalem, he assayed 
 to join himself to the disciples : but they were all afraid of 
 him, and believed not that he was a disciple. 
 
 27. But Barnabas took him, and brought him, to the 
 apostles, and declaimed unto them hoiv he had seen the Lord 
 iti the way, and that he had spoken to him, and how he 
 had preached boldly at Damascus in the name of Jesus. 
 
 28. And he ivas with them comiiig in and going out at 
 Jerusalem. 
 
 29. And he spake boldly in the ?iame of the Lord Jesus, 
 and disputed against the Grecians : but they went about 
 to slay him. 
 
 30. Which tvhen the brethren kneiv, they brought him 
 down to CcBsarea, and sent him forth to Tarsus, 
 
 This was the apparent cause of Saul's departure 
 from Jerusalem. But it was only the method by 
 which the will of God was brought to pass. Saul 
 was not intended to remain at Jerusalem, or or- 
 dained to preach the gospel to the Jews. We learn 
 elsewhere (ch. xxii. 17,) that while he was praying 
 in the temple, the Lord appeared in a vision to 
 him, saying, " Make haste, and get thee quickly 
 out of Jerusalem : for they will not receive thy 
 testimony concerning me. And I said, Lord, they 
 know that I imprisoned and beat in every syna- 
 gogue them that believed on thee : and when the 
 
 i. e. three whole years, preaching at Damascus, it must have 
 been known to the disciples at Jerusalem. — Burton, Led. Hi. 
 ad.J/n.
 
 ACTS IX. 23—31. 131 
 
 blood of thy martyr Stephen was shed, I also was 
 standing by, and consenting nnto his death, and 
 kept the raiment of them that slew him. And he 
 said unto me, Depart ; for I will send thee far 
 hence unto the Gentiles." 
 
 Saul would have excused the violence of his 
 countrymen, who were the more indio-nant against 
 him because he had left their party, and was now 
 promoting the faith which before he destroyed. 
 But the Lord, whose servant he had become, de- 
 signed him for other duties : to be prepared for 
 which he was now sent forth to his native city, 
 Tarsus. 
 
 31. Then had the churches rest throughout all Jridea 
 and Galilee and Samaria, and were edified ; and ivalking 
 in the fear of the Lord, and in the comfort of the Halt/ 
 Ghost, were mnUipUed. 
 
 The churches had i^est. The various companies 
 of persons throughout the land who had been bap- 
 tized in the name of the Lord Jesus, and were 
 united in worshipping God as his disciples : these 
 were left for a while in peace. 
 
 If we can suppose that there were in this our 
 country, enemies of the faith of Christ : not only 
 secret enemies, but men who had both activity and 
 power to harass and vex all that professed it : to 
 arrest the preachers or the hearers of the gospel, 
 and treat them at their will : then we have the 
 description of that state in which the Christians of 
 .Tudea had been before placed. Such was the 
 " havoc of the church" which Saul himself had 
 
 K 2
 
 132 ACTS IX. 23—31. 
 
 made; when ''entering into evsry house, and 
 haling- men and women, he committed them to 
 prison." 
 
 On a sudden, one principal mover in these per- 
 secutions is restrained ; men's passions are not 
 roused into violence ; their minds are allowed to 
 return to the ordinary concerns of life ; one party 
 ceases to disturb, and the other is able to pursue its 
 own course in quietness. Such was the change 
 here described, when the churches had rest. And 
 they were edified. Their trials had proved and 
 confirmed their faith : but their rest would pro- 
 mote their edification. They were enabled to give 
 themselves more earnestly "to the word of God, 
 and to prayer." They could meet without fear, 
 they could encourage one another, instruct one 
 another. They had " suffered for a while," which 
 gave evidence of sincerity ; now they might be 
 " stablished, strengthened, settled.''^ 
 
 2 Though no mention is here made of the manner in whicli 
 these churches were superintended, it is evident that there must 
 have been some superintendence. There must have been some 
 to " teach, and rebuke, and exhort." " The apostles could not 
 be always present : and it seems most probable that a ministry 
 resembling that of the seven deacons was established in every 
 place where there were believers." By degrees the want of an 
 individual to superintend the whole would be experienced : and 
 this " was the natural and almost necessary origin of a new 
 office being established in the church, that of presbyters or el- 
 ders.'' For a while, the apostles served as such : but when the 
 churches were multiplied, they (;ould not everywhere be con- 
 sulted, and they appointed a local or stationary presbyter to 
 act in their stead. This first appointment is not related : but it
 
 ACTS IX. 23-31. 13.3 
 
 They are beautifully represented as walking in 
 the fear of the Lord and in the comfort of the Holy 
 Ghost. In the fear of the Lord, as studying Iiis 
 word, seeking his guidance, and afraid of declining 
 to the rio'ht hand or the left. Such fear of the 
 Lord is " the beginning of wisdom," and the sum- 
 mit of " understanding." And it has nothing in it 
 of distress or alarm. It is not fear of that nature 
 which " hath torment."^ There is nothing in re- 
 A^erential awe which is inconsistent with peace and 
 love. The child has no dread of a good parent, 
 while attentive to that parent's instructions. And 
 that reverence of an heavenly Father, which makes 
 us sober, and vigilant, and circumspect, instead of 
 disturbing the quiet of the soul, is productive of 
 the best and surest peace which this world can ever 
 give. So we read here ; the churches icalldncj in 
 the fear of God, walked also in the comfort of the 
 Holy Ghost. They experienced the fulfilment of 
 their Lord's promise: "If a man love me, he 
 will keep my words ; and my Father will love him, 
 and we will come unto him, and make our abode 
 with him."* These loved their Lord and Saviour: 
 they had shown it, by the persecutions which the}^ 
 had borne ; they kept his words, and were walking 
 in his fear ; and now they enjoyed in their hearts 
 the presence of the Father and the Son, brought 
 home to them by the Holy Ghost the Comforter. 
 
 must liave taken place before the year 43 or 44, as appears by 
 Acts xi. 30. — See Burton, Lett, on Evcl. Hist. 1. iv. p. \)b. 
 
 cS.C. 
 
 ^ 1 J ohn iv. 18. ' .John xiv. -Id.
 
 131 ACTS IX. 23—31. 
 
 " Blessed are they that hear the joyful somid. 
 They shall walk, O Lord, in the light of thy coun- 
 tenance."^ 
 
 We are not surprised when it is added, that the 
 churches were multiplied. Men would be struck 
 by what they saw. They saw large companies of 
 persons living in a manner which the conscience 
 of man, even of fallen man, approves : " abhorring 
 that which is evil, cleaving to that which is good : 
 kindly affectioned one towards another with bro- 
 therly love : in honour preferring one another ; not 
 slothful in business, but fervent in spirit, serving 
 the Lord : rejoicing in hope ; patient in tribula- 
 tion ; continuing instant in prayer."'^ Seeing 
 this "good conversation," they would inquire into 
 the source from M'hence it proceeded, the motives 
 by which it was sustained. And then they would 
 be led to him, in whom " it hath pleased the Fa- 
 ther that all fulness should dwell, "^ as in a trea- 
 sury from which men might seek it: who "when 
 he had ascended up on high, received gifts for men, 
 even for his enemies, that the Lord God might 
 dwell amongst them."** 
 
 Let all Christians so live, as to be thus witnesses 
 in the cause of the Lord " who bought them." 
 So others may be brought to the same faith, being 
 won by the heavenly conversation which they be- 
 hold,^ directed by the fear of the Lord, and cheered 
 by the comfort of the Holy Ghost. 
 
 ^ Ps. Ixxxix. 15. '' Koin. xii. 9, &c. 
 
 ' Col. i. 19. •* Ps. Ixviii. 18. Eph. iv. 8. 
 
 1 Pet. iii. 1.
 
 ACTS IX. 32— 43. 135 
 
 LECTURE XXVII. 
 
 iENEAS IS HEALED BY PETER, AND DORCAS 
 RESTORED TO LIFE. CHARACTER OF DORCAS. 
 
 —A. D. 39. 
 
 Acts ix. 32—43. 
 
 32. And it came to passy os Peter passed through all 
 quarters, he came dowii also to the saints which dicelt at 
 Lydda.' 
 
 33. Afid there he found a certain man named JEneas, 
 ivhich had kept his bed eight years, and was sick of the 
 palsy. 
 
 34. And Peter said unto him, JEneas, Jesus Christ 
 maketh thee whole : arise, and make thy bed. And he 
 arose immediately. 
 
 35. And all that dwelt in Lydda and Saron saw him, 
 atid turned to the Lord. 
 
 In performing this miracle, the apostle uses 
 words which exactly describe the purpose and the 
 power of the Lord, whose messenger he was. Peter 
 said unto him, jEneas, Jesus Clirist maketh thee 
 ichole. Christ came to those who were as much 
 oppressed by sin, as iEneas by disease. As the 
 l)rophet expresses it, "the whole head is sick, the 
 whole heart faint." Out of this hopeless state he 
 
 ' A town on the coast, about Ibrty miles from Jerusalem, and 
 ten from Joppa.
 
 136 ACTS IX. 32—43. 
 
 came to raise them : to recover them of their in- 
 firmity. The promise is clear; and says, "I 
 give unto them eternal life ; and no man shall 
 pluck them out of my hand." " My grace is 
 sufficient for them.*' "Sin shall have no more 
 dominion over them." And as the promise is 
 clear, so is the corresponding duty. "Arise; 
 arise immediately ; set your affections on things 
 above ; and let others see your good works," if 
 perad venture they too may turn unto the Lord, unto 
 him who hath given such grace to men. 
 
 36. Now there was at Joppa a certain disciple named 
 Tahitha, which by interpretation is called Do7'cas : this 
 tvoinan was full of good works and almsdeeds which she 
 did. 
 
 37. And it came to pass in those days, that she ivas sick, 
 and died : whom, when they had washed, they laid her in 
 an upper chamber. 
 
 38. And forasmuch as Lydda was nigh to Joppa, and 
 the disciples had heard that Peter was there, they sent unto 
 him two men, desiring him that he would not delay to 
 come to them. 
 
 39. Then Peter arose and went with them. When he 
 was come, they broKght him into the upper chamber : and 
 all the widows stood by him weeping, and shewing the coats 
 and garments which Dorcas made, while she was with 
 them. 
 
 40. But Peter put them all forth, a7id kneeled down, 
 atid prayed ; and turning him to the body, said, Tabitha, 
 arise. And she opened her eyes : and when she saw Peter, 
 she sat up. 
 
 41. And he gave her his hand, and lifted her up, and 
 when he had called the saints and widows, he presented her 
 alive.
 
 ACTS IX. 32—43. 137 
 
 42. And it was known throughout all Joppa ,• and 
 many believed in the Lord. 
 
 43. And it eame to pass, that he tarried many days in 
 Joppa, with one Simo7i a tantier. 
 
 It is a pleasing account which is here given of 
 Dorcas : of tlie good works and alms-deeds whicli 
 she di(i, and of tlic mutual affection which sub- 
 sisted between her, and those to whom she had 
 been kind. 
 
 We see at once that a change had been wrought 
 upon her heart. The way in which she employed 
 herself, is not the ordinary mode of living. It is 
 not that mode of living, to which the disposition 
 naturally inclines us. The natural mode of living- 
 is that of self-indulgence, self-advancement. Men 
 employ their wealtli, their time, their thoughts, on 
 themselves, and not on others ; on some self- gra- 
 tification or personal object, and not on increasing 
 the comforts of those who need them. The wants, 
 the privations, the sorrows of those around us may 
 be as much forgotten and left out of view, as if 
 they were not heirs of the same nature, creatures 
 of the same God. 
 
 Here a different character is described. Dor- 
 cas had employed herself in improving the condi- 
 tion of those who had fewer comforts than she en- 
 joyed ; and now that she was taken away, the 
 widows and destitute persons stood by weeping, 
 and lamenting the loss which they had sustained. 
 
 The reason of Dorcas's conduct is explained, 
 wlien we are told, that she was a disciple. She had 
 received into her heart tliose truths, which led hci-.
 
 138 ACTS IX. 32—43. 
 
 not having other duties, to employ herself in be- 
 nefiting her neighbours. She was a disciple of 
 Christ, who had loved her and given himself for 
 her. Her first thought would be, how she could 
 frame her life in a manner pleasing to him, to 
 whom she owed even her own soul. And in many 
 ways he has told us how he is pleased. He is 
 pleased when those who have this world's good, 
 are "ready to distribute, and glad to communi- 
 cate" it to others. He is pleased when his people 
 " do good unto all men, especially to such as are of 
 the household of faith :" when they clothe the naked, 
 feed the hungry, relieve the stranger, comfort the 
 sick, visit the prisoner. He considers these things 
 as done unto himself. "Inasmuch as ye have done 
 it unto one of the least of these my brethren, ye 
 have done it unto me." 
 
 Such was the Saviour's will, and she must 
 comply with it. Even if command had been silent, 
 she would still, as Christ's disciple, be actuated 
 by feelings which would lead to the same conduct. 
 Her fellow-creatures had acquired a new value 
 in her eyes. They were no longer seen merely 
 as persons born into the same world with herself, 
 who might be convenient to her, and promote 
 her comfort, or increase the general wealth of the 
 community. They were those for whom, as for 
 herself, " Christ died." This gave her an interest 
 in them : an interest in their temporal and in their 
 spiritual welfare : and she would assist both, as 
 God might give her power and opportunity. We 
 find it mentioned universally as the result of faith
 
 ACTS IX. 32—43. 1;39 
 
 in Christ. Believers were stirred up to " love and 
 good works," and were " not barren nor unfVuittul 
 in the knowledge of the Lord Jesus." That know- 
 ledge would su})ersede many worldly trifles which 
 would otherwise occupy the mind and engross the 
 time : but it would not leave the mind unoccupied, 
 or the time unemjdoyed. There will always be 
 things which may be done, and may be usefully 
 done, which will not sutler the Christian to be 
 idle. There will always be the young who may 
 be watched over, the ignorant who may be in- 
 structed, the sorrowful who may be comforted, the 
 destitute who may be relieved. 
 
 God shows his approval of this conduct, by the 
 blessings which attend it ; the inward comfort by 
 which it is rewarded. It gives an interest to daily 
 and ordinary life : it gives a value and importance 
 to every passing day. And comfort it gives, too, 
 in that hour to which Dorcas seemed to have come, 
 and to which all must come : comfort from the evi- 
 dence of faith which such a life attests. It proves 
 that our faith, as Christians, has not been a barren 
 creed, a lifeless profession, but an active principle 
 in the soul : that the habits have been formed by it, 
 the practice in agreement with it. We need, in that 
 trying hour, a testimony that our religion has been 
 real and true religion. And " true religion and 
 undefiled before God and the Father is this, to visit 
 the fatherless and widows in their affliction, and 
 keep ourselves unspotted from the world." - 
 
 " James i. "IT .
 
 UO ACTS X. 1—16. 
 
 LECTURE XXVllI. 
 
 A REVELATION IS MADE TO CORNELIUS. HIS 
 CHARACTER. A VISION ALSO SEEN BY PETER. 
 
 — A. D. 41. 
 
 Acts x. 1 — 16. 
 
 1. There ivas a certain man in Casarea called Cornelius, 
 a centurion of the hand called the Italian hand, 
 
 2. A devout man, and one that feared God with all his 
 house, tvhich gave much alms to the people, and prayed to 
 God alway. 
 
 3. He saw in a vision evidently, about the ninth Iiour of 
 the day, an angel of God coining in to him, and sayi?ig 
 unto him, Cornelius. '^ 
 
 4. And when he looked on him, he was afraid, and said, 
 What is it. Lord 9 And he said unto him. Thy prayers 
 and thine alms are come up for a memorial before God. 
 
 5. And now send men to Joppa, and call for one Simon, 
 tvhose surname is Peter: 
 
 6. He lodgeth with one Simoyi a tanner, whose house 
 is by the sea side : he shall tell thee what thou oughtest 
 to do. 
 
 ' There are no certain means of knowing the exact time 
 when this event took place. Ancient authorities fix it at about 
 two years from our Lord's ascension. Burton earHer : on the 
 general ground of the improbability of the " call of the Gen- 
 tiles" being so long protracted. This argument still more 
 strongly opposes the common chronology oi" our Bible, which 
 dates it as late as the year 41.
 
 ACTS X. 1—10. UI 
 
 7. And when the angel which spake unto Cornelius was 
 departed, he called two of his household servants, and a 
 devout soldier of them that icaited on him coyitinuallij ,• 
 
 8. And when he had declared all these things unto them, 
 he sent them to Joppa.^ 
 
 Hitherto the gospel had been preached to the 
 Jewish people only. No others had been taught or 
 invited to become disciples of Christ. His faith 
 had been proclaimed in many countries beyond 
 Judea ; but only in the synagogues of the Jews 
 who were settled in those lands. Such had been 
 the design : "To the Jew first, and afterwards to 
 the Gentile."^ The messengers (Luke xv. 21) 
 who were sent to call the guests, and invite them 
 to the banquet prepared, were first to visit the 
 streets and lanes of the city, before they w ent out 
 " into the highways and hedges," and compelled 
 the stranoers and w-anderers to come in. 
 
 The time was now arrived when he \vho had ap- 
 peared, that he might be " the glory of his people 
 Israel," should be "a light to lighten the Gen- 
 tiles," also. But to explain this, and to convince 
 the apostles that such was the design of God, an 
 express command was needed : a fresh revelation. 
 There were prophecies direct and clear ; but this 
 plain meaning was hidden from the minds of those 
 who read them. Such strong hold do the opinions 
 of our country, the prejudices of our neighbour- 
 hood, the traditions of our fathers, possess over us. 
 These are believed and followed, even in contra- 
 
 " Caesarea was about a day's journey to the north of Joppa. 
 ^ llonians xi. 9.
 
 142 ACTS X. 1—16. 
 
 diction to what we ought first to be ruled by. The 
 Jews boasted of Moses ; yet could not see that he 
 bore witness that Jesus was the Christ. They 
 thought that in the scriptures they had eternal life ; 
 yet could not perceive that these " testified of 
 Jesus."* And so, now, a special revelation was 
 needed to prove that the people which " walked 
 in darkness," were to ''see great light:" that "the 
 GeiTtiles should come to the light" of the Sun of 
 righteousness, and "kings to the brightness of his 
 rising. ^ 
 
 This revelation was made in the first place to 
 Cornelius, himself a Gentile, an officer in the 
 Roman army. 
 
 Supposing that any earthly sovereign had among 
 his subjects a tribe which was held in light esteem, 
 and that he desired to raise that tribe in the opi- 
 nion of his people : he might promote his purpose 
 by calling one of them into his service ; distin- 
 guishing him by some particular token of favour, 
 some unusual notice. Such was the method which 
 God was pleased to follow in this case. He sent 
 his angel, not to Peter, not to Barnabas, not to any 
 one of the apostles, nor even of the Jews ; but to a 
 Gentile, a Roman soldier, a centurion of the hand 
 called the Italian hand. 
 
 Still we must observe, that though a Gentile, he 
 was not a man whom tlie grace of God visited now 
 for the first time. In the divine providence, he 
 had been sent into a land where the Jewish scrip- 
 tures were known ; where many of the inhabitants, 
 
 * John V. .39. 5 Isaiah ix. 2 ; Ix. 3.
 
 ACTS X. 1-1 G. 143 
 
 being Jews, were worshippers of the true God, and 
 separated from the idolatrous practices which pre- 
 vailed around them. Cornelius had not despised 
 this foreign tribe, this superstitious brotherhood, 
 as their heathen neighbours termed the Jews : he 
 had opened his eyes to the truths declared by 
 Moses and the prophets ; had become a devout 
 man, one that feared God with all his house, ivhich 
 (jave much alms to the people, and prayed to God 
 alwnyJ^ 
 
 Such was the man whom God selected as an 
 instrument to make his will known : to show to 
 Peter, by an evident example, that the veil was now 
 to be removed which had hitherto excluded Gen- 
 tiles from the knowledge of God and his righteous- 
 ness. God had accepted his prayers and his alms : 
 lie was " not far from the kingdom of God :'' and 
 now that kingdom should be opened to him in all 
 its glory. 
 
 In obedience to the heavenly vision, Cornelius 
 sends his men to Joppa. Meanwhile, at Joppa, 
 God was preparing that they should be received. 
 
 9- On the DiODwr, as they went mi their journey, and 
 drew nigh unto tlie city, Peter tvent np upon the housetop 
 to pray, about the sidth hour: 
 
 ^'He is an example of that class of proselytes who arc called 
 proselytes of the gate ; who adopted the Hebrew belief, without 
 conforming to the Mosaic law. Therefore, though a worshipper 
 of the true God, he was a Gentile in the eye of the Jews. He 
 was "of the uncircunicision." See on this point Mede, Disc. iii.
 
 144 ACTS X. 1 — 16. 
 
 10. And he became very hnngri/, and would have eaten : 
 hu* while they made ready, he fell into a trance.) 
 
 11. And saw heaven opoied, and a certain vessel de- 
 scending unto him^ as it had been a great sheet knit at the 
 four corners, arid let down to the earth : 
 
 12. Wherein were all manner of four-footed beasts of 
 the earthy and wild beasts, and creeping things, and fowls 
 of the air. 
 
 1 3. A7id there came a voice to him, Rise, Peter ; kill, 
 and eat. 
 
 14. But Peter said. Not so. Lord ; for I have never eate^i 
 any thing that is common or unclean. 
 
 15. A7id the voice spake unto him, again the second time. 
 What God hath cleansed, that call not thou co^nmon. 
 
 16. This was done thrice : and the vessel was received 
 up again into heaven. 
 
 It was part of the law of Moses to distinguish 
 certain animals which might be used for food from 
 others which were forbidden. In the eleventh 
 chapter of Leviticus these are enumerated at length. 
 Moses there says, *^' These are the beasts which 
 thou shalt eat. Others shall be an abomination 
 unto you ; their carcases shall ye not touch ; they 
 are unclean unto you." 
 
 Such differences as to food lawful and unlawful 
 make a practical separation between people and 
 nation. This, doubtless, was one chief intention 
 of that law, whicli laid down distinctions between 
 the clean and the unclean animal. It restrained 
 the intercourse of the Israelites with other nations. 
 
 Now, however, this separation was to be at an 
 end. '^All flesh should sec the salvation of
 
 ACTS X. 1—1 (k 145 
 
 God." There was to be " neither Greek nor Jew, 
 circumcision, nor nncircuincision, barbarian, Scy- 
 thian, bond nor free : but Christ all, and in all/'^ 
 And this was sionified to Peter in the vision wliich 
 he saw. God had now cleansed the Gentiles. No 
 man should be reckoned so common or unclean but 
 he might *' arise, and wash away his sins, being- 
 baptized in the name of the Lord." The parable 
 was to be accomplished ; and the messengers of the 
 Lord were to go out not only into " the streets and 
 lanes of the city," but into the "highways and 
 hedges," that the Lord's house might be filled. 
 
 Here also is an emblem of the grace which Christ 
 bestows. It leaves nothing common or unclean. 
 Thev who would have seemed farthest removed 
 from the divine favour, in nature, in habit, in 
 character, being "renewed in the spirit of their 
 mind," become " new creatures," are received at 
 the king's table, and enabled to " sit down with 
 Abraham, and Isaac, and Jacob, in the kingdom 
 of God." 
 
 7 Col. iii. 11.
 
 146 ACTS X. 17—33. 
 
 LECTURE XXIX. 
 
 PETER ACCOMPANIES THE MESSENGERS OF COR- 
 NELIUS, AND FINDS HIM WITH HIS FRIENDS, 
 EXPECTING HIS ARRIVAL a. d. 4L 
 
 Acts x. 17—33. 
 
 17. Now ivJiile Peter doubted m Iiimselfivliat this vision 
 which he had seen should mean, behold, the men which were 
 sent from Cornelius had made inqtciry for Simoti's hoifse, 
 and stood before the gate, 
 
 18. And called, and asked whether Simon, which was 
 surtmmed Peter, ivere lodged there. 
 
 19. While Peter thojiglit on the vision, the Spirit said 
 unto him. Behold, three men seek thee. 
 
 20. Arise, therefore, and get thee down, and go with 
 them, doubting nothing : for I have sent them.. 
 
 St. Luke, in writing this, sets before us the pro- 
 vidential care of God watching ov^er his people, and 
 ordering those events which are to bring about 
 his purposes respecting them. This is done here 
 by actual visions and revelations. An angel is 
 sent to Cornelius. A vision is shown to Peter : 
 and while he tJiinhs on the vision, and doubts 
 what it should mean, the Spirit instructs him in 
 the will of God. It was a period of extraordinary 
 interposition on the part of God. But without the 
 angel wlio may be really heard, and without the 
 vision which may be plainly seen, God will always
 
 ACTS X. 17—33. UT 
 
 find means that they shall know his will, wdio, like 
 Cornelius and Simon, have hearts prepared to fol- 
 low it. *' What man is he that feareth the Lord ? 
 liini shall he teach in the way that he shall choose." ' 
 
 21. Then Peter went down to the men ivhieh ivere sent 
 imtoJiim from Cornelius ; mid said, Behold, I amheivhom 
 ye seek : what is the cause wherefore ye are come ? 
 
 '22. And they said, Cornelius the centnrioyi, a just man, 
 ajid one that feareth God, and of good report among all 
 the nation of the Jews, was warned from God by an holy 
 angel to send for thee into his house, and to hear words 
 of thee, 
 
 23. Then called he them in, and lodged them. Ajid on 
 the morrow Peter ivent away with them, and certain bre- 
 thren from Joppa accompa7iied him. 
 
 24. And the morrow after they entered info Ccesarea. 
 And Cornelius waited for them, and had called together his 
 kinsmen and near friends. 
 
 25. And as Peter was coming in, Cornelius met him, 
 and fell down at his feet, and ivorshipped him. 
 
 26. But Peter took him up, saying, Stayid up ; I myself 
 also am a man. 
 
 27. And as he talked ivith him, he went in, and found 
 7nany that ivere come together. 
 
 28. And he said unto them. Ye know hou^ that it is an 
 unlauful thing for a man that is a Jew to keep company., 
 or come unto one of another Jiation ; but God hath shewed 
 me that I should not call any man common or unclean. 
 
 29. Therefore came I unto you without gainsaying, as 
 soon as I was sent for : I ask therefore for what intent 
 ye have sent for me ? 
 
 30. And Cornelius said. Four days ago I was fasting 
 until this hour ; ajid at the ninth hour I prayed in my 
 
 ' Psalm XXV. 12. 
 
 L 2
 
 148 ACTS X. 17—33. 
 
 house, and, behold, a man stood before me in bright 
 clothing, 
 
 31. And said, Cornelius, thy prayer is heard, and thine 
 alms are had in remembrance in the sight of God. 
 
 32. Send therefore to Joppa, and call hither Simon, 
 whose surname is Peter ; he is lodged in the house of one 
 Simon a tanner by the sea side : ivho, when he cometh, 
 shall speak unto thee. 
 
 33. Immediately therefore I sent to thee ; arid thou hast 
 ivell done that thou art come. Now therefore are we all 
 here present before God, to hear all things that are com- 
 manded thee of God. 
 
 A revelation, which he knew to have come from 
 God, had directed Cornelius to expect from Peter 
 instructions of infinite importance. And Cornelius 
 here describes the state of mind in which he and 
 his party were waiting for these instructions. JVow 
 are we all here j)resent before God, to hear all things 
 that are commanded thee of God. And, if we con- 
 sider, it is the very frame of mind in which we 
 ought to be ourselves found at this moment : the 
 frame in which we should always receive God's 
 word, whether written in the scripture, or declared 
 in the public ministrations of the church. It im- 
 plies reverence, attention, expectation. 
 
 1. It implies, first, reverence. And the Bible 
 has a claim to reverence. It is as direct a com- 
 munication from God, as the message of Peter to 
 Cornelius. We should not study the scripture, 
 if we did not believe this. We open it with the 
 same impression as that which influenced Cornelius 
 and his friends. They would not have been to-
 
 ACTS X. 17—33. 119 
 
 gctlier, if they had not believed that God liad sum- 
 moned them. Nor should we be reading the 
 scripture, unless we believed tliat God had re- 
 vealed it for our instruction. Peter was listened 
 to, that he might " tell words by which Cornelius 
 and all his house should be saved." '^ The scrip- 
 ture is listened to for the same reason. It is " able 
 to make us wise unto salvation." ^ Cornelius and 
 his party would have acted most unreasonably, if 
 after assembling with so much preparation, they 
 had turned away from Peter's doctrine, and said, 
 This is not what we exi)ected to hear, nor will we 
 listen to it. The Christian is equally unreasonable 
 unless he receives the Bible, not as the word of 
 man, but as it is in truth, the word of God : * 
 unless he receives it with submission, even though it 
 condemns him ; with reverence, even if it surprises 
 him. Cornelius, we shall see, did not suffer him- 
 self to cavil or dispute. As he had prepared him- 
 self to hear all the things commanded of God, so he 
 did unhesitatingly receive them. And although 
 they were new and unexpected, and different from 
 all his previous views, he yielded ready obedience, 
 and acted on the just sentiment, " What am I that 
 I should reply against God?" 
 
 2. Another feeling expressed in the words of Cor- 
 nelius is ATTENTION. We are all here present, to 
 hear the things commanded thee. 
 
 There is great meaning in that phrase of scrip- 
 
 ■-• CIi. xi. 34. •' ■-' Tim. iii. 15. 
 
 * 1 Thcs8. ii. 1'3.
 
 150 ACTS X. 17—33- 
 
 tiire, "the hearing ear." For all ears are not 
 hearing ears. Many have been present year after 
 year, when scripture has been read and ex- 
 pounded, who cannot be said to have ever heard at 
 all. They are present in body, but absent in 
 mind. The minister, when he visits the beds of 
 the dying, often has the opportunity of seeing this. 
 He perceives the earnest interest, the anxious in- 
 quiry, the impatience to understand. He is 
 astonished, perhaps, at the ditference — no listless- 
 ness — no weariness. And if he were to ask the 
 reason, he would be told, — I feel the importance 
 now, of all you say : I wish to understand : I can- 
 not dispense with the instruction, which before I 
 undervalued and neglected. And now, perhaps, 
 for the first time, the hearer receives the word as 
 applying to himself; as being his own immediate 
 and personal concern. This is what I am to be- 
 lieve. This is what I am to repent of having done. 
 This is what I am to resolve on doing. This is the 
 command which God has issued to direct me. Such 
 are his feelings now : and the more plainly the 
 word is spoken, or the more closely it touches him, 
 the better he is satisfied, because he is then most 
 profited, and makes most progress in what he is 
 really desirous to attain. 
 
 3. There is still another feeling which ought not 
 to be left without notice : that of expectation. 
 The language of Cornelius is the language of ex- 
 pectation. Now we are all here present before God, 
 to hear all the things that are commanded thee of
 
 ACTS X. 17—33. 151 
 
 God, And iii this spirit should we enter the sanc- 
 tuary, and attend upon all religious ordinances. 
 Tiiough we are always in God's presence, though 
 he is about our paths, and spietli out all our ways ; 
 yet are we more especially and more solemnly pre- 
 sent before him, when assembled in the place 
 where he is worshipped, the place set apart for the 
 preaching of the word. We acknowledge this. 
 Every one will allow, that he is only in the church 
 at all because he believes that God has appointed 
 the ministry, and approves the ministration ; de- 
 signs the ordinances as the chief means by which 
 the gospel should be preached, and those who receive 
 it be instructed, guided, edified, and strengthened. 
 Let us attend, then, in a corresponding spirit : in a 
 spirit of earnest expectation like that of the com- 
 pany at Joppa, that " God will come unto us, and 
 bless us," that Christ will realize his gracious 
 promise, and "be in the midst of those" who are 
 met together in his name.^ 
 
 Under the influence of such expectation and at- 
 tention, we may justly exclaim with the Psalmist; 
 " How amiable are thy tabernacles, O Lord of 
 Hosts ! Blessed are they that dwell in thy house ! 
 For a day in thy courts is better than a thousand." ^ 
 
 * See Exodus xx. 24. Matthew xviii. 20. 
 
 * Psalm Ixxxiv. 1, 4, 10.
 
 15-2 ACTS X. 34—48. 
 
 LECTURE XXX. 
 
 PETER PREACHES THE GOSPEL TO CORNELIUS 
 AND HIS FRIENDS.— A. d. 4L 
 
 Acts x. 34 — 48. 
 
 34. Then Peter opened his month, mid said. Of a truth 
 I perceive that God is no respecter of persons : 
 
 35. But in every nation he that fear eth him, and work- 
 eth righteousness, is accepted with him. 
 
 Very different was the opinion of the Jewish 
 people ; and of Peter himself, before the vision 
 had enlightened him. St. Paul represents their 
 opinion, (Rom. ii. 17,) " Behold, thou art called a 
 Jew, andrestest in the law, and makestthy boast of 
 God, and knowest his will, and approvest the things 
 which are more excellent, being instructed out of 
 the law ; and art confident that thou thyself art a 
 guide of the blind ; a liglit of them which are in 
 darkness, an instructor of the foolish, a teacher of 
 babes, which hast the form of knowledge and of 
 the truth in the law." 
 
 Such was the general sentiment ; still more 
 broadly expressed in another passage: "We who 
 are Jews by nature ; not sinners of the Gentiles."' 
 
 ' Gal. ii. 15.
 
 ACTS X. 34—48. 153 
 
 Peter is alluding to this national feeling, when 
 he declares the impression produced upon his mind 
 bv the vision which he had seen and the events 
 connected with it. Now / perceive — wdiat I had 
 never understood before — that God is no respecter 
 of persons, " puts no difference'*^ between us Jews 
 and others : but in every nation, he that feareth 
 him, and worheth righteousjiess, is accepted with 
 him. 
 
 We find no difRculty in subscribing to this senti- 
 ment. It needs no vision to convince us of its 
 truth. But, alas ! where, but among them to whom 
 he has revealed his name and his will, where shall 
 w^e find those, who do fear God and work righteous- 
 jiess ? 
 
 This, however, we know ; and in this we are 
 content to rest. "When the Gentiles, (Rom. ii. 
 14,) which have not the law, do by nature the 
 things contained in the law, these, having not the 
 law, are a law unto themselves;" '* For there is no 
 respect of persons with God.' 
 
 Nay, more also is revealed tons. " That servant 
 (Luke xii. 47) which knew^ his lord's will, and pre- 
 pared not himself, neither did according to his 
 will, shall be beaten with many stripes ; but he 
 that knew not, and did commit things worthy of 
 stripes, shall be beaten with few stripes. For unto 
 whomsoever much is given, of him shall be much 
 required ; and to whom men have committed much, 
 of him tliev will ask the more." 
 
 All the rest we leave to Him who shall "judge 
 
 ' Cli. XV. 9.
 
 154 ACTS X. 34—48. 
 
 the world in righteousness." "Just and true are 
 thy ways, thou King of saints." " Even so, Lord 
 God Almighty, true and righteous are thy judg- 
 ments."^ 
 
 The apostle now proceeds to the purpose of this 
 divine interposition, which had brought together 
 so unexpectedly the assembly in which he found 
 himself. 
 
 36. The ivord which God sent unto the children of 
 Israel, preachiny peace by Jesus Christ : (he is Lord of 
 all:) 
 
 37. That word, I say, ye knoiv, which was published 
 throughout all Judea, and began from Galilee, after the 
 baptism ivhich John iireached : 
 
 38. How God anointed Jesus of Nazareth zvith the 
 Holy Ghost and with power : ivho went about doing good, 
 and healing all that were oppressed of the devil ; for God 
 was ivith him. 
 
 39. A7id we are tvitnesses of all things which he did, 
 both in the land of the Jews, and in Jerusalem ; whom they 
 slew and hanged on a tree : 
 
 40. Him God raised up the third day, and shewed him 
 openly ; 
 
 41. Not to all the people, but unto witnesses chosen be- 
 fore of God, even to us, who did eat and drink ivith him 
 after he rose from the dead.^ 
 
 42. Jtid he commanded us to preach unto the people, 
 and to testify that it is he ivhich teas ordained of God to 
 be the Judge of quick and dead. 
 
 3 Rev. XV. 3 ; xvi. 7. 
 
 •* The different witnesses are recounted by 8t. Paul, 1 Cor. 
 XV. 4—8.
 
 ACTS X. 3i— 48. 155 
 
 43. To him give all the prophets witness, that through 
 his name whosoever believeth in h/in shall receive remission 
 of sins. 
 
 " The secret of the Lord is with them that fear 
 liim, and he will show them his covenant."^ Cor- 
 nelius and his household did fear God. We were 
 told this, when he first was mentioned. And now his 
 covenant is revealed to them. God makes this 
 household the first fruits of the Gentiles, and sends 
 liis apostle, who shall bring them to the knowledge 
 of Christ: shall "preach unto them Jesus, deli- 
 vered for our offences, and risen again for our 
 justification." 
 
 But mark, further, what it is no less important 
 to observe. These truths ai'e revealed to Cornelius. 
 He is not passed by, as though he needed them 
 not. It is not said concerning him, Here is a man 
 who fears God with all his house, who gives much 
 alms to the poor, who prays to God alway. Such an 
 one needs no repentance, no remission of sin. On 
 the contrary, to this devout and just man is the apos- 
 tle sent, prcac/wig peace 1)7/ Jesus Christ: sent express- 
 ly " to tell him words, whereby he and all his house 
 shall be saved. "^ The salvation of Cornelius must 
 still be due to that name, which is " the only name 
 under heaven given among men, whereby we may 
 be saved." Had he lived before the Son of God, 
 comino- in the flesh, had fulfilled the work of man's 
 redemption, his salvation would have been still of 
 Christ. He would have shared the blessing, though 
 ignorant of its author ; like those others " of eccry 
 i Ps. XV. 14. " Sec the Ibllowing chapter, v. 14.
 
 156 ACTS X. ;3t— 48. 
 
 nation, who fearing Ood and worhhicj riyhteousness 
 are accepted of him.'" Now, however, through espe- 
 cial favour, the author of this salvation is revealed 
 to him : and as we see in the account which fol- 
 lows, "not in word only, but also in power, and 
 in the Holy Ghost, and in much assurance."^ 
 
 44. While Peter yet spake these words, the Holy Ghost 
 fell on all them which heard the ivord. 
 
 45. A7id they of the circumcision which believed, were 
 astonished, as ma7iy as came with Peter, because that on 
 the Gentiles also ivas poured out the gift of the Holy 
 
 Ghost. 
 
 46. For they heard them speak with tongues, and mag- 
 nify God. Then answered Peter, 
 
 47. Can any man forbid, ivater, tltat these should not be 
 baptized, ivhich have received the Holy Ghost as well as 
 
 ive? 
 
 48. J7id he commanded them to be baptized in the name 
 of the Lord. Then prayed they him to tarry certain days. 
 
 Like the star at the Saviour's birth, ^ which con- 
 ducted the Eastern strangers, till it " brought them 
 to the place where the young child was;" — so now 
 the vision related in this chapter had fulfilled the 
 purpose for which God designed it. It had brought 
 Cornelius to Peter, and Peter to Cornelius : the 
 apostle of the Jews to the man of heathen race. It 
 had shown to them of the circumcision^ as many as 
 came with Peter, that on the Gentiles also was poured 
 out the gift of the Holy Ghost. From this time all 
 respect of persons should be done away : no man 
 should forbid that the Gentiles should l)e received 
 
 ' 1 Thcss. i. 5. ' Matt. ii. 9.
 
 ACTS XI. 1—18. 157 
 
 into covenant. Before, we perceive plainly that 
 it would have been forbidden. But now the will 
 of God was made clear. God had "granted to 
 the Gentiles also repentance unto life." 
 
 Thus another important step was taken in the 
 progress of tlie gospel. " Tlie j)eopIe which walked 
 in darkness have seen a great light : and upon 
 them which la}- in the valley of the shadow of death 
 hatli the light shined." The first fruits had been 
 offered up of a vast harvest: of that " multitude 
 which no man can number; which being baptized 
 171 the name of the Lord, shall be received into 
 God's favour, engaged in his service, and prepared 
 for his heavenly kingdom. And many would be 
 the subjects of thankfulness and wonder with Peter 
 and this converted household, when they prayed 
 him to tarry with them certain days. 
 
 LECTURE XXXI. 
 
 PETER EXPLAINS TO THE DISCIPLES OF JERU- 
 SALEM THE ADMISSION OF THE GENTILES TO 
 THE PRIVILEGES OF THE GOSPEL.— a. d. 41. 
 
 Acts xi. 1 — 18. 
 
 1. And tin' apostles (dkI hrcthren that were in Judea 
 heard tliat the Geiitilcs had also received the word of God.
 
 158 ACTS XI. 1—18. 
 
 2. And when Peter was come up to Jerusalem, they that 
 were of the circumcision contended tvith him,^ 
 
 3. Saying, Thou wentest in to men uncircumcised, and 
 didst eat with them. 
 
 The wide separation between the Jews and other 
 nations is here brought again before us. So great 
 had been the effect of their law, their worship, 
 their ceremonies, and ordinances. It was made a 
 serious charge against Peter, that he icent in to 
 men U7icircumcised, and did eat loith them. We 
 might expect him to reply : God " has made of one 
 blood all the nations of the earth." He in whom 
 we believe, he "is able to save all that come to 
 God through him." It was foretold of him, that he 
 should " be a light to lighten the Gentiles." Ought 
 I to hide that light? Ought I to close the treasure 
 which has been opened ? Ought I to say to theni 
 of the circumcision, God has mercy in store for you ; 
 but to the Gentile, he must perish in his sins? 
 
 This he might justly have said, if he had not 
 been himself a Jew by birth and education. But 
 such he was ; and, as such, he only defends him- 
 self, by appealing to the revelation of God. 
 
 4. But Peter rehearsed the matter from the heginning, 
 and expounded it by order unto them, saying, 
 
 5. / was in the city of Joppa prayitig : and in a trance 
 I saw a vision, A certain vessel descetid, as it had Ijccn a. 
 
 ' They of the cirmimcision : those who being Jews by birth 
 had been circumcised in their infancy, and those who having be- 
 come proselytes to the Jewish faith, had conformed to that ordi- 
 nance.
 
 ACTS XI. 1-18. 159 
 
 (jreat sheet, let doirn from heaven by four corners ; cnid if 
 came even to me : 
 
 6. Upon the ivhich when I had fastened mine eyes, I con- 
 sidered, a7id saw f on r footed beasts of the earth, and wild 
 beasts, and creeping things, and fowls of the air. 
 
 7. A7id I heard a voice saying unto me, Arise, Peter ; 
 slay and eat. 
 
 8. But I said. Not so, Lord: for nothing common or 
 unclean hath at any time entered into my mouth. 
 
 9- But the voice answered me again from heaven. What 
 God hath cleansed, that call not thou common. 
 
 10. And this was do7ie three times: and all were draicn 
 up again into heaven. 
 
 11. And, behold, immediately there ivere three men al- 
 ready come unto the house ivhere I was, sent from Ccesarea 
 unto me. 
 
 12. And the Spirit bade me go with them, nothing 
 doubting. Moreover these six brethren accoinpanied me, 
 and we entered into the mail's house: 
 
 13. And he sheived us how he had seen a}i angel in his 
 house, which stood and said unto him, Send men tojoppa, 
 and call for Simon, tchose surname is Peter ; 
 
 14. Who shall tell thee words, tchereby thou and all thy 
 house shall be saved. 
 
 1-5. And as I began to speak, the Holy Ghost fell on 
 them, us on us at the beginning. 
 
 16. Then remembered I the word of the Lord, how that 
 he said, John indeed baptixed with water ; but ye shall be 
 baptised with the Hoi if Ghost. 
 
 17. Forasmuch then as God gave them the like gift as 
 he did unto us, who believed on the Lord Jesus Christ ;i 
 zchat was I, that I could nifhstand God ? 
 
 18. When they heard these things, they held their peace, 
 
 • Unto us, upon our believing : when ice embraced the faith : 
 ■KKTTevfjaaiy. — Scliolejield,
 
 IGO ACTS XI. 1—18. 
 
 and glorified God, sriying. Then hath God also to the Gen- 
 tiles granted repentance unto life. 
 
 It was no reproach to the Jew, that he had look- 
 ed upon other nations as "aliens from God," and 
 therefore from himself : God had designed that 
 the Jews should he thus kept separate from the 
 ahominations of idolatry. It was rather proof of a 
 softened, suhdued mind, a mind taught of the Spi- 
 rit, that the disciples yielded so readily to the 
 words of Peter : held their peace, made no more 
 dispute or murmur, but glorified God for his mercy, 
 though it admitted others to the same privilege as 
 themselves. 
 
 But we ought to mark the expression here em- 
 ployed. Then hath God also to the Gentiles 
 granted repentance unto life. This expression 
 teaches us to think and speak of repentance in a 
 way in which it is not always thought or spoken of. 
 It teaches us to judge of it as a gift or favour, that 
 a man is allowed to return to God : to leave a course 
 of sinful or worldly vanities, to "serve the living 
 and true God, and to wait for his Son from heaven." 
 
 We are bound, indeed, justly bound, to regard 
 repentance as a duty on the part of man. Unques- 
 tionably it is a duty, for neglecting which those 
 who do neglect it are left under just condemnation. 
 But we must never forget (though in our way of 
 speaking and thinking we sometimes appear to for- 
 get it) that it is also a gift, a most gracious gift, on 
 the part of God, if his Spirit softens the heart, and 
 brings it to himself. We must never forget the
 
 ACTS XL 1—18. 161 
 
 greatness of the favour, if tlie corrupt child of 
 Adam is received into God's family, or the peni- 
 tent sinner enjoys his offended Father's pardon. 
 
 Whatever may be the present state of any man, 
 let him see this important matter in its proper light. 
 
 If he be in a state of favour, " accepted in the 
 beloved," at ^' peace with God through Jesus 
 Christ ;" there is little fear, lest he should not justly 
 estimate the mercy shown him. It is part of that 
 mercy, that he is sensible of it : part of the grace 
 bestowed, that he knows and feels the blessing : 
 the blessing, that he has been led to " lay hold on 
 eternal life,'' and not left among the " many cal- 
 led," but never " chosen." 
 
 But there may be those (there are, alas ! too 
 many in our land) who, with opportunities which 
 the Gentiles never had, are still living as the Gen- 
 tiles lived, and not less needing repentance. jRe- 
 pentance unto life may be granted to them also. 
 But no man can repent, unless the Spirit influence 
 him. And that mercy, to be obtained, must be 
 rightly sought : and to be rightly sought, it must 
 be sought of God : sought as an incalculable fa- 
 vour ; sought as an unmerited favour. 
 
 Represent to your minds the poorest beggar that 
 ever sat by the way-side : one who had nothing of 
 his own to entitle him to notice, or prepare him for 
 high distinction : one, who had been brought to 
 his low condition, not by misfortune, but by vice : 
 by neglect of opportunities which might have in- 
 structed liim, or by misuse of advantages which 
 might have raised him. 
 
 JVI
 
 162 ACTS XI. 1 — 18. 
 
 It is a dark picture. But it is the picture of 
 those who in this christian land are living as wil- 
 ful transgressors of the law of God. What claim 
 have they to favour ? They are ignorant, though 
 God has put the Bible in their hands. They are 
 covetous and worldly, though God has warned 
 them to provide for heaven. They are intempe- 
 rate, impure, sensual, though God has declared 
 that those who are such, have no inheritance in 
 his kingdom. They know that " the Lord is at 
 hand :" yet they do not " prepare to meet Him." 
 
 The degraded, and ignorant, and self-ruined 
 beggar which I have described, could little expect 
 that the sovereign of the country should seek him 
 out, should clothe him, should educate him, should 
 admit him into his own palace, should treat him 
 as one of his own family. 
 
 Yet this is what God does, when he grants re- 
 pentance. When he says, " Return unto the Lord, 
 and he will have mercy upon you" — he is in real 
 truth saying : — Thou hast defied me, but I forgive 
 thee : thou art ignorant, but I will teach thee : thou 
 art corrupt and vile, but I will convert and heal 
 thee : thou art naked, but I w^ill clothe thee : thou 
 art destitute, and hast " destroyed thyself;" but I 
 will receive thee into my palace, and give thee a 
 place at the right hand of my throne for ever. 
 
 If we consider repentance unto life, and examine 
 its nature, and its consequences, what it is, and 
 what it leads to — we shall perceive that here is a 
 just representation of it. And, if so, "judge, I 
 pray you, between" God and his people, whether
 
 ACTS XI. 19—24. 1C3 
 
 repentance unto life is not justly called a gift, a 
 grant, a favour. 
 
 It is, however, a favour, which he loves to f^rant, 
 for he is rich in mercy. When the prodigal " was 
 yet a great way off, his father saw him, and had 
 compassion on him, and ran, and fell on his neck, 
 and kissed him."^ " For the Lord our God is a 
 merciful God, forgiving iniquity, transgression and 
 sin." " He willeth not tliat any should perish, 
 but that all should come to repentance," and to the 
 knowledge of that great truth, that "the blood of 
 Jesus Christ his Son cleanseth from all sin." 
 
 LECTURE XXXII. 
 
 THE GOSPEL RECEIVED AT ANTIOCH BOTH BY 
 JEWS AND GRECIANS, AND A CHURCH FORMED, 
 WHICH IS VISITED BY BARNABAS.— a. d. 41. 
 
 Acts xi. 19 — 24. 
 
 19. Now they which were scattered abroad upon the 
 persecution that arose about Stephen travelled as far as 
 Phetiice, and Cyprus^ and Antioch, preaching the word to 
 ?ione but unto the Jews only. 
 
 We were told in chapter viii. that " they which 
 were scattered abroad when Saul was " making 
 
 3 Luke XV. 20. 
 
 M 2
 
 164 ACTS XI. 19-24. 
 
 havoc of the church" at Jerusalem, "went every- 
 where preaching the word." Their first resort was 
 to their Jewish brethren. For a while they made 
 the glad tidings known to none but to the Jews 
 only. To them they would state, how while 
 sojourning at Jerusalem, they had found the Mes- 
 sias : "found him of whom Moses and the pro- 
 phets did write, Jesus of Nazareth :" how God had 
 raised him from the dead, and " now commanded 
 all men everywhere to repent and believe the gos- 
 pel." This they had received themselves, and 
 would exhort others to receive. 
 
 Meanwhile some of the same party took a bolder 
 step. 
 
 20. And some of them ivere men of Cyprus and Cyrene, 
 ivhich.) when they were come to Antioch,'^ spake unto the 
 Grecians,^ preaching the Lord Jesus. 
 
 '21. And the hand of the Lord zvas with them: and a 
 great number believed, and turned unto the Lord. 
 
 Here, then, that took place at Antioch, which 
 had before taken place at Caesarea. The word was 
 
 1 Here, as before, the word implies co7iversation rather than 
 public preaching. XaXovrreg top Xoyor. See on ch. viii. v. 4. 
 
 2 Antioch would be not far out of the course of one intending 
 to sail for Cyprus, from some port in the north of Syria. 
 
 •^ A difficulty arises in the original from the word EXXipncrTai, 
 Grecians, commonly used to signify those of Hebrew parentage, 
 but speaking the Greek language. This, however, must have 
 been the case with the Jews, who are before mentioned, and 
 mentioned in contrast with these Grecians. So that we arc 
 forced to understand here, by Grecians, persons who were by 
 birth Gentiles. In some approved manuscripts the word is
 
 ACTS XI. 19—24. 165 
 
 preached to the Grecians, or Gentiles. The same 
 Holy Spirit which had appeared to Peter in a vision, 
 and sent him to Cornelius, was now animating 
 these men of Cyprus and Cyrene, in a manner 
 more secret and imperceptible, but not less sure 
 and effectual. The Spirit wrought with their 
 natural feelings, yearning towards their Gentile 
 neighbours, that they should have compassion on 
 their darkness, and " guide their feet into the way 
 of peace." 
 
 In the former case Peter might at first have 
 doubted as to the reality of the revelation. He 
 might have supposed himself mistaken ; beguiled 
 b}" the visions of the night. But when he learnt 
 that a corresponding vision had been sent to ano- 
 ther person in a distant place, when he found the 
 men whom Cornelius had despatched to seek him, 
 he could doubt no longer ; these two things could 
 not have occurred together, unless they had been 
 of God. 
 
 In like manner those who now applied themselves 
 to these Grecians, might doubt at first whether they 
 w'ere acting rightly ; were at liberty to preach the 
 word to any hut unto the Jews only. But when a 
 great number of the Grecians believed, and turned 
 unto the Lord, an end would be put to their doubts ; 
 however marvellous in their eyes, it was the Lord's 
 doing. They turned to him, towards whom no 
 man can turn *' except the Father draw him." And 
 if the Father so drew these Grecians that they 
 should turn unto the Lord, there was no further 
 doubt as to the Father's will, whether they should
 
 166 ACTS XI. 19—24. 
 
 speak unto the Grecians. It was only another 
 mode of the Spirit's operation. The Spirit had said 
 to Peter in plain words, Arise, and get thee down 
 to Cornelius.* The Spirit suggested to the minds 
 of the Christians from Jerusalem, Preach the Lord 
 Jesus to these "sinners of the Gentiles." The 
 vision had said to Cornelius, " Send men to Joppa, 
 and call for one Simon." And now the Spirit 
 moved the heart of these Grecians that they should 
 attend to the word spoken, and turn to the Lord. 
 Thus, "there are diversities of operations, but it is 
 the same God which worketh all in all."^ 
 
 22. Then tidings of these things came unto the ears of 
 the church which was in Jerusalem : and they sent forth 
 Barnabas, that he should go as far as Antioch. 
 
 23. Who, when he came, and had seen the grace of God, 
 was glad, and e.vhorted them all, that with purpose of 
 heart they would cleave unto the Lord. 
 
 24. For he ivas a good man, and full of the Holy Ghost 
 and of faith : and much people was added unto the Lord. 
 
 What may be called the head quarters of the 
 church was at Jerusalem. There the apostles re- 
 sided ; from thence they directed measures which 
 seemed desirable : and when needful, sent out 
 some of their body, to make inquiry and advise.^ 
 
 4 Ch. X. 20, &c. 
 
 ^ 1 Cor. xii. 6. 
 So, ch. ix. ^2. It caine to pass as Peter passed through- 
 out all quarters, ho came down to the saints which dwelt at 
 Lydda. Perhaps Barnahas was selected for the present mission, 
 because being liimself originally from Cyprus, (ch. iv. 36,) the 
 neighbouring country where Antioch was situated, might not 
 be strange to him.
 
 ACTS XI. 19—24. 167 
 
 Sucli a messenger was Barnabas. He was now 
 considered as an apostle : and he came in the name 
 of his brethren to Antioch, in consequence of the 
 tidings wliich had reached their ears. Had it been 
 laudable zeal, or had it been unwarranted rashness, 
 which joreached the word to the Grecians ? This 
 question was easily answered, the doubt speedily 
 removed, when lie came and saw the grace of God ; 
 saw undoubted signs of a work wdiich belongs to 
 the Spirit of God alone. He finds a great number 
 who had gladly heard the word of those who spoke 
 to them, jjreaching the Lord Jesus: and who hav- 
 ino' " received him and believed in his name," had 
 been made heirs of the everlasting covenant, and 
 added unto the Lord. 
 
 We may easily conceive that great effects would 
 follow the arrival of a man like Barnabas among 
 such a company of believers. The persons wlio had 
 hitherto preached Jesus unto them, had spoken in 
 the fulness of their hearts: — what they had believed, 
 they had declared ; what they had heard and 
 known they told ; and what they felt, they had 
 communicated. But here was a man, instructed 
 in knowledge ; mighty in the scriptures ; able to 
 bring out of his store " things new and old." One 
 too, full of the Holy Ghost, and of faith : who had 
 for many years seen the progress of the word, and 
 had experience of its effects upon the heart. He 
 was also, we are informed, a good man : — some 
 might have felt a lurking jealousy, when they saw 
 that " God had granted to the Gentiles also repent- 
 ance unto life :" but it was not so with Barnabas :
 
 168 ACTS XI. 19—24. 
 
 he, when he saw the grace of God^ was glad, and 
 exhorted them all that with purpose of heart they 
 would cleave unto the Lord, 
 
 And very important was the main subject of his 
 instruction, as here recorded. Our Lord, in his 
 wonderful parable of the Sower, has told us what 
 in such cases to fear and guard against. He has 
 told of those, who when they have heard the word, 
 immediately receive it with gladness ; and have 
 no root in themselves, and so endure but for a time , 
 afterward, when persecution or aifliction ariseth for 
 the word's sake, immediately they are offended.^ 
 We have too much reason to dread this. We see 
 the blossoms of the spring : the trees are white with 
 them : it would seem as if the husbandman must 
 " pull down his barns, and build greater," so large 
 will be the store. But how few at last are 
 gathered in ! Some are rudely plucked off by vio- 
 lence ; and some are gradually withered by un- 
 timely blasts ; and some are unable to withstand 
 the daily influence of the summer sun : and so one 
 and another and another drops and fails, and small 
 is the number which remains, to reward the plan- 
 ter's labour. 
 
 Alas ! it is but too exact a picture of the effect of 
 example, opposition, and temptation upon the frail 
 and corrupt heart which has once received the 
 truth with joy. 
 
 This then was the danger against which Barna- 
 bas warned the infant church at Antioch : Theij 
 had turned to the Lord with sudden impulse : they 
 
 7 iMark iv. 17.
 
 ACTS XI. 25, 26. l(J9 
 
 must cleave to him with full purpose of heart. For 
 so the Lord himself had " said to those Jews which 
 believed on liim ; If ye continue in my word, then 
 are ye my disciples indeed : and ye shall know tlie 
 truth, and the truth shall make you free." The 
 value of the plant is neither in the blade nor in the 
 blossom ; but in the ripened fruit. And the " ho- 
 nest and good heart" is that which having " heard 
 the word, keeps it, and brings forth fruit with pa- 
 tience." "We are made partakers of Christ, if 
 Me hold the beginning of our confidence stedfast 
 unto the end."' " Blessed is the man that endureth 
 temptation : for when he is tried, he shall receive 
 the crown of life, which the Lord hath promised to 
 them that love him."" 
 
 LECTURE XXXIIL 
 
 \ FLOURISHING CHURCH IS ESTABLISHED AT 
 ANTIOCH, WHERE THE DISCIPLES WERE FIRST 
 CALLED CHRISTIANS.— A. d. 43. 
 
 Acts xi. 25, 26. 
 
 2-5. Tlicn departed Barnabas to Tarsus, for to seek 
 Sa It I : 
 
 26. And tvhen he had found him, he brought him unto 
 Antioch. And it came to pass, that a whole year thvy as- 
 
 " Jolin viii. 01. Luke viii. 15. Ilcb. iii. 14. James i. 12. 
 ^ Refer to chapter ix. i30.
 
 r 
 
 170 ACTS XL 25, 26. 
 
 sembled themselves with the church, and taiiyht much 
 people. And the disciples were called Christians first in 
 Antioch. 
 
 Hitherto, those converted to the faith have been 
 spoken of as brethren, as disciples, as believers. 
 The time was now come, when they should be dis- 
 tinguished by the name of him in whom they be- 
 lieved, whose disciples they were, and who had 
 made them brethren. They were united together 
 in a body under the title of Christians. And this 
 honour was first given to the church of Antioch, 
 where the grace of God had so remarkably pre- 
 vailed. 
 
 Here, then, a new and peculiar class of men 
 appears, an order of men unknown till within the 
 last few years — unknown at Antioch till within the 
 last few months. What has created them, and 
 distinguished them from others ? 
 
 One had come into the world oftering deliverance 
 from sin, and from the consequences of sin : offer- 
 ing peace with an offended God : offei'ing pardon 
 and acceptance now, and in the end eternal life. 
 " He that heareth my word, and believeth in him 
 that sent me, hath everlasting life, and shall not 
 come into condemnation ; but is passed from death 
 unto life."^ 
 
 This was either believed, or disbelieved ; re- 
 ceived or refused. Some mocked ; some neglected ; 
 others actively opposed tliemselves. These re- 
 mained what they had been before ; they were 
 
 " Jolin V. 24.
 
 ACTS XI. 25, 26. 171 
 
 still followers of the law of Moses, or tliey were 
 still Gentile idolaters. Those who w^ere now for"' 
 the first time called Christians w^ere those who be- 
 lieved the message ; received the offer : were 
 baptized in the name of Christ, and professed 
 themselves his disciples, his followers. And their 
 faith was briefly this. The world is lost by sin : i 
 ruined through Adam's fall : *' in Adam all died." / 
 But as many as commit themselves to Christ, sent 
 of God for their deliverance, are recovered from 
 that ruin ; their sin is expiated : God treats them 
 as righteous : and his Spirit makes them such ; 
 renews their nature, and prepares them for his 
 heavenly kingdom. 
 
 The Jewish assembly, for example, (chapter iv. 
 12,) are told, that there is " salvation in no other; 
 for there is none other name under heaven given 
 among men, whereby we must be saved." Those, 
 then, who received this word gladly, and were 
 baptized, " the multitude of them that believed," 
 acknowledged the fact that in themselves they 
 were ruined, and in Christ they were delivered / 
 from ruin. They that are safe need not a deliverer; I 
 — but they that are lost. ' 
 
 Such was the confession of these Christians con- 
 cernino- their own state. But what was He who 
 had appeared as their deliverer ? He was the Son 
 of God, "who was in the beginning with God, 
 and was God ;" j)roved to be so, in that he had 
 risen from the grave, and ascended up to the glory 
 which he had with the Father '* before the world 
 was.'' When the Ethiopian (chap. viii. 37) de-
 
 172 ACTS XI. 25, 26 
 
 sired to be baptized, Philip said, " If thou believest 
 with all thine heart thou mayest. And he an- 
 swered and said, I believe that Jesus Christ is the 
 Son of God." Then " he baptized him." 
 
 It was natural, therefore, that Christians should 
 have been styled, believers. But this term alone 
 did not completely describe them. They were also 
 disciples. They looked up to Christ as a teacher 
 as well as a redeemer. Had they been asked a 
 reason of the practice, the new and peculiar prac- 
 tice which they followed, the reply would have 
 been: He "whose we are," and to whom we 
 have devoted ourselves, has left us an example, 
 and laid down for us a law. We forgive our 
 enemies, we avenge no injuries, because he, " when 
 he was reviled, reviled not again, when he suffered 
 he threatened not,'"* but committed his cause to 
 God. We are ready to distribute, glad to com- 
 municate of this world's good, according as God 
 hath prospered every man, because we are fol- 
 lowers of him, who " wlien he was rich, yet for 
 our sakes became poor, that we through his 
 poverty might be made rich."^ We " keep under 
 our body, and bring it into subjection," because 
 he has assured us that "such is the will of God, 
 even our sanctification :" that they must be " pure 
 in heart," who are to possess " the inheritance of 
 the saints in light: that "without holiness no 
 man shall see the Lord." We " set our affections 
 on things above, not on things of the earth," be- 
 cause we are taught of him to "lay up treasure 
 
 4 1 Peter ii. 23. ' 2 Cor. viii. 9.
 
 ACTS XL -25, 26. 173 
 
 in heaven." '* For what shall it profit a man to 
 gain the whole world, and lose his own soul ?" 
 
 The inquirer, who had gone thus far in acquaint- 
 ino' himself with the faith of these Christians, must 
 ask one question more, if he had any experience of 
 his own heart. He must naturally proceed to say 
 — How is this change produced in you? How are 
 you enabled to moderate your affections ; to subdue 
 " the desires of the flesh and of the mind ?" To 
 live in the world, and not be of the world ? 
 
 To this, too, there was an answer. We were 
 "baptized in the name of the Father, and of the 
 Son, and of the Holy Ghost." ^ It was promised, 
 that as the children of God, through faith in his 
 beloved Son, we should "receive the gift of the 
 Holy Ghost," who should change our original 
 nature, and " put a new heart and a right spirit 
 within us," and bring us "to will and to do" 
 that which is approved of God.^ And so we ex- 
 l)erience it to be. Old things are passed away : all 
 things are become new. "We have put off the 
 old man, which is corrupt after the deceitful lusts, 
 and are renewed in the spirit of our mind ; and 
 have put on the new man, which after God is created 
 in riohteousness and true holiness."'' So that now 
 "the lust of the flesh, and the lust of the eye, and 
 the pride of life," are not objects of desire to be 
 courted b^- us, but objects of suspicion to be dreaded. 
 
 c> Matt, xxviii. 17. 
 
 7 Chapter ii. 38. 2 Cor. i. 22. Ej)!). iv. 3D. 
 
 a Eph. iv. 22.
 
 174 ACTS XI. 25, 26. 
 
 " They are not of the Father, but of the world." ^ 
 And " the time is short." "The Lord is at hand." 
 " Our conversation is in heaven." " We look not 
 at the things which are seen, and are temporal ; 
 but at the things which are unseen, and eternal." 
 
 Such were those, who were called Christians first 
 in Antioch. We have the same Lord, the same 
 faith, the same baptism. And we, too, are called 
 Christians. Let it be with us as with them. Their 
 faith and their practice were one. They received 
 the doctrine, not to be acknowledged, but to be 
 acted on. When all were dead, Christ died for 
 all, that they which live, might live to him.^ And 
 so to live, is to be " his disciples indeed."" They 
 who do so live, will be known as Christians, not 
 only in this present world, but in the sight of men 
 and angels at the great day. 
 
 9 1 John ii. 17. '2 Cor. v. 15. ^ John viii. 31.
 
 ACTS XT. 27—30. 17: 
 
 LECTURE XXXIV. 
 
 THE CHRISTIANS OF ANTIOCH SEND RELIEF TO 
 THEIR FELLOW CHRISTIANS IN JUDEA— a. d. 44. 
 
 Acts xi. 27—30. 
 
 27. A)id in these days came prophets from Jerusalem 
 unto Antioch. 
 
 28. And there stood up one of them^ named Agahus, and 
 si(j}i!Jied by the spirit that there should be great dearth 
 throughoiit all the ivorld : which came to pass in the days 
 of Claudius Ccesar.^ 
 
 Among the various gifts bestowed upon some 
 members of the early church, was this of prophecy : 
 not merely the interpretation of scripture, as the 
 word often signifies, but the knowledge of events to 
 come. This same Agabus who now foretels a famine, 
 appears again after an interval of sixteen years, 
 and predicts the dangers which awaited Paul at 
 Jerusalem." God therefore, it is plain, " gave some 
 to be prophets."^ This was among the operations 
 
 ' As this famine is known to have happened in the year 44, 
 we have here a certain date, and are sure that all the events 
 hitlicrto related, had taken place within eleven years of our 
 Lord's ascension. The phrase all the world, is not meant to 
 signify more than the whole country of Judea, and the parts 
 adjoining. 
 
 -' Ch. xxi. 10. * « Eph. iv. 11.
 
 176 ACTS XI. 27—30. 
 
 of the Spirit which he saw necessary for the welfare 
 of the church which he designed to raise. 
 
 29. Then the disciples, every man according to his abi- 
 lity, determined to send relief unto the brethren which 
 dwelt in Judea : 
 
 30. Which also they did, and sent it to the elders by the 
 hands of Barnabas and Saul. 
 
 As far as we know or have reason to believe, 
 this is the first transaction of the kind in the 
 history of the world. Certain inhabitants of An- 
 tioch meet together, and hearing of a general 
 calamity by which the inhabitants of another coun- 
 try, a distant and unconnected country, are brought 
 into distress, make a common contribution, evei-y 
 mari according to his ability, and send it for their 
 relief. 
 
 If men enter upon a new course of conduct, we con- 
 clude that some new motive has been brought to 
 bear upon them. In the present case what was 
 that motive? They determine to se?id relief unto 
 the brethren which dwelt in Judea. But men had 
 always been brethren, descended from the same 
 Father. They had always been united under a 
 common lot, made subject to common calamities, 
 which may be much alleviated by being shared. 
 Still they had not been brought to look on one 
 another in this light, as objects of mutual interest 
 and assistance. Every man had '* looked on his 
 own things," and no man on " the things of 
 others." Their private interests absorbed and em- 
 ployed them. 
 
 Now, however, a new system begins. A new
 
 ACTS XI. 27—30. 177 
 
 influence was coming into operation. Those who 
 were united in the christian faith were bound 
 together by ties which could not be unavailing. 
 The love of God manifested in so extraordinary a 
 manner towards themselves had set them an ex- 
 ample which they must imitate, had imposed on 
 them a duty which they must needs perform. St. 
 John has explained this :* "Brethren, herein was 
 love ; not that we loved God, but that he loved 
 us, and sent his Son to be the propitiation for our 
 sins. If God so loved us, we ought also to love one 
 another." We ought to love one another, when he 
 has given us this proof of the way in which he re- 
 gards mankind. We ought to love one anotlier, 
 because such is the will and the command of him 
 who so loved us. And " he that loveth not his bro- 
 ther whom he hath seen, how can he love God 
 whom he hath not seen?"^ If he love not the 
 children who are before his eyes, how can he love 
 the Father who is far above out of his sight, but 
 who has required this proof of his gratitude, this 
 offering of a heart thankful for the benefits which 
 it has received ? 
 
 But there was another reason why these Chris- 
 tians were forward to assist their suffering brethren 
 in a way which had not before been usual. They 
 had learnt to look upon the things of this world in 
 a new light. They had learnt to see their posses- 
 sions as something beyond means of private enjoy- 
 ment, or personal gratification : to see them as 
 * Eph. iv. 10. 5 John iv. 20. 
 
 N
 
 178 ACTS XL 27—30. 
 
 given for a purpose, and to be employed for a pur- 
 pose. The bent of the heart is shown by the 
 manner in which these earthly things are used. 
 And the heart is shown to be rightly bent, when 
 they are used to honour and serve the Almighty 
 giver. 
 
 " The children of this generation" see but one 
 use of wealth : how they may most fully gratify 
 the inclination which urges them most strongly : 
 whether it be to hoard up stores which their family 
 may afterwards enjoy, or whether it be to follow a 
 course of vanity and self-indulgence. Too com- 
 monly, their language is that expressed in our Lord's 
 parable ; " Soul, thou hast much goods laid up for 
 many years. Take thine ease, eat, drink, and be 
 merry. "^ Then, in the pursuit of the objects which 
 gratify them, their fortune is engaged : and even 
 if they had the inclination to be charitable, they 
 have not left to themselves the means. 
 
 It is not so with one who has received the faith 
 of Christ as the rule by which he is to live. He 
 knows that this world's good is a talent placed in 
 his hands, of which he is to make use in con- 
 formity with the will of him to whom he owes it. 
 That will is laid down in terms too clear to be 
 mistaken. (1 Tim. vi. 17.) "Charge them that 
 are rich in this world, that they be not high- 
 minded, nor trust in uncertain riches, but in the 
 living God, who giveth us richly all things to 
 enjoy : that they do good, that they be ricli in 
 good works, ready to distribute, willing to com- 
 
 '^ Luke. xii. 19.
 
 ACTS Xr. 27-30. 179 
 
 municate : laying up in store for tliemselves a good 
 foundation against the time to come, that they may 
 lay hold on eternal life." 
 
 Under this view, it was given as a rule to these 
 early Christians, that '^ upon the first day of the 
 week every one of them should lay by him in store 
 according as God had prospered him."' This 
 produced a common stock, for the use of " the 
 household of faith :" for the christian family con- 
 gregated together : partly to support the pastors 
 and teachers, and partly to assist the destitute per- 
 sons of the flock. Sometimes, as on this occasion, 
 there was a further call, for the relief of more dis- 
 tant brethren. These were of the same family, 
 though settled elsewhere : still they were disciples 
 of the same Lord, and had the same faith and hope 
 as the Christians of Antioch. So that every man^ 
 according to his ability, deteiinined to send relief 
 unto the brethren which dwelt in Judea. 
 
 Charity, how^ever, like wisdom, " dwells with 
 prudence."" The fund which might have been 
 useless, perhaps injurious, unless placed under dis- 
 creet management, was entrusted to the care of the 
 elders. Elders, it appears, had been ordained, as 
 was indis})ensable, over the different churches 
 throughout Judea.'-^ And the distribution of the 
 relief fund was placed in their hands. 
 
 It is thus that God intends that Christians 
 should minister to one another. He has placed 
 them in different ranks, and witli different oppor- 
 
 7 1 Cor. xvi. 2. 8 See Prov. viii. 12. 
 
 9 See Note p. 132. 
 
 N 2
 
 180 ACTS XII. 1—5. 
 
 tunities, and has given them a bond of union. 
 They are not connected by an uniform condition, 
 which is contrary to the course of the world. But 
 they are connected by a common interest, under 
 which what is superfluous to some, makes up 
 what is wanting to others. So " the rich and the 
 poor meet together : the Lord is the maker of them 
 all."^ 
 
 LECTURE XXXV. 
 
 THE APOSTLE JAMES IS PUT TO DEATH BY 
 HEROD, AND PETER IMPRISONED.— a. d. 44. 
 
 Acts xii. 1 — 5. 
 
 1. Now about that time Herod the king stretched forth 
 his hands to vex certain of the church. 
 
 2. And he killed James the brother of John with the 
 sword. 
 
 The disposition to vex the chuj'ch was never 
 wanting. There were times when "the churches 
 had rest." But the malignity of the Jews towards 
 those who acknowledged Jesus as the Messiah re- 
 mained : like a violent stream, sometimes pent up 
 within its banks, but always ready at any oppor- 
 tunity to break out, and overwhelm the christian 
 
 ' Prov. xxii. 2.
 
 ACTS XII. 1-5. 181 
 
 disciples who were quietly pursuing their own way. 
 Tlie present king or ruler, Herod Agrippa, grandson 
 of him who had beheaded John the Baptist, was a 
 willing instrument of persecution. And now he 
 fulfils the Lord's prediction concerning James. The 
 mother of James and John, (Matt. xx. 20,) had de- 
 sired of the Lord for her two sons, that " they might 
 sit, the one on his right hand, the other on his left, 
 in his kingdom." This led him to intimate that his 
 kingdom was not such as they supposed, or man- 
 kind covet : that, as it regarded this world, its 
 honours were dangers, its rewards sufferings. " Ye 
 know not what ye ask. Are ye able to drink of 
 the cup that I shall drink of, and to be baptized 
 with the baptism that I am baptized with ? They 
 say unto him, We are able. And he said unto 
 them. Ye shall indeed drink of my cup, and be 
 baptized with the baptism that I am baptized with." 
 
 This was now accomplished in the case of James. 
 The Father gave him a share of the bitter cup, of 
 which Christ had drunk before. He was baptized 
 with the baptism of blood and death. But there 
 was another prophecy which should support him 
 unto the end. " He that loveth his life shall lose 
 it : and he that loseth his life for my sake shall find 
 it." ' 
 
 Now, for the first time, as far as we are told, 
 was a breach made in the number of the twelve : 
 the number first chosen to "go into all the world, 
 and preach the gospel to every creature."' Wiien 
 Judas "fell by transgression" from his ofhce, 
 
 1 Matt. X. 39.
 
 182 ACTS XI I. 1—5. 
 
 Matthias was admitted in his stead. But the 
 Head of the Church did not design that any should 
 supply the place of James. The apostles' office was 
 but for a time, till " the gospel of the kingdom 
 should be preached in all the world for a witness 
 unto all nations." ^ Elders, as we have seen, or 
 presbyters of congregations, and afterwards bishops 
 of districts, carried on the government of the 
 church. 
 
 3. And because he saw it pleased the Jews, he proceeded 
 further to take Peter also. ( Then were the days of un- 
 leavened bread.) 
 
 4. And when he had apprehended him, he put him in 
 prison, and delivered him to four quaternions of soldiers 
 to keep him ; intending after Easter to bring him forth to 
 the people. 
 
 The business of a ruler is to do justice and love 
 mercy. ^ Herod the king had no such principle of 
 action. He desired power, and he desired popu- 
 larity that he might maintain his power. And, 
 therefore, when he saw tliat his cruelty to James 
 pleased the Jews, he proceeded fwrt her to take Peter 
 also. His grandfather had been a like character, 
 regarding men, and not God. He "was exceeding 
 sorry" to command that John the Baptist should 
 be beheaded : " nevertheless for the oath's sake, 
 and those tliat sat at meat with him," lie consented 
 to gratify Herodias.^ Pilate was a like charac- 
 ter. He, too, was earnestly desirous to release 
 Jesus, and he would have released liim, if the chief 
 
 '' Matt. xxiv. 14. 
 3 See Horn. xiii. 1—7. ' Matt. xiv. 9.
 
 ACTS XII. 1—5. 183 
 
 priests had not reminded him, tliat if he let that 
 man o-o, he would not be " Caesar's friend." This 
 hint prevailed, and he delivered up Jesus to be 
 crucified. 
 
 How different the conduct which is governed by 
 tlie fear of God ! The apostles had more cause 
 than Herod to desire the favour of the Jewish 
 authorities. Yet they, when they were commanded 
 not to preach at all or teach in the name of Jesus, 
 — they immediately replied, " We cannot but 
 speak the things which we have seen and heard." 
 St. Paul truly says, " If I yet pleased men, I should 
 not be the servant of Christ." No one can be 
 the servant of Christ, who makes it his object to 
 please men. He may obtain, and is not unlikely 
 to obtain, the approbation of God and of men also. 
 But he will never be approved of God if he seeks 
 first to be approved of men. 
 
 5. Peter therefore was kept in prison : but prayer tva^i 
 made without ceasing of the church unto God for him. 
 
 Herod had means in his power to guard Peter. 
 He liad a prison at his command in which to con- 
 fine him : he had soldiers under orders to watch 
 him. Four quaternions^ or sixteen men, had him 
 in charge. A particular time was fixed, when 
 Jerusalem was full, and tlie festival of the passover 
 had excited the minds of the people, when he 
 should be brought forth, and made the sport of 
 their violence and malice. 
 
 Meanwhile the Christians were not idle. They, 
 too, had means at comnuind. As Herod guarded 
 Peter with such power as he could i-mploy, so did
 
 184 ACTS XII. 1—5. 
 
 the church defend him with such assistance as God 
 had granted them. Prayer without ceasing was 
 made of the church unto God for him. We need 
 hardl}^ be tokl, that it was not cold or formal 
 prayer ; but urgent and incessant : ^ such prayer 
 as men might use who saw there was no other help, 
 whose hearts were still bleeding from the loss of 
 James, and who felt the inestimable value of Peter 
 to the church. 
 
 For the present, we leave them thus engaged. 
 But not without remarking what often appears in 
 this history, the different tempers of the parties. 
 On the one side was Herod, intending and pre- 
 paring for cruelty, that he might gratify the bad 
 passions of the people, which as a governor he 
 ought to have restrained ; and the people them- 
 selves waiting in malicious expectation,^ tliat they 
 might indulge their enmity against the apostle. 
 On the other side, were assemblies of persons, not 
 stirring up adverse passions, not opposing evil by 
 evil, but addressing themselves to God, and laying 
 their case before him : not imploring his anger to 
 avenge them of their enemies, but his mercy to 
 preserve their friend. 
 
 Surely Herod's cause is not' as the Christian's 
 cause, " even our enemies themselves being 
 judges.''^ On one side envy, hatred, wrath, 
 malice : on the other, gentleness, humbleness of 
 mind, meekness, faith, long-suffering. Surely it 
 
 ^ ei^revrjc, intense. See verse 11. 
 
 7 Deut. xxxi. 32.
 
 ACTS XII. 6—17. 18.5 
 
 is manifest which party is led by the Spirit of God. 
 Surely we shall say, each one for himself, this "peo- 
 ple shall be my people, and their God my God."** 
 
 LECTURE XXXVI. 
 
 PETER MIRACULOUSLY DELIVERED FROM HIS 
 
 PRISON.— A. D. 44. 
 
 Acts xii. 6 — 17. 
 
 6. Atid when Herod would have hroitght him forth, the 
 same night Peter was sleeping between two soldiers, honnd 
 ivith two chains : and the keepers before the door kept the 
 prison. 
 
 7. And, behold, the angel of the Lord came upo?i him, 
 and a light shined in the prison ; and he smote Peter on 
 the side, and raised him up, sayittg. Arise up quickly. And 
 his chains fell off from his hands. 
 
 8. And the angel said unto him, Gird thyself, and bind 
 on thy sandals : and so he did. And he saith iinto him. 
 Cast thy garment about thee, and follow me. 
 
 9. And he went out, and followed him ; and wist not 
 that it was true which was done by the angel ; but thought 
 he saw a visiuti. 
 
 10. When they were past the first atid the second ward, 
 they came unto the iron gate that leadeth unto the city ; 
 which opened to them of his own accord : and they went 
 
 « See Ruth i. 1(>.
 
 186 ACTS XII. 6—17. 
 
 out, and passed on through one street ; and forthwith the 
 angel departed from him. 
 
 When our Lord (Luke iv. 16 — 19) gives ac- 
 count of the purposes for which he had come into 
 the world, one of these purposes is that he might 
 " bring deliverance to the captives, and set at 
 liberty them that are bound/' He does not speak 
 of such captivity, or such deliverance as that of 
 Peter here. But there is room for a comparison 
 which deserves attention. 
 
 The enmity of Satan had stimulated Herod, 
 taking advantage of his natural character, to exercise 
 his power against the apostle ; and when the angel 
 found him, he was sleeping between tioo soldiers. 
 Peter icas sleepi?ig hetiveen two soldiers, bound with 
 two chains : and the keepers before the door kept the 
 prison. It was a different sleep from that in which 
 the ungodly man is lying. One is the repose of 
 peace : the other a death-like slumber. But still 
 it furnishes an example. It well represents the 
 state in which the sinner is found, the victim, not 
 of Herod, but of Satan, if God sees fit to awake 
 him. He is " tied and bound witli the chain" of 
 his habitual sins; he is sleeping in the lethargy of 
 indifference towards all s})iritual things : and those 
 around him, who are living in the same bondage, 
 keep the prison ; by their discourse, by their habits, 
 and by the restraint which they occasion, they pre- 
 vent any access to him of such instruction or ad- 
 vice as shall interrupt the sleep of death in which 
 lie lies. 
 
 When it ^deased God to deliver Peter, behold,
 
 ACTS XII. 0—17. U}7 
 
 the angel of the Lord came upon him, and a light 
 shined in the prison : and he smote Peter on the side, 
 and raised him up, saying, Arise up quickly. And 
 the chains fell off from his hands. 
 
 So it sometimes happens, and no less unex- 
 pectedly, that a sinner is roused from his apathy. 
 Some voice of the Lord's sending, whether of sor- 
 row, or misfortune, or advice, or example, seems to 
 say to him, " Awake, thou that sleepest, and arise 
 from the dead/' He is brought to see, what lie 
 had never seen before : a light shines in the jjrison^ 
 discovering to him at once his state of danger, and 
 his way of safety : and he is warned to arise up 
 quickly, for "the time is short:" to "seek the 
 Lord while he may be found :" to " return unto the 
 Lord, that he may abundantly pardon." 
 
 There is a source, from which the light is de- 
 rived. That source is Christ ; who declared of 
 himself, " I am come a light into the world, that 
 whosoever believeth in me may not abide in dark 
 ness.'' 
 
 There is an object, on which the light is thrown. 
 Christ is that object. The light which shines from 
 him, directs to him : for his words are, " Come 
 unto me, all ye that labour and are heavy laden, 
 and I will give you rest." 
 
 And soon, the chains fall from his hands. The 
 fetters are loosed, which before had bound him : 
 the sins which had held him fast, as by walls that 
 could not be surmounted, give way before the 
 omnipotent command. Ho is delivered from the 
 worst bondage, tlie nio»t oppressive tyranny, and
 
 188 ACTS XII. 6-17. 
 
 walks " in the glorious liberty" of the children of 
 God. He experiences the reality of that gracious 
 promise, " The truth shall make you free.'' And 
 I may add, like Peter here, he is impatient to 
 avow from whom he has received the blessing. 
 
 11. Jnd ivheTi Peter was come to Iiimself, he said, Now 
 I know of a surety^ that the Lord hath sent his angel, and 
 hath delivered me out of the hand of Herod, and from all 
 the expectation of the people of the Jews. 
 
 12. A7id when he had considered the thing, he came to 
 the house of Mary the mother of John, whose surname 
 was Mark ; where many were gathered together praying. 
 
 13. Ajid as Peter knocked at the door of the gate, a damsel 
 came to hearken, named Rhoda. 
 
 14. And ivhen she knew Peter's voice, she opened not the 
 gate for gladfiess, but ran in, and told how Peter stood 
 before the gate. 
 
 'i5. And they said unto her. Thou art mad. But she 
 constantly affirmed that it was even so. Then said they, 
 It is his angel.^ 
 
 16. But Peter continued knocking : and when they had 
 opened the door, and saw him, they were astotiished. 
 
 17. But he, becko7iing unto them with the hand to hold 
 their peace, declared unto them how the Lord had brought 
 him out of the priso7i. And he said. Go shew these things 
 unto James, and to the brethren. And he departed, and 
 went into another place. 
 
 The ways of God are always directed by the 
 same wisdom, though they are not always similar. 
 He saw fit to deliver Peter, though he had per- 
 mitted the death of James. In one case as in the 
 
 Spoken, probably, under some superstitious notion of the 
 occasional appearance of the form and likeness of a person about 
 the period of his departure from tlie world.
 
 ACTS XII. G— IT. im) 
 
 other, each miglit have said to Herod, "Thou 
 couldst have no power at all against me, except it 
 were iriven thee from above/'- Well assured of 
 this, the Christians had soug-ht relief from God in 
 their extremity. Wliile Peter ivas kept in prison, 
 prai/er icas made without ceasing of the church unto 
 God for him. And even in the dark hours of 
 the night, when he came to the house of Mary,^ 
 many were (jathered together praying. They were 
 led, no doubt, to join in supplication even at that 
 unseasonable hour, because the danger was now 
 imminent : it was the night before he was to be 
 brought forth, when the expectation of the people 
 liadbeen roused to look for a malicious gratifica- 
 tion. To human eye, there seemed no room for 
 hope. Herod was determined : the people were 
 implacable : the soldiers were watchful, the prison 
 was secure. But "is anything too hard for the 
 Lord ?" He sent his angel, and delivered Peter out 
 of the hand of Herod, and from all the expectation 
 of thejyeople of the Jeics. 
 
 It may be thought, that this deliverance, how- 
 ever wonderful, affords no encouragement to our- 
 selves. The days of such interference were short, 
 and have long since passed : and we do not expect 
 them to return. 
 
 God, however, has always means to execute his 
 purposes. Other ministers besides angels may " do 
 liis pleasure." He can, when he will, open a pri- 
 
 * John xix. 1 1. 
 ' A sister of Barnabas : as appears by Col. iv. 10
 
 190 ACTS XII. 18—25. 
 
 son-door : and he can, when he will, open a 
 ruler's heart. In this case, instead of changing 
 the mind of Herod, he performed a different 
 miracle. But he might as easily have accomplished 
 his purpose by turning the mind of Herod, 
 
 Let us therefore " ask in faith, nothing waver- 
 ing :" but believing the simple assurance, " The 
 effectual fervent prayer of a righteous man availeth 
 much."* In all the changes and chances of this 
 mortal life, we have one comfort, and no other ; 
 we are permitted to "cast our care upon God, 
 knowing that he careth for us :" ^ and that "the 
 angel of his presence" accompanies his people in 
 all their troubles, and watches them in all their 
 trials. 
 
 LECTURE XXXVJI. 
 
 THE DEATH OF HEROD.— a. d. 44. 
 Acts xii. 18—25. 
 
 18. No7v as soon as it was day, there was no small stir 
 among the soldiers, what was become of Peter. 
 
 19. And tohen Herod had sought for him, and found 
 him not, he examined the keepers, and commaiidcd that 
 they should he put to death. And he rcent down from 
 Judea to Cesarea, and there abode. 
 
 20. And Herod ivas highly displeased with thefii of 
 ■* James i. G; v. IG. s \ Petcr v. 7.
 
 ACTS XII. 18-25. 191 
 
 Tyre and Sidon : hut they vame frith one accord to h'nn, 
 a)id, having made lifasfus the kings chamberlain their 
 friend, desired peace ; because their country icas flourished 
 by the king's country. 
 
 Here is a practical example of the wisdom wliich 
 is recommended by our Lord, (Matthew v. 25,) 
 " Agree with thine adversary quickly, whilst thou 
 art in the way with him." They of Tyre and 
 Sidon were keenly alive to the disadvantages which 
 they should suffer, if Herod were against them : 
 their own country drew its wealth from their con- 
 nexion with the territory over which he ruled, 
 therefore they engaged a friend to mediate for 
 ihem, and desired peace. 
 
 When the evil to be dreaded is of a temporal 
 nature, it is quickly perceived and guarded against. 
 But many can allow year after year to pass, with- 
 out desiring peace with God : without seeking to 
 be reconciled to him, who can alone nourish them 
 in prosperity or health : in whom "they live and 
 move ;" and above all, to whom, at the last, they 
 must " give account." 
 
 •21. And upon a set day, Herod, arrayed iu royal ap- 
 parel, sat npon his throne, and made an oration laito 
 them. 
 
 2-2. A7id the people gave a shout, saying. It is the voice 
 
 "f ^' 9'J^^-> ^^^'^ ^o^ of a man. 
 
 2: J. A7id immediately the angel of the Lord smote him, 
 because he gave not God the glory : and he was eaten of 
 wonns, and gave up the ghost. 
 
 24. But the word of Gud grew, ajid multiplied. 
 
 25. And Barnabas and Saul returned from Jerusalem,
 
 192 ACTS XII. 18—25. 
 
 when they had fulfilled their ministry ^^ and took with them 
 John, ivhose surname was Mark. 
 
 All disease and death come by the appointment 
 of God, and all disease and death are the conse- 
 quence of sin. " By one man sin came into the 
 world, and death by sin." So that whether we wit- 
 ness the strong man " cut down like a flower," 
 or the aged man gradually withering, we equally 
 see the hand of God, we equally see the effect of 
 sin. 
 
 But a case like this of Herod strikes the mind 
 most forcibly. To-day he is arrayed in royal ap- 
 parel, seated on his throne, courts and receives the 
 applause of the surrounding multitude : who give 
 him honours to which man has no claim, which 
 are due to God alone. For if there is " a spirit in 
 man," it is "the inspiration of the Almighty which 
 giveth understanding." " 
 
 Thus it is to-day. Herod is extolled as more 
 than man. To-morrow he is less than man. It 
 pleases God no longer to permit him the use of 
 health and strength, which he did not employ to 
 his glory. Immediately the angel of the Lord smote 
 him, because he gave not God the glory : arid he was 
 eaten of worms, and gave up the ghost. He is con- 
 sumed by a loathsome disorder, more grievous than 
 those which usually bring life to a close ; and he 
 whom so lately a whole people were applauding, 
 
 ' Charge, or service: especially that of carrying to the 
 brethren in Judea the contributions from Antioch. Acts xi. 30. 
 ■■' Job xxxii. 8.
 
 ACT XIT. 18-25. 193 
 
 can scarcely command the services of the meanest 
 attendant. Thus " pride goeth before destruction, 
 and a haughty spirit before a fall.'^^ 
 
 We have an example in the book of Daniel 
 which much resembles this case of Herod. (Dan. 
 iv. 30.) Nebuchadnezzar, like Herod, was lifted 
 up by the pride of his wealth and majest}^ " He 
 walked in the palace, and the king spake, and said, 
 Is not this great Babylon, that I have built for the 
 house of the kingdom by the miglit of my power, 
 for the honour of my majesty ? While the word 
 was in the king's mouth, there fell a voice from 
 lieaven, saying, O king Nebuchadnezzar, to thee 
 it is spoken ; The kingdom is departed from thee. 
 The same hour was the thing fulfilled upon Ne- 
 buchadnezzar." His reason was taken from him, 
 and he became " as the beasts of the field." And 
 cxpressl}'^ as a judgment upon his pride. " Until 
 he knew that the Most High ruleth in the kingdom 
 of men, and giveth it to whomsoever he will." 
 
 Now contrast with this natural pride and vain 
 glory the conduct which springs from the grace of 
 God. 
 
 Solomon had a far greater share of understanding 
 than Herod : and the magnificence of " great 
 Babylon," in which Nebuchadnezzar boasted, could 
 not surpass the grandeur of the ])alace and the 
 temple built by Solomon. But no sooner had he 
 In'ought that vast and glorious work to an end, 
 than his thouglits turned to Him by whose good- 
 ness he had been enabled to raise it. He de- 
 
 ' Piov. xvi. 18.
 
 194 ACTS XII. 18—25. 
 
 dicated it to God, and implored his blessing, as 
 that which could alone establish or preserve it. 
 (1 Kings viii. 55.) " Solomon stood, and blessed all 
 the congregation of Israel with a loud voice, saying, 
 Blessed be the Lord, that hath given rest unto his 
 people Israel, according to all that he promised. 
 The Lord our God be with us, as he was witli 
 our fathers : let liim not leave us, nor forsake 
 us." "And the king, and all Israel with him, 
 offered sacrifice unto the Lord." 
 
 " What hast thou, O man, that thou didst not 
 receive ?" And " who maketh thee to differ from 
 another ?" * These are reflections which the peo- 
 ple of God will cherish, whatever their advantages 
 may be : and with thoughts like these they keep 
 their spirits meek, and give God the glory. David, 
 for example, when seated on the throne of Israel. 
 " Then went king David in, (2 Samuel vii. 18,) 
 and sat before the Lord, and he said, Who am I, O 
 Lord God ? and what is my house, that thou hast 
 brought me hitherto ?" What have I or my family 
 to boast of, that I have been thus distinguished ; 
 that thou hast brought me to this honour? " Not 
 unto us, O Lord, not unto us, but unto thy name 
 be all the praise." 
 
 Herod was cut down in his pride. And it does 
 not follow, but that another may be cut down in 
 Iiis humility : and that even a spirit like that of 
 David or Solomon may not always preserve to a 
 man his earthly prosperity or possessions. But such 
 
 ' 1 Cor. iv. 7.
 
 ACTS XIII. 1—1-2. 195 
 
 a spirit sanctifies wealth and honour ; and such a 
 spirit will not be overwhelmed, though honours, 
 or friends, or riches " make to themselves wings 
 and flee away." For the Christian knows, that 
 here is not his rest. He knows, that "if our 
 earthly house of this tabernacle were destroyed, we 
 have a building of God, a house not made with 
 hands, eternal in the heavens.''^ Therefore his 
 *' conversation" is there, where his best and sure 
 possessions are laid up. And he " looks not at 
 the things which are seen, but at the things which 
 are not seen : for the things which are seen are 
 temporal, but the things which are not seen are 
 eternal."^ 
 
 LECTURE XXXVIII. 
 
 BARNABAS AND SAUL SET OUT ON THEIR MI- 
 NISTRY, UNDER A SPECIAL COMMISSION. THE 
 SORCERER ELYMAS IS STRUCK WITH BLIND- 
 NESS. -a. d. 45. 
 
 Acts xiii. 1 — 12. 
 
 1. Now there were in the church that was at Antioch, 
 certain prophets and teachers ; as Barnabas^ and Simeoti 
 that ivas called Niger, and Lucius of Cyrene, and Ma- 
 naen, ichich had been brought np with Herod the tetrarch, 
 and Saul.^ 
 
 5 2Cor.v. 1. 6 2Cor. iv. 18. 
 
 ' Lucius is mentioned fifteen years afterwards, in the epistle 
 
 o 2
 
 196 ACTS XIII. 1—1-2. 
 
 2. As they mimstered to the Lord, and fasted, the Holy 
 Ghost said, Separate me Barnabas and Saul for the work 
 whereunto I have called them. 
 
 3. And when they had fasted and prayed, and laid their 
 hands on them, they sent them aivay. 
 
 4. So they, being sent forth by the Holy Ghost, departed 
 nnto Selencia ; and from thence they sailed to Cyprus. 
 
 Barnabas and Saul had long been dedicated to 
 the work of the ministry, had been already act- 
 ing as apostles. But it seemed good to the Spi- 
 rit, in directing the affairs of the church, that 
 their employment for a particular purpose should 
 be attended with a fresh and solemn commission. 
 That purpose was to go widely through different 
 countries, and repeat elsewhere the works which 
 had been wrought at Antioch. The intimation 
 was given in a way not here explained, but which 
 could not be mistaken. And after a special meet- 
 ing for fasting and prayer, the prophets and 
 teachers of the church dismiss them with a bene- 
 diction. Thei/ laid their hands upon them, and sent 
 them away. Not with the object of bestowing any 
 spiritual gift upon them : for in such view " the 
 less," as St. Paul says, " is blessed of the greater ;'"' 
 and Lucius and Simeon were inferior to Saul and 
 Barnabas. It was a solemn and customary mode 
 of invoking the divine favour upon their heads, 
 that it might be with them, and rest upon them. 
 
 to the Romans, xvi. 21. Manacn was the fostcr-hrotlier oC 
 Herod Antipas. Thus is " one taken, and anotlicr left." 
 - Ilel). vii. 7.
 
 ACTS XIII. 1—1-2. 197 
 
 5. A?ul when they were at Sa/rwiisy they prearhed the 
 word of God in the synaijogiieti of the Jews : and they had 
 also John to their minister? 
 
 6. And when they had gone through the isle imto 
 Paphos, they found a certain sorcerer, a false prophet, a 
 Jew, whose name was Bar-Jesus : 
 
 1. Which ivas with the deputy of the country, Sergius 
 Paulus^ a priident man ; ivho called for Barnabas and 
 Saul, and desired to hear the word of God. 
 
 8. But Elymas the sorcerer (for so is his name by in- 
 terpretation) withstood them, seeking to turn away the 
 deputy from the faith. 
 
 This false prophet, or sorcerer, like Simon in 
 Samaria, (ch. viii. 9,) was one who used the arts of 
 divination, and pretended to superhuman know- 
 ledge. He soon perceived that his livelihood was 
 in danger, if the faith which these apostles preached 
 was listened to. The false prophet would be re- 
 jected, if the true prophet was received. So he 
 ■endeavoured io turn aside the deputy (the Roman 
 j)roconsul) from the faith which was beginning to 
 take possession of his heart. He ivithstood Bar- 
 nabas and Saul. 
 
 Sergius Paulus is justly called a prudent man. 
 Hearing that ministers of religion were in his 
 island, he neither opposed nor despised their doc- 
 trine, but desired to hear them. He had wisdom to 
 see that the subject was important, and ought not to 
 be treated with neglect. And it is a favourable sign, 
 one which Satan sees with jealousy, when inquiry 
 
 ^ Salaniis and Paplios were considerable towns in the island 
 ol Cyprus. 
 
 * See cli. xii. 12.
 
 198 ACTS XIII. 1—1-2. 
 
 is made upon the subject of religion, when those 
 who teach it are allow^ed to explain their views, 
 and show on what ground they rest, instead of 
 being rejected with indignity, as unworthy of a 
 hearing. Eh^mas therefore, as Satan's instrument, 
 endeavoured to prevent the effect which he feared 
 from the word of truth, and he withstood Barnabas 
 and Saul. 
 
 9. Then Saul, (ivho also is called Paul,) ' filled ivith 
 the Holy Ghost, set his eyes on him. 
 
 10. And said, O full of all suhtilty and all mischief, 
 thou child of the devil, thou enemy of all 7'iyhteousness, 
 unit thou not cease to 'pervert the right ways of the Lord ? 
 
 11. And noiv, behold, the hand of the Lord is upon thea 
 atid thou shall he blind, not seeing the sun for a season. 
 And immediately there fell on him a mist and a darkness ,- 
 and he luent about, seeking some to lead him by the hand. 
 
 12. Then the deputy, when he saw what was done, be- 
 lieved, being astonished at the doctrine of the L.ord. 
 
 Such power was given to the apostles, and used 
 as the Holy Spirit suggested, to support the gospel 
 cause. Many might be disposed to say, Here was 
 a sentence of severity. ThoiL shall he blind, not 
 seeing the sun for a season. But, in truth, it was an 
 act of mercy. 
 
 It was an act of mercy to Sergius the governor, 
 because it confirmed his wavering mind. The 
 deputy, when he saw nihat was done, believed, being 
 astonished at the doctrine of the Lord. It was an 
 act of mercy, to bring him from the worship of 
 
 5 More familiar, as a Roman name, to those with whom he 
 was hereafter to be chiefly concerned.
 
 ACTS XIII. 1 — 12. 199 
 
 idols to the knowledge of the true and living Cod : 
 to chaijo;e his condition from the death of sin to the 
 h'fe of righteousness : to bestow on him "the un- 
 searcliable riches of Christ :" to make him heir of 
 the inheritance above. From all this Elymas 
 would have excluded him ; seeking to turn him 
 aside from the faith, and to pervert the right ways of 
 the Lord. The hand of the Lord was exerted to 
 show on which side was truth, and on which side 
 was falsehood. And the blindness brought on 
 Elymas, was a light to Sergius, to "guide his 
 feet into the way of peace." 
 
 But further, the same sentence might prove an 
 act of mercy to Elymas himself. We hear no 
 more of him. But if it led him to repentance, it 
 was the greatest mercy he could have received. 
 Thou shalt be blind, not seeing the smi for a season. 
 It was not therefore a hopeless calamity ; it was 
 but for a season : he might yet feel that he had 
 sinned against the Lord, while speaking against 
 the words of life ; and the Lord might put away 
 his sin. The Lord of hosts had said concerning 
 his rebellious people, while bringing upon them 
 desolation and captivity, " Behold, I will melt 
 them, and try them." *^ And the "fiery indigna- 
 tion" which was heaped upon the head of Elymas 
 may have been the means of melting his hard 
 heart, and giving it a better mould. 
 
 It is the business of faith to look on earthly 
 things, whether prosperous or adverse, as they bear 
 
 « Jer. ix. 7.
 
 200 ACTS XIII. 1-12. 
 
 on everlasting interests. Calamity, disease, priva- 
 tion, may be blessings, if they awaken from lethargy, 
 reclaim from sin, and detach the heart from worldly 
 vanities. He who loved us, and proved his love 
 to us as love was never proved before, has left us 
 an assurance : " It is profitable for thee that one 
 of thy members should perish, and not that thy 
 whole body should be cast into hell.''^ And 
 so "the destruction of the flesh" is profitable, 
 " that the spirit may be saved in the day of the 
 Lord." ^^ 
 
 The same apostle, however, who called down 
 upon Elymas this judgment, has instructed us, 
 that such judgments are the " strange work/'^ and 
 can only be regarded as belonging to peculiar times 
 and cases. The common and universal rule is, 
 that " the servant of the Lord must not strive ; 
 (2 Tim. ii. 24 ;) but be gentle unto all men, apt to 
 teach, patient, in meekness instructing those that 
 oppose themselves ; if God peradventure will give 
 them repentance to the acknowledging of the 
 truth ; and that they may recover themselves out 
 of the snare of the devil, who are- taken captive 
 ])v him at his will." 
 
 ' Matt. V. 30. 8 1 Cor. v. 5. 
 
 Is. xxviii. 21.
 
 ACTS XIII. 13-25. '201 
 
 LECTURE XXXIX. 
 
 PAUL REASONS WITH THE JEWS AT ANTIOCH 
 IN PISIDIA A. D. 45. 
 
 Acts xiii. 13 — 25, 
 
 13. Now when Paul and his cojnpany loosed from 
 Paphos, they came to Perga in Pamphylia : and John 
 departing from them returned to Jerusalem. 
 
 Why John, or Mark, departed from Paid and 
 his company, is not related here. But in a suc- 
 ceeding chapter the subject occurs again. And 
 there it appears that there had been in Mark a 
 want of zeal, with wliich Paul was dissatisfied. He 
 did not approve the receiving one again as an as- 
 sistant, " who departed from them from Pam- 
 phylia, and went not with them to the work." ^ 
 
 Slowly, if at all, is the mind weaned from earthly 
 affections, and enabled to give itself wholly and 
 unreservedly to God's service. There were then, 
 as there are now, some stations more unfavourable 
 than others, some employments more exposed to 
 danger. And then, as now, tliere was reason to 
 complain, that too many "seek their own, not tlie 
 things which are Jesus Christ's."- Some desired 
 case. Others sliunned ap|)arent danger. Otliers 
 
 ' Ch. XV. 37. ■ Sec Phil. ii. 21.
 
 202 ACTS XIII. 13—25. 
 
 preferred the neighbourhood of tlieir near con- 
 nexions. This probably was the case with Mark. 
 He was from Jerusalem, and desired to return to 
 Jerusalem again. Those may justly be accounted 
 blessed, whose minds are so regulated that the path 
 of duty is the path of choice ; whose will is bound 
 up in the providence of God concerning them. 
 
 14. But ivhen they departed from Perga, they came to 
 Antioch hi Pisidia,^ a7id went into the synagogue on the 
 sabhatk-day, find sat down. 
 
 15. A7id after the reading of the law and the jjrophets 
 the rulers of the synagogue sent unto them^ saying, Ye men 
 and brethren, if ye have any word of exhortation for the 
 people, say on. 
 
 The law and the prophets, we see, were "read 
 in the synagogues every sabbath day."'^ The word 
 of exhortation followed : and the apostles were in- 
 vited to furnish it. So it happened on a similar 
 occasion, (as we learn in Luke iv. 16,) that our 
 Lord himself first declared the fulfilment in his own 
 person of the promises of God." He came to Naza- 
 reth :" he read to the congregation in the syna- 
 gogue some of the most remarkable predictions of 
 the Messiah. And then he said unto them, " This 
 day is this scripture fulfilled in your ears."' 
 
 What Jesus had done in Nazareth, Paul was 
 now to do in Pisidia : having present before him 
 both men of Israel his brethren, and others, not 
 
 ^ An important town in Asia Minor, very distant from the 
 other Antioch, and on the I'oad towards the more civihzed and 
 commercial parts of Asia, towards which they were now tra- 
 velHng. 
 
 * Ch. XV. 20.
 
 ACTS XIII. 13— -25, 203 
 
 Jews by birth, but proselytes : those who, like 
 Cornelius, had been brought io fear God through 
 the scriptures, and the example of the Jews who 
 lived amongst them. 
 
 16. Then Paul stood up, and beckoning with his hand, 
 said, Men of Israel, and ye that fear God, give audience. 
 
 17. The God of this people of Israel chose our fathers, 
 and edfalted the people when they dwelt as strangers in the 
 land of Egypt, and with an high arm brought he them out 
 of it. 
 
 18. And about the time of forty years suffered he their 
 7nanners in the tvilderness. 
 
 19. And when he had destroyed seven natiojis in the 
 land of Cha7iaan, he divided their land to them by lot. 
 
 20. And after that he gave unto them, judges about the 
 space of four hundred and fifty years, until Samuel the 
 prophet. 
 
 2i. Arid afterward they desired a king : and God gave 
 unto them Saul the son of Cis, a man of the tribe of Ben- 
 jamin, by the space of forty years. 
 
 i'l. And ivhen he had removed him, he raised up U7ito 
 them David to be their king ; to whom also he gave testi- 
 monij, and said, I have found David the son of Jesse, a 
 man after mine own heart, which shall fulfil all my ivill. 
 
 '2.O. Of this man's seed hath God according to his promise 
 raised unto Israel a Saviour^ Jesus ; 
 
 24. When John had first preached before his coming 
 the baptism of repentance to all the people of Israel. 
 
 '2,3. A7id as John fuljilled his course, he said. Whom 
 think ye that I am ? I am not he. But, behold, there com- 
 eth one after me, whose shoes of his feet I am not worthy 
 to loose.^ 
 
 Paul had an event to explain, and he traces it to 
 
 5 Whose servant I am not worthy to be.
 
 204 ACTS XIII. 13—25. 
 
 its source, by a brief review of the Jewish history. 
 Througliout this history God had a determined 
 purpose which was now fulfilled. 
 
 This j)cople of Israel had always been a peculiar 
 people. They worshipped a God whom other na- 
 tions knew not. And the God whom they wor- 
 shipped exerted his power to raise them out of the 
 bondage of Egypt, and ivith an high aim brought 
 he them out of it. 
 
 He supported them forty years whilst they wan- 
 dered through the wilderness, till he permitted 
 them to settle in the promised land of Canaan, 
 casting out seven nations greater and mightier 
 than they, and planting them in. 
 
 He governed them by judges, and he governed 
 them by kings : but he still kept his eye upon 
 them ; and it was plain for all to perceive that 
 there was a dispensation yet to come which his pro- 
 vidence was gradually preparing. Promises were 
 made to David and his line, which long remained 
 unfulfilled, whilst devout men were " looking for 
 the consolation of Israel." 
 
 But now of David's seed had God according to 
 his promise raised unto Israel a Saviour, Jesus ; — 
 a Saviour, which is Christ the Lord : — his name 
 was called Jesus, because " he should save his peo- 
 ple from their sins." 
 
 His coming had been announced. John had 
 first preached the baptism of repentance. But John 
 had assured his followers, / am not he : he who 
 should come. There cometh one after me, whose shoes 
 I am not worthy to loose.
 
 ACTS XIII, 13—25, '205 
 
 Paul's hearers are thtis led on to the annoiince- 
 ment which he was about to declare. A great 
 preparation had been made. From the beginning- 
 God had chosen the descendants of Abraham, and 
 had separated them from all other nations ; had 
 given them a country to dwell in, had appointed 
 and honoured their rulers. But the end was not 
 yet. There was something still beyond. And 
 expectation had been lately roused by the voice 
 which cried, " Repent ye, for the kingdom of hea- 
 ven is at hand." 
 
 Thus he opens the way for the Messiah : pre- 
 pares the ground, that it may better receive the 
 truth with which he was charo^ed : namely, that 
 " God, who at sundry times and in divers manners 
 had spoken in times past unto their fathers by the 
 prophets, had in these last days spoken unto them 
 by his Son."*^ 
 
 The event, though long waited for, had fulfilled 
 the expectation : had justified the assurance of the 
 prophet Habakkuk (ii, 3.) " The vision is yet 
 for an appointed time ; but in the end it shall 
 speak, it shall not lie : though it tarry, wait for it : 
 it will surely come ; it will not tarry." 
 
 And so, of all God's promises. The scoflfers of 
 one age, like the scoflfers of another, may say, and 
 will say, " Where is the promise of his coming? 
 All things continue as they were from the begin- 
 ning of the creation."^ Meanwhile, his purposes 
 are proceeding : for " one day is with the Lord as 
 a thousand years, and a thousand years as one 
 G Hcb. i. 1. ' Sec 2 Pet. xiv, 4—8. lb. 14.
 
 206 ACTS XIII. 2G— 41. 
 
 day.^' One object, and no other, is worthy of our 
 anxiety or diligence : that whenever his final dis- 
 pensations are disclosed, for which these earthly 
 revelations are designed to prepare us, " we may 
 be found of him in peace, without spot, and blame- 
 less." 
 
 LECTURE XL. 
 PAUL'S ADDRESS TO THE JEWS CONTINUED. 
 
 A. D. 45. 
 
 Acts xiii. 26 — 41. 
 
 26. Men and brethren, cidldren of the stock of Abraham, 
 and whosoever among you feareth God, to yon is the tvord 
 of this salvation sent. 
 
 So Paul assures the Jews his brethren, and the 
 Gentile proselytes, who worshipped God together 
 with them. God, according to his pro?nise, has 
 raised unto Israel a Saviour, Jesus. But he is only 
 a Saviour to those who trust in him. His gospel 
 is '^ the power of God unto salvation to every one 
 that believeth."^ Paul therefore appeals to those 
 whom he was now addressing, that they should 
 not, like too many in Judea, reject the counsel of 
 God against themselves. 7o you is the word of 
 this salvation sent. And let them not be offended 
 
 * Rom. i. IG.
 
 ACTS XIII. 26-41. 207 
 
 at what the rulers had been allowed to do. It was 
 only effecting God's purposes, and fulfilling his 
 prophecies. 
 
 27. For they that dwell at Jerusalem^ and their rulers, 
 because they kneiv him not, nor yet the voices of the pro- 
 phets which are read every sabbath-day, they have fulfilled 
 them in condemni)ig him. 
 
 28. And though they found no cause of death in him, 
 yet desired they Pilate that he should be slain. 
 
 29. And ivhen they had fulfilled all that tvas written of 
 him, they took him doimi from the tree, and laid him. in a 
 sepulchre. 
 
 30. But God raised him from the dead : 
 
 31. And he was seen many days of them which came up 
 with him from Galilee to Jerusalem, who are his witnesses 
 unto the people. 
 
 32. And we declare unto you glad tidings, how that the 
 promise u'hich was made unto the fathers, 
 
 33. God hath fulfilled the same unto us their children, 
 in that he hath raised up Jesus again ; as it is also written 
 in the second psabn, Thou art my Son, this day have I be- 
 gotten thee. 
 
 34 And as coticerning that he raised him up from the 
 dead, now no more to return to corruption, he said on this 
 wise, [will give you the sure mercies of David. "^ 
 
 35. Wherefore he saith also in another psalm. Thou 
 shall not suffer thine Holy One to see corruption.'^ 
 
 36. For David, after he had served his own generation 
 by the will of God, fell on sleep, and was laid unto his 
 fathers, and saw corruption : 
 
 2 Isa. Iv. 3, 4. " Incline your ear, and come unto me : hear, 
 and your soul shall live ; and I will make an everlasting cove- 
 nant with you, even the sure mercies of David. Behold, I have 
 given him for a witness to the people, a leader and commander 
 to the people. 
 
 3 Ps. xvi. 10.
 
 208 ACTS XIII. 2G— 41. 
 
 37. But Ae, whom God raised again, saw no corruption. 
 
 38. Be it knoivn unto you therefore, men arid brethren, 
 til at through this man'' is preached unto you the forgineness 
 of si7is : 
 
 39. And by him, all that believe are justified from all 
 things, from which ye could not be justified by the law of 
 Moses . 
 
 The great object is here set forth, for which so 
 long preparation had been made : the forgivenesfi of 
 sins. By this (Jesus) all that believe aj^e justified. 
 
 A man is justified when he is accounted righte- 
 ous, when no accusation is maintained against him. 
 In this sense, Job asks, "how can a man be justi- 
 fied with God ?"^ And the Psalmist says, " In thy 
 sight, O Lord, shall no man living be justified."^ 
 
 The gospel of Christ answers Job's question, and 
 meets this feeling of the Psalmist. No man can be 
 accounted righteous according to his own works or 
 deservings. Tried by them, he must be guilty 
 before God. But he may be justified if God is 
 pleased to absolve him and account him righteous. 
 And God has promised so to justify all that commit 
 themselves to his son Jesus. By him all that believe 
 are justified. 
 
 To all it is an unwelcome truth, that in the sight 
 of God they are guilty, and must come before him 
 as suppliants. It is an humbling truth, against 
 which the heart is too ready to contend. 
 
 But it was particularly unwelcome to the Jews, 
 because they were confident of God's favour, and 
 '' rested in the law of Moses. "^ 
 
 * Gr. TovTov — only the pro7iou?i> By this Jesus. 
 
 ■' Job. XXV. 4. e Ps. exliii. 2. 7 Rom. ii. 17.
 
 ACTS XIII. 26—41. 209 
 
 The apostle, however, must speak " not as pleas- 
 ing men, but God :" and therefore he takes away 
 the foundation on which he knew that they would 
 ground themselves : he holds up Jesus Christ to 
 them as justifying from all things, y'rom which they 
 could not he justified hy the law of Moses. 
 
 Undoubtedly that law had said, (Lev. xviii. 5,) 
 "Ye shall keep my statutes and my judgments ; 
 which if a man do, he shall live in them."*^ Un- 
 doubtedly the law had said, (Dent. vi. 25,) " It 
 shall be our righteousness, if we observe to do all 
 these commandments before the Lord our God, as 
 he hath commanded us." 
 
 But, then, who had thus kept the statutes and 
 the judgments, according to all the things that are 
 written in the law blameless ? Who could plead 
 that he had fulfilled the two great commandments 
 of the law — to go no farther — had loved God with 
 all his heart, and his neighbour as himself? 
 Whose righteousness would stand, when examined 
 after this strict rule ? And therefore their own 
 David had said, " There is none righteous, no not 
 one." *' If thou, Lord, shoiildest mark iniquities, 
 who shall stand?" "In thy sight shall no man 
 living be justified." 
 
 Thus far then it was plain that they could not he 
 justified hy the laiv of Moses. 
 
 But they might set up another plea, and urge 
 that the law of Moses foresaw transgression, and 
 provided for it, by the appointment of those sacri- 
 ^ Compare Ezek. xx. 11. 
 
 P
 
 210 ACTS XIII. 26—41. 
 
 fices wliich day by day, and year by year, were 
 offered. 
 
 It did so. But tbey migbt perceive, on reflection, 
 that these sacrifices could not be a real atonement 
 for sin. They might furnish a type or emblem of 
 atonement. They might foreshow God's purposes, 
 and give an intimation of his counsels. They 
 might keep up a sense of sin and of condemnation. 
 But it was "not possible that the blood of bulls or 
 of goats should take away sins."^ There could not 
 really be in them any substitution of the innocent 
 for the guilty, the redeemer for the sinner. The 
 sacrifice itself gave proof of this. For if the sacri- 
 fice had been sufficient, then would the worshippers 
 once purged (or justified) have had no more con- 
 science of sins.'" But the sacrifices of the law were 
 offered daily, and were offered annually : and even 
 the priest who offered them was himself included 
 among those who needed propitiation. Whilst he 
 offered atonement for the people, he must confess 
 himself guilty as themselves. 
 
 Such sacrifices, then, could have no real eflScacy : 
 though God might declare his acceptance of them 
 for a while. 
 
 But now He had appeared, who was the sub- 
 stance of all these shadows : and hij him all that be- 
 lieve are justified from all thhigs. He who, " after 
 he had offered one sacrifice for sins, for ever sat 
 down on the right hand of God : for by one oflfer- 
 
 9 Heb. X. 4. ' Heb. x. 2.
 
 ACTS XIII. -20-41. 211 
 
 ing he has perfected for ever them that are sancti- 
 fied.""- 
 
 We may presume that these were the arguments 
 by which Paul established the conclusion which he 
 here lays down. Because in his epistles he proves 
 on these grounds that " a man is not justified by 
 the works of the law, but by the faith of Jesus 
 Christ:'"' that this is " the righteousness of God 
 which is unto all and upon all them that believe."* 
 
 And now, since all the jwoviise had come to pass 
 ichich was made unto the fathers : since God had 
 fulfilled the same, and given them the sure mercies of 
 David:— since he had 7iot suffered his Holy One 
 to see corruption, — but raised him up to be a Prince 
 and Saviour: — let them learn the faithfulness of 
 God, the certainty of his word, and beware, lest 
 other prophecies should also be accomplished which 
 spoke not of mercy but of judgment. 
 
 40. Beware therefore^ lest that come upon you ivhich is 
 spoken of in the prophets ; 
 
 41. Behold, ye despisers, and wonder, and perish : for I 
 u'ork a ivork in your days, a work which ye shall in no 
 wise believe, though a man declare it unto you.^ 
 
 That some despisers, some unbelievers were fore- 
 seen, was manifest from the tenor of many pro- 
 phecies. Let those who now received the message 
 of salvation, beware of being those despisers. The 
 
 ' Heb. X. 13. 1 Gal. ii. 16. ' 1 Rom. iii. 22. 
 
 5 Isa. xxix. 14. Hab. i. 5.
 
 212 ACTS XIII. 4-2—47. 
 
 words of promise had been fulfilled : so likewise 
 would the threateniiigs of vengeance be verified, 
 if they should ' ' cast away the law of the Lord of 
 hosts, and despise the word of the Holy One of 
 Israel." ' 
 
 LECTURE XLL 
 
 THE GOSPEL PREACHED BY PAUL AND BARNA- 
 BAS IS RECEIVED BY THE GENTILES AT AN- 
 TIOCH, AND OPPOSED BY THE JEWS.— a. d. 45. 
 
 Acts xiii. 42 — 47. 
 
 42. A7id when the Jews were gone out of the synagogtie, 
 the Gentiles besought that these words might he preached 
 to them the next sabbath. 
 
 43. Now when the congregation was broken up, many 
 of the Jews and religious iwoselytes followed Paul and 
 Barnabas : who, speaking to them, persuaded them to con- 
 tinue in the grace of God. 
 
 The time had not yet come, when these converts 
 could know the real nature of the course on which 
 they were entering. Like persons setting out for a 
 distant countr}^ and filled with lively hope, for a 
 while their new prospects would sustain them, and 
 as the Ethiopian baptized by Philip, they would 
 ''go on their way rejoicing." But there is still a 
 malicious adversary, seeking whom he may per- 
 
 '^ Isa. V. 24.
 
 ACTS XIII. 42—47. 213 
 
 vert : tliere is still a tempting world ; there is a 
 deceitful heart, and dangerous friends, and habits 
 long indulged, and passions which may slumber 
 for a while, and yet revive. To his own disciples, 
 the Lord had said ; '' Do ye now believe ? Behold, 
 the hour cometh, yea is now come, when ye shall 
 be scattered, every man to his own."^ 
 
 All this was well known to Paul and Barnabas ; 
 who therefore exhorted and warned them, and 
 persuaded them to continue in the grace of God. 
 Not to be disheartened by the opposition which 
 awaited them, the trials they must encounter from 
 a corrupt nature in a sinful world. "We must 
 through much tribulation enter into the kingdom 
 of God." He who had opened that kingdom to 
 them, had set the example, as he had also given 
 the w amino- : "If any man will come after me, 
 let him deny himself, and take up his cross, and 
 follow me." 
 
 44. And the next sabbath-day came almost the whole city 
 together, to hear the word of God. 
 
 Here then was an accomplishment of the many 
 prophecies, which had spoken of a light issuing 
 from Jerusalem, of a salvation which her sons 
 should bring ; and of a multitude which should 
 embrace the blessings offered them. (Mic. iv. 1.) 
 " In the last days it shall come to pass, that the 
 mountain of the house of the Lord shall be esta- 
 blished in the top of the mountains, and shall be 
 exalted above the hills ;— and people shall flow unto 
 
 ' John XV i. 'S\.
 
 214 ACTS XIII. 42—47. 
 
 it. And many nations shall come, and say, Come 
 and let us go up to the mountain of the Lord, and 
 to the house of the God of Jacob : and he will teach 
 us of his ways, and we will walk in his paths : for 
 the law shall go forth of Sion, and the word of the 
 Lord from Jerusalem." So likewise Isaiah, in his 
 prophetic strain, had foreshown tlie glory of Jeru- 
 salem : and as if beholding the dawn from afar, had 
 said, (Ix. 1.) Arise, shine, for thy light is come; 
 and the glory of the Lord is risen upon thee. For 
 the Gentiles shall come to thy light, and kings to 
 the brightness of thy rising." 
 
 When those who were really looking for the 
 fulfilment of the promises, as Zacharias, and Si- 
 meon, and Anna, were made acquainted with the 
 birth of the infant Saviour, they all with one accord 
 exclaimed. Now has "the Lord remembered his 
 holy covenant, and raised up a horn of salvation 
 for us, to perform the mercy promised to our 
 fathers."- In like manner when the Jews at 
 Antioch saw almost the whole city coming together 
 to hear the word of God, we might expect them to 
 unite in saying, " Blessed be the Lord God of 
 Israel ! The day-spring from on high hath visited 
 us, to give light to them that sit in darkness and 
 the shadow^ of death." ^ Now w^e understand what 
 the prophets foretold, wdiich are read in our syna- 
 gogues every sabbath day. " Who are these that 
 fly as a cloud, and as the doves to their windows ?"* 
 
 = See Luke i. 68—80 ; ii. 25-38. 
 
 ^ Luke i. 68—79, i Is. Ix. 8.
 
 ACTS XIII. 42—47. 215 
 
 They are flocking to verify the promise, " The 
 abundance of the sea shall be converted unto thee, 
 the forces of the Gentiles shall come unto thee."^ 
 
 Alas ! A very different spirit prevailed among 
 the Jewish body. 
 
 45. But ivhen the Jews saw the tmiltitudes, they ivere 
 Jilled with envy, and spake against those things which were 
 
 spoken by Paul, coyitradicting and blaspheming. 
 
 46. Then Paul and Barnabas waxed bold, and said, It 
 was necessary that the word of God should first have been 
 spoken to you: but seeing ye put it from you, and judge 
 yourselves unworthy of everlasting life, lo, we turn to the 
 Gentiles. 
 
 47. For so hath the Lord commanded us, saying, I have 
 set thee to be a light of the Gentiles, that thou sliouldest be 
 for salvation unto the ends of the earths' 
 
 In the counsels of God it was necessary that the 
 gospel should be preached ' ' to the Jew first, and 
 afterward to the Gentile." It was not until after 
 the invitation had been issued to the regular guests, 
 that messengers were sent to the highways and 
 hedges, and the mixed multitude gathered in. 
 The " calling of God is without repentance," and 
 Israel was his chosen people : "at Salem was his 
 tabernacle, and his dwelling-place in Sion." 
 
 Now, however, the light was come, and the glory 
 of God had risen at Jerusalem. But Jerusalem 
 herself refused to " arise and shine. "^ Her people 
 preferred the "gross darkness" by which they 
 were covered, to the light which had come into 
 
 5 Is. Ix. 5 ; foreign nations in abundance, visited by sea. 
 ^ Is. xlix. 6. T Is. Ix. lit supra.
 
 216 ACTS XIII. 42—47. 
 
 the world. They rejected their own mercy : and 
 they to whom the offer was first made, put it from 
 them, and judged themselves unworthy of everlasting 
 life: leaving an example to all future ages, lest 
 they also perish " through an evil heart of un- 
 beliefV'^ 
 
 Unworthy of everlasting life, we must all con- 
 tinue to the end. " We do not presume to come 
 before God, trusting in our own righteousness, but 
 in his manifold and great mercies." But God 
 counts as worthiness, a thankful acceptance of his 
 mercy, a lively faith in his promises : a willing 
 movement of the heart towards Him, whom he 
 himself has made "the Lord our righteousness." 
 The unworthiness of these persons, was the unwor- 
 thiness of those who " profess to know God, but in 
 their works deny him :" " who love darkness rather 
 than light, because their deeds are evil." " What- 
 soever things are true, whatsoever things are 
 honest, whatsoever things are just, whatsoever 
 things are pure, whatsoever things are lovely, 
 whatsoever things are of good report ;" these had 
 no charms for them : they had nothing in common 
 with such things. Therefore they must "eat the 
 fruit of their own way, and be filled with their own 
 devices:" *'for that they hated knowledge, and 
 did not choose the fear of the Lord."^ 
 
 8 Heb. iii. 12. 'J Prov. i. 91, 29.
 
 ACTS XIII. 48—52. 217 
 
 LECTURE XLII. 
 
 A COMPANY OF BELIEVERS FORMED AT ANTIOCH. 
 THE APOSTLES ARE DRIVEN FROxM THE NEIGH- 
 BOURHOOD.— a. D. 45. 
 
 Acts xiii. 48 — 52. 
 
 48. Atid ivlien the Gentiles heard this, they ivere glad^ 
 and glorified the word of the Lord : and as many as were 
 ordained to eternal life believed. 
 
 49. And the word of the Lord ivas published throughout 
 all the region. 
 
 The Lord Jesus had affirmed that " no man can 
 come unto him, unless the Father draw him :" and 
 had also said, " All that the Father giveth me, 
 shall come unto me.'''* 
 
 Here were those manifestly drawn of the Father. 
 They had followed Paul and Barnabas ; and after 
 hearing them, had desired that their doctrines 
 might be more fully explained. Of these hearers 
 some probably had dropped off, not persuaded to 
 continue in the grace of God. Others icere glad, 
 and embraced the faith, and glorified the icord of 
 the Lord. 
 
 'John vi. 44. Ibid. 37.
 
 218 ACTS XII I. 48-52. 
 
 Seeing this, and well knowing that it could not 
 be except through the power of the Holy Ghost, 
 St. Luke speaks of them in an unusual phrase, As 
 itiany as were ordained to eteriial life believed. The 
 same words had been addressed to all. All had 
 heard the same assurance: "Be it known unto 
 you, men and brethren, that tlirough this Jesus is 
 preached unto you tlie forgiveness of sins.^* But 
 one party, from the first, had heard these words 
 with indifference, and then with opposition and 
 enmity. The others, meanwhile, had shown, first, 
 interest, then earnestness, then thankful joy : rea- 
 diness of mind to hear, and humbleness of heart to 
 receive the gospel. Such a spirit can be given of 
 God alone : and when he saw it given, the writer 
 at once refers it to God's will and pleasure, who 
 "had not appointed them to wrath, but to obtain 
 salvation through the Lord Jesus Christ."^ 
 
 Look now on the other side ; on those who did 
 not believe ; and therefore were not ordained to 
 eternal life. When they saw the multitude, they 
 were filled with envy, and spoke against those 
 things which were spoken by Paul, contradicting 
 and blaspheming. This was their exclusion. 
 There was indeed a difference, a separation ; but 
 they made it for themselves. The door was not 
 
 2 See 1 Thess. v. 9. Much has been written concerning the 
 word Tera-y/devoi, ordained, as signifying those prepared, set in 
 order, disposed. Here, however, is an ambiguity. We shall 
 not rightly interpret the phrase, unless we bear in mind that 
 the word can never describe men as prepared, set in order, 
 or disposed tor anything of themselves.
 
 ACTS XIII. 48-52. 21<) 
 
 shut against them, but they closed the door of their 
 own hearts. God did not set up a light for the 
 Gentiles, and strike the Jews with blindness. Their 
 own evil passions, their envy, their prejudice, their 
 national pride, kept their hearts closed, and acted 
 as a veil before their minds, that seeing they should 
 not see, and hearing they should not understand. 
 
 Meanwhile, the whole is according to divine ap- 
 pointment.^ It is God's appointment, that such a 
 state of mind as was shown by the Jews of Antioch, 
 should be hardened into unbelief. And it is equally 
 his appointment, tliat the sheep who hear the voice 
 of the true shepherd, and follow him, are ordained 
 to eternalUfe: and "they shall never perish, neither 
 shall any man pluck them out of his hand." * 
 
 We see, in what follows, the temper of that 
 party which had counted themselves unworthy of 
 eternal life. 
 
 50. But the Jews stirred up the devout and honourable 
 women, and the chief men of the city, and raised persecu- 
 tion agai7ist Paul and Barnabas, and expelled them out of 
 their coasts, 
 
 51. But they shook of the dust of their feet against 
 them, ajid came into Iconium. 
 
 52. And the disciples were filed with joy, and with the 
 Holy Ghost. 
 
 Here was a fulfilment of our Lord's words : (Luke 
 xii. 51 :) "Suppose ye that I am come to give 
 peace on earth ? I tell you. Nay ; but rather di- 
 vision." As at Iconium, afterwards, " the whole 
 
 •^ See 1 Peter ii. 8. * John x. 27.
 
 220 ACTS XIII. 48—52. 
 
 city was divided."^ On the one side, were those 
 wlio published the word of the Lord, and those 
 who with joy received it. On the other hand 
 were those who opposed the word, " contradicting 
 and blaspheming." And these made a party to 
 their support ; stirred up men of influence and 
 women of respectable condition, and persuaded 
 them that the preachers of these new truths were 
 dangerous persons, innovators, disturbers of the 
 peace of families, who could not be too soon forced 
 to leave the place where they were causing so much 
 disquiet. 
 
 The apostles obeyed their Lord's injunction. 
 Being " persecuted in one city," they "fled into 
 another."^ But first they protested against those 
 who raised the persecution, and expelled them out of 
 their coasts. They shook off the dust of their feet 
 against them : as much as' to say, that the}^ consi- 
 dered them as heathens, though calling themselves 
 Jews, and the land on which they trode as polluted 
 ground. 
 
 Meayiwhile the disciples were filled with joy and 
 with the Holy Ghost. How different a state of 
 mind from that of their adversaries. These were 
 full of envy, of hatred, of violence. The others 
 were rejoicing that the word of the Lord was pub- 
 lished everywhere, and though rejected by many, 
 was embraced by many. And the comfort which 
 they possessed within had more power to cheer 
 than outward hindrances to disturb. Like the 
 
 ' Ch. xiv. 4. * Matt, x. 20.
 
 ACTS XIV. 1—7. 2-21 
 
 Thessalonians afterwards, they liad " received the 
 word in much affliction."^ But this affliction was 
 accompanied " with joy of the Holy Ghost." And 
 where the Spirit of the Lord is, there is a balm for 
 all wounds. There is that peace which worldly 
 circumstances may increase, but cannot give : may 
 assail, but cannot take away. 
 
 LECTURE XLin. 
 
 PAUL AND BARNABAS AT ICONIUM— a. d. 46. 
 
 Acts xiv. 1—7. 
 
 1. And it came to pass in Iconium,' that they went both 
 together into the synagogiie of the Jews, and so spake, that 
 a great mnltitude, both of the Jews and also of the Greeks, 
 believed. 
 
 Here we find classed together, and assembled 
 together, and addressed together, and converted 
 together, both Jews and Gentiles. 
 
 It is difficult to bring ourselves to understand 
 how new and strange this was. St. Paul often 
 alludes to it in his epistles. As writing to the 
 Ephesians, (ii. 11 — 17,) "■ Remember that ye being 
 
 ^ 1 Thess. i. 6. 
 ' Iconium was a city of Lycaonia, wliich was a province of 
 Asia Minor.
 
 22-2 ACTS XIV. 1—7. 
 
 in time past Gentiles in the flesh, who are called 
 Uncircumcision by that which is called the Circum- 
 cision in the flesh made with hands ; that at that 
 time ye were without Christ, being aliens*from the 
 commonwealth of Israel, and strangers from the 
 covenants of promise, having no hope, and with- 
 out God in the world." Such, for the most part, 
 we must believe, was the cliaracter of these Greeks 
 at Iconium. And to them, as to the Ephesians, it 
 might be said, " Now in Christ Jesus, ye who 
 sometimes were far off are made nigh by the blood 
 of Christ. For he is our peace, who hath made 
 both (Jews and Gentiles) one, and hath broken 
 down the middle wall of partition between us : and 
 came and preached peace to you which were far 
 off", and to them that were nigh. For through 
 him we both have access by one Spirit unto the 
 Father." 
 
 Such was the tenor of the message brought by 
 the apostles. It approved itself to the conscience 
 of these Gentiles. The claim of God to their 
 allegiance; that they could not deny: the Creator 
 has a right over his creatures. The excellence 
 of his law ; this their reason must acknowledge 
 to be " holy, just, and good." The mercy of 
 that message by which he now appealed to them ; 
 as a Father who would be reconciled to his children, 
 whether " nigh" by profession, or " far ofl"" in 
 total ignorance of his name ; and, above all, " the 
 grace of the Lord Jesus Christ," who, while they 
 were yet sinners, gave himself for them, that he
 
 ACTS XIV. 1—7. ■2-23 
 
 might bring them to God ; — these were such words 
 as Barnabas and Paul so spake that a multitude both 
 of the Jews and also of the Greeks believed. " The 
 Lord opened their hearts," and '^his word did 
 not return unto him void." 
 
 Meanwhile the adversary was not idle. If God 
 had a people in Iconium, so also had Satan. And 
 these must be roused to oppose the progress of the 
 gospel, 
 
 2. But the unbelieving Jews stirred up the Gentiles^ 
 and made their miuds evil affected against the brethren. 
 
 So just was the Lord's condemnation of the spirit 
 too common amongst the Jews. *' Woe unto you, 
 Scribes and Pharisees, hypocrites ! for ye shut up 
 the kingdom of heaven against men : for ye neither 
 go in yourselves, neither suffer ye them that are 
 entering to go in.'' Far from delighting at the 
 prospect, that now both Jews and Gentiles " had 
 access by one Spirit unto the Father ;" they raised 
 suspicions and jealousies, and endeavoured to turn 
 aside the people from the faith. And there is 
 much, too much, in the natural man which would 
 favour their bad object. They would represent 
 the piety and holiness required by the gospel, 
 as a yoke heavier than could be borne. As the 
 apostles would urge, "We seek not yours, but 
 you;"^ the enemy would insinuate that they had 
 private ends to serve ; and sought not their souls 
 but their possessions. They would allege the 
 example of Jerusalem, in rejecting, nay, crucifying 
 'Matt, xxiii. 13. 3 2 Cor. xii. 14.
 
 224 ACTS XIV. 1—7. 
 
 liini, wliom the apostles now proclaimed as "a 
 Prince and a Saviour :" and would ask, " Have 
 any of the rulers, or of the Pharisees, believed 
 on him ?" ^ 
 
 Thus was it too easy to stir up adverse feelings 
 among the Gentiles, and make their minds evil 
 affected against the brethren. This, however, did 
 not discourage the apostles. They still saw enough 
 of God's support and favour to detain them. There 
 were many to whom their doctrine came '' not in 
 word only, but in power, and in the Holy Ghost." 
 
 3. Long time therefore abode they speaking bo/dly in the 
 Lord, which gave testimony unto the word of his grace, and 
 granted signs and wonders to he done by their hands. 
 
 4. But the nndtitude of the city was divided : and part 
 held with the Jews, and part with the apostles. 
 
 5. And ivhen there was an assault made, both of the 
 Gentiles and also of the Jews with their rulers, to use 
 them despitefully, and to stone them, 
 
 Q. They ivere aware of it, and Jled unto Lystra and 
 Derbe, cities of Lycaonia, and unto the region that lieth 
 round about : 
 
 7. And there they preached the gospel. 
 
 With the power of working miracles, was also 
 o-iven the wisdom of knowino- the time to work 
 them. Elyraas was struck with blindness at 
 Paphos, because he sought to ^' pervert the right 
 ways of the Lord.'' No divine aid was called in, 
 to restrain the persecutors at Antioch or Iconium. 
 But when an assault was made against the apostles, 
 to use them despite fully , and to stone them, they used 
 
 Joluj vii. 48.
 
 ACTS XIV. 1—7. 225 
 
 it as an intimation from God, tliat tliey should 
 carry their glad tidings elsewhere. Theij u-ere 
 aioare of it, and fled into Lycaonia, a neighbour- 
 ing region : and there, unwearied and undaunted, 
 thci/ j)reached the gospel. Thus proving that their 
 })urpose was to "commend themselves to every 
 man's conscience in the sight of God;" to oppose 
 tlic superstitions of the Gentiles and the prejudices 
 of their Jewish countrymen in no other spirit than 
 that of meekness, and with no other weapons than 
 those of truth and soberness. 
 
 At the close of his life, after a lapse of twenty 
 years, Paul looks back upon those days of trial, and 
 recurs to them in his letter to Timothy (2 Tim. iii. 
 10 — 13) as an example of what the faithful servants 
 of Christ must often expect, and always be prepared 
 to undergo. "Thou hast fully known my doc- 
 trine, manner of life, purpose, faith, long-suffering, 
 charity, patience, persecutions, afliictions, which 
 came unto me at Antioch, at Iconium, at Lystra : 
 what persecutions I endured : but out of them all 
 the Lord delivered me. Yea, and all that will live 
 godly in Christ Jesus shall suffer persecution." 
 Still they shall receive abundant recompense. Ac- 
 cording to the Lord's promise, their recompense 
 shall be "an hundred fold in this present time, 
 with persecutions : and in the world to come 
 eternal life." Therefore he encourages this his 
 "son in the faith," by his own example and ex- 
 perience, to "endure afflictions," to be "partaker 
 of the afflictions of the gospel :" knowino- that 
 " to him that overcometh," to him that " endureth 
 
 Q
 
 226 ACTS XIV. 8—18- 
 
 temptation,"' it is given to sit with Christ npon 
 his throne of glory. 
 
 LECTURE XLIV. 
 
 PAUL'S ADDRESS TO THE IDOLATERS AT LYS- 
 TRA, WHO WOULD HAVE WORSHIPPED HIM 
 AND BARNABAS— A. d. 46. 
 
 Acts xiv. 8—18. 
 
 8. Atid there sat a certain man at Lystra, impotent in 
 his feet, being a cripple from his mother s tvomb, who never 
 had ivalked : 
 
 9. The same heard Paul speak : ivho stedfastly behold- 
 ing him, and perceiving that he had faith to be healed, 
 
 10. Said with a loud voice. Stand upright on thy feet : 
 and he leaped and walked. 
 
 Among the gifts bestowed upon the apostles was 
 the power of discerning character. It had enabled 
 Peter to discover the evil which lurked in the heart 
 of Ananias. It now enabled Paul to perceive the 
 grace which had reached this cripple, while hear- 
 ing the words of life, and had given him faith to 
 he healed. Like his divine Master, he was ready 
 to perform a deed of mercy ; and astonished the 
 beholders by bestowing on this decrepit man a 
 power which till then he had never known. 
 
 ' Matt. X. 30, 2 Tim. iv. 5, and 1, 8,
 
 ACTS XIV. 8— IS. 2-27 
 
 1 1. And ivheii the people saw what Paul had done, they 
 lifted lip their voices, saying in the speech of Lycaoyiia, 
 The (jods are come doivn to us in the likeness of men. 
 
 12. And they called Barnabas Jupiter ; and Paul, 
 Mercurins, because lie teas the chief speakero 
 
 13. Then the priest of Jupiter, which ivas before their 
 city, brought o.ven a^id garlands unto the gates, and would 
 hare done sacrijice with the people. 
 
 On alike occasion, many years before, Peter had 
 been forced to remonstrate even with Iiis countr}^- 
 men, and to say, "Ye men of Israel, why look ye so 
 earnestly on us, as though by our own power or 
 holiness we had made this man to walk ?" ^ The 
 idolaters at Lystra saw the apostles' power, but 
 could not yet know whose instruments they were, 
 or in what name they had done this deed. So 
 they gave them titles belonging to the deities which 
 they were used to worship, and prepared to pay 
 them divine honours : would have done sacrijice 
 with the people. 
 
 This had the same effect on Paul and Barnabas 
 as if a parent had been grievously insulted, or one 
 dearest to them had been placed in sudden jeo- 
 pardy. The worship was offered to themselves, 
 which was due to the God whom they, loved, and 
 reverenced, and served. 
 
 14. Which when the apostles Barnabas and Paul heard 
 of, they rent their clothes, and ran in among the people, 
 crying out, 
 
 15. And saying. Sirs, why do ye these things ? We 
 also are men of like passions with you, and preach unto 
 
 ' Cli. iii, 12. 
 
 q2
 
 22» ACTS XIV. 8—18. 
 
 yoUi that ye should turn from these vanities, unto the 
 living God, which made heaven and earth, and the sea, and 
 all things that are therein: 
 
 1 6. Who in tiines past suffered all 7iations to walk in 
 their own ways. 
 
 17. Nevertheless he left not himself without witness, in 
 thai he did good, and gave us rain from heave?!, and fruit- 
 ful seasons, filVmg our hearts with food and gladness. 
 
 18. And with these sayings scarce restrained they the 
 people, that they had not done sacrifice unto them. 
 
 The glory of God was the great object of the 
 apostles. For themselves they sought neither 
 wealth nor honour : but seize the occasion to bring 
 these ignorant heathens to the knowledge of the 
 one true God, by an argument arising out of the 
 miracle they had seen. 
 
 Paul had bestowed strength on one who before 
 was lame and impotent. They had been astonished 
 at this instance of power, saw that it was not of 
 liuman nature, and exclaimed that the gods had 
 come down to them in the likeness of men. 
 
 So far they reasoned justly, and when they saw 
 the possession of extraordinary power, they referred 
 it to an extraordinary cause. 
 
 But the far more astonishing power and goodness 
 which is exercised in the ordinary course of God's 
 providence had never so struck them, as to raise 
 their minds towards the source from which it came. 
 He left not himself without witness, in that he gave 
 us rain from heaven and fruitful seasons, filling our 
 hearts with food and gladness. Yet they were con- 
 tent to *' form a god, to make a graven image 
 which is profitable for nothing ;" to fall down and
 
 ACTS XIV. 8—18. 229 
 
 worship ''the figure of a man;" and it never 
 came into their minds to say, "is there not a lie 
 in my right hand?"- This could only be, "be- 
 cause they did not like to retain God in their 
 knowledge, and therefore he gave them over to a 
 reprobate mind,"^ and suffered them to ivalk m their 
 own unhappy wai/s. 
 
 Even now, the natural heart does not incline 
 towards God, but rather turns away from him, dis- 
 closed as he is to us by the light of his revealed 
 word. We receive his bounties ; we are willing to 
 rely upon his providence ; but where is the love, 
 the fear, the reverence, the obedience which he 
 demands? Men do not worship graven images, 
 or make to themselves gods in the likeness of men : 
 their vanities are not the vanities of the people of 
 Lystra. But too often they serve and obey the 
 living God as little as those heathen. They too 
 " feed on ashes :" and they make no return to Him 
 who does us good, and Jills our hearts with food and 
 gladness: " in whom we live and move and have 
 our being." 
 
 The same gospel which Paul was preaching, 
 must still produce, for it alone does produce, the 
 effect which he desired. We have still constant 
 proof that in any true or real sense there is no 
 access to the living God, which made heaven and 
 earth, except through "Jesus Christ whom he 
 hath sent :" and that "no man knoweth the Father 
 save the Son, and he to whomsoever the Son will 
 reveal him."^ 
 
 * Seels, xliv. 11—20. ' Rom. i. 28. 
 
 * Matt. xi. 27.
 
 2:50 ACTS XIV. 19—22. 
 
 LECTURE XLV. 
 
 PAUL'S DANGER AT LYSTRA— THE DISCIPLES 
 CONFIRMED IN THE FAITH.— a. d. 46. 
 
 Acts xiv. 19 — 22. 
 
 19. And there came thither certain Jews from Antioch 
 and Iconium, ivho persuaded the people, and, having stoned 
 Paul, drew him out of the city, supposing he had been 
 dead. 
 
 *'Once was I stoned," says St. Paul, in bis 
 epistle to the Corinthians, alluding to this occa- 
 sion.* He speaks of " perils from his own country- 
 men, and perils from the heathen." Here both 
 were united. The fickle multitude at Lystra, who 
 but lately " were scarce restrained that they had 
 not done sacrifice" to Paul and Barnabas, now 
 joined with the Jews to stone him. 
 
 Perhaps we wonder how they could be per- 
 suaded to this. But it is easy to persuade the 
 ignorant. The people had seen an exercise of 
 power, and been astonished. But their hearts had 
 not been touched : no moral change had been 
 produced. And they would as readily believe that 
 the miracle was wrought through the influence of 
 evil spirits, or that some magical art had been 
 exercised upon the cri})ple, as that " the gods had 
 come down to tliem in the likeness of men." 
 
 i Ch. xi. :25.
 
 ACTS XIV. 19—22. 231 
 
 So hariug stoned Paul, they drew him out of the 
 city, supposing that he had been dead. But a 
 stronger hand had preserved him. The death of 
 Stephen was not designed for Paul. Neither was 
 his work yet done. 
 
 20. Howbeif, as the disciples stood round about him, he 
 rose up, and came into the city : and the next day he de- 
 parted ivith Barnabas to Derbe. 
 
 21. And when they had preached the gospel to that city, 
 and had taught many, they returned again to Lystra, and 
 to Iconium, and Antioch, 
 
 22. Confirming the souls of the disciples, and eochorling 
 them to continue in the faith, and that ive miist through 
 much tribidation enter into the kingdom of God. 
 
 We have here a sentence which ought not to be 
 passed lightly over. The apostles evidently are 
 not speaking of one age, or one place, or one set of 
 Christians only ; but lay it down as a general rule, 
 that the life of a Christian is not a life of ease or 
 tranquillity, or the way to the kingdom of God a 
 way that has no difficulties or trials. Can it be 
 otherwise t We are corrupt men, in a corrupt 
 world : and through this corruption we must pass 
 to incorruption. There are and always will be 
 tribulations which stand between us and the " nar- 
 row gate," which is the entrance of God's heavenly 
 kingdom. 
 
 1. There is, first, the corruption of the heart. 
 A thoughtless, ungodly person has no trouble on 
 this ground, because he permits his evil inclina- 
 tions to take their own way. But the Christian 
 knows that either he must conquer these, or they
 
 232 ACTS XIV. 19—22. 
 
 will destroy liim. Unless he is led by the Spirit 
 of God, he cannot be a child of God : and if he is 
 led by the Spirit, he will subdue the works of the 
 flesh; will" keep under his body, and bring it into 
 subjection." But this is no easy task, " For the flesh 
 lusteth against the Spirit : and these are contrary 
 the one to the other. There is a law in our mem- 
 bers, warring against the law of our mind, and 
 bringing us into captivity to the law of sin which is 
 in our members." Now this is occasion of frequent 
 grief and disappointment. The man finds that he 
 is not what he wishes to be, what he strives to be, 
 what he ought to be. Sins long mortified, still 
 exist and rebel : proud thoughts, sensual thoughts, 
 covetous thoughts, malicious thoughts, still arise in 
 his mind, and cast a stain upon his humility, his 
 purity, his charity, his brotherly kindness. All this 
 is tribulation to him ; that his besetting sin still has 
 so much power, still requires to be kept down with 
 so strong a hand. Surely our Lord's words will 
 justify us if we call this tribulation. For he com- 
 pares the resisting a temptation to the plucking out 
 a right eye, the overcoming an evil practice to the 
 cutting off" a right arm. And if there were any 
 who could not understand this, I should much fear 
 that they scarcely understood themselves. I should 
 much fear that they had not felt the difficulty, be- 
 cause they had not set about the duty. No doubt, 
 the difficulty varies ; and is greatly increased when 
 evil habits have been once indulged : habits are 
 far more obstinate than inclinations : and those 
 are happiest, who soonest begin the work of self-
 
 ACTS XIV. 19—22. 233 
 
 denial. But begun it must be ; and it must be 
 carried on. Without pains and trouble men can 
 no more conquer the evil which is in their hearts, 
 than without exertion they can swim against a 
 stream. And they must submit to such exertion, 
 they must submit to all the pain and mortification 
 which attend it, if ever they would enter into the 
 kiiKjdom of God. 
 
 2. Another source of trihidation to the pious 
 Christian, arises from the example, the persuasion, 
 the opposition, of the ungodly, w^ho follow ways 
 different from his. 
 
 Doubtless the apostles, when they uttered this 
 sentence, were thinking of something more severe : 
 alluded to that open persecution which the early 
 Christians were forced to undergo : to those trials 
 of "heavy mockings, yea moreover of bonds and 
 imprisonment," with which God in different ages 
 has permitted the faith of his people to be proved. 
 
 We may be thankful that we are exempt from 
 such trials. But the Christian must not expect 
 freedom from all tribulation of this kind. Even in 
 these brighter days, he may find himself beset wath 
 sore temptations. 
 
 Such is the case with many who desire to be 
 faithful servants of their Lord. Perhaps they are 
 surrounded with scorners and scoffers, who reproach 
 them " for righteousness' sake :" perhaps they are 
 forced by the business of the world to consort with 
 those who have no care either for their own souls 
 or the souls of others.
 
 •234 ACTS XIV. 19-22. 
 
 Perhaps they are brought into circumstances 
 where they must either offend him whom they are 
 first bound to serve, or displease their nearest 
 earthly friends. Like Paul himself, they must 
 choose w^hom they will leave : those whom they 
 most love here, or him who has called them to an 
 heavenly inheritance. 
 
 Others are so placed, that they must either re- 
 sign their vocation, and risk the loss of flattering 
 earthly prospects, or else walk inconsistently with 
 their calling as Christians, inconsistently with their 
 character as servants of Christ. Mammon is on 
 one side, and God on the other. And they must 
 determine whom they will serve. 
 
 We cannot know what is in the world, without 
 being aware that difficulties of this kind are often 
 thrown in the way of Christians even in these days 
 of outward prosperity of the cluirch. And no one 
 who remembers what human nature is, will deny 
 tliat there are causes of tribulation. 
 
 It is therefore a general truth, that we must 
 through much tribulation enter into the kingdom of 
 God. For all this scorn must be encountered, all 
 this bad example resisted, all this self-denial con- 
 sented to, — or else we shall be found among those 
 who in this world have sought their portion, and 
 in this world had their reward : found among those 
 who in this generation have been " ashamed" of 
 their Lord and his service, and of whom " he will 
 be ashamed"' when he comes in glory. 
 
 For these reasons might the apostles warn these 
 christian converts, that they should not be dis-
 
 ACTS XIV. 23 235 
 
 couraaed when trials came. As our Lord had him- 
 self said, "These things have I told 3^011, that ye 
 may remember that I told you of them."- And so 
 we may say in general, that the perfect rest which 
 the gospel promises, is that " rest which remainetli 
 for the people of God" when they are taken from 
 this present evil world. The rest which it bestows 
 here, is not that sort of rest which consists in tran- 
 quillity and uninterrupted ease : but another sort 
 of rest, more suited to a corrupt nature and a state 
 of trial. It is rest from the fear of death ; rest 
 from the terrors of a broken law ; rest from the 
 dread of an offended God : rest from the dominion 
 of sin. There is sufficient comfort in this rest, to 
 compensate for any tribulation. No one who enjoys 
 that comfort, will complain that our blessed Lord 
 fails to make good his promise, that all who come 
 unto him, and take his yoke upon them, shall 
 ''find rest unto their souls." 
 
 LECTURE XLVL 
 
 PAUL AND BARNABAS APPOINT ELDERS FOR 
 THE DIFFERENT CHURCHES.— a. d. 46. 
 
 Acts xiv. 23. 
 
 •23. And tvhen they had ordained them elders in evert/ 
 church, and had prayed with fasting, they commetided 
 them to the Lord^ on whom they believed. 
 
 ^ John xvi. 4.
 
 236 ACTS XIV. 23. 
 
 When nation rises against nation, and a country 
 is overrun and conquered by a successful enemy, 
 the victorious commander passes through it, in- 
 spects the fortresses, instructs and encourages those 
 who garrison them, and puts those officers in charge 
 who are most able to maintain discipline and se- 
 cure fidelity. Of a like nature was the journey in 
 which Paul and Barnabas were engaged, though 
 they brought peace and not war, and though the 
 kingdom which they were establishing was *' not 
 of this world." They had disturbed the reign of 
 Satan and weakened his power in all this district 
 of Asia, and had set up, instead, the gospel of 
 Christ. And now they visit the principal places 
 where christian companies had been formed, ac- 
 quaint them with the will of their sovereign more 
 perfectly, and ordain in every church those best 
 suited for the purpose, who might instruct, rebuke, 
 exhort with all authority. 
 
 These were called elders. It was a term familiar 
 to the Jews, who had been accustomed to rulers 
 and elders of the congregation.^ In every com- 
 pany of believers, some would be more fit than 
 others for such an office ; would have more talent, 
 more knowledge, more zeal, more opportunity of 
 applying themselves to the work. And these be- 
 ing selected by those who knew them best, were 
 approved by the apostles, and solemnly appointed 
 
 2 Exod. xvi. 22 ; xvii. 5. Numb. xi. 16. Deut, xxxi. 28. 
 Hammond is very full on this point.
 
 ACTS XIV. 23. 237 
 
 to their office with fasting and prayer.^ They were, 
 in fact, pastors of their respective flocks. They 
 were those whom fourteen years afterwards Paul 
 summoned from Ephesus and other neighbouring- 
 churches to Miletus, and exhorted with so much 
 earnestness and warmth, that they would " take 
 heed to the flock, over the which the Holy Ghost 
 had made them overseers, to feed the church of 
 God, which he purchased with his own blood." 
 They were those, concerning whom Paul after- 
 wards gave directions to Timothy and Titus ;* that 
 they should commit to other "faithful men" the 
 truths w hich they had themselves received : being 
 at the same time careful to "lay hands suddenly 
 on no man," but to select those who were blame- 
 less, apt to teach, patient, lovers of good men, 
 sober, just, holy, temperate, holding fast the faith- 
 ful word, as they had been taught, that they might 
 be able by sound doctrine both to exhort and to 
 convince the " gainsayers,"^ 
 
 Then, further, they are those concerning whom 
 the apostle gives injunction tothedifl'erent churches, 
 that " the elders which rule well should be counted 
 worthy of double honour, especially they who la- 
 
 3 So Clement, 1st Ep. states, that the apostles, as they car- 
 ried the gospel through regions or cities, established their first 
 fruits, (earliest and best converts,) as bishops, (i. e. elders,) and 
 deacons of those who should afterwards believe. Sometimes 
 one, sometimes more than one, was appointed to each congrega- 
 tion. 
 
 * Ch. XX. 28. See also 1 Pet. v. 1—7. 
 
 * Tit. i. 3—9. 1 Tim. iii. 2—4.
 
 238 ACTS XIV. 2:3. 
 
 hour in tlie word and doctrine.'*'^ So he exhorts 
 the Hebrews, " Obey them that have the rule over 
 you, and submit yourselves : for they watch for 
 your souls, as they that must give account, that 
 they may do it with joy, and not with grief. "^ 
 
 Such was the first establishment of the christian 
 church, as it exists, in substance, to this day, in 
 all countries where the faith of Christ is professed 
 as the religion of the land. The charge of a col- 
 lected company whose abodes conveniently adjoined 
 each other^ was assigned to elders or presbyters, 
 one or more, who were overseers of that particular 
 flock or fold. These, as we saw, were ordained, 
 appointed, by the apostles ; and they had deacons 
 to assist them in their charge.^ When the increase 
 of the church throughout the world, and the de- 
 crease in the number of the apostles as they gra- 
 dually were called to their rest, made it impracti- 
 cable that they should superintend the whole, they 
 commissioned others who might first relieve, and 
 then succeed them. Such was Titus in Crete, and 
 Timothy at Ephesus.^ " For this cause," says Paul 
 to Titus (i. 5.) " left I thee in Crete, that thou 
 
 C 1 Tim. V. 17. 7 1 Tim. xiii. 17. 
 
 ^ TTapoLKot, as in our parishes. 
 
 9 1 Tim. iii. 12, &c. 
 
 ' After a while, the title of overseer, or bishop, was confined to 
 these. Originally, there was no distinction. A bishop was 
 a presbyter, and a presbyter was a bishop. This appears in the 
 passage cited in the text. St. Paul instructs Titus to ordain 
 elders in every city, and then proceeds, in the next line, to de- 
 scribe these elders under the name of In^hop. As likewise in
 
 ACTS XIV. '23. 239 
 
 shouldest set in order the things that arc wanting-, 
 and ordain elders in every city, as I had appointed 
 thee." And so he writes to Timothy, (i. 1. 3,) 
 " I besought thee to abide still at Ephesus, when I 
 went into Macedonia, that tliou miohtest charoo 
 some that they teach no other doctrine ; neither 
 give heed to fables." 
 
 Such was the form which the church assumed, 
 as it prevailed and grew. In this form we find it 
 throughout its history, as superintended by bishops, 
 and instructed by presbyters or elders, with dea- 
 cons to assist them. 
 
 How wonderful the change! "The world had 
 not known God."" The few who souoht after him 
 "if haply they might find him,"^ had no certain 
 clue, still less any authorised guide. Now provi- 
 sion is made, that none should be " stranoers to 
 the covenant of promise, without hope, and without 
 God in the world."* A light was raised, and con- 
 spicuously set up, and transmitted from hand to 
 hand, and from age to age, which "should liglit 
 every man that cometh into the world."' The 
 young, on first entering it, might be dedicated to 
 
 1 Timothy iii. 1. Again, in Acts xx., those elders summoned 
 to Miletus are termed indift'erently irpefffivTepoi or eTTtuKonrot. 
 Compare v. 17 and 28. This confusion would have been in- 
 convenient, when one of the elders was made superintendent, 
 and had pre-eminence. Then he became /Ae overseer ; that is, 
 the bishop. Accordingly, the history of every church contains 
 a catalogue of its bishops. In this Antioch, for example, Evo- 
 dius is reckoned first, Ignatius second. 
 
 2 1 Cor. i. 21. 3 Ch. xvii. 27. 
 
 ' Eph. ii. 12.
 
 240 ACTS XIV. 23. 
 
 their Creator. Christ had ordered that they should 
 be brought unto him. Every age, every condition 
 of life might " walk with God ;" " set him always 
 before them." The rich might become rich indeed ; 
 no longer " having their portion in this world" 
 alone. And with the rich " the poor met toge- 
 ther ;" equal in the sight of "the Saviour of all 
 men." It was the character of his religion, that 
 "the poor had the gospel preached unto them." 
 An order of persons was set apart who should in- 
 struct the young, inform the ignorant, warn the 
 thoughtless, reclaim the wandering, comfort the dis- 
 tressed, edify the whole, dispensing to each his 
 portion in due season. Thus a people might be 
 trained on earth, who should hereafter be raised to 
 an everlasting kingdom in heaven. And the motto 
 of the church, of the whole church, and of every 
 division of it, was this : " God was in Christ, re- 
 conciling the world unto himself." He will have 
 " all men to be saved, and to come to the know- 
 ledge of the truth." " Let him that is athirst, 
 come. And whosoever will, let him take of the 
 water of life freely. 
 
 »5 
 
 5 2 Cor. V. 19. 1 Tim. ii. 3. Rev. xxii. 17.
 
 ACTS XIV. 24—28. 241 
 
 LECTURE XLVII. 
 
 THE RETURN OF PAUL AND BARNABAS TO AN- 
 TIOCH, AFTER VISITING THE CHURCHES.— v. d- 
 
 40. 
 
 Acts xiv. 24 — 28. 
 
 24. And offer they had passed throughout Pisidia, they 
 came to Pamphylia. 
 
 25. And when they had preached the word in Perga, 
 they ivent down into Attalia : ' 
 
 26. And thence sailed to Antioch,from whence they had 
 been recomme?ided to the grace of God for the work which 
 they fulJiUed. 
 
 Setting out on their mission more than a year 
 before from this place, they had been solemnly re- 
 commended to the grace of God. Tlie prophets and 
 teachers who were of the church of Antioch, after 
 ffisting and prayer, had " laid their hands upon 
 them and sent them away."- But the grace of 
 God had been granted to their prayer, and had 
 blessed their journey to an extent to which their 
 hopes could scarcel}'^ have been raised. They could 
 hardly have expected that in Cyprus, where their 
 work began, the first fruits of their ministry should 
 be the Roman governor, the chief person of the 
 
 * Both towns of Pamphylia : Attaha, a sea port, now called 
 Sattalia. Hence back to the Syrian Antioch. 
 ■ Chapter xiii. 3. 
 
 11
 
 242 ACTS XIV. 24—28. 
 
 island. They could hardly have expected that in 
 Pisidia, when the name of Jesus was proclaimed to 
 a mixed assembly of Jews and Gentiles, the Gen- 
 tiles should be the first to entreat that they might 
 hear more of the word of this salvation : that they 
 especially should " be glad, and glorify the word 
 of the Lord."'' They had set out, trusting in God, 
 and not counting their lives dear unto themselves. 
 But now their trust had become confidence, and 
 their hope experience. He had not only supported 
 them when opposed by El^-mas, or delivered them 
 from death at Lystra ; but he had brought strengtli 
 out of their weakness, and allowed them to be the 
 first who should illustrate his parable, (Mark iv. 
 26,) "So is the kingdom of God, as if a man 
 should cast seed into the ground ; and should 
 sleep, and rise, night and day, and the seed should 
 spring and grow up, he knoweth not how." 
 
 These were the glad tidings with which they 
 now returned : and we may well conceive the in- 
 terest with which their report would be listened to 
 by the Christians at Antioch. 
 
 27. A7id ivhen they ivere come, and had gathered the 
 church together, they rehearsed all that God had done with 
 thenii and hoiv he had opened the door of faith unto the 
 Gentiles. 
 
 28. And there they abode long time with the disciples. 
 
 They reported nothing of themselves, except 
 as instruments in God's hands : it is not what 
 they had done, how successful they had been, 
 
 3 Chap. xiii. 48.
 
 ACTS XIV. 24—28. 243 
 
 but what God had done ivith them : * liow he had 
 opened a door of faith, to those against whom before 
 the door was shut : he had held up a light to the 
 Gentiles, and had opened their eyes to see it, and 
 their hearts to be guided by it into the way ever- 
 lasting." 
 
 It was indeed a mystery, "that the Gentiles 
 should be fellow-heirs, and of the same body, and 
 partakers of the promise in Christ by the gospel : 
 a mystery which in other ages was not made known 
 unto the sons of men, as it was now revealed unto 
 the holy apostles and prophets by the Spirit."^ But 
 though their eyes had been holden, that they should 
 not perceive this ; it was the will of God from the 
 beginning, " according to his good pleasure which 
 he had purposed in himself,'"^ " that in the dispen- 
 sation of the fulness of times he might gather to- 
 gether in one all things in Christ :" " according to 
 the eternal purpose which he purposed in Christ 
 Jesus our Lord. "^ He had clearly foretold this: 
 saying, by the mouth of Isaiah, (Ixvi. 18 — 21,) 
 " It shall come, that I will gather all nations and 
 tongues, and they shall come and see my glory. 
 And I will set a sign among them, and I will send 
 those that escape of. them unto the nations ;" those 
 that escape "from the untoward generation"" to 
 M-hich they belong, shall be my messengers to all 
 (piarters of the earth ; "to Tarshish, Pul, and Lud, 
 that draw the bow" — (to Africa and Lydia) — " to 
 
 •* Mer' dvT(i)y, as also Ch. xv. 4. 
 ^ Eph. iii. 5, 6. See also Col. i. 26. 
 •3 Eph. i. 9, 10. 7 Eph. iii. 11. ^ See cli. ii. -10. 
 
 R 2
 
 244 ACTS XIV. 24—28. 
 
 Tubal, and Java, and the isles afar off" — (to 
 Italy and Greece) — " that have not heard mv fame, 
 nor seen my glory ; and they shall declare my 
 glory among the Gentiles. And they shall bring 
 all your brethren" — (your brethren then, inasmuch 
 as they are made partakers of the covenant, children 
 of God by adoption) — "for an oft'ering unto the 
 Lord out of all nations. And I will also take of 
 them for priests and Levites, saith the Lord." 
 
 Not a word of this, might the apostles say, has 
 fallen to the ground. We set out from you ; and 
 we have been to distant isles, and distant lands, 
 where the true God was no more known than 
 among yourselves three years ago ; where, instead 
 of Him, they were ready to worship us his mes- 
 sengers, " men of like passions with themselves." 
 To these we have declared his glory. And many 
 of them have become an offering imto the Lord : 
 they have presented themselves " a living sacrifice, 
 holy, acceptable, to the Lord : a reasonable ser- 
 vice,*' instead of senseless vanity. And of these, 
 some have been taken as priests and Levites; we 
 have ordained them elders in every church, God 
 having put grace into their hearts first to learn, 
 and then to teach : so to receive in their own souls 
 the " water of life,^' that they are able to lead 
 others to the same " wells of salvation." Thus is 
 multiplied, as was written, "the seed of David, 
 and the Levites that minister unto God. "^ 
 
 Thus they would delight to compare prophecy 
 with the things which they had seen and heard, and 
 
 9 Jer. xxxii. 21.
 
 ACTS XV. 1—4. 245 
 
 so to bring the "light from a dark place," and 
 hold it up for the consolation and instruction of the 
 brethren. It would encourage them to look on- 
 ward towards the fulfilment of that further pro- 
 phecy, when all the "family in heaven and 
 earth," which is named after the name of Christ, 
 shall meet in heavenly places, and unite in giving 
 " glory to the God of heaven,'* "saying, Amen ; 
 Blessing, and glory, and wisdom, and thanks- 
 giving, and honour, and power, and might, be 
 unto our God for ever and ever !" ^ 
 
 LECTURE XLVIII. 
 
 A DISPUTE CONCERNING THE LAW OF MOSES 
 OCCASIONS PAUL AND BARNABAS TO VISIT 
 JERUSALEM.— A. d. 51. 
 
 Acts xv. 1 — 4. 
 
 1 . And certain men which came doivnfrom Judea^ tanght 
 the brethren^ afid said. Except ye be circumcised after the 
 manner of Moses, ye cannot be saved. 
 
 All was going on favourably at Antioch, where 
 Paul and Baimahas abode long time with the 
 disciples. Meanwhile a question had arisen which 
 threatened much trouble to the christian cause. 
 
 The doctrine of the gospel is, " Being justified 
 by faith, we have peace with God through Jesus 
 
 i Rtv. xi. 13. vii. \'l.
 
 •Jlf) ACTS XV. 1-4. 
 
 Clirist." Tlic Gentiles, therefore, wlio received 
 the gospel and confessed that Jesus was the Christ, 
 were baptized in the name of the Father, and of 
 the Son, and of the Holy Ghost, and were brouglit 
 into covenant with God. They were thus placed 
 on a level with the Jews. And now some of the 
 Jews began to feel what is described in tlie Lord's 
 parable. " These last have wrought but one hour, 
 and lliou hast made them equal unto us, which 
 have borne the burthen and heat of the day."^ They 
 murmured against this equality, and this neglect 
 of the ordinances of the law : and they asserted 
 that it was necessary for the Gentiles "to be 
 circumcised, and to keep the law of Moses." 
 
 Paul and Barnabas resisted to the utmost this 
 new precept. It was a burthen which these Gen- 
 tiles might refuse to bear : it was a yoke not lightly 
 to be laid upon them. But still farther, it was a 
 contradiction of the gospel ; directly opposed to 
 " the truth as it is in Jesus." 
 
 The christian doctrine is, that ''God was in 
 Christ, reconciling the world unto liimself;" so 
 that " he that hath the Son hath life, and he that 
 hath not the Son hath not life." This was the 
 message entrusted to the apostles : and the promise 
 was clear, " He that believeth and is baptized shall 
 be saved. '^ 
 
 But now certain men from Judea interfere, and 
 teach the brethren, saying. Except ye he circumcised 
 after the manner of Moses ye cannot he saved. 
 
 ' Matt. XX. 12.
 
 ACTS XV. 1—4. 247 
 
 This would nullify the whole purpose of the 
 gospel. They that were under the old covenant 
 must stand or fall by the law of Moses : but they 
 that were under the new, must stand or fall, ac- 
 cording as they believed in Him who was " the 
 end of the law for righteousness.^-' - 
 
 With these, we are told, Paul and B amah as had 
 no small disputation. You assert, (they may have 
 argued,) that except a man keep the law, and comply 
 with the rite of circumcision, he cannot be saved. 
 How then, if that be so, can Christ have done all 
 that is necessary to reconcile man to God ? How 
 is the sacrifice of Christ complete, if the rite of 
 circumcision must be added to it ? Our doctrine 
 is, "that a man is not justified by the works of the 
 law, but by the faith of Jesus Christ ; for by the 
 works of the law shall no flesh be justified." ^ This 
 is our doctrine. But your doctrine is, that a man 
 is not justified except he obey the ordinances of 
 the law. This is "another gospel:"^ this is not 
 the gospel which has been committed to us; nor is 
 it any gospel, any glad tidings at all : for it is to 
 shake the foundations of our trust : to remove us 
 from the rock on which the anchor of our hope is 
 fixed, and to build our house upon the sand. 
 " Behold, I, Paul, say unto you, that if ye be cir- 
 cumcised, Christ shall profit you nothing."^ Christ 
 is become of no eflTect unto you, " whosoever of 
 you are justified by the law : ye are fallen from 
 QTace." You no longer receive salvation as the 
 
 ''' Rom. X. 4. ^ Gal. ii. 16. 
 
 4 Gal. i. 7. ' Gal. v. 2—4.
 
 248 ACTS XV. 1—4. 
 
 free " gift of God, through Jesus Christ." You 
 join the works of the law with liis work, in the 
 business of justification. And you bring yourselves 
 under that system bv which no man can stand. 
 (Gal. iii. 10 — 14.) "For as many as are of the 
 works of the law are under the curse : for it is 
 written, Cursed is every one that continueth not in 
 all the things which are written in the book of the 
 law to do them." '* Christ has redeemed us from the 
 curse of the law, being made a curse for us : that 
 the blessing; of Abraham mig-ht come on the Gen- 
 tiles through Jesus Christ : that we might receive 
 the promise of the Spirit through faith." 
 
 To this effect, as we learn from the epistles, 
 would be the disputation of Paul and Barnabas. 
 Still the christian congregations desired to know 
 what was thought upon this question at Jerusalem, 
 where resided James, and Peter, and other pillars 
 of the church. It was agreed that inquiry should 
 be made. 
 
 2. When therefore Paul mid Barnabas had no small 
 dissensio}i and disputation with them, they determined that 
 Paul aiid Barnabas, and certain other of them, should go 
 up to Jerusalem unto the apostles and elders about this 
 question. 
 
 3. And being brought on their way by the church, they 
 passed through Phenice atid Samaria, declaring the con- 
 version of the Gentiles : and they caused great joy unto all 
 the brethren. 
 
 " We learn from Gal. ii. 1, 2, that this visit to Jerusalem was 
 vmdertaken by divine direction, as well as in accordance with 
 the Avish of the church. Titus, it also seems, was one of the 
 party ; one of the certain others.
 
 ACTS XV^ 1—4 249 
 
 4. And when they were come to Jerusalem^ they were 
 received of the churchy and of the apostles and elders, 
 and they declared all things that God had done with them. 
 
 The assembly at Jerusalem which received the 
 embassy from Antioch, and the persons who formed 
 the deputation, were alike proofs of the grace of 
 God, accomplishing- his merciful designs. Here at 
 Jerusalem, where less than twenty years ago Jesus 
 liad been put to death, was a large and established 
 body of Christians, who trusted in his atonement, 
 and were living in obedience to his laws. To these 
 came Paul and Barnabas from Antioch. Paul, now 
 the preacher of that faith which for awhile in the 
 very city where he now was, he strained every 
 nerve to destroy. Barnabas, a man of property, 
 who had devoted himself and all he had to the 
 cause of the gospel, and had not repented of his 
 choice ; '' but was now exhorting all with whom 
 he had intercourse to do the same. These, as 
 they travelled, had been brought on their way by 
 numbers of fellow Christians They had passed 
 through Phenice and Samaria, and there had found 
 other christian churches, rejoicing to receive them, 
 and to hear what God had wrought in the country 
 which they had left, in bringing the Gentiles to 
 himself, through the preaching of the gospel. And 
 now when they reached their destination, and were 
 received of the chiirch and of the apostles and elders 
 at Jerusalem, they had to declare glad tidings of 
 great joy. They had to tell of the accomplishment 
 of the prophecy, how " the people that walked in 
 
 7 Chap. iv. 36.
 
 250 ACTS XV. 1-4. 
 
 darkness had seen a great light ; they that dwelt 
 in the land of the shadow of death, upon tliem had 
 the light shined."' They had to tell of idolaters 
 by birth and habit, who had cast aside their 
 *' vanities, and turned to the true and living God." 
 They had to tell of those who having been long 
 " dead in trespasses and sins, were now quickened 
 to a new life," '^ renewed in the spirit of their 
 minds," walking before God in righteousness and 
 holiness, and waiting for his Son from heaven. 
 
 Such were the tilings ivhich God had done with 
 them : had brought to pass through their agency. 
 And now the brethren from Antioch and the 
 brethren of Jerusalem were present together, to 
 " thank the Lord for his goodness," and to say, 
 " This hath God wrought," and " it is marvellous 
 in our eyes." He had fulfilled all that had been 
 foi'etold. He had "given knowledge of salvation 
 to his people, the Jews, by the remission of their 
 sins." " He had opened the blind eyes" of the 
 Gentiles, " to bring out the prisoners from the 
 prison." ^ We may naturally suppose that the 
 words of Simeon would occur to them, and be 
 better understood, perhaps, than they once had 
 been: ''Lord, now lettest thou thy servant de- 
 part in peace, for mine eyes have seen thy salvation, 
 which thou hast prepared before the face of all 
 people : a light to lighten the Gentiles, and the 
 glory of thy people Israel." ^ 
 
 8 Is. ix, 20. 9 Luke i. 77. Is. xlii. 7. 
 
 1 Luke ii. 29.
 
 ACTS XV. 5—11. 251 
 
 LECTURE XLIX. 
 
 THE APOSTLES DISCUSS THE QUESTION CON- 
 CERNING THE OBSERVANCE OF THE LAW OF 
 MOSES— A. D. 5 L 
 
 Acts xv. 5 — 11. 
 
 5. But there rose up certain of the sect of the Pharisees 
 which believed, saying. That it was needful to circumcise 
 them, and to command them to keep the latv of Moses. 
 
 6. And the apostles atid elders came together for to con- 
 sider of this matter. 
 
 The first salutations were now over on the coming- 
 of Paul and Barnabas to Jerusalem, and the sur- 
 prising intelligence had been communicated, that 
 christian churches were rapidly springing up in 
 heathen Asia. And now the subject must be dis- 
 cussed, which had been the occasion of their 
 journey. Was it needful to bring the Gentiles into 
 covenant with God by the rite of circumcision ? 
 Such had been the original ordinance of the Jewish 
 law, for every Jew, and for every stranger.^ And 
 certain of the sect of the Pharisees, though they 
 had embraced the faith of Christ, maintained that 
 it was needful still. And this matter the apostles 
 and elders came together to consider. 
 
 7. And ivhen there had been much disputing, Peter rose 
 up, and said unto them, Men and brethren, ye know how 
 
 ' Exodus xii. 48, &c.
 
 •252 ACTS XV. 5—11. 
 
 that a good tvhile ago God made choice among us, that the 
 Geiitiles hy my mouth should hear the ivord of the gospel, 
 (ittd believe. 
 
 8. And God, ivhicJi knoiceth the hearts, hare them wit- 
 ness, giving them the Holy Ghost, even as he did unto us ; 
 
 9. And put no difference between us and them, purify- 
 ing their hearts by faith. 
 
 10. Now therefore why tempt ye God, to put a yokeupo7i 
 the neck of the disciples, which neither our fathers nor we 
 tvere able to bear ? 
 
 11. But we believe that through the grace of the Lord 
 Jesus Christ we shall be saved, even as they. 
 
 Such is the course of reasoning by which Peter 
 meets the question raised here by the Pharisees. 
 There were no words of the Lord Jesus, by whicli 
 he had positively set aside the law of Moses. He 
 had indeed uttered words which tJie Pharisees might 
 turn to their own use. He had said, " I am not 
 come to destroy the law, but to fulfil."" He had 
 said, " One jot or one tittle shall in no wise pass 
 from the law, till all be fulfilled."^ We know what 
 these as«iertions mean ; but the Pharisees might 
 naturally employ them to support their own opinion. 
 Peter therefore meets the question upon more ge- 
 neral grounds. The Pharisees said, " Except ye 
 be circumcised after the manner of Moses, ye can- 
 not be saved." He answered : You argue that con- 
 formity to the law of Moses is needful, in order that 
 a man be saved ; be accepted of God. But a man 
 who is not accepted of God, cannot have the special 
 and best gifts of God . These men have the special 
 
 2 Matt. V. 17, 18.
 
 ACTS XV. 5—11. 253 
 
 and best gifts of God. God who knoweth the hearty 
 bar'e them icitness : testified that he received the 
 Gentiles who repented, and were baptized in the 
 name of the Lord Jesus Christ. He hare them tvit- 
 ness, and put no difference between us and them, giving 
 them the Holy Ghost, and purifging their hearts by 
 faith. If they could not be saved, if he had not 
 '' appointed them to obtain salvation through the 
 Lord Jesus Christ," ^ they could not have enjoyed 
 that which was the special purchase of his death : 
 that Holy Ghost, whom, when he ascended, he 
 promised to send down upon his disciples, that He 
 might abide with them for ever, to comfort, to 
 strengthen, to direct them. If they had not been 
 justified, they would not have been sanctified. But 
 he who purified their hearts by faith, showed that 
 they were justified in his sight: had inherited that 
 promise of the Lord, " He that believeth and is 
 baptized shall be saved." 
 
 Plainly, therefore, might it be seen that nothing- 
 more was needful to them, though they were not 
 circumcised, and did not observe the law of Moses. 
 There was clear proof that the kingdom of heaven 
 was open to them, because God had admitted them 
 to a preparation for that kingdom. And if this was 
 evident, let them beware how they disturbed a 
 work which God had wrought, or closed a door 
 which he had opened. The law was burthensome 
 even to the Jews who had been brought up in it. 
 Placed on the neck of the Gentile converts, it would 
 prove an intolerable yoke. Wliy should they be 
 
 3 1 Thess. V. 9.
 
 254 ACTS XV. 5—11. 
 
 forced to comply with that, wliicli, after all, could 
 do nothing- towards their salvation ; which was hut 
 a course of discipline to hring- men to tlie real 
 grounds of acceptance with God ? For even we 
 who have kept the law, do not any longer look to 
 that for salvation ; but to the grace of our Lord 
 Jesus Christ, who is " the end of the law for 
 righteousness to every one that believeth."^ We 
 believe that through the grace of the Lord Jesus 
 Christ J we shall he saved even as they. 
 
 So the apostle Peter dealt with this question ; and 
 his mode of treating it, has rendered the subject 
 profitable to every age. 
 
 No one would now contend, that " except a man 
 keep the law of Moses he cannot be saved." But 
 it is a question which personally concerns every 
 one, whether he shall be himself saved : whether 
 he has an interest in the covenant of grace, is 
 within the number of the chosen. Peter here in- 
 structs us where to look for the answer ; viz. to the 
 heart, whether it is purified b}- faith, to the practice, 
 whether it is governed by the Holy Spirit. God 
 has given to the Gentiles the Holy Ghost — so the 
 apostle argues — even as he did unto us. He will not 
 cast oflf those, whom he has made a holy temple to 
 himself. He has jmrijied their hearts by faith. 
 They need no further qualification. He who is 
 saved by the grace of the Lord Jesus Christ, is 
 purified through the faith which he holds. 
 
 * Rom. X. 4.
 
 ACTS XV. 5-11. -25 
 
 5 
 
 For there is that in faith, which purifies ; which 
 leads to sanctification. It shows the consequence 
 of sin, eternal death. It shows the vastness of 
 the inheritance, eternal life. And thus it makes 
 sin hateful ; a thing to be dreaded and resisted ; 
 and raises the affections from tilings below to 
 thino's above. If it does not this, it is not the faith 
 which saves. It is not justifying faith, if it is not 
 sanctifving faith. But God justifies those whom 
 the Holy Spirit sanctifies ; and to this inherent 
 test we must look, far more than to any outward 
 distinction or ordinance, when the question is 
 askedj Who shall be saved ? 
 
 O for higher measures of that faith ! That faith 
 which sets Christ crucified before us ; crucified that 
 he mioht make atonement for trans":ression ! That 
 faith that sets before us the same Mediator inter- 
 ceding for our sins, negligences, and ignorances ! 
 That faith which shows that any trials, any sacri- 
 fices, any mortifications which we must submit 
 to here, are " not worthy to be compared with the 
 glory which shall be revealed." Such is the faith 
 which cleanses the heart from corrupt works " to 
 serve the living and true God, and to wait for his 
 Son from heaven." And living and dying in this 
 faith, ice believe that through the grace of the Lord 
 Jesus Christ ice shall be saved even as they who met 
 in the assembl}^ at Jerusalem, and were the first 
 fruits of the gospel of Christ.
 
 2oG ACTS XV. 12-21. 
 
 LECTURE L. 
 
 THE DECREE OF THE COUNCH. IS GIVEN BY 
 JAMES, CONCERNING THE LAW OF MOSES.— 
 
 A. D. 51. 
 
 Acts xv. 12 — 21. 
 
 12. Then all the multitude kept silence, and gave 
 audience to Barnabas and Paul, declaring what miracles 
 and wonders God had ivrouyht among the Gentiles by 
 them. 
 
 Tidings had before been brought to Jerusalem, 
 that " God had granted to the Gentiles repentance 
 unto life." In the eleventh chapter we had tlie 
 account of the surprise which Peter occasioned by 
 the intelligence which he brought back from Joppa. 
 But now the work had proceeded much further. 
 Cornelius, though a Gentile, had renounced idolatry 
 before he embraced the gospel. The report which 
 Paul and Barnabas could relate, would tell of far 
 greater miracles and wonders. The prophet had 
 asked, " Hath a nation changed their gods, which 
 are yet no gods ?" ^ Now, nations had done this : 
 had " cast" away their idols of silver and their idols 
 of gold, which their own hands had made unto 
 them for sin." - Now, they who had lived " without 
 God in the world," " unto every good work repro- 
 bate," had been quickened into spiritual life ; had 
 1 Jer. ii. 11. - Is. xxxi. 7.
 
 ACTS XV. 12—21. o'57 
 
 ro/ 
 
 been "sanctified, had been justified, in the name 
 of tlie Lord Jesus, and by the Spirit of God." This 
 the apostles who had witnessed it now declared, 
 confirming the argument of Peter, that God had 
 shown his favour towards them, purifijing their 
 hearts hy faith. 
 
 And now James, as chief leader of the church 
 at Jerusalem, confirms the opinion which Peter had 
 declared, and settles it by a formal decree. 
 
 13. And after they had held their peace, James answered, 
 saying. Men and hrethren, hearken unto me : 
 
 14. Simeon hath declared how God at the first did visit 
 the Goitiles, to take out of them a people for his name. ^ 
 
 15. And to this agree the ivords of the prophets; as it 
 is written, 
 
 16. After this I will return, and ivill build agai7i the 
 tabernacle of David, which is fallen down ; and I will build 
 again the ruins thereof, and I will set it up : 
 
 17. That the residue of me)i might seek after the Lord, 
 and all the Gentiles, upon tvhom my name is called, saith 
 the Lord, who doeth all these things.* 
 
 18. Known unto God are all his works, from the begin- 
 ning of the world. 
 
 These words of James explain tons the reason- 
 ing by which he was led to the decision wJiich he 
 afterwards declares. 
 
 Simeon, he says, (Simon Peter,) has reminded 
 you how God ten years ago selected him to be the 
 first who should make known the gospel to a heathen 
 company. That company heard and believed. 
 God thus showed his design to visit the Gentiles, 
 and take out of them a people for his name. 
 
 ' Ch. X. ' Amos ix. 11, 12. 
 
 s
 
 258 ACTS XV. 12—21. 
 
 We were surprised at this: Peter himself was 
 astonished, and was only convinced by signs and 
 proofs, to withstand which would be to " withstand 
 God."^ 
 
 And yet we may perceive that such was the 
 divine intimation from the beginning. For to this 
 agree the words of the prophets ; speaking of a time 
 when God should repair what had fallen, and re- 
 store what had been destroyed, that the residue of 
 men might seek after the Lord^ and all the Gentiles 
 ■after whom my name is called. 
 
 This then is " the mystery, which from the be- 
 ginning of the world hath been hid in God," " ac- 
 cording to the eternal purpose which he purposed 
 in Christ Jesus," "that the Gentiles should be 
 fellow-heirs, and of. the same body, and partakers 
 of his promise in Christ by the gospel." ^ For 
 known unto God are all his works from the beginning 
 of the world. His counsels are fixed from ever- 
 lasting. 
 
 Upon which he concludes, 
 
 19. Wherefore my sentence is, that ive trouble not them 
 ivhich from among the Gentiles are turned to God : 
 
 20. But that ive write unto them, that they abstain from 
 the pollutions of idols, and from fornication, and from 
 things strangled, and from blood. 
 
 21. For Moses of old time hath in every city them that 
 preach him, being read in the synagogues every sabbath- 
 day. 
 
 Such was James's decision, and the reasoning on 
 which it was founded. The question had been, 
 
 5 Ch. xi. -2, 16, 17. ' Eph. iii. 6-9.
 
 ACTS XV. 1-2-21. 1259 
 
 whether the Gentiles should be circumcised, and 
 made obedient to the law of Moses, which required 
 numerous purifications, abstinence from certain 
 meats, and other burdensome ceremonies. 
 
 Certainly they should not be circumcised. Cir- 
 cumcision was the entrance into the Jewish cove- 
 nant. The time was now come when the pro- 
 mise should be fulfilled, " Behold, saith the Lord, 
 I will make a new covenant with the house of 
 Israel, and the house of Judah."^ Into this new 
 covenant baptism was the entrance, before which 
 the old was " ready to vanish awav." 
 
 But let them remember " the will of God, which 
 was their sanctification." God " had called them 
 to holiness.'' Practices which in their heathen 
 state they had considered lawful, were abominable 
 in the sight of God, and must be utterly renounced 
 and abandoned : " for on account of these things 
 the wrath of God cometh upon the children of dis- 
 obedience." 
 
 Let them abstain, too, from pollutions of idols : 
 from partaking of meats offered to idols. " For 
 the things which the Gentiles sacrifice, they sacri- 
 fice to devils and not to God :" ^ and the Christian 
 should keep as far as possible from all such defile- 
 ment of wickedness. 
 
 Let them also abstain Jroju things strangled, and 
 from Mood. Moses of old time hath in every city 
 them that preach him, being read in the synagogues 
 every sahbath-day. This law is honoured by many, 
 and has a just claim to honour. And in that law 
 ^ Jei-. xxxi. 31. M Cor. x. 20. 
 
 s2
 
 260 ACTS XV. 12-21. 
 
 it is written, '' Flesh with the life thereof, which is 
 the blood thereof, shall ye not eat." "Be sure 
 that thou eat not the blood ; for the blood is the 
 life ; and thou must not eat the life with the 
 flesh." ^ It may be that this, too, like other ce- 
 remonial ordinances which have kept us a separate 
 people, is " decaying and waxing old." But to 
 the Jews who have been brought up under such a 
 rule, to eat of thinos from which the blood had not 
 been poured out, would be abomination.^ And let 
 not the Gentile grieve his brother. He may be per- 
 suaded that "there is nothing unclean of itself," 
 and that the law has no longer force, which made 
 certain meats unclean. But his Jewish brother is 
 not so persuaded. And it is good for the Gentiles 
 to walk charitabl}'-, and " neither to eat flesh, nor 
 to drink wine, nor anything whereby his brother 
 stumbleth oris offended."^ 
 
 Such was the decree of this council. We per- 
 ceive in it " the inspiration of the Almighty ;" 
 guiding the apostles into all truth, and leading 
 them safely through the difficulties which on either 
 side endangered them. It was, at the same time, 
 wisdom to require nothing as contributing to salva- 
 tion which Christ had not required : and it was 
 charity to conciliate and unite those, whom early 
 prejudices had placed in opposition to each other. 
 " In Christ Jesus neither circumcision availeth any- 
 
 9 Gen. ix. 4. Deut. xii. 23. ' Lev. iv. 13. 
 
 ^ Rom. xiv. 20. See also the whole chapter, together with 
 1 Cor. viii. throughout.
 
 ACTS XV. 22—31. 261 
 
 thing, nor uncircumcision : but faith which worketh 
 by love." ^ The important precept was observed, 
 " Give none offence, neither to the Gentiles, nor 
 to the church of God." " For the kingdom of 
 God is not meat and drink ; but righteousness, and 
 peace, and joy in the Holy Ghost." * 
 
 LECTURE LI. 
 
 THE DECREE OF THE COUNCIL SENT TO 
 3 ANTIOCH.— A. D. 52. 
 
 ° Acts xv. 22—31. 
 
 22. Then pleased it the apostles and elders, with the 
 tvhole church, to send chosen men of their oivn company to 
 Antioch with Paul and Barnabas, namely, Judas sur- 
 named Barnabas, and Silas, chief men among the brethren : 
 
 23. And they wrote letters by them after this manner : 
 The apostles and elders and brethren send greeting unto 
 the brethren which are of the Gentiles in Antioch and 
 Syria and Cilicia : 
 
 24. Forasmuch as we have heard, that certain which 
 went out from us have troubled you with tvords, subverting 
 your souls : saying. Ye must be circumcised, and keep the 
 law : to whom ive gave no such commandmetit : 
 
 25. It seemed good unto us, being assembled ivith one 
 accord, to send chosen men unto you, ivith our beloved 
 Barnabas and Paul ; 
 
 3 Gal. V. 6. '1 Cor. x. 'd'l. Koni. xiv. 50.
 
 262 ACTS XV. 22—31. 
 
 26. Men that have hazarded their lives for the tiame of 
 our Lord Jesiis Christ. 
 
 In the whole of this affair we- perceive, on one 
 side, the subtlety of a malicious adversary : on the 
 other, a divine power, frustrating his snares. Sa- 
 tan would "deceive, if it were possible, the very 
 elect." ' But lo, "I am with you alway." 
 
 May not, then, that reverence for the law of 
 Moses have been sincere, which had occasioned the 
 j)erplexity ? The words of the decree prove the 
 contrary. The attempt was the commencement 
 of that opposition to the true doctrine of Christ 
 which confronted the apostles everywhere, and mac j 
 their countrymen more dangerous to them tha: " 
 the heathen. Certain ichich went out from us hat\ 
 troubled you with words, subvei'ti/u/ your souls, say- 
 ing, Ye must he circumcised and keep the law : to 
 whom, we gave no such commandment. And this 
 agrees with St. PauPs account, Gal. ii. 4 : when 
 he speaks of " certain false brethren unawares 
 brought in, who came in privily to spy out our li- 
 berty which we have in Christ Jesus, that they 
 might bring us into bondage." 
 
 It was, therefore, really opposition to the gospel, 
 though covered under a specious pretext. It was 
 the enemy scattering tares, where the husbandman 
 had sowed oood seed in the field. 
 
 But if there was the subtlety of Satan on the one 
 side, on the other was the wisdom of the Spirit. 
 No difference of opinion remained among the mem- 
 
 ' See Matt. xxiv. 24.
 
 ACTS XV. 22—31. 263 
 
 bers of the council. But they would not send back 
 Paul and Barnabas alone. These might be sup- 
 posed to feel a bias towards the judgment which 
 they had all along declared. It seemed good to 
 send with them chosen men, Judas surnamed Barsahas, 
 and Silas, chief men among the brethreji. And yet 
 they remind the Christians, what reason they had 
 for trusting Barnabas and Saul, men luho have 
 hazarded their lives for the name of the Lord Jesus 
 Christ. Men, against whom many adversaries had 
 stood up, and against whom, probably, many hard 
 words had been spoken in the course of their dis- 
 putation. Yet were they men, who had been in 
 labours most abundant, and in peril above mea- 
 sure : who had been the first to confront heathen 
 idolatry, and assail Satan in his strongest holds. 
 Receive such ; count such worthy of double honour. 
 
 27. We have sent therefore Judas and Silas, who shall 
 also tell you the satne things by mouth. 
 
 28. For it seemed good to the Holy Ghost, and to us, to 
 lay upon you no greater burden than these necessary 
 things ; 
 
 29. That ye abstain from meats offered to idols, and 
 from blood, and from things strangled, and from forriica- 
 tion ; from which if ye keep yourselves, ye shall do well. 
 Fare ye well. 
 
 30. So when they were dismissed, they came to Antioch : 
 and when they had gathered the multitude together, they 
 delivered the epistle : 
 
 31. Which when they had read, they rejoiced for the 
 consolation. 
 
 Justly might they call it, consolation. In the 
 gospel, they had a clear direction, a certain rule.
 
 264- ACTS XV. -22-31. 
 
 -' Believe in the Lord Jesus Cliiist, and thou shalt 
 be saved." " There is no condemnation to them 
 that are in Christ Jesus." " God hath made liim 
 to us, wisdom, and righteousness, and sanctifica- 
 tion, and redemption." Then came in the " false 
 brethren," and say, " Except ye be circumcised 
 and keep the law, ye cannot be saved." To what 
 then were they to look ? No longer to Christ, as 
 being " the end of the law for righteousness ;" but 
 to circumcision and outward ordinances. This was 
 to subvert their souls r to take away that provision 
 and supply of all that is necessary to salvation 
 which the gospel so amply furnishes. And in this 
 way Paul treats the case, when others were after- 
 wards running into a like error. (Gal. vii. 1.) 
 " O foolish Galatians, who hath bewitched you, 
 tiiat ye should not obey the truth, before whose 
 eyes Jesus Christ hath been evidently set forth, 
 crucified among you?" You, to whom it hath 
 been so clearly shown that Jesus Christ has made 
 a complete atonement on the cross for the sins of 
 all men ; you that have been used to look up to 
 this, as your hope and confidence ; — would you now 
 turn aside from this ground on which you stood, 
 and seek a new foundation for God's favour? This 
 would be indeed the subversion of your souls. 
 " Stand fast therefore in the liberty wherewith 
 Christ hath made us free, and be not entangled 
 again with the yoke of bondage." " For his voke 
 is easy, and his burthen is light."^ 
 
 2 aroffKeua^oj/rec. v. 24. 3 Gal. v. I. Matt. xi. 31.
 
 ACTS XV. 22—31. 265 
 
 For what reason may we believe that this dispute 
 is so fully discussed, and left for our instruction in 
 these latter days? That we too may rejoice for the 
 consolation of knowing the ground on wliich we 
 rest. To unite anything wdth the merits of Christ, 
 as assisting in reconciling us to God and giving us 
 peace with him, would be to subvert our souls as 
 well as theirs. There is indeed a great difference, 
 in themselves, between the works of the Mosaic 
 law, and the " good works which God hath before 
 ordained that we should walk in them."^ But 
 til ere is no difference in the place which they hold as 
 justifying us in God's sight. We are justified, not 
 because we " live righteously, soberl}'^, and godly ;" 
 but because, " while we were yet sinners, Christ 
 died for us." We walk religiously in good w^orks, 
 not that we may be justified by these; for [our 
 justification is not of ourselves, but of Christ: but 
 because we are justified, we "walk nor after the 
 flesh but after the Spirit." The Christians of An- 
 tioch might not rest on circumcision, as a ground 
 on which they should be saved. And we must 
 not appeal to our pure, and meek, and just, and 
 charitable practice, for any other purpose than to 
 show that "the life w^hich we live in the flesh, we 
 live by the faith of the Son of God."^ "By the 
 grace of the Lord Jesus Christ" alone do " we hope 
 to be saved, even as they." 
 
 * Eph. ii. 10. 5 Gal. ii. 20.
 
 266 ACTS XV. 32—41. 
 
 LECTURE LII. 
 
 PAUL AND BARNABAS LEAVE ANTIOCH ON A 
 VISIT TO THE CHURCHES.— A. d 53. 
 
 Acts xv. 32 — 41. 
 
 32. A?id Judas and Silas^ being prophets also them- 
 selves,^ exhorted the brethren with many words, and con- 
 firmed them. 
 
 33. And after they had tarried there a space, they were 
 let go i?i peace from the brethren unto the apostles. 
 
 These good men, Judas and Silas, could not visit 
 this flourishing church of God, without dropping 
 the word of instruction and exhortation. Truth is 
 thus established out of the mouth of many concur- 
 ring witnesses. The people too would see that if 
 their own teachers were urgent with them, so also 
 were others : others as well as their own ' ' fathers 
 in Christ" were concerned for their salvation, and 
 were zealously affected towards them as children 
 of the same adoption. Besides, as prophets vary in 
 their powers, or in their mode of expounding truth, 
 so hearers vary in their temper and disposition : 
 and Judas and Silas might be enabled to impress 
 and persuade some hearts which had resisted Paul 
 and Barnabas. 
 
 ' As xiii. I.
 
 ACTS XV. 32—41. 267 
 
 Silas may have found it so. Or he may have 
 been so much interested in what he saw at Antioch, 
 as to desire a longer stay. When the other mes- 
 sengers were let go in peace ^ that they might return 
 to the apostles at Jerusalem, he remained behind. 
 
 34. Notwithstanding it pleased Silas to abide there 
 still. 
 
 33. Paid also and Barnabas contitiued in Jnfiock, 
 teaching and preaching the word of the Lord^ with many 
 others also. 
 
 36. And some days after, Paul said unto Barnabas, Let 
 us go again and visit our brethren in every city where ive 
 have preached the ivord of the Lord, and see how they 
 do. 
 
 Grace in the heart of man is a tender plant in an 
 ungenial climate. The husbandman cannot be 
 satisfied, because he has sown the seed, or raised 
 the stem : he must watch it, weed it, prune it, 
 nourish it. The apostles felt this in regard to those 
 vineyards of Christ which they had planted in the 
 midst of the heathen wilderness. They were anxi- 
 ous to know, how they had withstood opposition, 
 how they had resisted temptation : what errors of 
 doctrine might have been introduced, wdiat incon- 
 sistent practice admitted : whether any " false bre- 
 thren had crept in unawares ;" whether any irre- 
 gularity required correction, any brethren needed 
 to be restrained who were "walking disorderly." 
 Satan was ever vigilant to corrupt and injure : they 
 must be no less diligent to give warning of his 
 snares.
 
 268 ACTS XV. 32-41. 
 
 How great is the importance of that salvation, 
 to hinder which so much is done ! We estimate 
 rightly the worth of the soul, when we estimate it 
 by that which has been effected for its deliverance : 
 but we may also obtain a fresh sense of its value, 
 by considering how earnest is the enemy of man to 
 recover into his power those who were once escaped 
 from error. 
 
 37. And Barnabas determined to take with them John, 
 whose surname teas Mark. 
 
 38. But Paul thought not good to take him tvith them, 
 who departed from them from Pamphylia, and ivent not 
 tvith them to the tcork. 
 
 39. And the co7itentio7i was so sharp between them, that 
 they departed asunder one from the other : and so Barna- 
 bas took Murk, and sailed unto Cyprus ; 
 
 40. And Paul chose Silas, and departed, being recom- 
 mended by the brethren unto the grace of God. 
 
 41. A7id he went through Syria and Cilicia, conjirming 
 the churches. 
 
 These apostles had said not long before at Lystra, 
 "We are men of like passions with yourselves." 
 Here this appears. They could not agree about 
 Mark's character. He had departed from them 
 seven years before when they first set about the 
 work of conversion among the heathen. - Paul, it 
 seems, had perceived in this a want of zeal : as in 
 Demas afterwards, of whom he writes, " Demas 
 hath forsaken me, having loved this present world, 
 and is departed into Thessalonica." ^ But Paul 
 might not have been free from austerity, and might 
 
 * xiii. 12. =2 Tim. iv. 10.
 
 ACTS XV. 32—41. 269 
 
 have too strong a sense of what had been amiss ; or 
 miglit remember it too long : for he was but man. 
 Barnabas, again, might not be free from natural 
 partiality, and Mark was his nephew : for he too 
 was but man. Neither of them followed the ex- 
 ample set by Abram, (Gen. xiii. 7,) who said to 
 Lot, the eldest yielding to the youngest; "Let 
 there be no strife, I pray thee, between me and 
 thee; for we be brethren. Is not the whole land 
 before thee ! If thou wilt take the left hand, then 
 I will go to the right : or if thou depart to the 
 right hand, then I will go to the left." 
 
 But though this contention had for a while the 
 effect of separating them, it was no lasting quarrel. 
 Paul loses no opportunity of making honourable 
 mention of Barnabas in his epistles :* and concern- 
 ing Mark, many years afterwards, he writes to 
 Timothy ; " Take Mark and bring him with thee ; 
 for he is profitable to us for the ministry."^ These 
 were among the last words he ever wrote : and 
 they give us the means of knowing, that " the sun 
 did not go down upon his wrath." 
 
 For the future we shall not read of Paul and 
 Barnabas, but of Paul and Silas. These too now 
 ive7it through Syria and Cilicia, confirming the 
 churches : strengthening them in the faith : fixing 
 them in the way they should go, with that autho- 
 rity wdiich belonged to men chosen of the Lord for 
 his service, and who had " hazarded their lives for 
 the name of the Lord Jesus Christ." Numbers of 
 persons, as we have seen, in various towns and 
 
 ' 1 Cor. ix. 6. Gal. ii. 1—9. Col. iv. 10. 
 ' 2 Tim. iv. 11.
 
 270 ACTS XV. 32—41. 
 
 countries, had turned f'loni tlieir false religion, from 
 their "gods which are no gods," and had become 
 followers of the gospel of Christ. But how much 
 w^as there to turn them aside ! How many temj)ta- 
 tions from within and from without ! How great 
 reason to fear, of some who now believed, that they 
 mioht not "continue in the word," or "endure 
 unto the end !" The apostle, therefore, went 
 amongst them, confirming them : determining them 
 to seek first the kingdom of God ; strengthening 
 their souls by his advice, his exhortations, his 
 prayers. 
 
 It is with a like intention that the bishop in our 
 church calls before him those who in their inf\incy 
 have been dedicated to God : receives from them 
 an assurance of their faith : lays his hands upon 
 them, in token of the divine favour; and prays 
 that the Spirit of Christ may dwell in them ; that 
 they may be enabled to hold fast the things which 
 thev have received. Like the disciples now con- 
 firmed by the apostles, they have to contend against 
 an evil nature and an evil world. Like them, they 
 need to be solemnly "commended to God, and to 
 the word of his grace," that they may attain the 
 heavenly " inheritance among them that are sanc- 
 tified." And the prayer that is offered for them, 
 might no less justly have been offered for the 
 Christians of Syria and Cilicia : — " Defend, O 
 Lord, these thy servants with thy heavenly grace, 
 that they may continue thine for ever ; and daily 
 increase in thy Holy Spirit more and more, till 
 they come to thine everlasting kingdom."
 
 ACTS XVI. 1—10. 271 
 
 LECTURE LIII. 
 
 PAUL TAKES TIMOTHEUS AS HIS COMPANION, 
 AND IS DIRECTED TO VISIT MACEDONIA. - 
 
 A D. 53. 
 
 Acts x\i. 1 — 10. 
 
 1 . Then came he to Derhe and Lystra : and, behold, a 
 certain disciple was there, named TimotheUs, the son of a 
 certain woman, which was a Jewess, and believed ; but his 
 father ivas a Greek : 
 
 2. Which was well reported of by the brethren that were 
 at Lystra and Iconium. 
 
 3. Him ivould Paul have to go forth with him ; and 
 took and circumcised him,, because of the Jews which were 
 in those quarters : for they knew all that his father was a 
 Greek. 
 
 4. And as they went through the cities, they delivered 
 them the decrees for to keep, that were ordaitied of the 
 apostles and elders which were at Jerusalem. 
 
 5. And so were the churches established in the faith, and 
 increased in number daily. 
 
 We meet here for the first time with Timotheus, 
 His own mother, Eunice, a Jewess, and her 
 mother Lois, were both distinguished for their 
 faith : * and in consequence Timothy had " known 
 the scriptures from his youth." Througli the 
 
 ' See 2 Tim. iv. 5.
 
 272 ACTS XVI. 1—10, 
 
 teaching of Paul, when formerly in this country, 
 he had become a disciple of Christ, and well re- 
 ported of by the brethren. Paul perceived that he 
 was suited to be a preacher of the truth \vhich 
 he held, and would have him to go forth icith him. 
 But there was a difficulty in the way. His father 
 was a Greek; and Timothy was one "of the un- 
 circumcision.^' The Jews would be prejudiced 
 against him ; and there were many Jews in those 
 quarters : therefore he took and circumcised him. 
 There were obstacles enough, which could not be 
 removed, against the progress of the gospel. He 
 would create no new ones. 
 
 Here then we have the practical distinction be- 
 tween things necessary and things expedient. The 
 Jewish party would maintain that the rites of the 
 Jewish law were necessary to salvation. To these 
 Paul " would give place, no, not for an hour."^ 
 And he was now delivering to the churches the 
 decree which contradicted such an error. But 
 Paul would " give none offence." There should 
 be no prejudice against Timothy which might pre- 
 vent any from listening favourably ; no pretext for 
 rejecting his doctrine. There is a time to yield, 
 and a time to contend. And this was in St. Paul's 
 judgment the time to yield. 
 
 For undoubtedly, both on the part of Paul and of 
 Timotheus, this was a concession : an example of 
 that charity which spares and scruples nothing, 
 when the cause of God may be served and the 
 
 ^ Gal. ii. 3. Titus, neither of whose parents were Jews, he 
 would not allow to be circumcised.
 
 ACTS XVI. 1—10. 273 
 
 welfare of man promoted. It proceeded from the 
 same spirit wliicli prevailed with Paul to say, " I 
 will eat no meat wliile the world standeth, if meat 
 cause my brother to offend." " I have made myself 
 a servant to all, that I might gain the more. Unto 
 the Jews I became as a Jew, that I might gain the 
 Jews. I became all things to all men, tliati might 
 by all means save some. And this I do for the 
 gospel's sake.'' ^ 
 He has his reward. 
 
 6. Now ivhen they had gone throughout Phrygia and 
 the region of Galatia, and were forbidden of the Holy 
 Ghost to preach the word in Asia, 
 
 7. After they were come to Mysia, they assayed to go 
 into Bilhynia : but the Spirit siijfered them not. 
 
 8. And they passing by Mysia came down to Troas, 
 
 9. And a vision appeared to Paul in the night ; There 
 stood a man of Macedonia, and pj'oyed him, saying. Come 
 over into Macedonia, and help us. 
 
 10. And after he had seen the vision, hmnediately ive 
 endeavoured toga into Macedonia, assuredly gathering that 
 the Lord had called us for to preach the gospel unto them.^ 
 
 Thus the brethren in Macedonia, as well as the 
 brethren of Thessalonica, might know "their elec- 
 tion of God." "God had from the beginning 
 chosen them to salvation through sanctification of 
 the Spirit and belief of the truth, whereunto lie 
 
 3 1 Cor. ix. 19—22. 
 
 * At this point of the history, Luke is supposed to have first 
 joined Paul's party. For he here changes the form of his nar- 
 rative, and says, immediately ?6'e endeavoured to go into Ma- 
 cedonia.
 
 274 ACTS XVI. 1—10. 
 
 called them by his gospel." ^ Had Paul been left 
 to the guidance of his own mind, he would not 
 have gone into Macedonia. They assayed to go 
 into Bithynia : hut the Spirit suffered them not. 
 It was the divine will that the blessing's of the 
 gospel should at present be withheld from Bithynia, 
 and be carried to Macedonia. For a man of 
 Macedonia appeared to Paul in a vision ^ and prayed 
 him^ saying, Come over and help us. Cross the sea 
 which separates Greece from Asia, and let another 
 portion of the world enjoy the glad tidings of re- 
 demption. 
 
 It was a vision. The people of Macedonia did 
 not know their real condition, and therefore could 
 not ask for aid. Otherwise, no entreaty could have 
 been too urgent, no prayer too earnest or too loud. 
 Come over and help us, or we perish. We are 
 creatures of God, yet ignorant of our Creator. We 
 are immortal beings, yet unprepared for immor- 
 tality : beings capable of all that knowledge which 
 most exalts the mind, yet scarcely possessing its first 
 elements: — beings depraved, degraded and corrupt, 
 yet capable of renewal and purification. Come 
 over and help us. Ye have the w^ords of eternal 
 life : come over and expound them. Ye have in 
 charge a merciful commission ; come over and tell 
 us, how we may have access to God through Jesus 
 Christ whom he hath sent. Ye have glad tidings 
 of great joy which shall be all to all people : what 
 Galatia has enjoyed, what Phrygia has enjoyed, 
 
 5 2 Thess. ii. 13.
 
 ACTS XVI. 1—10. 275 
 
 what Mysia has enjoyed, let that be now bestowed 
 on the cities of Macedonia. 
 
 This they might have said, if "gross darkness" 
 had not covered them. God said it for them. He 
 realised the prophecy which lay hid in the pages 
 of Isaiah: " I am sought of them that asked not for 
 me, I am found of them that sought me not. I 
 said, Behold me, behold me, unto a nation that 
 was not called by my name." ^ And therefore he 
 sent this vision, and made known to Paul his pur- 
 pose of mercy towards the people of Macedonia. 
 
 Thus much we are informed. We are not in- 
 formed why God saw fit to direct the apostles 
 thither, and to pass over other cities. Nor need 
 we inquire. " Who hath known the mind of the 
 Lord, or who hath been his counsellor ?" " Whom 
 he did foreknow, he also did predestinate to be 
 conformed to the image of his Son. Moreover, 
 whom he did predestinate, them he also called."^ 
 If he had not called them, by the summons of his 
 gospel, and the suggestions of his Spirit, they would 
 have continued for ever in their sleep, they would 
 never have arisen from the dead.'' 
 
 Let us remember, that the same help which was 
 needful to the Macedonians, and was brought to 
 them by Paul and his companions, is needful to 
 every one. And if with the same need, there is 
 also the due sense of need, the same aid will never 
 be denied. If the " Lord will be found of them 
 
 ' Isa. Ixv. i. ' Rom. viii. 29, 30. 
 
 ^ See Eph. V. 14. 
 
 t2
 
 276 ACTS XVI. 11—14. 
 
 that sought him not," most assuredly will he be 
 found of those who do seek him. If he says, 
 " Behold me, behold me, to a nation which had 
 not called upon his name," most assuredly " them 
 that come to him he will in no wise cast out." 
 
 LECTURE LIV. 
 THE PREACHING OF PAUL AT PHILIPPI.— a. d. 53. 
 
 Acts xvi. 11 — 14. 
 
 1 1 . Therefore loosing from Troos, we came with a straight 
 course to Samothracia, and the next day to Neapolis ; 
 
 12. And from thence to Philippic ivhich is the chief city 
 of that jjart of 3facedo7iia,' and a colony : and we were in 
 that city abiding certain days. 
 
 Ten or twelve years after this period, St. Paul 
 writes to a body of Christians at Philippi, speak- 
 ing of their persons with great affection, and of their 
 faith with great confidence. The commencement 
 of their renewed and holy state, is related here. 
 How precious a harvest, from how small a seed ! 
 How rapid is the growth, when God gives the in- 
 crease ! 
 
 Philippi was a town of some importance. Many 
 
 ' Rather a city of the first part of Macedonia, i. e. of Ma- 
 cedonia prima. See an important note in Home, vol. i. p. 213,
 
 ACTS XVI. 11—14. 277 
 
 Romans were mixed up with the native inhabitants. 
 For it ivas a colony : ~ it had been made part of the 
 Roman empire. These, of course, were alike 
 idohiters. Nothing relieved the darkness, the 
 gross darkness which covered the people, except 
 the few gleams of light which occasionally shone 
 in from the Jews, who here, as elsewhere, had 
 formed a settlement, and through their worship 
 and their scriptures brought some of those around 
 them to the knowledge of the true and living- 
 God. 
 
 Such was the state of the city and its inhabitants 
 to which Paul was summoned by the vision, pray- 
 ing him, Come over and help us. 
 
 Arrived there, he must be "about his Master's 
 business." He must deliver the message with 
 which he was charged. 
 
 13. And on the sabbath we went out of the city by a 
 riiier side, where prayer was wont to be made ; and we sat 
 down, and spake inito the women which resorted thither. 
 
 There was not here a magnificent place of wor- 
 ship ; no temple like that of Jerusalem, which our 
 Lord's disciples could not pass without remarking 
 in admiration, " Master, what manner of stones 
 and wliat biuldings are here?"^ 
 
 Still, however, in a strange land, and in a 
 heathen city, these foreigners could not omit the 
 worship of God ; and we see, by what follows, that 
 
 2 The dignity and advantages of a colony had been given it 
 by Julius Caesar. 
 ' Mark xiii. 1.
 
 278 ACTS XVI. 11—14. 
 
 God was with them, and that their "prayers had 
 gone up as a memorial before him." 
 
 Here then the apostles spake unto the Jewish 
 women, and to those who were their fellow- wor- 
 shippers. We know wliat would be the character of 
 their discourse. We niay take it from the words 
 of Zacharias, Luke i. 68 : " Blessed be the Lord 
 God of Israel; for he hath visited and redeemed 
 his people, and hath raised up a horn of salvation 
 for us in the house of his servant David : As he 
 spake by the mouth of his holy prophets, which 
 have been since the world began : That we should 
 be saved from our enemies, and from the hand of 
 all that hate us : To perform the mercy promised 
 to our fathers, and to remember his holy covenant ; 
 the oath which he sware to our father Abraham, 
 that he would grant unto us, that we being de- 
 livered out of the hand of our enemies, might serve 
 him without fear, in holiness and righteousness 
 before him all the days of our life." 
 
 Thus would the apostles preach unto their Jewish 
 hearers. That the prophecies were now all fulfilled : 
 that the sacrifices of the law had been explained : 
 they had been types and shadows of what was now 
 come, of that one full, perfect, and sufficient sacri- 
 fice which God had received for the sins of the 
 whole world. Then they would appeal to the proof 
 of this which he had given, in that he had raised 
 up Jesus from the dead ; who was now for ever at 
 God's right hand, where " he must reign, till he 
 had put all enemies under his feet:" and till he 
 had received into his kinadom all such as should
 
 ACTS XVI. 11-14. 279 
 
 believe in his name, and confess him as their 
 Saviour and their Lord. 
 
 The sower sowed the seed. What would come 
 of it ? Would the birds of the air devour it, before 
 it could sink within the heart? Would Satan be 
 able to prevent its entering in, and taking root ? 
 
 This we may ask, wherever the word of God is 
 spoken. Shall it be heard, as if it were not heard ? 
 Thought of no more ? Shall it be at first admitted, 
 and begin to spring ; and afterwards be cut off 
 by difficulties and temptations, or so choked with 
 cares and worldly things, as to produce no fruit ? 
 Or shall it make a firm lodgement within, take 
 root downward, abiding root, and bear fruit upward 
 to the glory of him who planted it ? 
 
 This must depend upon the heavenly husband- 
 man. In this case, certainly, he was present to 
 bless the work of the sower. There was at least 
 one " honest and good heart," which so received 
 the word that it did take root and grow, and 
 brought forth fruit many fold. The historian says, 
 
 14. And a certain ivoman named Lydia, a seller of 
 purple, of the city of Thyatira, which worshipped God, 
 heard us : ivhose heart the Lord opened, that she attended 
 unto the things which were spoken of Paul. 
 
 How singular are the ways of Providence ! This 
 woman was of Thyatira, a place adjoining the re- 
 gion of Asia, where Paul had intended to preach 
 the gospel, but was " forbidden of the Holy Ghost."* 
 In her course of worldly business she is brought 
 across the sea to Philippi ; and there she hears, and 
 
 ' Ver. 6.
 
 280 ACTS XVI. 11—14. 
 
 there she receives, the word of life. She attended to 
 the words spoken: heard them in a different manner 
 from others of the same assembly. This is clearly 
 implied here ; and it is no less distinctly stated, 
 that this was the Lord's doing : the effect of his 
 influence. Her heart the Lord opened: opened 
 what is not open naturally : opened what without 
 his grace would have been closed. 
 
 So it is everywhere, and at all times. " Some 
 believe the words spoken, and some believe not." 
 And those who have been led to receive the scrip- 
 tures, as they are in truth, as the word of God, will 
 not to be slow to give God the glory: to acknowledge 
 that if he had not moved their hearts, they would 
 have remained for ever shut against his word. 
 
 At the same time we are not surprised that God 
 did distinguish this woman by his blessing. It is 
 in agreement with his usual ordinance, that they 
 who seek shall find. For observe her conduct. 
 She was but a sojourner in Philippi, come thither 
 as a seller of purple cloth, for which her part of 
 Asia was famous. But she had not, when she left 
 her home, left also her religion behind her. She 
 had sought out those who worshipped God, and 
 had gone with them to the place of prayer. 
 
 Neither was she so engrossed with worldly affairs 
 as to neglect all other things. She was not in 
 Jerusalem, or in Judea, where the sabbath would 
 be observed by all : but she was in a heathen city, 
 where it would be observed by none except the 
 Jewish residents. She might therefore have carried 
 on her trade, and sold her purple cloth ; but she
 
 ACTS XVI. 15. 281 
 
 had been brought to the knowledge of that God, 
 who, when he made the world, " blessed the Sab- 
 bath day and hallowed it :" and therefore we find 
 her, not in the market, not offering her purple to 
 the passers by ; but joining the part}^ which had 
 gone out of the city hy a rwer side, where prayer was 
 wont to be made. 
 
 Perhaps there are many whose advantages have 
 been much greater than this woman's, who might 
 learn a lesson from her. 
 
 Such was the person luhose heart the Lord opened 
 that she attended unto the things spoken of Paul. 
 She attended to them. And they were '^ the words 
 of eternal life." Had she been otherwise minded, 
 and put them from her, the w^ould have put eternal 
 life away. So infinite, so incalculable is the con- 
 cern dependent on the manner in which we hear 
 that word, which is "the power of God unto salva- 
 tion to every one that believeth." 
 
 LECTURE LV. 
 
 LYDIA IS BAPTIZED, WITH HER HOUSEHOLD, 
 AND RECEIVES THE APOSTLES AS HER GUESTS. 
 
 A. D. 53. 
 
 Acts xvi. 15. 
 
 15. And when she was baptized, and her household, she 
 besought us, sat/ing, If ye have judged me to be faithful to 
 the Lord, come info my house, and abide there. And she 
 constrained us.
 
 282 ACTS XVI. 15. 
 
 Such is the continuation of the liistory of Lydia, 
 whom we lately left, attending unto the tilings 
 which are spoken of Paul. We find by wliat fol- 
 lows, how much was included in the word, attend- 
 
 We know by experience what it is to attend or 
 not attend, to a thing spoken, an offer made. If 
 we think it concerns us, may convey to us some 
 good, or relieve us from some evil, we attend to it ; 
 we aive our mind to it : we lav hold of it. Other- 
 wise it passes by us like the wind. The words of 
 Paul did not pass by this woman. It was matter 
 of consequence to her, tliat " God had so loved the 
 world, as to send his only Son, that all that believe 
 in him might not perish but have everlasting life." 
 She thought within herself, This is the very com- 
 fort which I need. If I have a soul which must 
 return unto him who gave it : if there is an account 
 held of " the things done in the body :" then, 
 "blessed is the man whose transgression is for- 
 given, whose sin is covered." And blessed be God, 
 who has laid on One, One infinite and omnipotent 
 to bear it, that iniquity wdiich must otherwise have 
 overwhelmed us at the judgment day. " Yea, 
 blessed be God for his unspeakable gift!" 
 
 Thus she attended to the things spoken. We 
 may expect, perhaps, that she would lay them up 
 in her mind, to be thought more upon hereafter, 
 and acted on at " a more convenient season." No 
 such delay could satisfy her. If he that believeth 
 and is baptized is saved ; if he is saved who re- 
 ceiveth Jesus as the Christ, and the sign of re-
 
 ACTS XVI. 15. 283 
 
 ceiving him is the being baptized in his name ; what 
 hinders my being baptized 1 So she would reason. 
 And we read that she was baptized and her house- 
 hold. All persons are justly fearful of delay 
 when they find an offer suit them. There often is, 
 indeed, delay in things relating to the soul. The 
 Lord's supper, for example, becomes now often, 
 practically, the seal of faith, as the sacrament of 
 baptism w^as the seal of faith to Lydia : and this is 
 delayed by many, for want of fitness, they urge ; 
 but really for want of faith, lor want of will, for 
 want of a heart entirely surrendered up to God. 
 But when we truly feel the value of what is offered 
 us, we do not wait till to-morrow for what we 
 may secure to-day. And so it was with Lydia, and 
 with her household, moved no doubt by her ad- 
 vice, and influence, and example. She was 
 baptized and her household. They entered into the 
 fold of which Jesus was the shepherd. They were 
 grafted upon the vine of which Jesus is the stem. 
 They were made part of that family in heaven 
 and earth, which is named after Him wdiose " name 
 is above every name." They were made ministers 
 of Christ, children of God, and inheritors of the 
 kingdom of heaven. 
 
 There is a striking sentence in St. John, 1 Ep. 
 iii. 14 : — '' By this we know that we have passed 
 from death unto life, because we love the brethren. 
 He that loveth not his brother, abideth in death." 
 Now Lydia, if truly converted, and "led by the 
 Spirit"' of God, had })assed from death unto life.
 
 284 ACTS XVI. 15. 
 
 And she at once gives this sign of the indwelh'ng 
 S|)irit, tliis proof of true conversion, that lier lieart 
 overflows with love to those who liad now become lier 
 brethren. We find lier saying, If ye have jiuhjed me 
 to he fdlthfnl to the Lord, come into my house, and 
 ah'ide there. And she constrained us. She wouhl not 
 allow the apostle and his party to remain any 
 longer at their own charges, or to lodge among the 
 heathen in the city ; they must abide at her house. 
 But why is it added, she constrained us? No doubt, 
 because they were as scrupulous in receiving, as 
 she was free and hosj)itable in offering. They 
 might urge. We shall be chargeable to you : we 
 shall interfere with 3'our interests ; for we are the 
 objects of suspicion and enmity ; and as you esteem 
 us, because vve are the apostles of Christ, others, 
 because we preach in his name, revile and per- 
 secute us. So they might truly say. And even in 
 christian countries it would not always, or every- 
 where, advance a man's worldly interests to be 
 distinpuished as the friend of those who were more 
 zealous than others in the cause of God. Lydia, 
 however, had made up her mind. If Christ was 
 her's, the friends of Christ must be her's too. 
 They had been the instruments by which she re- 
 ceived a treasure which she valued above earthly 
 friendship, or earthly fortune, or life itself. And 
 she must show them the poor return which was in 
 her power : she must give them the refuge of her 
 home. For her own sake, with the courtesy and 
 the delicacy which is one of the surest signs of 
 heavenly grace, and as a favour to herself, she en-
 
 ACTS XVI. 15. '285 
 
 treats them : If ye have judged me to he faithful to 
 the Lo7^d, come into my house aiid abide there. And 
 she constrained us. 
 
 Here then we leave this happy company. Surely 
 they were happy. "The kingdom of heaven is 
 like unto a merchantman, seeking goodly pearls ; 
 who when he hath found one pearl of great price, 
 goeth and selleth all that he hath, and buyeth that 
 pearl." Lydia had found this pearl of great price, 
 and had secured it for her own. And, doubtless, 
 the Lord who opened her heart that she should at- 
 tend to the things spoken of Paul, would not desert 
 her now, but enable her to experience the "joy 
 and peace of believing." 
 
 And Paul too would be happy. God had given 
 him these first-fruits of his visit to Philippi. He 
 had that proof that God was with him of a truth ; 
 and a fresh jewel was added to the " crown of re- 
 joicing," ^ which he was providing against the 
 great day, when both he that soweth and he that 
 reapeth may rejoice together. 
 
 One reflection occurs, which may be useful to 
 ourselves. We have heard the gospel from our 
 youth, which Lydia on that sabbath heard for the 
 first time. Have we attended to the word spoken ? 
 Has it possession of our hearts ? And could they 
 who know us best, and understand religion best, 
 judge us to he faithful to the Lord? 
 
 • 1 Thess. ii. 19.
 
 •286 ACTS XVI. lO— 21. 
 
 LECTURE LVI. 
 
 PAUL AND SILAS SCOURGED AND IMPRLSONED 
 AT PHILIPPL— A. D. 5.3. 
 
 Acts xvi. 16 — 24. 
 
 16. And it came to pass as ive ivent to prayer, a certain 
 damsel possessed with a spirit of divinatio7i, met us, ivhich 
 hron<iht her masters much gain hy soothsaying : 
 
 17. The same followed Paul ajid us, and cried, saying. 
 These meii are the servants of the most high God, which 
 shew unto us the ivay of salvation. 
 
 18. And this did she many days. But Paul, being 
 grieved, twmed, and said to the spirit, I command thee in 
 the name of Jesus Christ to come out of her. And he came 
 out the same hour. 
 
 We have seen before on several occasions that 
 soothsaying, or divination, was much practised as 
 an art or trade among the heathen. Those who 
 professed it took advantage of any individual qua- 
 lities or circumstances which they met with, and 
 turned them to their profit. This young damsel 
 had such qualities. An evil spirit possessed her. 
 And the sort of madness under which she laboured 
 fitted her for the purposes of those who dealt in 
 divination. 
 
 Paul saw it to be a proper time for employing a 
 power which could overcome the spirit of evil. /
 
 ACTS XV I. 16—24. '287 
 
 command thee in the name of Jesus Christ to come 
 out of her. And he came out the same hour. She 
 was restored to her right mind. 
 
 19. And when her masters saw that the hope of their 
 gains ivas gone, they caught Paul and Silas, and drew 
 them into the market place, nnto the rulers, 
 
 20. And brought them to the magistrates, saying, These 
 men, being Jews, do exceedingly trouble our city, 
 
 21. A7id teach customs, which are not lawful for us to 
 receive, neither to observe, being Romans. 
 
 The miracle which Paul had performed had no 
 effect upon the minds of these Philippians, except 
 to raise their indignation. When such a case oc- 
 curs ; when men are blind to the proofs which God 
 has given of his power, or deaf to the arguments 
 which might convince them, and turn them to 
 God, there is commonly a ground for it which we 
 can perceive. They "love darkness ratlier than 
 light," because the light would be inconvenient to 
 them. We are told of Herod, that he was much 
 struck with John the Baptist ; that he " did many 
 things, and heard him gladly.^' ^ Why did he not 
 do more, and become one of John's disciples ? Be- 
 cause if he did, he knew that he must put away 
 Herodias. Why did not the Jewish rulers confess 
 Christ Jesus, though, as we are assured, they " be- 
 lieved in him;"' saw that he was sent of God? 
 Because they " sought honour one of another ;"" 
 loved "the praise of men," which they could not 
 make up their minds to resign. 
 
 ' Mark xi. 20. *Johnxii.42.
 
 288 ACTS XVI. 10—24. 
 
 It was the same case at Pliilippi. These lieatlieii 
 saw the power which Paul liad used, and how at 
 his bidding- tlie evil spirit left the damsel, and she 
 became another creature. Why, we might ask, 
 why did tliey not believe that he who had done 
 this tiling must indeed be the servant of the moat 
 hhjh (rod? why not inquire from him the way oj 
 salvation 1 
 
 Because salvation was not their object ; they 
 were not seeking it. Salvation was future ; their 
 minds were on things present. Salvation was un- 
 seen ; they were occupied with things seen, things 
 temporal. Had these persons been seeking after 
 God, " if haply they might find him ;" had they 
 been distressed under a sense of their transgres- 
 sions against him, and their unworthiness to ap- 
 pear before him ; then they would have laid hold 
 on these messengers of God, these ambassadors for 
 Christ, not to injure but to court them. The case 
 of Lydia would have been acted over again. But 
 their hearts were entirely elsewhere : altogether 
 set upon their gains. And therefore they felt 
 nothing, thought of nothing, but that the hope of 
 their gains was gone, and that they must revenge 
 themselves upon the apostles, who had caused this 
 loss to them. They stir up the people against these 
 troublers of the city, these innovators in religion, 
 who were teaching customs unknown to the laws of 
 Rome ; that is, were showing the evils of idolatry ; 
 leadino; men to the living; and true God. 
 
 Such is the opposition, against which, in many 
 periods of the history of Christianity^, scriptural
 
 ACTS XVI. 16-24. 289 
 
 truth has been forced to contend and fight its way. 
 And for the same cause. It has threatened the 
 gains, condemned the pleasures, opposed the tastes 
 which men were following. It is grievous to re- 
 flect, in every state of society, how many have a 
 sort of vested interest in sin and error. And when 
 the word of God is brought forward which refutes 
 such error, and condemns such sin, then these be- 
 stir themselves : the " strong man armed" will not 
 surrender " his palace" without a struggle ; tliey 
 instigate their party and inflame their neighbours, 
 saying. These men, being Jews, (or whatever else 
 they see fit to call them,) do exceedingly trouble our 
 city, teaching customs which\Ne have never been used 
 to observe. And too quickly is the flame excited, 
 and finds fuel to feed it in too many hearts. So it 
 proved in the present instance, as soon as the 
 rumour was spread, and the accusation heard. 
 
 22. And the multitude rose up together against them ; 
 and the magistrates rent off their clothes, and commanded 
 to beat them. 
 
 23. And ivhen they had laid many stripes upon them, 
 they cast them into ^nison, charging the jailer to keep them 
 
 safely : 
 
 24. Who having received such a charge, thrust them 
 iiito the inner prison, and made their feet fast in the 
 stocks. 
 
 This is one of those changes to which all human 
 life is more or less subject; but none so much as 
 the life of the apostles. A few days ago we left 
 them full of satisfaction, and enjoying the comforts 
 of hospitality in the house of Lydia. Now, having 
 
 u
 
 290 ACTS XVI. IG— 21. 
 
 suffered many stripes, thcij are ilirust into the inner 
 prison, and their feet set fast in the stocks. It ex- 
 plains the words of St. Paul to the Phili[)pians, 
 when he says, " I know both how to be abased, 
 and how to abound ; everywhere and in all things 
 I am instructed both to be full and to be hungry, 
 both to abound and to suffer need."^ Lately he 
 was abounding in ease and plenty. And he knew 
 liow to partake of this comfort witliout injury to 
 his soul : he had learnt the art of enjoying earthly 
 happiness, so that it may serve to promote the hap- 
 piness which is above : he could still maintain 
 humility and moderation. Now he is called to a 
 reverse. And the person who is instructed to 
 enjoy prosperity, is also best instructed to endure 
 reverses. Such, the apostle tells us, was his case. 
 He knew " how to be abased and to suffer need." 
 He was practised in the lessons of patience and 
 resignation. " I have learnt," he says, " in 
 whatsoever state I am, therewith to be content." 
 
 Whosoever would learn the same lesson, must 
 apply to the same divine Master : and then he 
 may add what Paul adds, " I can do all things 
 through Christ, who strengtheneth me." 
 
 Phil. iv. 12, 13.
 
 ACTS XVI. 25. 291 
 
 LECTURE LVII. 
 
 THE COMFORT OF PAUL AND SILAS IN PRISON. 
 
 A. D. 53. 
 
 Acts xvi. 25. 
 
 25. And at midnight Paul and Silas prayed, and sang 
 praises unto God : and the prisoners heard them. 
 
 This is a remarkable account, and well deserves 
 consideration. One who heard two prisoners thus 
 engaged, would be led to suppose that they had 
 been declared innocent, and were on the morrow 
 to receive a full discharge. Very different was the 
 state in which we left these two prisoners. On 
 the morrow they were to be brought before an 
 angry populace, and tried by magistrates who had 
 already treated them cruelly and unjustly : and 
 now, while still suffering from the many stripes 
 which had been laid upon them, they had been 
 thrust into the inner prison, and their feet set fast 
 in the stocks. Still they were tranquil and calm, 
 " committing themselves to him that judgeth 
 righteously :" nay, more than calm — ^joyful — and 
 with hearts unfettered and spirits unrestrained, 
 the}?^ mng jwaises unto God, so that their fellow 
 prisoners heard them. 
 
 It was the fulfilment of their Lord's promise : 
 "Peace 1 leave with you ; my peace I give unto you. 
 
 u 2
 
 292 ACTS XVI. •_>;■). 
 
 Ill the world ye shall have tribulation ; Init be of 
 good cheer ; 1 have overcome the world." * 
 
 Let us stop to inquire, how this promise is ful- 
 filled : through what medium could men, who had 
 the feelings and nature of men, be in this state of 
 mind at such a time ? Cruelly beaten, with the smart 
 of many stripes upon them : placed in an inner 
 prison, and in a j)ainful posture ; and with every 
 reason to expect still farther sulli'ering on the 
 morrow. Now we are truly told, by him who had 
 himself undergone this, tliat " no chastening for 
 the present seemeth to be joyous, but grievous.""^ 
 How then is nature overcome ? How was it over- 
 come in this case ? How were Paul and Silas 
 enabled, not to pray only ; — that we might expect — 
 many will i)ray at such a time who pray at no 
 other — but to show signs of cheerfulness and 
 thankfulness : to si n(j praises unto God. 
 
 Two things joined to produce this. 
 
 First, the Spirit of God, shed abroad upon their 
 hearts. And next, the expectation of a great re- 
 ward in heaven. 
 
 First, the Spirit of God produced that in them, 
 which Paul desired that it might produce in 
 others : it " filled them with joy and peace in be- 
 lieving." It testified within them that they were 
 children of God, for whose good all things should 
 work together; and that he " of very faithfulness 
 had caused them to be troubled." This thought 
 was sufficient to outweigh all their present pain 
 
 ' John xiv. 27 ; xvi. 33. '' Heb. xii. 11.
 
 ACTS XVI. 25. 293 
 
 and trial : just as one unhappy thought, one pang 
 of fear, one sting of conscience, one cloud of horror 
 disturbing the mind, is able to overshadow every 
 outward means of comfort, and to cover the richest 
 or gayest scene with the spirit of heaviness. 
 
 " Why is thy spirit so sad, that thou eatest no 
 bread ?" ^ Such were the words of a queen to a 
 king: of Jezebel to Ahab, when he had " come 
 into his house, and laid him down upon his bed, 
 and turned away his face, and could eat no bread." 
 He had not been struck with illness : no calamity 
 had come upon him ; whatever could minister to 
 liis pleasure, his luxury, was within his reach. 
 Yet there he lies, and might envy the poorest of 
 his subjects, whose mind was at ease. He was 
 under the influence of an evil passion, and there- 
 fore was he sad. He coveted the vineyard of Na- 
 both ; and disappointment in this desire made all 
 that he possessed seem worthless in his eyes. He 
 had none of the Spirit of God within him ; there- 
 fore nothing could give him peace and joy. The 
 apostles had that Spirit ; and therefore they could 
 joy, not only when comfort shone around them, as 
 in the house of Lydia, but even now, when all out- 
 ward comfort was withdrawn. They had a light 
 which nothing could extinguish ; a sense of peace 
 which no injury could remove ; and therefore they 
 could " joy in tribulation also." They had that 
 comfort with which all God's people are com- 
 forted ; which he alone can give, and he alone 
 can take away. 
 
 ^ 1 Kings xxi.
 
 204 ACTS XVI. 25. 
 
 Still it is right to observe, that spiritual joy like 
 that of Paul and Silas, is not often the lot of 
 Christians in ordinary life. It is a cordial, and 
 reserved for great occasions. God suits his gifts 
 to the circumstances of his people. He bestows 
 that in their seasons of affliction, of persecution, of 
 earthl}'' trial and privation, which he withholds at 
 other times. He gives to every individual of his 
 people according to their several necessity, accord- 
 ing as he sees to be expedient for them. Comfort 
 was now expedient for Paul and Silas : all without 
 was dreary, they must be cheered within : and they 
 were cheered ; and the j^rlsoners heard them, not 
 murmuring over their misfortunes or their injuries, 
 h\xt pray hty and sing'tnr/ praises unto God. 
 
 But, doubtless, there was a thought through 
 which this comfort was conveyed and impressed 
 upon the heart. They "had respect unto the 
 recompense of reward." They looked unto the 
 end. It is the end which sweetens the present 
 toil. A man "rises up early, and late takes rest, 
 and eats the bread of carefulness;" not because 
 such labour is in itself delightful to him, but be- 
 cause it leads to something he desires : he may so 
 acquire honour, or obtain wealth : his family may 
 be better provided for. And for this he bears the 
 present toil. Such too is the principle of the 
 Christian. He denies himself, he " keeps under 
 his body, and brings it into subjection." He sub- 
 mits to reproach. He suffers, if need be. Because 
 he looks beyond the present trial to the future
 
 ACTS XVI. 25. 295 
 
 reward. He is assured that his " lioht affliction, 
 which is but for a moment, shall work for him 
 a far more exceeding and eternal weight of glory." 
 This, then, was the immediate spring of comfort 
 which the disciples were now tasting, and through 
 which they were supplied with peace and joy. We 
 know it was, for they have told us so. Paul tells 
 us his habitual state. " To me, to live is Christ, 
 and to die is gain."' As the servant of Christ, and 
 in obedience to his will, he was always labouring, 
 and now he was suffering. Had his life been 
 taken, as he had every reason to expect, it would 
 have been his gain ; it would have carried him 
 earlier to that rest which awaited him : that rest, 
 of which some years after he speaks with so much 
 transport : "I am now ready to be offered, and 
 the time of my departure is at hand. Henceforth 
 there is laid up for me a crown of righteousness, 
 which the Lord, the righteous Judge, shall give to 
 me at that day ; and not to rac only, but to all 
 them that love his appearing."* 
 
 These last words sliow that the comfort possessed 
 by Paul and Silas, even under their sharpest trials, 
 was not conferred on them peculiarly ; belonged 
 to them, not as apostles of Christ, but as believers 
 in Christ. Those who can apply to themselves 
 the same description, " To me, to live is Christ/' 
 may also enjoy the same reflection as the support of 
 every day of trial, the encouragement of every day 
 of labour, the comfort of every day of care : — Death 
 must come : and " to die is gain." 
 
 ' -2 Tim. iv. 6—8.
 
 296 ACTS XVI. 26—82. 
 
 LECTURE LVIII. 
 
 THE KEEPER OF THE PRISON IS CONVERTED 
 AND BAPTISED. - a. d. 53. 
 
 Acts xvi. 26 — 32. 
 
 26. And suddenly there was a great earthquake, so that 
 the foundations of the prison were shaken : and imme- 
 diateiy all the doors ivere opened, and every one's bands 
 were loosed. 
 
 27. Ajid the keeper of the prison awaking out of his 
 sleep, and seeing the pi'isoti doors open, he drew out his 
 sword, and ivould have killed himself, supposing that the 
 prisoners had been fled. 
 
 28. But Paul cried ivith a loud voice, saying. Do thyself 
 Qio harm : for tee are all here. 
 
 29. Then he called for a light, and sprang in, and came 
 trembling, arid fell down before Paul and Silas, 
 
 30. And brought them out, and said, Sirs, what must I 
 do to be saved ? 
 
 Thus it appears, why this earthquake had been 
 ordered by Him, who has all the elements under his 
 command. Not so much on account of the apos- 
 tles. They might have been set free as quietly as 
 Peter was, when he awoke from his sleep and found 
 himself at liberty. But God had mercy in store 
 for the keeper of this prison. The earthquake 
 which shook the foundations of the prison, shook 
 also that which is often more hard to move — the 
 stony heart. The bands were loosed which had
 
 ACTS XVI. 26—3-2. 297 
 
 held the prisoners' limbs ; those stronger bands 
 were also loosed, in which Satan had held this 
 keeper of the prison. He perceived by the 
 earthquake, and by the conduct of the apostles 
 which ensued, that some mighty power attended 
 them, and that to persecute them was to oppose 
 that power ; to ill-treat them was to fight against 
 God. So he came tremhling, and fell down before 
 Paul and Silas, sayirig, Sirs, what must I do to he 
 saved ? How can I escape the vengeance of this 
 power which protects you, and which, by severely 
 handling you, I have provoked ? 
 
 Observe, here, the different dealings of God 
 with men's hearts. Sometimes the voice which 
 calls them is the still small voice which no one 
 hears except he to whom it is addressed. So it 
 was in the case which recently came before us, the 
 case of Lydia ; of whom we merely read, that 
 " the Lord opened her heart, so that she attended 
 unto the things which were spoken by Paul." 
 
 It happens thus with many now, who are brought 
 up in a christian land. As there are many, who, 
 possessing the same privileges, see as if they saw 
 not, and hear as if they heard not, and never un- 
 derstand, or come to the real knowledge of the 
 truth, so there are others who do attend to the 
 things spoken, and receive them into their hearts, 
 softened and prepared by the dew of divine grace. 
 The " seed is cast into the ground, and springs, 
 and grows up," silently and unobservedly.^ They 
 hear the voice of God, whilst it is yet the still 
 
 ' See Mark iv. 27.
 
 '298 ACTS XVI. 26-32. 
 
 small voice. And blessed are they wlio do so ; 
 lest he either pass by them altogether, or come to 
 them in the wliirlwind or the storm. 
 
 Sometimes lie does tlius reveal himself. It 
 needs not tlie tliunder wliich rends the heavens ; 
 it needs not the earthquake whicli shakes the foun- 
 dations of the prison ; perhajjs illness, in a iew 
 hours showing a man the precipice on which he 
 stands, and disclosing tlie gulf below ; perhaps 
 affliction — " the desire of the eyes,'" the treasure 
 of the lieart, taken away " at a stroke;" perhaps 
 reverse of fortune, depriving a man at once of all 
 that he most loved, and reducing him to that 
 which he most dreaded— these are voices in which 
 God sometimes speaks, and forces them who liave 
 been too long deaf to his mercy, to listen to his^ 
 anger. 
 
 One thing, however, we must constantly bear in 
 nnnd. Whetlier it be the gentle voice, or whether 
 it be the voice of thunder, it is not the voice, but 
 the Lord who sends the voice, that produces any 
 effect ui)on the heart. There may be the earth- 
 quake, but the Lord is not in the earthquake ; not 
 a soul is shaken. There may be the cloud, but 
 the Lord is not in the cloud. Not a drop falls — not 
 one tear of penitence is shed. The dispensation 
 effects nothing ; the Lord must direct the dispen- 
 sation, that it may not return unto him void, but 
 accomplish the thing for which he sends it. Many 
 hearts are as little penetrated by the judgments of 
 God, as by his mercies. And the earthquake 
 would have been no more to this jailer, than the
 
 ACTS XVI. 26—32. 299 
 
 gracious tidings proclaimed by Paul had been to 
 the magistrates who imprisoned him, if the grace 
 of God had not attended the sign of his omni})o- 
 tence, and moved the heart to ask, Sirs, lohat must 
 I do to be saved ? 
 
 When the heart was moved to this inquiry, the 
 answer was at hand. No need of hesitation or 
 delay. 
 
 31. And they said, Beliave on the Lord Jesus Christ, 
 and thou shalt he saved^ and thy Jiouse. 
 
 32. And they spake unto him the word of the Lord, and 
 to all tliat were in his house. 
 
 Here was no time for a laboured discourse, or a 
 long system of instruction. Neither was it neces- 
 sary. For a few sentences may convey the whole 
 " mystery of godliness." Mystery though it be, 
 such as never can be exhausted ; though there are 
 wonders connected with the gospel such as " angels 
 desire to look into ;" yet the whole of saving truth 
 may be spoken in few words. The apostles may 
 be supposed to have replied in terms like these to 
 the anxious inquiry made of them. 
 
 You desire to know whether there can be mercy 
 for you, and you may be saved from the wrath to 
 come — delivered from the just vengeance of that 
 God whom you have been offending all your life, 
 and whose power has been now displayed before 
 your eyes. There is mercy for you. That God 
 delighteth in mercy. Judgment is his " strange 
 work." He willeth not the death of a sinner, but 
 rather that he should come to repentance. This is
 
 ;}00 ACTS XVI. 26—32. 
 
 the very truth which we arc commissioned to pro- 
 claim, and for procUiiming wliich we are thus 
 treated. We declare, tliat '* God so loved the 
 world, that he sent his only begotten Son, that all 
 that believe in him miglit not perish, but have 
 everlasting life." He was appointed, and he con- 
 sented, " to bear our sins in his own body" on the 
 cross, " that he might bring us to God." Join 
 thyself to the company of those who " receive 
 him." Be baptized, and admitted among his 
 flock, and thou sJialt be saved, and thy house. Thy 
 family, which may follow thy example, all shall be- 
 come part of the Lord's family. For *' this day 
 is salvation come into this house." And " whoso- 
 ever shall call upon the name of the Lord, shall be 
 saved." 
 
 In language such as this, we may suppose, the 
 apostles spake the word of the Lord to the keeper of 
 the prison and his household. They were ambassa- 
 dors for Christ ; the word of reconciliation was 
 committed to them that they miglit declare to the 
 penitent rebel the terms of his forgiveness. 
 
 It was not all that was needful for him to know : 
 he would still have much to learn both of doctrine 
 and of precept. But this, and no other, must be the 
 basis of his change of state ; he must " arise, and 
 wash away his sins," in the fountain of Christ's 
 blood, and so enter upon a new life, following the 
 commands of God, and walking from henceforth 
 in his holy ways. 
 
 These things are not new to us, as they were to 
 the jailer at Philippi. But they are no less im-
 
 ACTS XVI. 33—40. 301 
 
 portant. And it is often useful to look into the 
 heart, to go down, as it were, to the foundations of 
 our faith, and see that all is safe ; tliat our hope is 
 huilt on the same sure ground, the rock immove- 
 able and unchangeable, " Jesus Christ, the same 
 yesterday, and to-day, and for ever.*' 
 
 LECTURE LIX. 
 
 ALTERED CHARACTER OF THE JAILER. THE 
 APOSTLES ARE DISMISSED FROM PHILIPPL— 
 
 A. D. 53. 
 
 Acts xvi. 33 — 40. 
 
 33. And he took them the same Jioiir of the night, and 
 washed their stripes : and was baptised, he and all his^ 
 straighticay. 
 
 34. And when he had brought them into his house, he 
 set meat before them, and rejoiced, believing iti God ivith 
 all his house. 
 
 Such was the effect of that icojrl of the Lord, 
 which tlie apostles had declared to the keeper of 
 their prison. That word may be sometimes heard 
 for years, and the way of salvation may still not be 
 understood. Sometimes it takes root immediately, 
 and springs up rapidly. It is, as the soil may be 
 prepared or unprepared. It is, as the Lord may 
 give the increase.
 
 30-2 ACTS XVI. .*V3— 40- 
 
 In the present case, we cannot wonder if the 
 work was sudden. The jailer had seen that which 
 feelingly convinced him that in a few hours he 
 might be lost for ever. Tlierefore, as we are told, 
 /te took them the same hour of the Jiicjht, and washed 
 their stripes, and was baptized, he and all his, straiqht- 
 waij. The same grace which had reached his 
 heart, extended to his household also ; and the\' 
 too received the message of the apostles, and were 
 *' baptized in the name of Jesus Christ for remis- 
 sion of sins." 
 
 In what follows, we perceive the manifest signs 
 and proofs of that " new creature," which whoever 
 is in Christ Jesus will become, and must become. 
 For he brought them into his house, and set meat be- 
 fore them : and rejoiced, believing in God, with all 
 his house. So entirely his former thoughts had 
 " passed away," and had been succeeded by others 
 of a new and different complexion. Yesterday, he 
 had no feeling for the apostles : bleeding from the 
 stripes which they had received, unheeded, un- 
 tended, he " thrust them into the inner prison, 
 and made their feet fast in the stocks." We need 
 not accuse him of any extraordinary cruelty, but 
 certainly he showed them no kindness, cared no- 
 thing for their miserable condition ; for he had not 
 yet learned to " put on, as the elect of God, 
 bowels of mercv, kindness, meekness."^ " Be- 
 hold, all things are become new." Now he does 
 care for them ; now he has compassion on them ; 
 took them the same hour of the night and washed 
 
 ' Col. iii. 1-2.
 
 ACTS XVI. 33—40. 303 
 
 their stripes ; made amends, as far as might be, for 
 former neglect and severity. Yesterday, it was 
 their heinous offence that they were ministers of a 
 God unknown to him ; that they taught new cus- 
 toms, which it was not lawful for the people to re- 
 ceive. Now, it is their greatest honour, that they 
 bear the message of the most high God. These 
 men, which show us the way of salvation, must 
 want no comfort or attention. He brought them 
 into his house, and set meat before them. He thought 
 nothing of the risk and danger M'hich might follow 
 such conduct towards the prisoners committed to 
 his charge. Other considerations were now upper- 
 most in his mind, and present inconvenience did 
 not affright him. 
 
 We are further told, that he j^ejoiced, believing in 
 God, with all his house. He did not consider the 
 faith which he had embraced as a thing to be sub- 
 mitted to, but to be rejoiced in. And with good 
 reason. Is it no misfortune to be at enmity with 
 God ? to have nothing to hope from his mercy, 
 everything to fear from his anger? Such had 
 been the case with this man. Then, is it no 
 blessing to be at peace with God ? — to have no- 
 thing to fear from his anger, everything to hope 
 from his mercy ? Such now was the case with this 
 man. " Being justified by faith, he had peace 
 with God through Jesus Christ." He who before 
 was " without God in the world," and who, when 
 taken from the world could look only for " indig- 
 nation and wrath, tribulation and anguish," was
 
 304, ACTS XVI. 33—40. 
 
 now reconciled to God by *' the blood of the cver- 
 lastinQ' covenant :" his sins were blotted out, and 
 he was " accepted in the Beloved." The " child 
 of wrath" was become the child of God : the heir 
 of the kingdom of darkness was become heir of the 
 *' kingdom prepared for the righteous." The 
 sense of this, shed abroad in his heart by the Holy 
 Ghost, would cause him to " rejoice in the Lord." 
 " The God of hope filled him with all joy and 
 peace in believing." 
 
 At the same time, the christian life is not always 
 " joy and peace." We do not pretend that it is. 
 The jailer and his household, who now rejoiced, 
 would doubtless find occasion hereafter for different 
 feelings, while working out their salvation in the 
 world. The very next day they might expect per- 
 secution from the magistrates, on account of the 
 kindness shown to Paul and Silas. And not only 
 would their outward comfort, but their inward 
 peace be disturbed ; they would find resistance 
 within, when their evil passions, now for a while 
 subdued, began by degrees to rise against the new 
 " law of the mind" which restrained them; when 
 Satan, now dispossessed of his subjects, began to 
 stir himself, and try to recover his dominion. 
 The christian life is a race, and " he that striveth 
 for the mastery" has much to do, which is not 
 always agreeable to flesh and blood. The christian 
 life is a warfare, and " he that ^vavreth" must en- 
 dure hardships and trials, and be humbled some- 
 times, as well as sometimes triumph. In short,
 
 ACTS XVI. 33—40. 305 
 
 these, like others, must submit to the general rule, 
 that " we must through much tribulation enter 
 into the kinodom of God." 
 
 But still there was reason for rejoicing now. If 
 there is " joy in heaven over one sinner that re- 
 penteth," there may well be joy on earth, when he 
 who " was dead is alive again, he who was lost is 
 found." There might hereafter be cause of sorrow 
 for these very persons. But if we were never to 
 rejoice on earth, because we might hereafter be 
 called to sveep, this world would be indeed a vale 
 of tears. This man had secured to himself one 
 who " is able to save unto the uttermost." Let, not 
 the foundations of their prison alone, but of the uni- 
 verse, be shaken : he need not fear, though " the 
 heaven and the earth should pass away with a 
 great noise, and the elements melt with fervent 
 heat." He, " according to the promise, would 
 look for new heavens and a new earth, wlierein 
 dwelleth righteousness." And meanwhile, he had 
 one to rely on, who can be " touched with human 
 infirmities," and ** knows how to succour them that 
 are tempted." Cheered by these thoughts, and 
 hopes, and promises, we cannot wonder that he 
 rejoiced in God ivith all his house. 
 
 The report of what had taken place in the prison 
 seems to have been spread abroad, and to have 
 reached the ears of the magistrates. 
 
 3.5. A7id ivhen it tvas day, the magistrates sent the 
 Serjeants, saying. Let those men go. 
 
 36. And tlie keeper of the prison told this saying to 
 
 X
 
 306 ACTS XVI. 33—40. 
 
 Paul^ The magistrates have sent to let you go : now there- 
 fore depart, and go in peace. 
 
 37. But Paul said unto them. They have beaten us openly 
 uncondemned, being liomans, and have cast us into pri- 
 son ; atid now do they thrust us out piivily ? nay verily ; 
 but let them come themselves and fetch us out. 
 
 38. And the serjeants tokl these ivords to the magis- 
 trates : and they feared, ivhen they heard that they were 
 Romans. 
 
 39. And they cnme and besought them, and brought them 
 out, and desired them to depart out of the city. 
 
 40. And they went out of the prison, and entered into 
 the house of Lydia : and when they had seen the brethren,' 
 they comforted them, and departed. 
 
 Personally, the apostles claimed no respect or 
 dignity. They could humble themselves, and be- 
 come servants to all. But the ministry must suffer 
 no reproach. The people had seen them hurried 
 to prison, treated as no Roman citizen was per- 
 mitted to be treated ; and the same people must 
 now be convinced that there was no just cause for 
 this : they who had cast them publicly into prison, 
 must now come themselves, and fetch them out. This 
 was all they required. When their character was 
 cleared, they were willing to depart, and go in 
 peace. But first let them enter into the house 
 of Lydia, and comfort the brethren there. And 
 surely there was much to comfort them ; much 
 to bear witness to, of the support which they had 
 received in the hour of need ; of the way in which 
 God had interposed his power, to strike terror 
 into their enemies, and to convert their keeper's 
 heart.
 
 ACTS XVII. 1—4. 307 
 
 And, not onh^ miglit those brethren be com- 
 forted ; but all who are within the bond of the 
 same covenant may find comfort too : may be sure 
 that they are watched over by the same gracious 
 care, and that according as their need is, so shall 
 strength be supplied to them. 
 
 LECTURE LX. 
 
 PAUL'S PREACHING AT THESSALONICA.— a. d 33, 
 
 Acts xvii. 1 — 4, 
 
 1. Now when they had passed through Amphipolis and 
 Apollonian they came to Thessalonica, where was a syna- 
 gogue of the Jews : 
 
 2. And Paul, as his manner was, went in unto them, 
 and three sabbath-days reaso7ied with them out of the 
 scriptures, 
 
 3. Opening and alleging, that Christ must needs have 
 suffered and risen again from the dead : and that this 
 Jesus, whom I preach unto you, is Christ. 
 
 Persecuted in one city, the apostles proceed to 
 another. Opposition and ill-treatment divert their 
 course, but do not change their object. They pass 
 through Amphipolis and Apollonia, two towns in 
 Macedonia, where not a sufficient number of Jews 
 resided to have established a regular place of wor- 
 ship, so that no o})portunity of addressing the 
 
 X 2
 
 308 ACTS XVII. 1—4. 
 
 people was open to them. But at Thessalonica 
 Paul found a svnag-ooue ; and to that he resorted, 
 and declared his messao^e, on three succeeding 
 sabbaths. So he reminds the Thessalonian disci- 
 ples afterwards. " Even after that we had suffered 
 before, and were shamefully entreated, as ye know, 
 at Philippi, we were bold in our God to speak 
 unto you tlie gospel of God with much conten- 
 tion. ^ 
 
 His purpose was to prove that Jesus, whom he 
 prcaclicd unto them, was Christ: was he, "whom 
 the Spirit of the Lord had anointed" to fulfil the 
 prophecies and accomplish the promises: to be all 
 that the Jews expected in the Messiah. 
 
 The objection to tliis, on the part of the Jews, 
 was Jiis lowliness and humiliation, and, above all, 
 his cross and passion. How did this agree with 
 the character of king, as foretold in the scriptures? 
 How suit tlie description of one who was " to rule 
 his people Israel?" — "to sit on the throne of 
 David for ever ?" How was he to be a deliverer, 
 who had not saved himself from a cruel death ? 
 
 To these objections Paul was to reply. And we 
 read that he did reply, and show them that the 
 scriptures, properly interpreted, did in truth coin- 
 cide with all that had come to pass, and could not 
 be otherwise explained : for that Christ must needs 
 have suffered and risen acjain from the dead. 
 
 We may conclude that there are two arguments 
 on which he would principally rest. First, the 
 nature of their law, which required continual sacri- 
 
 * Thess. ii. 2.
 
 ACTS XVII. 1—4. 309 
 
 fice, and thus showed, tliat without shedding of 
 blood is no remission ; while, at the same time, the 
 scriptures intimated that these sacrifices were not 
 in themselves precious or sufficient, but were the 
 types and shadows of something to be hereafter 
 fulfilled and revealed. Nothing could be more 
 clear, than that a great part of the worship of the 
 law consisted in the offering of sacrifices as an 
 atonement for sin. Nothing, on the other hand, 
 could be more certain in itself, or more plainly de- 
 clared by the prophets, than that the blood of bulls 
 and goats can never take away sin. This is 
 cleared up in the words of David. Speaking the 
 language of Christ, he saith, " Sacrifice and ofier- 
 ing thou wouldest not, but a body hast thou pre- 
 pared me : in burnt-ofterings and sacrifices for 
 sin thou hast had no pleasure. Then said I, Lo, I 
 come (in the volume of the book it is written of 
 me) to do thy will, O God."= Thus "he taketh 
 away the first," the sacrifices required by the law, 
 " that he may establish the second, the offering of 
 the body of Jesus Christ once for all." 
 
 The second argument would be taken from the 
 nature of the prophecies. If Christ had not suf- 
 fered, how should Isaiah be fu filled? (lsa.liii.3,(Scc.) 
 " He was despised and rejected of men : a man 
 of sorrows, and acc[uainted with grief: and we hid 
 as it were our faces from him : he was despised, 
 and we esteemed him not. He is brou""ht as a 
 lamb to tlie slaughter, and as a sheep before her 
 
 ' Ps. xl. G— 8 ; Heb. x. 5—9.
 
 310 ACTS XVII. 1—4. 
 
 shc'cirers is dumb, so be openetb not bis nioiitb. lie 
 was taken from prison and from judgment ; and 
 wlio sliall declare bis generation ? for be was cut 
 off out of tlie land of tbe living ; for tbe transgres- 
 sion of my people was be stricken." " And tbe 
 Lord batli laid on bim tlie iniquity of us all." 
 
 \V bat could tbese words mean, ))ut tbat Christ 
 must needs have suffered ? Wbile otber propbecies, 
 speaking of bis exaltation and glory, signify no 
 less plainly tbat be must needs have risen from the 
 dead, and resumed bis tbrone in heaven. 
 
 It was bere, as elsewbere. To tbe bearts of 
 some tbe words of Paul were carried bome, and 
 wrougbt conviction. 
 
 4. Atid some of them helievedi and consorted with Paul 
 and Silojs ; and of the devont^ Greeks a great multitude, 
 and of the chief icomen not a few. 
 
 Fewer bere, it would seem, of tbe Jews tban o^the 
 devout Greeks: tbat is, tbose wbo, like Cornelius, 
 tlirougb tbe Jewisb scriptures, bad been brougbt to 
 worsbip tbe true God, and bad neitber idols to cast 
 off, nor Jewisb prejudices to confound tbem. 
 
 Tbere were also tbose, not bere mentioned, wbo 
 bad idols to cast off, and wbo did cast off tbeir 
 idols. In bis letter to tbe Tbessalonian Christians, 
 Paul speaks of success whicb is not bere related. 
 " For our gospel," (be says, 1 Tbess. i. 5 — 10) 
 " came not unto you in word only, but also in 
 
 3 Or worshipping Greeks. Paul makes a distinction between 
 these two parties in ch. xiii. 16. " Men of Israel, and ye that 
 fear God, give audience."
 
 ACTS XVII. 1—4. 311 
 
 power, and in the Holy Ghost, and in much as- 
 surance ; as ye know what manner of men we 
 were among you for your sake. And ye became 
 followers of us, and of the Lord, having received 
 the word in much affliction, with joy of the Holy 
 Ghost : so that ye were examples to all that be- 
 lieve in Macedonia and Achaia. For from you 
 sounded out the word of the Lord, not only in 
 Macedonia and Achaia, but also in every place 
 your faith to God- ward is spread abroad : so that 
 we need not to speak anything. For they them- 
 selves shew of us what manner of entering in we 
 had unto you, and how ye turned to God from 
 idols to serve the living and true God ; and to 
 wait for his Son from heaven, whom he raised from 
 the dead, even Jesus, which delivered us from the 
 wrath to come." 
 
 Such were the blessed consequences of this 
 visit to Thessalonica. They explain the vision, 
 when the " man of Macedonia appeared to Paul in 
 the night, and prayed him, saying. Come over 
 into Macedonia, and help us." There was a 
 people, then indeed without the knowledge of God, 
 and " worshipping the creature more than the 
 Creator;" but which mio-ht still be brougrht " out 
 of darkness into marvellous light :" brought to 
 exhibit that picture here given of the faithful 
 Christian, who is " serving God" on earth, and 
 ''waiting for his Son from heaven:" to whom, 
 '' to live is Christ, and to die is gain.*'* 
 
 'Pliii. i. 21.
 
 312 ACTS XVII. .5— IJ. 
 
 LECTURE LXI. 
 
 PAUL AND SILAS ARE FORCED TO LEAVE THES- 
 SALONICA, AND ARE RECEIVED AT BKREA.— 
 
 A. D. 53. 
 
 Acts xvii. 5 — 12. 
 
 5. But the Jews which believed 7wt, moved uitli envy, 
 took unto them certain lend felhnrn of the baser sort, and 
 gathered a cornpa7ii/, and set all tlie city on antiproar, and 
 assaulted the house of Jasoji,^ and sought to bri?tg them 
 out to the people. 
 
 6. And u'heti they found them not, they drew Jason and 
 certain brethren unto the rulers of the city, cryiiig. These 
 that have tur7ied the world upside down are come hither 
 also : 
 
 7. Whom Jason hath received ; and these all do con- 
 trary to ttte decrees of CcEsar, saying that there is another 
 king, one Jesus. 
 
 8. And they troubled the people and the rulers of the 
 city, when they heard these things. 
 
 The Jews iL'hich believed not were always the 
 bitterest opponents of" the gospel. As commonly 
 happens in such cases, they did not scruple about 
 the means by which the}^ resisted its progress. 
 Here they collected a crowd of that sort of persons 
 which a populous town furnishes ; and they sounded 
 
 ' Writing to the Romans, xvi. 20, St. Paul says, " Jason and 
 Sosipater, my kinsmen, salute you." It is, therefore, probable 
 that Jason was a relative of Paul, and had received the |'arty 
 at Thessalonica.
 
 ACTS XVII. 5-12. 313 
 
 the usual watchword on such occasions, innova- 
 tion. They set all the city in an uproar, crying. 
 These that have turned the world upside down are 
 come hither also. 
 
 There have been many in the history of mankind 
 of whom the same account might be truly given. 
 They have changed the course of the world : of 
 that part of the world to which their influence 
 reached. But not by such means as were used by 
 the apostles. By violence and force of arms they 
 have overthrown the existing state of things, and 
 effected a general change. But the apostles em- 
 ployed no " carnal w^eapons." They warred not 
 as the men of this present world. St. Paul ap- 
 peals to this very people, as to the means by which 
 he had prevailed over them. (1 Thess. ii. 7.) 
 " We were gentle among you, even as a nurse 
 cherisheth her children : so, being affectionately 
 desirous of you, we were willing to have imparted 
 unto you, not the gospel of God only, but also our 
 own souls, because ye were dear unto us." But 
 the instruments they used, the gentleness and 
 meekness, the truth and reason, these proved 
 " mighty through God to the pulling down of strong- 
 holds : casting down imaginations and every high 
 thing that exalteth itself against the knowledge of 
 God." - 
 
 With this allowance, to the charge here made 
 against them they would plead guilty. We are 
 desiring to turn the ivorld upside dozen: to "turn 
 it from darkness to light, from the power of Satan 
 
 ■ 2 Cor. X. 4.
 
 314 ACTS XVII. 5— [-2. 
 
 1111 to God :" to turn it from " wickedness, covet- 
 ousness, maliciousness,"^ sensuality, cruelty — to 
 righteousness, and peace, and gentleness, and 
 temperance, and charity. So the words of the 
 ])r()})het might be accomplished, (Isa. xi. 6,) 
 " The wolf shall dwell with the lamb, and the 
 leopard shall lie down with the kid : and the calf 
 and the young lion and the fatling together ; and 
 a little child shall lead them." 
 
 In another respect, these enemies of truth mis- 
 represented the doctrine of the apostles. They 
 accused them of doing contrary to the decrees of 
 Ccesar, saying that there is another kiny, one Jesus. 
 
 This, too, w^as no new accusation. But when it 
 was alleged against the Lord himself, and Pilate 
 asked him, " Art thou a king then ?" he replied, 
 " My kingdom is not of this world."' He was 
 indeed a king. And the apostles would affirm that 
 he was a king : a king who " must reign till he 
 had put all enemies under his feet." But his 
 kingdom was not of this world ; neither would his 
 servants fight that they might establish his throne, 
 with any of those arms by which earthly kingdoms 
 are gained or defended. Their object was not to 
 destroy men's lives, but to save them. No 
 earthly monarch need fear him as a rival ; but all 
 ought to court him as their best ally, their surest 
 defender : for his laws are, *' Let every soul be 
 subject to the higher powers. For rulers are not a 
 terror to good works, but to tlie evil. Wilt thou 
 ' See Rom. i 29. ^ John xviii. 3G.
 
 ACTS XVII. 5—12. 315 
 
 then not be afraid of this power ? Do that which 
 is good, and thou shalt have praise of the same : 
 for he is the minister of God to thee for good. 
 Render, therefore, to all their due : tribute to 
 whom tribute is due : custom to whom custom : 
 fear to whom fear : honour to whom honour," ^ 
 
 Such was the king, whom his subjects were ac- 
 cused of setting up in defiance of Csesar. But in 
 these tumults where a people of the baser sort are 
 excited and brought together, there is little ques- 
 tion of truth or falsehood : the accused are seldom 
 heard, and if they were, the accusers, and perhaps 
 even their judges, are often incapable of understand- 
 ing truth or reason. St. Paul alludes to this, when, 
 speaking of the characters by which he had been 
 opposed, he prays to be " delivered from unrea- 
 sonable and wicked men." ^ 
 
 Here, however, the rulers of the city, when they 
 heard these things, acted far better than the magis- 
 trates at Philippi. 
 
 9. And when they had taken security of Jason, and of 
 the other, they let them go. 
 
 10. And the brethren immediately sent away Paul and 
 Silas by flight unto Berea :^ who coming thither, went 
 into the synagogue of the Jews. 
 
 11. These were more noble than those in Thessalonica, 
 in that they received the word with all readiness of mind, 
 and searched the scriptures daily, whether those things 
 
 were so. 
 
 12. Therefore many of them believed ; also of honour- 
 able women which were Greeks, a?id of men, not a few. 
 
 sRom.xiii. 1—7. 6 i Thess. iii. 2. 
 
 1 Another large city of Macedonia, southward of Thessalonica.
 
 310" ACTS XVII. 5—12. 
 
 Thus the apostles were driven from Thessaloiiica, 
 and carried the blessings of which tliey were the 
 bearers to a better climate and a kindlier soil — to 
 those who 7'cceived the icord iclth all readiness of 
 mhid, and searched the scriptures daily, that they 
 might find it explained there and confirmed. Even 
 at Thessalonica, though forced to quit it hastily, 
 their visit had not been barren or unprofitable. 
 There was a seed planted which should " take 
 root downward and ])ear fruit upward :" there were 
 plants which the dew of heaven should water, and 
 over which the providence of God should watch, 
 and which should brino- forth " first the blade, then 
 the ear, after that the full corn in the ear."" At 
 first there was the jjlade, when they " received the 
 word in much aflfliction :" still thev received 
 it " not as the word of man, but as it is in truth, 
 the word of God." ^ Two years afterwards, the 
 blade had reached the ear ; and Paul could 
 speak with delight of " the work of faith, and 
 labour of love, and patience of hope," * which 
 flourished among the Thessalonian Christians. So 
 " effectually had the word wrought in them :" so 
 manifestly proved itself to be " the power of God 
 unto salvation to every one that believeth."^ 
 
 Yet all the blessing which springs from such a 
 life, and all the still more inestimable blessing 
 which belongs to it hereafter, would the unbeliev- 
 ing Jews have denied to this people, forbidding the 
 
 8 Matt. iv. 88. 9 1 Thess. i. 6 ; ii. 13. 
 
 1 1 Thess. i. 3.
 
 ACTS XVII. Ii3-17. 317 
 
 apostles " to speak to the Gentiles that they might 
 be saved." ' 
 
 Truly, those who in any way hinder the progress 
 of religion, whether outwardly in the world, or in- 
 wardly in the soul, deserve the reproach which the 
 apostle casts upon them, speaking of his opponents 
 at Thessalonica : " They please not God, and are 
 contrary to nien."^ 
 
 LECTURE LXII. 
 
 PAUL'S CONDUCT AT ATHENS— a. d. 53. 
 
 Acts xvii. 13 — 17. 
 
 13 But when the Jews of Thessalonica had knowledge 
 that the word of God ivas preached of Paul at Berea, they 
 came thither also, and stirred up the per-ple. 
 
 14. And then immediately the brethren sent away Paul, 
 to go as it were to the sea : but Silas and Timotheus 
 abode there still. 
 
 15. And they that conducted Paul, brought him unto 
 Athens : and receiving a commandment unto Silas and 
 Timotheus for to come to him with all speed, they de- 
 parted. 
 
 Such was the first impression on Paul's mind, 
 that he could not dispense with the presence of 
 
 ^ Thess. ii. 16. ^ Thess. ii. 15.
 
 318 ACTS XVII. 13-17. 
 
 Silas and Timotlieus to assist him in his lahoiirs. 
 Bnt when they afterwards arrived, a stronger feel- 
 ing prevailed ; a feeling of interest for the Thessa- 
 lonians whom lie had left receivino- the w'ord with 
 " readiness of mind," bnt " in much affliction." 
 He would gladly have returned to them himself; 
 but when this was impossible, he chose " to be left 
 at Athens alone," and could not forbear to send 
 back to them Timotlieus, " to establish them, and 
 comfort them concerning their faith," " that no 
 man should be moved by these afflictions." For 
 " now we live," he says, " if ye stand fast in the 
 Lord."' 
 
 So close are the ties which the gospel binds 
 around the heart, so affectionately it unites toge- 
 ther those who bestow and those who receive the 
 blessing. 
 
 IG. Xoiv while Paul waited for them at Athens, his 
 spirit was stirred in him, when he saw the city who/h/ 
 given to idolatry. 
 
 17. Therefore disputed he in the synagogue tvith the 
 Jews, and with the devout persons, and in the market 
 daily with them that met with him. 
 
 Here the mind of the apostle is disclosed to us, 
 and in the most interesting manner, because, as it 
 were, incidentally. The narrative leads us to sup- 
 pose that he had not intended to preach the gospel 
 at Athens, but to proceed onward as soon as his 
 companions joined him. What he saw around 
 him changed his purpose. His spirit was stirred 
 
 ' See 1 Thess. ii. 18: iii. 1—8.
 
 ACTS XVII. 13-17. 319 
 
 in him, luhen he saw the city wholly given to idolatry. 
 Thoughts like these must have passed in his mind. 
 Here are immortal beings, beings formed for an 
 everlasting existence, who are so living in this 
 present world, that their future state must be a 
 state of misery. Here are those, who "professing 
 themselves to be wise," are really in the deepest 
 ignorance. They are strangers to the true God — 
 strangers to his laws, and careless of his will. 
 They are strangers to their own destiny ; thinking 
 themselves in life, they are in the midst of death : 
 not knowing the sinfulness of sin, not knowing the 
 consequences of an ungodly, unhol}^, unrighteous 
 course, when " we must all appear before the 
 judgment-seat of God to give account of the things 
 done in the bodv." 
 
 But to me, who am called to be an apostle, and 
 " separated unto the gospel of God," to me is en- 
 trusted the word of life and ministry of reconcilia- 
 tion. Shall I remain silent while these perish ? 
 Shall I not make known the riches of God's mercy, 
 that " whosoever shall call upon the name of the 
 Lord shall be saved ?" Shall I not warn them 
 that they " turn from these vanities to serve the 
 living God ?" Shall I not proclaim the covenant 
 of grace, how " God having raised up his Son 
 Jesus, sent him to bless them, in turning away 
 every one from his iniquities ?" 
 
 Thus would the apostle muse, and thus would 
 " the fire kindle within him," till at last he pur- 
 sued his usual course at Athens as elsewhere, and 
 disputed in the synagogue with the Jeios, and u'ith
 
 320 ACTS XVII. 13—17. 
 
 the devout persons, and in the market dadjj with them 
 that met with hlin. 
 
 We see, then, that the apostle was affected by 
 none of those considerations, wliicli often have re- 
 strained the efforts wliicli miglit be made for the 
 spiritual instruction of heathen idolaters. He 
 thouglit it no suflicient excuse, for instance, that 
 he had not been specially sent to Athens, and that 
 his purpose was elsewhere. Like his divine Mas- 
 ter, he must always " be about his Father's busi- 
 ness" — he must always have his will in view — 
 always endeavour to promote his glory. Neither 
 did he deem it a reason for leaving- these idolaters 
 in ignorance, that they had been bred up in igno- 
 rance : that the " vain conversation" in which 
 they were living had been received " by tradition 
 from their fathers." Though well aware that they 
 had to do with a God all-wise and all-merciful, 
 who, while he saw their errors, knew also their 
 temptations ; yet he did not think this a reason for 
 permitting them to continue in a state in which 
 they were practically alienated from their Creator 
 and their Judge. No such thoughts restrained 
 him. He had the express " revelation of the 
 righteous judgment of God," that he will " render 
 to every man according to his deeds:" " to the 
 Jew first, and also to the Gentile."- This was 
 enough to satisfy him as to his duty. Whilst he 
 knew that the Judge of all the earth would do 
 right, he also knew that he would do according to 
 his revealed word. He " believed God," that it 
 
 See Rom. ii. — 10.
 
 ACTS XVII. 13-17. 3-21 
 
 will be as he has declared. And one thing espe- 
 cially would actuate the apostle. He had the 
 words of eternal life. He was entrusted with the 
 message of mercy. He knew what was " accept- 
 able in the sight of God our Saviour, who will 
 have all men to be saved, and to come unto the 
 knowledge of the truth. "^ Who then could tell, 
 but that through his warnings, his labours, his in- 
 structions, these heathen might "be converted and 
 live," and the object of Christ's death be accom- 
 plished in their salvation ? 
 
 17. Therefore disputed he in the synagogue ivith the 
 Jews and loith the devout persons, and in the market 
 daily with them that met with him. 
 
 And his example teaches us to "go and do like- 
 wise ;" and not to leave others in their sin and 
 ignorance, on the plea that God is merciful, or 
 that it is not our particular calling to instruct 
 them. God is merciful. And he shows this, by 
 making his people instruments of his mercy. We 
 are naturally inclined to pursue the path of ease, 
 and leave matters to their course. To interfere, 
 and attempt to change that course, requires exer- 
 tion. But so does all duty, and must not for that 
 reason be set aside. Every one should examine, 
 with respect to the moral state of his fellow-crea- 
 tures, in what degree it may depend upon himself; 
 upon his silence, his neglect, or his influence and 
 assistance. He must not be satisfied with what 
 they are. He must inquire what he can make 
 them. 
 
 ' I Tim. ii. 4.
 
 3'2o ACTS XVII. 13—17. 
 
 Whether we look to the heathen world abroad, 
 or whether we look to the multitudes at home who 
 yet remain in ignorance and sin, — it is not enough 
 for us to argue, They are what God, who created 
 them, sees fit they should be ; we must also reflect, 
 whether we could not have altered their condition ; 
 could not have imi)arted to them that know- 
 ledge, for lack of which men perish.^ Are we no 
 way accountable for tlieir moral state? May it 
 not be the will of God to make us the means by 
 which he may show towards them his mercy ? 
 Can we not awaken their carelessness, or enlighten 
 their ignorance ? 
 
 Let all, as they pass through the world, bear 
 this in mind. It may mve them comfortable re- 
 flections when their earthly journey draws towards 
 its close. They will not have been " barren nor 
 unfruitful in the knowledge of our Lord Jesus 
 Christ."^ They will not have " hidden in the 
 earth the talent " which was put into their hands. "^ 
 An apostle has left it written for our encourage- 
 ment : " Brethren, if any of you do err from the 
 truth, and one convert him, let him know, that 
 he which converteth a sinner from the error of his 
 way, shall save a soul from death, and hide a mul- 
 titude of sins." ^ 
 
 4 
 
 See Hosea iv 6. ^ 2 Peter i. 8. 
 
 6 Matt. XXV. 21. ■ James v. 19.
 
 ACTS XVII. 18—31. 323 
 
 LECTURE LXIII. 
 
 PAUL'S DISCOURSE AT ATHENS— a. d. 54 
 Acts xvii. 18 — 31. 
 
 18. Then certain philosophers of the Epicureans and of 
 the Stoics, encountered him} Ayid some said. What ivill 
 this babbler say ? other some, He seemeth to bs a setter 
 forth of strange gods : because he preached unto them Jesus 
 and the resurrection. 
 
 19. A7id they took him, and brought him unto Areopa- 
 gus,^ saying. May we know what this new doctrine, where- 
 of thou speakest, is? 
 
 20. For thou bringest certain strange things to our 
 ears : ive would know therefore what these things mean. 
 
 21. (For all the Athenians and strangers which were 
 there spent their time in nothing else, but either to tell, or 
 to hear some new thing.) 
 
 The character of the people at Athens struck the 
 sacred writer as unlike that to which he was accus- 
 tomed in his own country. There was not the 
 same activity in commerce and ordinary business. 
 Still less was there the same certainty as to the 
 great questions in which mankind are most con- 
 
 > Two sects among the ancient philosophers. The Epicureans, 
 so called from their leader, Epicurus ; the Stoics, so called 
 from the place in which they once used to assemble, 
 
 * Or the hill of Mars, the ancient god of war ; as in verse 22. 
 It was the principal court of judicature in Athens. 
 
 Y 2
 
 ;324 ACTS XVII. 18— ;31. 
 
 ccrnccl. The oriaiii, or beiiiiiiiinii' of tlic world 
 — the divine nature — the duties of man— tlie real 
 welfare of man, — all these things were settled for 
 the Jewish people by their scriptures ; i)iit all these 
 things were matter of doubt and dispute among- 
 the Athenians ; and their philosoj)hers, and the 
 strangers who resorted tliitlier for instruction, spent 
 their time in noth'nKj else hut either to hear or to 
 till some neir thinr/. 
 
 It pleased God that one from a distant and ob- 
 scure country should be now sent to declare to them 
 truths which, with all their wisdom and searching, 
 they never had discovered. 
 
 22. T/ten Paul stood in the midst of J/«r.y' /////, and 
 said. Ye men of Athens, I perceive that in all things ye 
 are too superstitious.^ 
 
 23. For as I passed by, and beheld your devotions, I 
 sate an altar with this inseription : To the unknown 
 God. Whom, therefore, ye ignorantly u'orship, him de- 
 clare I unto yo7i. 
 
 The heathen people worshipped various gods, 
 whom they called by difllerent names, as appeared 
 before at Lystra. To these gods they raised al- 
 tars, and offered sacrifice ; and the altar was in- 
 scribed with the name of the "od who was wor- 
 shipped there. Paul, however, had observed an 
 altar with this inscription, To the unknown God. 
 He skilfully takes advantage of this circumstance, 
 and introduces the knowledge which they had not 
 
 2 Or, as the phrase might be translated, ye are disposed to 
 venerate the powers above.
 
 ACTS XVII. 18—31. 325 
 
 reached by their philosophy, but he had received 
 by revelation. 
 
 24. God that made the world and all things therein, 
 seeing that he is Lord of heaven and earth, dwelleth not in 
 temples made with hands : 
 
 25. Neither is worshij)ped with men's hands, as though 
 he needed any thing, seeing he giveth to all life, and breath, 
 and all things : 
 
 26. And hath made of one blood all nations of men, for 
 to dwell on all the face of the earth, and hath determined 
 the times before appointed, and the bounds of their habita- 
 tion ; 
 
 27. That they should seek the Lord, if haply they might 
 feel after him, and jind him, though he is not far from 
 every one of us : 
 
 28. For in him we live and move, and have our being ; 
 as certain also of your own jioets have said. For we are 
 also his offspring. 
 
 29. Forasmuch (hen as tve are the offspring of God, we 
 ought not to think that the Godhead is like unto gold, or 
 silver, or stone, graven by art atid man''s device. 
 
 In these few words, does Paul instruct the igno- 
 rance and refute the errors of these heathens. 
 
 Was the world made, or has it existed for ever ? 
 This was one of their questions. God made the 
 icoi'ld and all things they^ein. 
 
 How is he to be M'orshipped ? Will he inhabit 
 the temples built in his honour ? will his favour be 
 conciliated by the precious gifts which are offered 
 at his altar ? 
 
 He dwelleth not in ternples made with ha?ids : nei- 
 ilier is ivorsJiippcd with viands hands, as though he
 
 326 ACTS XVII. 18-31. 
 
 needed anything^ seeing that he is Lord of heaven and 
 earth, and giveth to all life, and breath, and all 
 filings. " Tiiey wlio worsliip Iiiui, must worship 
 him in spirit and in truth." 
 
 Does it concern mankind tliat there is a God ? 
 Are they hound to reverence liim, to consult his 
 will ? Tiiis the Epicureans denied. 
 
 He has made men for tliis very purpose, and 
 determined the hounds of their habitation, that they 
 should seek the Lord, if haply they might feel after 
 him, and find him. 
 
 Does he notice men's conduct ? are their ways 
 seen by him, and regarded by him ? 
 
 He is not far from every one of lis. Your own 
 writers acknowledge this ; for they sa}^ We are 
 his offspring. If then we are his offsprings he is 
 not like unto gold or stone ; he is a living God : 
 and in him ice live, and move, and have our being. 
 
 Thus does the apostle lay the foundation. He 
 sweeps away the errors, that he may establish the 
 truth. And then he proceeds to the more imme- 
 diate subject of his ministry. 
 
 80. And the times of this ignorance God winked at ; hut 
 noiv commandeth all men everyivhere to repetit : 
 
 31. Becanse he hath appointed a day, in the which he 
 will judge the ivorld in righteonsness, by that man whom 
 he hath ordained ; ivhereof he hath given assurance unto 
 all men, in that he hath raised him from the dead. 
 
 Till now, God had not seen fit to interpose, and 
 make himself manifest to those who " did not like 
 to retain him in their knowledge :" who gave no
 
 ACTS XVIL 18-31. '327 
 
 sign that they were really seeking- after liim, and de- 
 siring to find him. Now however, the time of igno- 
 rance was past. God now commandcth allmeneverywliere 
 torepent. They are no longer to walk after their own 
 desires : they are no longer to make to themselves 
 gods which are no gods : or think by an outward for- 
 mal worship to pay that reverence which the divine 
 Majesty requires. He hath appointed a day, in the 
 ichich he will judge the world in righteousness : he 
 " will render to every man according to his deeds: 
 to those who by patient continuance in well-doing- 
 seek for glory and honour and immortality, eternal 
 life ; but unto them that are contentious, and do 
 not obey the truth, but obey unrighteousness, in- 
 dignation and wrath, tribulation and anguish, upon 
 every soul of man that doeth evil."^ 
 
 But this judgment is to follow death. And they 
 would ask, What can follow death ? " Man giveth 
 up the ghost, and where is he.''" 
 
 God, who reveals this purpose, has given also 
 evidence of his purpose. He has given assurance 
 of it : in that he hath raised from the dead that man 
 whom he hath ordained; and who shall come again to 
 judge the ivorld in righteousness. If Christ be not 
 raised, then are our words vain. But Christ is 
 risen ; and by his rising has left a testimony of 
 God's intention, and a proof of his power. 
 
 Thus does Paul, like the Baptist John, prepare 
 the way for the Redeemer. The Baptist said, 
 " Repent ye; for the kingdom of heaven is at 
 
 ^ Rom. ii. 7—9.
 
 .'J2« ACTS XVII. U{— 31. 
 
 hand." Be warned to " flee from tlie wrath to 
 come." And so Paul acquaints the Athenians, 
 that God has appointed a day in ivhich he will judyc 
 the world in riyJiteoiisness. 
 
 Are we surprised tliat liere is yet no gospel, pro- 
 perly so called? No mention of the "Lamb of 
 God, wliich taketh away the sin of the world V 
 
 These hearers, as yet, were conscious of no sin- 
 fulness; needed no tidings of salvation, because 
 they felt no sense of danger. We must first enact 
 the law ; we must first erect the tribunal ; we must 
 first g-ive authority to the judge ; we must first 
 show that the result is, life or death ; before the 
 criminal will seek an advocate, or desire a me- 
 diator. And so far Paul has gone : he has made 
 known to them the Governor of the world : he has 
 declared the law : he has revealed the judgment- 
 day. Let them be awakened to their real state ; 
 let them be " pricked in their hearts," and say, 
 "Men and brethren, what shall we do?" Let 
 them ask, " Who shall stand when he appeareth T' 
 Let them inquire^ " Wherewith shall I appear be- 
 fore the Lord ?'' Then, how gladly would he pro- 
 ceed to preach unto them " a Saviour, which is 
 Christ the Lord :"' how gladly declare the truth 
 with which he was entrusted, " Whosoever shall 
 call on the name of the Lord, shall be saved."
 
 ACTS XVII. 32-34. 329 
 
 LECTURE LXIV. 
 EFFECT OF PAUL'S DISCOURSE AT ATHENS.— 
 
 A. D. 34. 
 
 Acts xvii. 32 — 34. 
 
 S2. Jnd when they heard of the resurrection of the 
 dead, some mocked ; and others said, We will hear thee 
 again of this matter. 
 
 Such was the end of that discourse which Paul 
 addressed to the company at Athens. On the greater 
 number it produced no permanent effect. It left 
 them where it found them, except that it gave 
 them more to account for. 
 
 When they heard of the resurrection of the dead, 
 some mocked. The idea of existence beyond this 
 present world was not altogether strange to the 
 heathens. Vague notions floated amongst them 
 that the soul might survive, and continue to live 
 in some new and different state. But what Paul 
 meant by the resurrection of the dead ; the resurrec- 
 tion of the whole man ; with a body restored to 
 him, with a consciousness of the same being which 
 had lived, and thought, and felt, and acted, in this 
 present world : this was entirely new to them ; and
 
 330 ACTS XVII. 32—34. 
 
 wlien they heard of it, some moched, and tlioiiolit, 
 no doubt, that it was enough to ask, " How are the 
 dead raised up, and witli what body do they 
 come : 
 
 And yet, liad tliey inquired, instead of mocking, 
 thev miiiht have found reason to see tliat it was 
 not incredible tliat God shouhl raise the dead. If 
 man ha<^ been once formed — formed by the hand of 
 a Creator — lie may be formed again. God, who 
 gave the first body, can restore " to every man his 
 own body." ^ 
 
 But the seed fell by the wayside, and " the 
 fowls of tiie air devoured it." 
 
 In other cases, when the seed is sown, the sur- 
 face is less hard, but the event is still the same. So 
 itproved with anotherclassof these Athenian hearers. 
 Others said, We will hear thee again of this matter. It 
 Avas notso with the Ethiopian, who exclaimed, " Sir, 
 here is water, what doth hinder me to be bap- 
 tised ?" It was not so with the jailer at Philippi, 
 who saw death on the one side and life on the 
 other, and " at the same hour of the night was 
 baptized, he and all his houshold, straightway." 
 These Athenians put off the subject to a distance. 
 We will hear thee again of this matter. Thou hast 
 told an interesting tale. " When we have a con- 
 venient season, we will send for thee," and attend 
 to it again. Nay, " Now is the accepted time, 
 now is the day of salvation." " To-day, if ye will 
 year his voice, harden not your hearts." The 
 voice which, if ye had listened to it, might have 
 
 ' See I Cor. xv.
 
 ACTS XVII. 32—34. 331 
 
 been life from the dead, if now you prove deaf to 
 its summons, you may hear no more for ever. 
 
 33. So Paul departed fi'om among them, 
 
 34. Howheit, certain men clave unto him, and believed : 
 among the ivhich was Dionysius, the Jreopagite, and a 
 woman named Damaris, atid others with them. 
 
 The word, then, did not return altogether void. 
 It liad a purpose to perform, and it performed its 
 purpose. Some clave unto him." The expression 
 is strong. It implies that close adherence which 
 we might expect when the soul is concerned. We 
 may conclude that they followed Paul to his abode, 
 and inquired more particularly into " the strange 
 things which he had brought to their ears." Per- 
 haps Dion^^sius, like L3^dia at Philippi, constrained 
 him that during the remainder of his stay at 
 Athens he sliould abide at his house. The Spirit 
 had so awakened his heart and conscience, that 
 they responded to the things which he heard. He 
 did not resist that feeling, and lightly dismiss the 
 apostle till another time : but he, and Damaris, 
 and others icith them, pursued their inquiry till the 
 seed took deep and firm root, and they believed — 
 they became converts to the gospel of Christ. 
 
 Dionysius, we are told, was an Ai^eopagite : a 
 member of that council which was called after its 
 place of meeting. Mars' Hill. To be a member 
 of that council was to be a person of first import- 
 ance. A person of such rank and station makes a 
 greater sacrifice, if he leaves the party and the 
 
 - \\.oWr]BevTe<; dvroi, e'larevaav.
 
 332 ACTS XVII. 32-31. 
 
 connexions to wljicli he has belonged, than one 
 \vho has fewer worldly intere.'^ts to abandon. 
 This, no douljt, was the ground of the Lord's re- 
 mark, "■ Mow hardly shall they that are rich enter 
 into the kingdom of God !" But there was no 
 want of such persons, as we liaye already seen, 
 among- those who first embraced the gospel. 
 There were enough to show that those whose edu- 
 cation had enabled them to form a judgment upon 
 a matter j)laced before them, when they were 
 brought to attend to the apostles, found that which 
 tliey could not resist : nay, which they could not 
 be satisfied without securing it as their own. Some 
 mocked, others postponed ; but not for want of 
 proof, but for want of will — will to inquire, or yield 
 to conviction. 
 
 So Pen// departed from among tluvt : left the 
 learned Athenians. 'Jlieir learning wonld soon be 
 of no avail. " Man returneth to his earth, and all 
 his thoughts perish." But he left behind him a 
 small but a faithful company, whose learning would 
 not perish. They had been " made wise unto 
 salvation through faith that is in Christ Jesus." 
 And these through endless ages shall find fresh 
 mysteries to look into, fresh wisdom to adore.
 
 ACTS XVIII. 1—8. 333 
 
 LECTURE LXV. 
 PAUL PREACHES THE GOSPEL AT CORINTH.— 
 
 A. D. 54. 
 
 Acts xviii. 1 — 8. 
 
 1. After these things Paul departed from Athens, and 
 came to Corinth ; 
 
 2. And found a certain Jew named Aquila, born in 
 Pont us, lately come from Italy, with his ivife Priscilla ,-^ (he- 
 cause that Claudius had commanded all Jews to depart 
 from Rome;) and came unto them. 
 
 3. And because he was of the same craft, he abode ivith 
 them, and wrought : (for by their occwpation they were tent- 
 makers :) 
 
 4. And he reasoned in the synagogue every sabbath^ and 
 persuaded the Jews and the Greeks. 
 
 If Paul had not been born a Jew, he would have 
 had no trade, no craft, to which he might resort 
 on occasions like the present. He was of that sta- 
 tion in life which in other countries is exempt 
 from manual labour. But by the custom prevail- 
 ing among the Jews, all their youth were instructed 
 in some handicraft trade : and now, rather than be 
 a burthen to Aquila, he wrought with him in his 
 occupation as a tent-maker. And not now only. 
 
 1 Of whom further mention is made, Rom. xvi. 1, and 1 Cor. 
 xvi. 19,
 
 .334 ACTS XVIII. 1—8. 
 
 In his epistles, he frequently alludes to this as his 
 habit. He had done the same at Thessalonica. 
 As lie writes, (2 Thess. iii. 8, 9,) " Neither did 
 we eat any man's bread for nought ; but wrought 
 witli labour and travail night and day, that we 
 might not be chargeable to any of you. Not be- 
 cause we have not the power, but to make ourselves 
 an ensample to you to follow us." I might have 
 demanded su])port from you : for it is the will of 
 God that " they that preach the gospel sliould live 
 of the gospel :"^ but I preferred leaving you an ex- 
 ample, both of disinterestedness and of industry. 
 
 AYe might ask, perhaps, Could not he, by whose 
 " hands special miracles were wrought," have 
 furnished himself with all things needful ? Such 
 was not the will of God, that the power which he 
 imparted to his servants should be exercised for their 
 private use or interest : or that a miracle should 
 effect a purpo-e which could be accomplislied by 
 other means. There were other and natural means 
 by which these wants of the apostle might be sup- 
 plied. He might supply them by his industry : 
 his converts might supply them by their liberalit}^ : 
 and the faith of both parties would be displayed. 
 It proved so. For Silas and Timotheus soon 
 brouo'ht with them a remittance from Macedonia.'' 
 And we see the wisdom of Paul's .conduct by 
 wdiat he writes to these very Corinthians a few 
 years after, when a jealousy had been excited 
 ao-ainst him : (1 Cor. xi. 9 :) " When I was present 
 
 ^ 1 Cor. ix. 14. 
 
 3 See 2 Cor. xi. 9. Fliil. v. 15.
 
 ACTS XVIII. 1—8. 33 '^ 
 
 o 
 
 with you, and waited, I was chargeable to no man : 
 for that which was lacking- to me, the brethren 
 which came from Macedonia supplied ; and in all 
 things I have kept myself from being burthensome 
 unto you, and so will keep myself." 
 
 5. And ivhen Silas and Tlmotheus icere come from 
 Macedonia,'^ Paul ivas pressed hi the spirit, and testified 
 to the Jews, that Jesus ivas Christ. 
 
 6. And ivhen they opposed themselves, and blasphemed, 
 he shook his raiment, and said unto them. Your blood be 
 upon your own heads ; I am clean : from henceforth I will 
 go unto the Gentiles. 
 
 Once more,^ Paul is forced to leave his country- 
 men in all their sin and guilt, for they rejected its 
 only remedy, and to turn unto the Gentiles, for 
 they would hear him. First, however, he delivers 
 his own soul. He shakes his raiment,^ in token of 
 the way in which God would shake them off who 
 refused his call ; and testifies that he is " pure 
 from their blood. '"^ Your blood be upon your own 
 heads. Let not your unbelief be laid to my charge. 
 I am clean. " I have not shunned to declare unto 
 you the whole counsel of God." He is alluding 
 to the words of Ezekiel, (xxxiii. 3 — 5,) where the 
 spiritual teacher is compared to the watchman of 
 a city, or sentinel of an army, who is set to blow 
 the trumpet, and alarm the people, when he sees 
 " the sword," the danger, " come upon the land." 
 " Then whosoever heareth the sound of the trumpet, 
 
 4 See xvii. 13. 2 Cor. i. 19. 5 As Acts xiv. 45. 
 
 6 See Neliemiali v. 15. 7 Acts xx. 20, 27.
 
 .3.36 ACTS XVIII. 1-H. 
 
 and takt'tli not warning, IF tlie sword come and 
 take liini away, his blood shall be npon liis own 
 head. He lieard the sonnd of the trumpet, and 
 took not warning-: his blood sliall be upon him. 
 But lie that taketh the warning shall deliver his 
 soul. But if tlie watchman see the sword come, 
 and blow not the trumpet, and the peojjle be not 
 warned : if the sword come, and take any person 
 from among tlicm, he is taken away in his ini- 
 quity ; but liis Ijlood will I require at the watcli- 
 man's hand." 
 
 Does the language of the apostle here seem tinc- 
 tured with severity ? It is the severity of grief, 
 and not of anger. For we know what was in his 
 heart : what he writes to the Roman church ; (Rom. 
 ix. 1, 2 ; X. 1 ;) " I say the truth in Christ: I lie 
 not : my conscience also bearing me witness in the 
 Holy Ghost, that I have great heaviness and con- 
 tinnal sorrow in my heart. Brethren, my heart's 
 desire and prayer for my conntrymen is, that they 
 may be saved." 
 
 In fact, his parting address implies the most af- 
 fectino- earnestness. The words are those of one 
 who sees a company in which he feels a deep in- 
 terest, bent upon some enterprise which he knows 
 must end in their destruction. He remonstrates, 
 reasons, exhorts, but in vain : and at last leaves 
 them, saying, You are resolved on death. It is 
 your own seeking. I take all to record this day, I 
 have delivered my own conscience. I have warned 
 you of the end.
 
 ACTS XVIII. 1—8. 337 
 
 7. And he departed thence,^ and entered into a certain 
 man's house, named Justus, one that worshipped God, 
 whose house joined hard to the synagogue. 
 
 8. And Crispus, the chief ruler of the synagogue, be- 
 lieved on the Lord with all his house ; and many of the 
 Corinthians hearing, believed, and were baptized. 
 
 There was some ground " which drank in the 
 rain which fell upon it," and '' received blessing 
 from God."^ Crispus, the chief ruler of the syna- 
 gogue, separated himself from his unrepenting 
 brethren, and enjoyed an honour which belonged to 
 few. We learn (1 Cor. xiv.) that he was baptized 
 by the apostle's own hand. And thus was the 
 foundation laid of that Corinthian church, which 
 rose afterwards like one of their own ancient 
 temples, with many a noble ornament and many 
 a polished shaft, to the praise of that gospel whicli 
 Paul proclaimed, to the glory of that name which 
 the Jews blasphemed. Many of the Corlnthicms 
 hearing, believed, and were baptized. 
 
 s Preached no longer in the synagogue. 
 9 See Heb. vi. 6,
 
 338 ACTS XVIII. 9-17 
 
 LECTURE LXVI. 
 
 PAUL IS ENCOURAGED BY A VISION TO REMAIN 
 AT CORINTH. GALLIO REFUSES TO ACT 
 AGAINST IIIM.— A.D. 55. 
 
 Acts xviii. 9 — 17. 
 
 9. Then spake the Lord to Paul in the night by a vision. 
 Be not afraid, but speak, and hold not thy peace : 
 
 10. For I am ivith thee, and 7io vwn shall set on 
 thee to hurt thee : for I have much people in this city. 
 
 11. And he continned there a year and six months, 
 teachinfj the word of God among them. 
 
 There are seasons when the servants of God need 
 especial comfort and encouragement. And there 
 are seasons when he sees fit to communicate such 
 consolation. It was given to Paul at Corinth. 
 He was assured of protection. '■^ Be not afraid; 
 hut speak, and hold not thy peace : for I am with 
 thee, and no man shall set on thee to hurt thee. 
 He was assured, too, of what still more concerned 
 him, that his '^ labour should not be in vain in 
 the Lord." I have much people in this city. And 
 here we observe the all-seeing e} e, which is ever 
 watchful over the interests of the soul. The Lord 
 knows his own, knows them while they are yet 
 " a great way off," and provides that they shall 
 be brought nigh. Many had already believed and
 
 ACTS XVIII. 9-17. 339 
 
 were baptized : and he foresaw that many more 
 would be " added to the church daily," and it 
 would become that large body to which Paul after- 
 wards addressed his letters, and from which the 
 light of divine truth was reflected throughout a 
 wide adjacent region. 
 
 Another remark arises from these words. They 
 poiutto a brightexampleof the power of divine grace. 
 Even in this luxurious and dissolute city (for such 
 was the character of Corinth) the Lord had much peo- 
 ple. Paul might have replied, Lord, we know that 
 " the unrighteous shall not inherit the kingdom of 
 God." We know that the sins of adultery, and un- 
 cleanness, and idolatry, and covetousness, are abo- 
 minable in the sight of " the High and Holy One 
 which inhabiteth eternity.'' And such sinners 
 are these. For such they were. To these very 
 persons he writes, after a few years, (1 Cor. vi. ] 1,) 
 " Such were some of you. But ye are washed, 
 but ye are sanctified, but ye are juslifidd in the 
 name of the Lord Jesus, and by the Spirit of our 
 God." 
 
 Here, then, were these, the much people whom 
 the Lord foresaw, and for whose sake he favoured 
 Paul with a special vision, so that he continued 
 there a year and six months, preaching the kingdom 
 of God among them. But still greater is the con- 
 solation handed down to all future ages by the fact 
 which this example sets before us. The Lord 
 knows every heart, and no individual escapes his 
 notice who is disposed '' towards the attainment 
 of everlasting salvation." He beholds them from 
 
 z 2
 
 340 ACTS XVIII. 9-17. 
 
 afar, while they are yet " enemies of God through 
 wicked works :" he calls them by his word ; he 
 justifies them by his merits ; he sanctifies them by 
 his Spirit : they are those of whom he speaks, 
 saying, " All that the Father giveth me are mine. 
 And they shall never perish, neither shall any 
 pluck them out of my hand." 
 
 12. And when Gallio was the depnty of Achaia,* the 
 Jews made insurrection with one accord against Paul, 
 and brought him to the judgment-seat.^ 
 
 13. Saying^ This fellow persuadeth men to worship 
 God contrary to the law. 
 
 1 4. A7id when Paul was noiv about to open his mouth, 
 Gallio said unto the Jews, If it were a matter of v)rong, 
 or wicked leivdness, O ye Jeivs, reason would that I should 
 bear with you : 
 
 1.5. Bfit if it be a question of ivords, and names, and of 
 your law, look ye to it : for I will be no judge of such 
 matters. 
 
 16. A7id he drave them from the judgment-seat. 
 
 17. Then all the Greeks took Sosthenes," the chief ruler 
 of the synagogue, and heat 1dm before the judgment-seat. 
 And Gallio cared for none of those things. 
 
 1 /. e. When Gallio was proconsul. He was the younger 
 brother of the philosoplier Seneca. It is singular that Seneca 
 speaks of him as remarkable for courtesy ; or rather, perhaps, 
 that easiness of temper which makes men popular. " Nemo 
 mortalium uni tam dulcis est, quam hie omnibus." 
 
 - It does not appear clearly whether the Greeks were taking 
 part with the apostles or the Jews, or whether Sosthenes was 
 ill-treated as belonging to the Jewish or the Christian side. A 
 Sosthenes is mentioned elsewhere as a companion of Paul 
 1 Cor. i. 1.
 
 ACTS XVIII. 9—17. 341 
 
 On former occasions, as we saw at Philippi and 
 at Thessalonica, the magistrates had readily lis- 
 tened to the accusations made by the Jews against 
 Paul, and had been accomplices in the ill-treat- 
 ment which he received. Here the case is dif- 
 ferent. Gallio disregards them. He perceives 
 that there was no transgression of the public law, 
 which it was his office to maintain ; no danger of 
 tumult, except what the enemies of Paul might ex- 
 cite ; and therefore he would not enter into the 
 matter, and drove them from the court. God had 
 so willed it. He had said to " the noise of the 
 waves, and the madness of the people," Peace, be 
 still. He had promised Paul, No man shall set on 
 thee to hurt thee. Therefore Gallio is an excep- 
 tion to the other magistrates, and that which had 
 been done elsewhere could not be done at Corinth. 
 
 There is no such promise made generally. No 
 such promise was made to the apostle, except on 
 particular occasions. The general promise is, that 
 " all things shall work together for good to them 
 that love God ;" that whatever is suffered, shall be 
 repaid, repaid abundantly : but certainly it is not 
 promised that no opposition shall be encountered, 
 or injury received. All we know is, that nothing 
 can happen which is not overruled. *' Even the 
 hairs of your head are all numbered." 
 
 We are glad that Paul should escape without in- 
 jury. But we cannot approve the character of the 
 magistrate Gallio, who cared for none of these things. 
 Things were brought under his notice which might
 
 342 ACTS XVIII. 9-lT. 
 
 have interested liim. Tlie earnestness of Paul, re- 
 2;arclless of the danger to which he vvas exposed : 
 even tlie earnestness of the Jews in maintaining 
 their ancient law : tlie warm and anxious feelings 
 excited in each party, might have roused him from 
 careless indifference. But he was alike regardless 
 of truth and error. His concern was, to carry on 
 his government with as much ease as possible. 
 His whole conduct is a specimen of the manner in 
 wdiich persons occupied in worldly affairs, and 
 wholly intent upon them, suffer the most important 
 subjects to pass as it w^ere before their eyes, and pay 
 no heed to them. That might be said of him, which 
 will hereafter be so awful a recollection : *' Never- 
 theless, know this, that the kingdom of God hath 
 come nigh thee." 
 
 " In the day of the revelation of the Lord 
 Jesus," how different will be the light in which all 
 things shall appear ! The veil shall be removed 
 which overspreads the carnal eye, and those things 
 will prove to be realities which were as shadows, 
 and those to be shadows which had been treated as 
 the only realities. Then all who had formerly 
 caj^ed for none of these tilings, will acknowledge 
 them to have been alone wise, who have sought 
 the Lord while he might be found, and " fled for 
 refuge to lay hold of the hope set before them." 
 
 May the Lord lighten our darkness, and enable 
 us to see the things belonging to our peace, before 
 they be hid from our eyes.
 
 ACTS XVIII. 18— -2^ 343 
 
 LECTURE LXVII. 
 
 PAUL VISITS MANY CHURCHES. APOLLOS IS 
 ADDED TO THE MINISTRY a.d. 56. 
 
 Acts xviii. 18 — 28. 
 
 18. And Paul after this tarried there yet a gaud irhile, 
 and then took his leave of the brethren, and sailed thence 
 into Syria, and with him Friscilla and Aquila, having 
 shorn his head in Cenchrea : for he had a vow. 
 
 19. And he came to Ephesus, and left them there : hut 
 he himself entered into the synagogue^ and reasoned with 
 the Jews. 
 
 20. When they desired him to tarry longer time with 
 them, he consented not ; 
 
 21. But bade them fareivell, saying, I must by all means 
 keep this feast that cometh, in Jerusalem:- but I will 
 return again unto you, if God tvill. And he sailed from 
 Ephesus. 
 
 22. And when he had landed at CcEsarea, and gone up, 
 and saluted the church, he went down to Antioch. 
 
 23. And after he had spent some time there, he departed, 
 and went over all the country of Galatia and Phrygia in 
 order, strengthening all the disciples. 
 
 ' Probably this refers to Aquila. Such vows were not un- 
 common, on account of some deliverance granted or benefit re- 
 ceived. Cenchrea was the sea-port of Corinth. 
 
 2 What feast is uncertain. His object probably was to carry 
 to the destitute brethren in Judea the contribution made for 
 them. — See Rom. xv. 26.
 
 344 ACTS XVIII. 18-28. 
 
 No doubt, tliey would need much sircncjthenimj, 
 botli against inward and outward foes. They might 
 communicate to him the trials whicli they endured 
 when friends reproached them, and neighbours 
 separated themselves from them. He would show, 
 that no strange thing had happened to them ; " no 
 temptation taken them, but such as is common to 
 man :" for that '* all that will live godly in 
 Christ Jesus must suffer persecution." So it had 
 been foreseen and foreshown. 
 
 They might complain of the power of Satan, 
 still harassing them : of the remainder of sin dis- 
 turbing that comfort which they had expected. 
 This, too, the apostle would explain ; showing, 
 that our rest is not here ; and that the promise is 
 not, that Satan shall be disarmed, or shall be idle, 
 but that, being resisted, he shall be overcome. 
 Such difficulties, he would add, are rather signs for 
 good than for evil. They are signs that God has 
 given you light to see the w-ay of righteousness, 
 and grace to oppose the obstacles which hinder 
 your progress in it. If you were content to go the 
 downward road, all would be smooth w^ith you. 
 Those w'ho ascend, must strive and labour. 
 
 Whilst Paul was thus engaged, another and 
 a valuable labourer was added to the field. 
 
 24. And a certaui Jew named Apollos, born at Aleooa^i- 
 dria, an eloquent man, and mighty in the scriptures, came 
 to Ephesus. 
 
 2.5. This man was instructed in the way of the Lord ; 
 and being fervent in the spirit, he spake and taught dili- 
 gently the tilings of the Lord, knowing only the baptism of 
 John.
 
 ACTS XVIII. 18-28. 345 
 
 26. And he hegmi to speak boldly in the synagogue : 
 whom when Aquila and Priscilla had heard, they took him 
 unto them, and expounded unto him the way of God more 
 perfectly. 
 
 A little while ago we were introduced to Aquila 
 and Priscilla, as giving hospitality to Paul when 
 he arrived at Corinth. We now find them engaged 
 in spiritual labours, and imparting the knowledge 
 which they had received. There were many of 
 this class in the early church. The apostles 
 preached the gospel, declaring how God, in love 
 towards the world, had sent Jesus Christ " that all 
 that believe in him might not perish, but have 
 everlasting life." When these words were carried 
 to the heart of any heathen, a new world w^as 
 opened to him. He would be, from that moment, 
 in a new condition towards God, whom before he 
 had not known, of whose mercy he now had this 
 assurance. But how vast a scheme would remain 
 to be unfolded to him ! The creation — the sin of 
 Adam — the patriarchs — the call of Abraham — the 
 history of his posterity — the law of Moses — and 
 the whole long series of Jewish annals. The man 
 finds himself in a strange country, and he has its 
 language to learn. 
 
 At the same time there was provision that he 
 might learn it. Those who had themselves be- 
 come acquainted with divine truth would have the 
 same desire to teach, as the others to inquire. 
 Their object would be to serve the cause, to show 
 their interest in its blessings, by promoting it:
 
 ;U6 ACTS XVIII. 18-28. 
 
 to express, as best they could, tlieir thankfulness 
 to him who had so loved thera. 
 
 When there is this will, it may always find 
 room for exercise. Here the way was clear. The 
 elder converts, who had been longer under instruc- 
 tion, and others who had abundant talent, or a 
 larger share of divine grace, would impart of their 
 knowledge to the disciples who were younger in 
 age or intelligence ; and so prepare them for the 
 more full and perfect teaching of the apostles, or 
 the regularly appointed pastors of the congre- 
 gation. 
 
 Paul set a high value on these labours and these 
 labourers. He frequently alludes to them in his 
 epistles. " Salute," he writes, *' Urbane, our 
 helper in Christ. Salute Tryphena and Tryphosa, 
 who labour in the Lord. Salute the beloved 
 Persis, who laboured much in the Lord."^ In the 
 same passage, he mentions these very persons, 
 Aquila and Priscilla, as his " helpers in Christ 
 Jesus." We know, because we have just seen, in 
 what way they had been his helpers. There was 
 ApoUos, a man by his natural powers, and by liis 
 acquirements, greatly fitted to be a preacher of the 
 truth. For he was an eloquent man, and mighty in 
 the scriptures. But he was very imperfectly in- 
 structed ; knowing only the baptism of John. 
 
 Aquila and Priscilla, hearing him in the syna- 
 gogue, perceived what he had learnt, and what 
 he had yet to learn : so they took him unto them, 
 and expounded to him the icay of God more perfectly. 
 
 ;' Rom. xvi. 9— 1L>.
 
 ACTS XVIII. 18—28. 347 
 
 It realised the saying of our Lord, that great as 
 John was, so that no greater prophet had appeared 
 among men, " he that is least in the kingdom of 
 heaven is greater than he."* Apollos, we may con- 
 clude, like John himself, had warned men to de- 
 part from evil, to flee from the wrath to come. It 
 could not be said, that he was instructed in the way 
 of the Lord, that he taught the things of the Lord, 
 if he had not believed in Jesus as the Messiah, in 
 whom the prophecies were fulfilled.^ Still, know- 
 ing only the baptism of John, he could lead men 
 but to the threshold of the gospel. He could 
 have had no just views of the christian covenant. 
 He might say, with the better instructed Peter, 
 (ii. 38,) to as many as consulted him, " Repent." 
 But he had not that clear understanding which 
 would enable him to proceed on with Peter, '' Be 
 baptized in the name of Jesus Christ for the remis- 
 sion of sin, and ye shall receive the gift of the 
 Holy Ghost." 
 
 All this, however, and more also, had these two 
 disciples learnt : and having experienced in their 
 own hearts the power of the gospel, they were 
 able to com.municate the things which they had felt 
 and known. Though not apostles, they could 
 teach one who was to act as an apostle. Though 
 not themselves ordained teachers, they could pre- 
 pare a teacher for his work, 
 
 Apollos was not idle or unfruitful in the know- 
 ledge of the Lord Jesus which he thus acquired. 
 
 * Matt. xi. 11. 
 * See Bishop Bloomficlcl on Acts. Lect xi.
 
 348 ACTS XIX. 1-7. 
 
 He had learnt the way of God more perfectly, only 
 that he might expound it more perfectly. 
 
 27. A7id when he was disposed to pass into Achaia, the 
 brethren wrote, euhorting the disciples to receive him ; 
 who, wJien he was come, helped them much which had 
 believed through grace. 
 
 28. For he mightily convinced the Jews, atid that pub- 
 licly, shewing by the scriptures that Jesus was Christ. 
 
 LECTURE LXVIII. 
 
 PAUL AT EPHESUS— A.D. 56. 
 
 Acts xix. 1 — 7. 
 
 1 And it came to pass, that, while Apollos teas at Co- 
 rinth, Paul, having passed through the upper coasts, came 
 to Ephesus : andjinding certain disciples, 
 
 2 He said unto them. Have ye received the Holy Ghost 
 since ye believed ? And they said unto him, We have not 
 so much as heard whether there be any Holy Ghost. 
 
 3 And he said unto them. Unto ichat then were ye bap- 
 tised ? And they said. Unto Joh?i's baptism. 
 
 This small company which Paul met at Ephe- 
 sus, was of the Jewish nation, being " a people 
 prepared for the Lord," who had not yet come 
 fully under Christian instruction. They were dis- 
 ciples: they believed that Jesus, whom their coun- 
 trymen had crucified, was Lord and Christ. Called
 
 ACTS XIX. 1—7. 349 
 
 originally by the preaching of John the Baptist to 
 consider their ways, they had been baptized icith 
 the baptism of repentance. And they give an ex- 
 ample of the fulfilment of what was predicted con- 
 cerning John by the angel who announced his birth. 
 " Man}" of the children of Israel shall he turn to 
 the Lord their God.^^^ 
 
 But these, like ApoUos, had yet much to learn. 
 They had not been instructed in all the myste- 
 ries of God, or received the full measure of the 
 doctrine of Christ. Especially, they had not known 
 that the prophecy of Joel was now accomplished, and 
 that God had " poured out of his Spirit upon all 
 flesh ;"- thus explaining the assurance of their own 
 master, John the Baptist, concerning him who was 
 to come : " He shall baptize you with the Holy 
 Ghost and with fire." Thev had not known, that 
 the promise made by Jesus himself was now ful- 
 filled in those who believe in him : the promise 
 which he made when *' the Holy Spirit was not 
 yet given, because that Jesus was not yet glori- 
 fied."^ 
 
 Paul, therefore, asks, You are disciples of Christ : 
 you believe in him as " the Lamb of God which 
 taketh away the sin of the world :" Have the gifts 
 
 'Lukei. 16, 17. ■' Ch. ii. 17. 
 
 ^ John vii. 39. The phrase in the Evangelist is the same as 
 the phrase in this passage. There it is, ro -vevfia dyiov 6vk 
 jjv €TL. Here it is, Ovce et -rev/m dyiov iarir, -quovtraiiEv. 
 There is nothing, therefore, to warrant the insertion of the 
 word, any. The more exact rendering would be, We have not 
 even heard whether there is an effusion ofxhe Holy Ghost.
 
 350 ACTS XIX. 1-7. 
 
 of the Spirit been bestowed on you, as on otlier 
 congregations of disciples ? Have any prophesied ? 
 any spoken Nvith tongues ? any done ^vonder^ul 
 works ? 
 
 Their answer signifies that they had not heard 
 whether such a power of tlie Holy Ghost w^as 
 granted at all. The Holy Ghost they knew. His 
 power had always been exerted. " Holy men 
 spake of old time as they were moved by the Holy 
 Ghost." But they had not heard of such an effu- 
 sion of the Spirit as Paul alluded to, or known 
 that they were to expect it. 
 
 4 Then said Paul, Jolin verily baptized with the hajj- 
 tism of repentance, saying unto tlic people. That they 
 should beliece on him ivhich should cume after liim, that is, 
 on Christ Jesus. 
 
 5 When they heard this, they ivere haptixed in the 
 name of the Lord Jesus. 
 
 6. And ivhen Paul had laid his hands upon them, the 
 Holy Ghost came on them ; ajid they spake ivith tongues, 
 and prophesied. 
 
 7. And all the men were about twelve. 
 
 Paul did that here which Peter had done in 
 Samaria ; using the same power wliich had there 
 excited the envy of the impostor Simon, and which 
 he desired to purchase by money, (viii. 19,) " say- 
 ing, Give me also this power, that on whomso- 
 ever I lay my hands, he may receive the Holy 
 Ghost." That which money could not buy, Paul 
 here bestowed " without money and without price :" 
 those special gifts of the Spirit which accompanied
 
 ACTS XIX. 1— T. 351 
 
 the first preaching of the gospel, and which the 
 apostles were commissioned to confer. 
 
 In a different sense it may be asked of all, Have 
 ye received the Holy Ghost since ye believed ? The 
 promise is general to all believers : "Ye shall re- 
 ceive the Holy Ghost. ^' He is the Sanctifier, who 
 crowns the work of the Redeemer. By him is the 
 Christian " sealed unto the day of redemption," 
 having •' the earnest of the Spirit in his heart."* 
 So tiiat the apostle addresses the Corinthian dis- 
 ciples : " Know ye not, that your body is the 
 temple of the Holy Ghost, which is in you ?" ^ 
 
 The signs of this, no doubt, are very different 
 from the signs here described. The signs at 
 Ephesus were extraordinary. When Paul laid his 
 hands upon them, the Holy Ghost came on them ; 
 and they spake with tongues and prophesied. The 
 ordinar}^ signs are, a life led "■ in the faith of the 
 Son of God :" a heart " not conformed to this 
 world, but transformed by the renewing of the 
 mind." The proofs of the presence of the Spirit, 
 are "the fruits of the Spirit," which are " love, 
 joy, peace, long-suffering, gentleness, goodness, 
 faith, meekness, temperance." ^ ^ If these fruits do 
 not appear, we may ask witli the apostle, Urito 
 what then were ye baptized? This is the end, i\\e 
 object of baptism. It is " the washing of regene- 
 ration, the renewing of the Holy Ghost."" We 
 are " buried with Christ by baptism into death ; 
 
 ' Eph. iv. 30 ; 2 Cor. i. 22. ^ i Cor. vi. 19. 
 
 Gal. V. 23. 7 Tit. iii. .5.
 
 352 ACTS XIX. H -20. 
 
 that like as Christ was raised up from the dead by 
 the glory of the Father, even so we also should 
 walk in newness of life." " 
 
 May the power of the Spirit of God be as evi- 
 dent in all who profess and call themselves Chris- 
 tians, as it was in the case of those twelve, who 
 were now baptized in the name of the Lord Jesus, 
 and not improljably became the appointed elders 
 of the rising Ephesian church. 
 
 LECTURE LXIX. 
 
 PROGRESS OF THE GOSPEL AT EPHESUS— a. d. 58. 
 
 Acts xix. 8 — 20. 
 
 8. And he ivent into the synagogue, a/id spake boldly 
 for the space of three months, disputing and persuading 
 the things concer7iing the kingdom of God. 
 
 9. But when divers were hardened, arid believed not, 
 but spake evil of that way before the multitude, he de- 
 parted from them, and separated the disciples, disputing 
 daily in the school of one Tyranniis. 
 
 10. And this continued by the space of two years : so 
 that all they which dwelt in Asia heard the word of the 
 Lord Jesus, both Jews arid Greeks. 
 
 11. And God wrought special miracles by the hands of 
 Paul : 
 
 2 Rom. viii. 4.
 
 ACTS XIX. 8—20. 353 
 
 12. So that from his body were brought unto the sick 
 handkerchiefs or aprons, and the diseases departed from 
 them, and the evil spirits went out of them. 
 
 Unusual opposition on one side ought to be met 
 by unusual exertion on the other. The Jews here 
 at Ephesus showed more than common obstinacy, 
 so that Paul after a while separated the discijoles 
 altogether.^ He, on his part, wrought more than 
 ordinary miracles. When divers were hardened and 
 believed not, to these he was able to appeal, and so 
 to confirm the wavering, and convince the reason- 
 able. Like Samuel of old, when more than a 
 thousand years before this same people had shown 
 the same perverseness : (1 Sam. xii. 16 :) Samuel 
 said, " Stand and see this great thing, which 
 the Lord will do before your eyes. Is it not wheat 
 harvest to-day ? I will call unto the Lord, and he 
 shall send thunder and rain, that ye may perceive 
 and see that your wickedness is great which ye 
 have done in the sight of the Lord. So Samuel 
 called unto the Lord : and the Lord sent thunder 
 and rain that day ; and the people greatly feared 
 the Lord and Samuel." In like manner might Paul 
 say, I preach unto you the words of eternal life. 
 Ye cavil and deny. Stand, therefore, and see these 
 " mighty signs and wonders by the power of the 
 Spirit of God." ^ Is there any other power by 
 which diseases depart and evil spirits go out of those 
 who are oppressed by them ? Could a man per- 
 form these wonders by any virtue of his own ? God 
 
 ' As at Antioch in Pisidia. Ch. xiii. 42, 43. 
 '' Rom. xv= 19. 
 
 A A
 
 354 ACTS XIX. 8—20. 
 
 effects them tlirougli my hands ; and so commands 
 you to " repent and believe the gospel." 
 
 The particular miracle which follows is an ex- 
 ample. It had exactly the effect recorded in the 
 book of Samuel. As there " the people greatly 
 feared the Lord and Samuel," so here we read 
 that when this was known, fear fell on them all, and 
 the name of the Lord Jesus was magnified. 
 
 It3. Then certain of the vagabond JewSy e.xorcists, took 
 ?ipon them to call over them ivhich had evil spirits the 
 name of the Lord Jesus, saying, We adjure you by Jesus 
 whom Paul preacheth.^ 
 
 14. And there were seven sons of one Sceva, a Jew, and 
 chiif of the priests, ivhich did so. 
 
 15. And the evil spirit answered and said, Jesus Iknoiv, 
 and Paul I know ; but who are ye ? 
 
 16. A7id the man in whom the evil spirit was leaped 
 on them, and overcame them, and prevailed against them^ 
 so that theyjled out of that house naked and ivounded. 
 
 17. Arid this was ktiown to all the Jews and Greeks 
 also dwelling at Kphesus : and fear fell on them all, and 
 the name of the Lord Jesus teas magnijied. 
 
 18. And many that believed came, and confessed, and 
 shelved their deeds. 
 
 19- Many also of them which used curious arts brought 
 their books together, and burned them before all men : 
 
 3 Exorcists. That class of persons to which our Lord al- 
 luded, when he asked of the Jews, " If I by Beelzebub cast out 
 devils, by whom do your sons cast them out?" These, seeing 
 the effect of Paul's use of the name of Jesus, adjured the evil 
 spirits in the same name, but with none of the same faith. 
 Compare Matt. viii. 29.
 
 ACTS XIX. 8—20. 355 
 
 and they counted the price of them, mid found it fifty 
 thousand pieces of silver. 
 
 20. So mightily grew the word of God, and prevailed. 
 
 For a while, some of those who had been con- 
 vinced by Paul's doctrine, and by the signs at- 
 tending it, still adhered to their heathen practices. 
 The proofs which they now saw of the Spirit of 
 God working with Paul w^re too strong to permit 
 this longer. It was weak faith which permitted it 
 even for a day. A sudden and appalling miracle 
 increased their faith : either made assurance surer, 
 or the impression stronger : and so prepared them 
 for the sacrifice of present interests which was re- 
 quired, if they meant to be " faithful to the Lord." 
 The truth was irresistibly brought before their 
 minds, " What shall it profit a man if he shall 
 gain the whole world and lose his own soul ?" 
 So they confessed, and showed their deeds : many of 
 them also which used curious arts brought their hooks 
 together, and burned them before all men. Utterly 
 destroyed the instruments of an ungodly practice, 
 in the same manner as Moses utterly destroyed the 
 molten image which the Israelites had set up for 
 worship. It was not merely cast aside, or disfigured, 
 but " ground to powder :" as these books were 
 burned, that no relic might remain, no seed of evil 
 which might hereafter spring up and breed corrup- 
 tion. Had they retained the books, there would be 
 danger. The heart is deceitful, and must not be 
 trusted within sight of its temptation. 
 
 But might not the books be sold ? The price of 
 them was fifty thousand pieces of silver : and what- 
 ever might be the value of the coin, the sum must 
 
 A a2
 
 ^56 ACTS XIX. 8— -20. 
 
 be considerable.^ Still they must not be sold. 
 Whatever it was sinful for these converts to 
 keep, it would be equally sinful for others to pos- 
 sess and use. Here, therefore, was a case which 
 illustrates our Lord's parable : "If thine hand 
 offend thee, cut it off, and cast it from thee. If 
 thine eye offend thee, pluck it out, and cast it 
 from thee." However dear the practice, however 
 valuable the possession which leads thee to offend 
 against God, cast it from thee, if thou art in earnest 
 " seeking the kingdom of God and his righteous- 
 ness." As Zaccheus did, when renouncing at one 
 resolve what we must suppose to have been his 
 former habits, he devoted half his goods to the 
 poor, and restored fourfold whatever he had 
 wrono'lv made his own. 
 
 " If thou wilt be perfect, go and sell that thou 
 hast, and give to the poor, and come follow me ; 
 and thou shalt have treasure in heaven."^ Such 
 was the test proposed to one, who seemed to aspire 
 towards eternal life ; but his faith failed : he 
 " went away sorrowing," and clung to his posses- 
 sions. These at Ephesus had stronger faith — they 
 bore the test — they brought the books which had 
 been their means of gain, and burnt them before all 
 men. 
 
 It was the " new creature'*^ formed within their 
 hearts. It was the new world opened before them : 
 
 * If the coin was a drachma, the sum would amount to 
 about fifteen hundred pounds ; if a shekel, to about seven 
 thousand. 
 
 ' Matt. xix. 21. 6 2 Cor. v. 17.
 
 ACTS XIX. 8—20. 357 
 
 the new object to be chiefly valued, and first se- 
 cured. All other things, however dear before, 
 now lost their value in comparison. 
 
 In this way we ought to judge of the sincerity, 
 the reality of our faith. Is it to us "the substance 
 of things hoped for, the evidence of things not 
 seen V'' Does it make us act as we should act, if 
 heaven and hell were open to our sight ? 
 
 The first belief of these Ephesians had not been 
 thus effectual. They kept their unlawful books, 
 and continued their curious arts, as Rachel, though 
 married to Jacob, secretly retained her national 
 idols. When their faith was strengthened and 
 confirmed, it compelled them to renounce their 
 arts and destroy their books of sorcery. And it is 
 not till faith has this effect, of bringing every de- 
 sire and habit into obedience to Christ, that we 
 dare to call it real, or effectual to salvation. ' ' Who- 
 soever is born of God doth not commit sin."*^ He 
 cannot allow in himself any known or wilful sin, 
 '* because he is born of God." 
 
 7 Heb. xi. 1. » 1 John iii. 9.
 
 358 ACTS XIX. 21—41. 
 
 LECTURE LXX. 
 
 OPPOSITION EXCITED AT EPHESUS— a. d. 59. 
 
 Acts xix. 21 — 41. 
 
 21. After these thinijs ivere etided^ Paul purposed in the 
 spirit, when he had passed through Macedonia ajid Acha'ia, 
 to go to Jerusalem, sayini),^ After I have been there, I 
 must also see Rome. 
 
 22. So he sent into Macedonia two of them, that mi- 
 nistered unto him, Timotheus and Erastns ;' hut he himself 
 stayed iyi Asia for a season. 
 
 23. Ajid the same time there arose no small stir about 
 that IV ay. 
 
 24. For a certain man named Demetrius, a silversmith, 
 which made silver shi'ines^ for Diana, brought no small 
 gain unto the craftsmen ; 
 
 25. Whom he called together with the workmen of like 
 occupation, and said. Sirs, ye know that by this craft we 
 have our wealth : 
 
 26. Moreover ye see and hear, that not alone at Ephe- 
 sus, but almost throughout all Asia, this Paul hath per- 
 suaded and turned away much people, saying that they 
 be no gods which be made ivith hands : 
 
 27. So that not only this our craft is in danger to he set 
 
 ' 1 Cor. XV. 23. »2 Tim. iv.20. Rom. xvi. 22. 
 
 ^ Supposed, rather, to be silver medals of the magnificent 
 temple of Diana, which were purchased by travellers visit- 
 ing it.
 
 ACTS XIX. 21—41. 359 
 
 'at nought ; hut also that the temple of the great goddess 
 Dia7ia should he despised, a?id her magnifice7ice should he 
 destroyed, whom all Asia and the world worshippeth. 
 
 By this craft we have our wealth. So Demetrius 
 argues : and therefore truth must be excluded, and 
 therefore error must be maintained. He does not 
 trouble himself to inquire whether it be indeed as 
 Paul said, that they he no gods luhich he made with 
 hands; the matter of imputation was, that this our 
 craft is hi danger to he set at nought, when men 
 shall no longer value the great goddess Diana. 
 
 Such is too often the argument which j3er- 
 petuates evil ; and that not only among heathen 
 idolaters. Wherever falsehood in doctrine or error 
 in practice has long prevailed, there are many 
 who have an interest in its continuance. The Pha- 
 risees and scribes, for example, had an interest in 
 maintaining the Jewish law. By it they had their 
 wealth : by it they had their reputation : were 
 held in credit among the people. Unquestionably 
 this would strengthen their opposition to the mi- 
 nistry of Jesus. So, long before, Jeremiah had 
 complained, " The prophets prophesy falsely, and 
 the priests bear rule by their means ; and my 
 people love to have it so."^ All are concerned in 
 maintaining what is wrong. The teachers and the 
 hearers are linked together, by some practice which 
 is gainful or some habit which is agreeable. Some 
 procure popularity, and others obtain wealth, 
 which would cease if this new doctrine be re- 
 ceived. 
 
 4 Jer.v.31.
 
 360 ACTS XIX. '21—41. 
 
 Many may be still found who argue like Deme- 
 trius, and what took place at Ephesus may take 
 place again. The minister who " teaclieth tlie 
 way of God in truth," may still often find a Deme- 
 trius to oppose him, and a people to join the out- 
 cry. If it be true tiiat " the way is strait, the 
 gate narrow whicli leadeth unto life," those who 
 would follow it must be sober, be vigilant. If it 
 be true tliat " the way of destruction is broad and 
 many" enter it, then those practices which lead 
 astray, those temptations whicli allure the young 
 and thoughtless, those things that minister to the 
 " lust of the flesh, and the lust of the eyes, and 
 the pride of life,'' instead of being sought and en- 
 couraged, must be avoided and laid aside. But 
 by this craft men have their wealth : and a cry is 
 raised like that at Ephesus, This Paul hath per- 
 suaded and turned away much people. 
 
 Such is human nature when opposed by the word 
 of God. Tlie current runs smoothly till a barrier is 
 set up : then appears the violence of the stream 
 below. God, however, " sitteth above the water- 
 flood ;" and not a wave can roll beyond the limit he 
 allows. So it was seen on this occasion. 
 
 28. And when they heard these say'mys, they were full 
 of ivrath, and cried out, saying, Great is Diana of the 
 Ephesians. 
 
 29. And the whole city was filled with confusion : and 
 having caught Gaius^ and Aristarchus, men of Macedonia, 
 
 * The name of Gaius occurs again in the next chapter, ver. 4, 
 and that of Aristarchus, as saihng to Rome with Paul, xxviii. 2.
 
 ACTS XIX. 21-41. 361 
 
 PauVs companions in travel^ they rushed with one accord 
 into the theatre. 
 
 30. And when Paid would have entered in unto the 
 people, the disciples snjfered him not. 
 
 31. And certain of the chief of Asia, which were his 
 friends, sent unto him, desiring him that he would not ad- 
 venture himself into the theatre. 
 
 32. Some therefore cried one thing, aiid some another : 
 for the assembly was confused ,• and the more part knew not 
 
 wherefore they were come together. 
 
 US. And they drew Aleooander out of the multitude, the 
 Jews putting him forward. And Alewander beckoned 
 with the hand, and would have made his defence unto the 
 people.^ 
 
 34. But when they knew that he was a Jew^ all with 
 one voice about the space of two hours cried out. Great is 
 Diana of the Ephesians.'' 
 
 35. And when the townclerk had appeased the people, 
 he said. Ye men of Ephesus, what man is there that 
 knoweth not, how that the city of the Ephesians is a wor- 
 shipper of the great goddess Diana, and of the image which 
 fell down from Jupiter ?^ 
 
 36. Seeing then these things cannot be spoken against, 
 ye ought to be quiet, and to do nothing rashly. 
 
 A Gaius is mentioned by Paul as his host at Rome, Rom. xvi. 23 ; 
 and Aristarchus as his fellow-prisoner, Col. iv. JO. 
 
 ^ Probably, as a Jew, to prevent his being confounded with 
 the cause of Paul, by those who knew not wherefore they were 
 come together, and could make no distinction between Jews and 
 Christians. 
 
 ' The people of Ephesus knew the Jews as opposed to 
 the idolatry they were now upholding, and were not aware 
 that they were generally no less opposed to the doctrine of 
 Paul. 
 
 ^ Such was the vulgar belief concerning the statue of Diana 
 in this temple.
 
 3G2 ACTS XIX. 21—41. 
 
 37. For ye have hromjlit hither these men, ichich ate 
 neither robbers of churches, 9ior blasphemers of your (jud- 
 dess. 
 
 38. Wherefore if Demetrius, and the craftsmen which 
 are ivith him, hare a matter against any man, the law is 
 open, and there are deputies : let them imjtlcad mie an- 
 other. 
 
 30 Jiut if yc inquire auythiu// conccrnifiy other matters, 
 it .shall be determined in a lauful assembly. 
 
 40. For we are in dan<jer to be called in question for 
 this day's uproar, there beinj no cause ichcreby we may 
 give an accouyit of this concourse. 
 
 41. And when he had thus spohen, he dismissed the 
 assembly. 
 
 Such is the proj)er use of law. As St. Paul 
 writes, (Rom. xiii. 3,) " Wilt tliou tlien not be 
 afraid of the power? Do that which is good, and 
 tliou slialt have praise of the same : for he is the 
 minister of God to thee for good." 
 
 It was very different at Pliilippi. There the 
 magistrates made tliemselves instruments of the 
 violence and injustice of the mob. But here tliey 
 take the apostle's part : whether from regard to 
 his cause, or from a sense of right and duty, we 
 know not ; but God made use of their authority 
 to protect liis servant, and to strengthen the influ- 
 ence of the gospel at Ephesus. 
 
 Paul, meanwhile, had a support within, to which 
 he trusted most, and which would not fail him 
 even if the magistrate had failed. So he writes, 
 looking back upon scenes like these, (2 Cor. iv.
 
 ACTS XIX. 21—41. 363 
 
 8—12,) " We are troubled on every side, yet not 
 distressed ; we are perplexed, but not in despair ; 
 persecuted, but not forsaken ; cast down, but not 
 destroyed ; always bearing about in the body the 
 dying of the Lord Jesus, that the life also of Jesus 
 might be made manifest in our body. For we 
 which live, are alway delivered unto death for 
 Jesus^ sake, that the life also of Jesus might be 
 made manifest in our mortal flesh." ^ 
 
 I'he life of Jesus was manifested, when he furnishea 
 daily support to his servants. Men saw that he way 
 living^ was superintending his church, when the 
 weakness of " mortal flesh" was strengthened; when 
 afllictions and persecutions which would overwhelm 
 all human power, seemed but more firmly to esta- 
 blish the gospel. The disciples saw this, and believed. 
 Every attack which threatened death to the disci- 
 ples, increased that spiritual energy by which they 
 might be enabled to resist temptation, and *' hold 
 fast the blessed hope" of everlasting glory. 
 
 9 2 Cov. iv. 8 — 12. " So then, death worketh in us, but Hfe in 
 you." See, to the same purpose, 2 Cor. i. 3 — 10.
 
 3G4 ACTS XX. I— I J. 
 
 LECTURE LXXI. 
 
 PAUL PREACHES AT TROAS, AND RESTORES 
 EUTYCIIUS.— A. D. 60. 
 
 Acts xx. 1 — I'J. 
 
 1. Aiid after tJie uproar was ceased^ Paul called unto 
 him the disciples, and embraced thvtn, and departed for to 
 go into Macedonia. 
 
 2. And tvhen he had (jone over those parts, and had 
 given them much exhortation, he came into Greece, 
 
 3. And there abode three months. And when the Jews 
 laid trait for him as he was about to sail info Syria, he 
 purposed to return through Macedonia. 
 
 4. And there accompanied him into Asia Sopater of 
 Berea ; and of the Thessalonians, Aristarchus and Se- 
 cu?idus ; and Gains of Derhe, and Timotheus ; and of 
 Asia, Tychicus and Trophimus.^ 
 
 5. These going before tarried for us at Troas. 
 
 6. And ive sailed away from Philippi after the days of 
 iinleaveyied bread, and came u7ito them to Troas in Jive 
 days ; ivhere we abode seven days. 
 
 7. And upon the first day of the week, when the disci- 
 ples came together to break bread, Paul preached unto 
 them, (ready to depart on the marrow,) and continued his 
 speech until midnight. 
 
 By this time the worship of the Christian con- 
 gregations had assumed a regular form, not dif- 
 ferent from that which is followed at this day. 
 ' Rom. xvi. 21—23. Col. iv. 7.
 
 ACTS XX. 1-12. 365 
 
 The historian's words intimate, that on this occasion, 
 when Paul preached for the last time at Troas, it 
 was the Lord's day, and the sacrament was ad- 
 ministered. The first day of the week, and not 
 the seve7ith, was now the sabbath. It might be 
 otherwise, for a while, with the converted Jews, 
 but the church in general transferred their day of 
 rest from the last day of the week, on which Jesus 
 had lain in the grave, to the first day, on which he 
 had risen from the dead. No account remains of 
 the mode in which this change was ordered. We 
 may be sure that it was directed by the apostles, 
 and we know that they were under the direction of 
 the Holy Ghost. The title, too, was altered. 
 The Jewish term, sabbath, was gradually , laid 
 aside, and a term introduced whicli would be 
 everywhere understood, the Lord's- day. Such it 
 is in every sense. It is the day which the Lord 
 Jehovah, when he made the world, reserved as his 
 own. " The seventh day," the seventh part of 
 time, " is the sabbath of the Lord thy God." 
 " He blessed the seventh day, and hallowed it." 
 And it is the day on whicli the Lord Jesus con- 
 summated the great work of redemption, and tri- 
 umphed over death and the grave. It is the Lord's 
 day, because through it, the Creator maintained 
 his connexion with his reasonable creatures. He 
 " gave them his sabbaths, that they might be a 
 sign between him and them." It is the Lord's day, 
 because it restored a rebellious world to its Crea- 
 tor. It is, therefore, the day which the Lord hath
 
 OGG ACTS XX. 1—12. 
 
 made ; and wc may justly rejoice and be glad 
 in it. 
 
 On this day, then, the disciples ass^emhled torjether. 
 While no law enjoined a sabbath, protected, or 
 even permitted a sal)bath, it was not possible that 
 the day should be kept generally or altogether 
 holy. But we evidently perceive that Christians 
 observed it." And now they were assembled to 
 break bread; to commemorate their Lord's death, 
 by partaking together of the supper ol" his body 
 broken for them, and his blood shed. Paul was 
 among them, ready to depart on the morrow. 
 Thongh Ephesus had been the chief place of his 
 residence for three years, yet from time to time he 
 had visited other districts ; and at Troas he had 
 known and seen enough to wind round the heart 
 those strongest ties, which are formed by the giving 
 and receiving spiritual benefits. Duty now sum- 
 moned him elsewhere, not knowing whither he 
 might be directed, but knowing this, that he was 
 not likely to see again the disciples whom he was 
 now addressing, till the apostle met his hearers 
 at the judgment- day. It was a moment of great 
 interest. All seem alike to have felt it so. Paul 
 continued his speech until midnight. He could not 
 lose this last occasion of rehearsing to them the 
 whole counsel of God, and showing how it all cen- 
 tered in " Jesus Christ, the same yesterday, to- 
 day, and for ever." He could not forbear en- 
 forcing upon them once more that which had been 
 
 "- John XX. 1. 19. 1 Cor. xvi. 2. Rev, i. 1 1. 
 
 I
 
 ACTS XX. 1—12. 3G7 
 
 the great subject of his public and private minis- 
 trations, repentance towards God, and faith towards 
 our Lord Jesus Christ. Time passed away, as 
 they were thus engaged, and neither the preacher 
 nor the hearers complained of weariness. The one 
 was declaring, the others were receiving, the words 
 of eternal life. 
 
 But we are never long allowed to forget the in- 
 firmities of nature. Something is sure to remind 
 us how " the corruptible body presseth down the 
 soul." 
 
 8. And there were many lights in the upper chamber, 
 where they were gathered together. 
 
 9. And there sat in the ivindoiv a certain young man 
 named Eutychus, being fallen into a deep sleep : and as 
 Paul was long preaching, he sunk down with sleep, and 
 fell down from the third loft, and was taken up dead. 
 
 10. And Paul went doivn, and fell on him, and em- 
 bracing him, said, Trouble not yourselves : for his life is 
 in him. 
 
 11. When he therefore was come up again, and had 
 broken bread, and eaten, and talked a long lohile, even till 
 break of day, so he departed. 
 
 12. And they brought the young man alive, and were 
 not a little comforted. 
 
 Their comfort on this occasion would be in pro- 
 
 3 Modern travellers show how, from the style of buikUng and 
 manner of collecthig companies in that country still, the acci- 
 dent here related was not unlikely to take place. They also 
 remark, that the neighbourhood abounds with oil, for the ready 
 supply o? many lights : that the Christians might not be accused 
 of holding secret assemblies.
 
 .368 ACTS XX. 1—1*2. 
 
 portion to their alarm and sorrow. The circum- 
 stance, distressing in itself, was made more dis- 
 tressing by the suspicion which would be excited, 
 and the slanders which might ensue. It was one 
 of the persecutions endured by the early Christ- 
 ians, that evil reports were spread concerning 
 their assemblies. All this would rush into their 
 minds when Eutychus tvas taken up dead : and all 
 this alarm would subside when Paul restored him, 
 and ihei/ brought the young man alive. 
 
 But a more lasting comfort would remain with 
 them. How sure a proof was here, that God was 
 watcliing over their faith ! How undeniable a tes- 
 timony that Paul's words were the words, not of 
 man, but of God ! It would be, as it were, the 
 seal of his ministry : and as long as Eutychus sur- 
 vived, or any one survived of those who had been 
 present in this upper chamber, the impression of 
 the event would remain to confirm their faith, and 
 support it under all its trials. 
 
 We, too, may look upon it in the same light, 
 and be not a little comforted. We see in it a proof 
 of the truth of our Lord's promise, and an example 
 of the way in which it is made good. " Where 
 two or three are gathered together in my name, 
 there am I in the midst of them.'* * 
 
 * Matt, xviii. 20.
 
 ACTS XX. 13-24. 'JGO 
 
 LECTURE LXXII. 
 
 PAUL'S PARTING ADDRESS TO THE ELDERS AT 
 
 MILETUS— A. D. 60. 
 
 Acts xx. 13—24. 
 
 13. And ive went before to ship, and sailed unto Assos, 
 there intending to take in Paul : for so had he appointed, 
 minding himself to go afoot. 
 
 14. And whe?i he met with us at Assos, we took him in, 
 and came to Mitylene. 
 
 15. A7id we sailed thence, and came the next day over 
 against Chios ; and the next day we arrived at Samos, 
 and tarried at TrogyUium ; and the next day we came to 
 Miletus. 
 
 16. For Paul had determined to sail by Ephesus, because 
 he icould not spend the time in Asia : for he hasted, if 
 it were possible for him, to he at Jerusalem the day of 
 Pentecost. 
 
 17. And from Miletus he sent to Ephesus, and called 
 the elders of the church. 
 
 18. And when they wci'e come to him, he said unto 
 them, Ye know, from the first day that I came into Asia, 
 after what manner I have been with you at all seasons, 
 
 19. Serving the Lord ivith all humility of mind, and 
 with maiiy tears, and temptations, ivhich befell me by the 
 lying in wait of the Jews : 
 
 20. A7id lioiv I kept back nothing that was profitable unto 
 you, hut have shewed you, and have taught you publicly, 
 and from house to house, 
 
 B B
 
 370 ACTS XX. 13—24. 
 
 21. Tehtifijtnj hoth to the Jews, and also to the Greeks, 
 repentance toward God, and faith toward oar Lord 
 Jesus Christ. 
 
 It is aflTectiiif^ to find St. Paul tliiis calling- iii)on 
 the elders of the ciiuich, tiie elders ot his own aj)- 
 jjointment over churches of his own planting, to 
 bear witness to Ids faithfulness. He speaks, in- 
 deed, as one scrvhuj the Lord ic'tth all JinniU'itij of 
 mind. He ajjpeals to them, as knowing the cha- 
 racter of his teaching, lie had hept hack notldny 
 that was projU(d)lc indo them. He might have 
 spoken, not as pleasing God, but men. But 
 he did not; he spoke, " not as pleasing men, but 
 God, who trietli the heart." ' 
 
 The human mind, it seems, was the same 
 then as now. The hearer mig-ht wish some 
 truth to be kept back : the preacher might be 
 tempted to indulge the hearer's wish. The prophet 
 might prophesy falsely, because the })eople loved 
 to have it so." 
 
 Paul, however, kept back notldny that rr as profit- 
 able, but showed and tauyht them both pnblicl?/ and 
 from house to house. 
 
 We have seen how he taught publichj. Wher- 
 ever there were Jewish synagogues, these he en- 
 tered, and expounding the law and the prophets, 
 " showed from the Scriptures that Jesus was 
 Christ." When, as at Ephesus, he could no longer 
 attend the s^^nagogue without danger, or when, as 
 at Athens, there was no Jewish synagogue, he 
 
 ' 1 Thess. ii, 4. " See Jer. v. 31.
 
 ACTS XX. 13— '24. 371 
 
 used the most convenient place of meeting, as the 
 school of Tyrannus ; or even disputed in places of 
 public concourse " with them that met with him."^ 
 Thus he acted as v/hat he was, a lierald, one who 
 has something to announce ; and the subject of his 
 announcement was, Man a sinner, and Christ a 
 Saviour : repentance toward God, and faith toward 
 ow Lord Jesus Christ. 
 
 But public preaching- must not supersede private 
 instruction. It opens the way for it ; but does not 
 supply it. The one draws the bow at a venture ; 
 the other carries the arrow home, and lodges it in 
 the heart — not to wound, but to heal ; not to de- 
 stroy, but to save. Therefore he taught both pub- 
 licly and from house to house. He had thus oppor- 
 tunity of pressing his doctrine more closely upon 
 the conscience, and also of explaining it more ac- 
 curately. He could resolve doubts, as well as de- 
 clare truths. He could reach the individual case : 
 and prove to every heart which " knew its own 
 bitterness," the nature of that " grace of God 
 which had appeared unto all men." 
 
 Thus he fulfilled his mission, to the Jews, and 
 also to the Greeks. Both, it seems, required the 
 same. Both required repentance towards God. 
 The Jews had offended against the law which God 
 had revealed to them : the Greeks had offended 
 against " the law written in their hearts." So 
 that " there was no difference; for that all had 
 sinned, and come short of the glory of God."^ 
 
 '^ See xix. 9 ; xvii. 17. 
 
 ■* See the argument in the Epistle to the Romans, ii. and iii. 
 
 bb2
 
 372 ACTS XX. 13—24. 
 
 All, though in various degrees of guilt, were to 
 come before God in one common attitude as sin- 
 ners. But as repentant sinners, intending " to 
 lead a new life, following the commandments of 
 God, and walking henceforth in his holy ways." 
 And, also, as sinners who sought acceptance with 
 God, through y^ii^ m the Lord Jesus Christ. Re- 
 pentance towards God was to lead to faith towards 
 Christ Jesus. Sorrow for sin was to produce love 
 of the Saviour. The law, convincing them of sin, 
 was to bring them to Him who takes away sin. 
 They were shown their condemnation in the sight 
 of God, that they might embrace his offer of salva- 
 tion. And if they were thus taught repentance to- 
 ward God, and faith toward our Lord Jesus 
 Christ, nothing was kept hack which was p^^ojitahle 
 for them. 
 
 22. Ahd tioiv behold, I go bound in the spirit unto Je- 
 rusalem, not k?iowing the things that shall befall me there :' 
 
 23. Save that the Holy Ghost witnesseth in every city, 
 saying, that bonds and ajflictions abide me. 
 
 24. But none of these things move me, neither count J 
 my life dear unto myself, so that I might Jinish my course 
 with joy, and the ministi'y which I have received of the 
 Lord Jesus, to testify the gospel of the grace of God. 
 
 The exact nature of his trials was not revealed 
 to Paul. All that the Holy Ghost witnessed, was 
 what from the first he had been taught to expect. 
 From the first he had been shown "how great things 
 he must suffer for Christ's sake."^ 
 
 5 ix. 16.
 
 ACTS XX. i.*)_2-!.. :^;;j 
 
 It is mercy to man that a map of his wanderings 
 is not laid before him. " Sufficient unto the day 
 is the evil thereof." Sufficient also is the provi- 
 sion against evil, if He is with us whom Paul was 
 j)roclainiing : if we are able to say, through what- 
 ever unknown ways we may be called, " Tiiou art 
 witli me ; tliy rod and thy staff they comfort 
 me." ^ This was Paul's support : he had a certain 
 duty to fulfil, a certain course to follow: and he 
 set out to meet the trials of every day in sure con- 
 fidence of " doino' all thinos thron"h Christ who 
 streno'thened him." And this alone was his desire, 
 that he might finish his course with joy. As he more 
 fully describes his state of mind, when writing to 
 the Philippian disciples, (Phil. iii. 13,) "This 
 one thing I do ; forgetting those things that arc 
 behind, and reaching forth unto those things that 
 are before, I press towards the mark for the prize 
 of the high calling of God in Christ Jesus." 
 
 His was a peculiar course. But so is every 
 man's. Every man's condition is a course to him- 
 self, requiring to be run, like PauPs, with patience 
 unto the end. Every situation, every relation ol" 
 life, has its own duties, and its own difficulties. 
 Every individual heart has its own temptations. 
 We proceed, not knoiuing the things that shall be/all 
 us ; save this, that the Holy Ghost witnesseth, that 
 " strait is the gate and narrow is the way that 
 leadeth unto life:" but that " God is faithful, who 
 will not suffer us to be tempted above that we are 
 
 " I's. X.N iii. 4.
 
 374 ACTS XX. 13-24. 
 
 able, but will with the temptation also make a way 
 to escape, that we may be able to bear it." ^ 
 
 Certainly we should set one object before us, 
 and keep it constantly in view, that we finish 
 our course with joy. And the way to attain this, 
 is to testifji the c/ospel of the grace of God, if 
 not as Paul by his words, as Paul by his life 
 and character. Then shall none of those things 
 move us, which might otherwise disturb or harass. 
 They cannot hinder our finishing our course with 
 joy, if they do not divert us from it. Nay, they 
 may even further our progress. Temptations, 
 when resisted and overcome, add strength to the 
 soul ; leave it more settled than before. Tribula- 
 tions past are an earnest of future support. Every 
 turn in the course, when passed successfully, leaves 
 the way shorter, and brings the prize nearer : till 
 at last the Christian may say, " I have finished 
 my course ; I have kept the faith : henceforth 
 there is laid up for me a crown of life, which the 
 Lord, the righteous Judge, will give me at that 
 day."« 
 
 ' 1 Cor. X. 13. -so Yim. iv. 11.
 
 ACTS XX. 25-31. 375 
 
 LECTURE LXXIII. 
 
 PAUL'S DISCOURSE CONTINUED.— a. d. 60. 
 
 Acts xx. 25—31. 
 
 25. And now, behold, I know that ye all, among whom 
 I have gone jyreaching the kingdom of God, shall see my 
 face no more. 
 
 20. Wherefore I take you to record this day, that I am 
 pure from the blood of all men. 
 
 27. For I have not shunned to declare unto you all the 
 counsel of God. 
 
 In the reign of Ahab over Israel, when lie and 
 Jehosliaphat were conferring together as allies, a 
 question arose as to the expediency of making war 
 against the king of Syria. The prophets were con- 
 sulted. And they said, (I Kings xxii. 12,) " Go 
 up to Ramoth Gilead, and prosper : for the Lord 
 will deliver it into the hands of the king." This 
 they spoke without inquiry of the Lord. They 
 spoke what they knew their king would desire to 
 hear. And when Ahab perished in the battle, it 
 could not be said of them, that they \n eve pure from 
 his blood. This could be truly spoken of Micaiah 
 alone, who said to Ahab, " I saw all Israel scattered 
 upon the hills, as sheep that have not a shep- 
 herd :" and who })ublicly proclaimed, " If thou 
 
 * xviii. 6.
 
 37G ACTS XX. 2.5—31. 
 
 return at all in peace, the Lord hath not spoken by 
 me. Hearken, O people, every one of you." 
 Thus he took them all to record that ikuj, that he was 
 pure from the blood of Ahab. 
 
 Paul here afHrms the same concerning himself. I 
 As when he addressed the Jews at Corinth, the I 
 awful words of Ezekiel again occur to hiui. Had 
 lie " warned the wicked to save his life?" Had 
 he " warned the rin;hteous man that he sin not?"'^ 
 Then, and not otherwise, he was pure fro)n the 
 blood of all men : he had " delivered his soul." He 
 calls them all to witness that he had done this : 
 for he had not shunned to declare unto them the whole 
 counsel of God. He had kept back nothing that 
 was profitable unto them. 
 
 Considerins: him, as he was, " an ambassador 
 of Christ," sent to the rebellious subjects of their 
 heavenly King, there are two ways in which he 
 might have been unfaithful. He might hesitate to 
 declare, in words of sufficient plainness, their guilt 
 and danger. He might scruple to say to the 
 wicked, " Thou shalt surely die." He miglit scru- 
 ple to say to his self-righteous countrymen, that the 
 Jew and the Gentile were alike guilty before God. 
 
 Then, on the other hand, he might fail in con- 
 veying the offer of the King's forgiveness. He 
 miglit keep back the message of mercy ; that " God 
 was in Christ, reconciling the world unto himself, 
 not imputing their trespasses unto them :" he 
 might have failed to " pray them in Christ's 
 stead" with due earnestness, "Be ye reconciled 
 unto God." ' 
 
 '■' See Ezek. iii. IS— 21. 3 2 Cor. v. 15), 20.
 
 ACTS XX. 25—31. 377 
 
 But now he takes them to record, that he had not 
 failed in any part of his commission : he had 7iot 
 shunned to declare unto them the whole counsel of 
 God : that as " by one man's disobedience many 
 were made sinners, so by the obedience of one 
 shall many be made righteous :" " that as sin hath 
 reigned unto death, even so might grace reign 
 through righteousness unto eternal life by Jesus 
 Christ our Lord."^ 
 
 And now he impresses upon those whom he was 
 leaving as teachers and rulers of the flock, that 
 they watch over their charge as men " who must 
 give account :" as stewards whom God expected to 
 find faithful. 
 
 28. Take heed therefore unto yourselves, and to all the 
 flock, over the which the Holy Ghost hath made you over- 
 seers, to feed the church of God, ivhich he hath i^urchased 
 with his 0W71 blood. 
 
 29. For I know this, that after my departiyig shall 
 grievous wolves enter in among you, not sparing the 
 
 flock. 
 
 30. Also of your own selves shall men arise, speaking 
 perverse things, to draw atvay disciples after the7n. 
 
 The prayer of the Lord Jesus for his apostles 
 whom he left to carry on the work which he had 
 begun, was not that they should be " taken out of 
 the world," but that they might be " delivered 
 from the evil" of the world. -^ They could not be 
 free from danger and from trial . but they might 
 be enabled to resist and overcome it. So Paul 
 
 * Kom. V. 19— -21. 5 John xvii. 15.
 
 37rt ACTS XX. 'id— 31. 
 
 lierc looks forward to those evils wliicli lie knew 
 must assail the church. There would be enemies 
 from without : f/ricL'ons ivolccs entering in, not 
 spar'uKj the flock ; and there would be treachery at 
 home : of I heir own selves should men arise, spcohimj 
 perverse thimjs to draw awa// disciples after tl/cnt.''^'-' 
 Aiiainst all these the elders were to !>uard the 
 church of God, ivhich he had purchased icith his oivn 
 blood. He who " in the beginning* was with 
 God, aud was God," had taken unto himself a 
 mortal life, that he might give it " a ransom for 
 many." O how does the richness of tlie price dis- 
 play the value of tlie ])uri'hased possession ! 77/r' 
 church of God, ivhich fie has jmrchased icith his 
 owji blood! For we " are not redeemed with cor- 
 rui)tible things, as silver and gold, but with the 
 precious blood of Christ, as of a lamb without ble- 
 mish and without spot." ^ 
 
 In })roportion to the price paid, is the imj)ortanc(; 
 and necessity of watcliing over tlie treasure. Tlie 
 pearl of great price must not be left unguarded. 
 And so the apostle adds, 
 
 31. Therefore wafc/i, and rememl)er that by the space of 
 three years I ceased not to warn every one niyht and day 
 with tears. 
 
 Such was his sense of the truths with w liicli he 
 was charged : such his views of their inestimable 
 
 6 See 1 Tim. i. 20. 2 Tim. ii. 18. See also 2 Pet. ii. 1—3. 
 1 John ii. 18. 
 - I Pet. i. 18.
 
 ACTS XX. 25-31. 379 
 
 importance to man. The picture which he draws 
 of himself goes beyond even a parent's interest. 
 No love could surpass it. " In season, and out of 
 season," at the time assigned to man for labour, 
 and even at the time assigned him for rest from 
 his labours, Paul was still seeking opportunity to 
 warn, to instruct, " to exhort and rebuke with all 
 authority" and doctrine. And so sincere were his 
 feelings, that they urged him even to tears : such 
 tears as his Lord had shed over the impendiiig ruin 
 of Jerusalem :^ or as ran down the eyes of the 
 Psalmist, wdien he saw the laws of God disho- 
 noured.^ 
 
 How does such earnestness reprove the indiffer- 
 ence with which sin and unbelief are too commonly 
 regarded.^ He who had the clearest revelation of 
 their consequences, felt those consequences so 
 deeply, that he could not be at ease unless warning 
 every one night and day with tears. " Therefore 
 we ought to give the more earnest heed, lest at any 
 time we let them slip. For how shall we escape, 
 if w^e neglect so great salvation ?" 
 
 » Luke xix. 41. ^ See Ps. cxix. l;3G. 
 
 1 11 eb. ii. 1—3.
 
 .•3H0 
 
 ACTS XX. a2-3H. 
 
 I.ECTURE LXXIV. 
 
 I'm: coxcLusiox of palls discourse, he 
 
 LEAVES MILETUS a. d. GO. 
 
 Acts xx. 3-2-38. 
 
 32. And note., brethren, I commend you to God, and to 
 the word of hia ijracey which in able to build you up, and 
 to give you an inheritance ayyuwg all them which are sane- 
 tifed. 
 
 33. / have coveted no nuu/'a .silver, or gold, or apparel. 
 
 34. Yea, ye yourselves know. Ilia I these hands have mi- 
 nistered unto my necessities, and to them that were with 
 me- 
 
 35. / have shewed yoit all things, how that so labouring, 
 ye ought to support the weak ; and to remember the ivords 
 of the Lord Jesus, how he said. It is more blessed to give 
 than to receive.^ 
 
 The father taken prematurely from his family 
 commits the guardianship of his children to his 
 wisest and dearest friend. Other duties now sepa 
 rated St. Paul from his christian family in this 
 part of Asia ; his children in the faith. But there 
 is a guardianship under which he can confidently 
 leave them. He commends them to God, and to the 
 li'ord of his grace, ichich is able to build them up as 
 holy temples to the Lord. He says to build them 
 upy because the foundation was already laid. We 
 
 ' One of our blessed Lord's remarks, not recorded by the 
 Evangelist, but remembered by his disciples.
 
 ACTS XX. 82—38. 381 
 
 were before told how it was laid. It was laid in 
 " repentance towards God, and faith towards our 
 Lord Jesus Christ."- Those whom he was ad- 
 dressing had been once " dead in trespasses and 
 sins, fulfilling the desires of the flesh and of the 
 mind." From these they had now turned, " to 
 serve the living and true God." This was repent- 
 ance. They were expecting a heavenly inheritance, 
 through him who had purchased it with his own 
 blood ; " even Jesus, who had delivered them from 
 the wrath to come." This was faith in the Lord 
 Jesus Christ. And the elders who were now bear- 
 ing Paul, and the churches over which they were 
 overseers, had been placed upon this foundation. 
 
 A foundation is not laid without a purpose. It 
 is useless unless something be raised upon it. And 
 the foundation of repentance and faith is laid, that 
 on it a holy life may be built up. The will of God 
 was, their sanctification. They were called to ho- 
 liness. They were called to disinterestedness, after 
 the example which Paul himself had set them. 
 They were called to brotherly-kindness and cha- 
 rity, and not to self-indulgence or covetousness. 
 And this sanctification is produced by the Spirit 
 actino; on the heart throuo-h the word. The word 
 of God's grace alone can build the Christian up as 
 a spiritual temple, living to his service and glory. 
 The iDord can do this, and nothing else. Sur- 
 rounded as we are by temptation ; contending as 
 we do, not only against flesh and blood, but against 
 spiritual enemies ever watchful to destroy : with so 
 
 ^ See Ephes. ix. 1,2.
 
 3S-2 ACTS XX 3_>— .m 
 
 many examples on every side of those who live onlv 
 to tliis world and to themselves: — amid danirers 
 like these, what but the word of God constantlv 
 studied as a rule, constantly referred to as a stand- 
 ard, can keep us from " drawing back unto [)erdi- 
 tion ? " 
 
 It comfoited the apostle, that lie left this with 
 tliem : tiiat he could commend t/icm to (iod and to 
 the word of //is tjnicc, througii wliich thry might 
 endure unto tlie end, and receive an inlieritunce 
 among all them thai are sanctified. 
 
 This, he says, the word is able to fjive. The 
 WORD of God is, as it were, the title-deed by wdiich 
 the Christian knows what he is heir to. Wliy does 
 he dare to look towards heaven ? Because the wokd 
 assures him, tliat there are those for vvhom God 
 has pre])are(l a kingdom. And how dares he hope, 
 that lie is among tluit number ? The word sup- 
 plies him with the evidence of his title. The evi- 
 dence of his title is, that he is sanctified : that " a 
 new heart and a right s})irit" have been wrought in 
 him by the Spirit of God. The evidence of his 
 title is not merely that he is baptized : though bap- 
 tism is an essential mean of sanctification. The 
 evidence is not that he eats and drinks at the Lord's 
 table : though it is an essential part of sanctifica- 
 tion " to show forth the Lord's death till he come." 
 Still the mark of heirship is no outward rite. The 
 inheritance is for them that are sanctified. And 
 sanctification has its seat within, governing and di- 
 rectino' the thouo-hts and words and works. Sane- 
 tification is no single act or quality, but it pervades
 
 ACTS XX. 82-38. 383 
 
 the whole heart, and influences the whole man ; 
 regulates his desires, rules his designs, inspires his 
 secret affections, and guides his outward actions. 
 To be " poor in spirit ; " to be " pure in heart ; " 
 to be "meek;" to be "merciful;" to "hunger 
 and thirst after righteousness ;" — this is to be sanc- 
 tified : and blessed are they who are thus sancti- 
 fied, for theirs is the inherltcmce — "theirs is the 
 kino'dom of heaven." 
 
 Leaving upon their minds this last assurance, 
 the apostle departs ; but first sets the seal to his ex- 
 hortation. 
 
 36. And tvhen he had thus spoken, he kneeled down, 
 and prayed with them all. 
 
 37. And they all wept sore, and fell on PauVs neck, 
 and kissed him. 
 
 38. Sorrowing most of all for the words ivhich he spake, 
 that they should see his face no more. And they accompa- 
 nied him unto the ship. 
 
 Paul was dear to these persons bej-ond common 
 and ordinary friendship, because the benefits the}- 
 had received from him were more than ordinary 
 benefits. And they knew not what his departure 
 might cost them ; how much of that spiritual bles- 
 sing which they now enjoyed might be impaired, 
 when they had no longer his instructions, his ad- 
 vice, his exhortations. Unwilling to lose a moment, 
 tkei/ accompanied him to the ship. There the}' must 
 part. The time will come on earth when dearest 
 friends must be torn from one another. They look 
 forward to a state where nothing shall separate 
 them ; — nothing give occasion for the words which
 
 aS4 ACTS XXI. 1—44. 
 
 Paul had spoken, and which were above all grie- 
 vous — that they should see his face no more. 
 
 Still there is One who even in this world cannot 
 be separated from us ; who w ill be with us in all 
 circumstances, and in every country ; who will not 
 be parted from us even when that gulf is to be 
 crossed which is our passage to eternity. To Him 
 Paul commends those whom he loved, — saying, 
 Now, brethren, I commend you to God. And the 
 words of God to his people are, " I will never leave 
 thee nor forsake thee." 
 
 LECTURE LXXV. 
 
 PAUL VOYAGING TOWARDS JERUSALEM VISITS 
 TYRE AND CESAREA.— a. d. 60. 
 
 Acts xxi. 1 — 14. 
 
 1. And it came to pass, that after we tv ere gotten from 
 them, and had launched, we came with a straight course 
 unto Coos, and the day follouing unto Rhodes, and from 
 thence nnto Patara : 
 
 "2. And finding a ship sailing over unto Phenicia, we 
 tvent aboard, and set forth. 
 
 3. Now ivhen we had discovered Cyprus, ire left it on 
 the left hand, and sailed into Syria, and landed at Tyre : 
 for there the ship was to unlade her burden.
 
 ACTS XXI. 1—14. 385 
 
 4. And finding disciples,^ we tarried there seven days : 
 who said to Paul through the Spirit, that he should not go 
 up to Jerusalem. 
 
 5. And when we had accomplished those days, we de- 
 parted and went our way ; and they all brought 2is on our 
 way, with wives and children, till we were out of the city : 
 and we kneeled down on the shore, and prayed. 
 
 6. And when we had taken our leave one of anotJier, we 
 took ship ; and they returned home again. 
 
 The word of God had now been so widely spread 
 in Asia, that in all the principal towns they could 
 meet with fellow-Christians. And when they found 
 Christians they found friends ; friends delighted to 
 receive them and anxious for their welfare ; so that 
 if Paul had listened to their forebodings he would 
 not have pursued his course towards Jerusalem. 
 This, however, was determined on. Nothing re- 
 mained, but mutually to commend one another to 
 God. So they kneeled down on the shore and prayed. 
 It is in such seasons that the privilege of prayer is 
 sincerely felt. They had affections which they 
 were unable to indulge ; they had apprehensions 
 which they could not conceal. But there was one 
 God and Father of all, made theirs by " the adop- 
 tion tliat is in Christ Jesus." He could be with the 
 disciples at Tyre, and with Paul at Jerusalem ; 
 and in that bond they might be united, though 
 distant from each other ; and in that confidence 
 
 1 ^nXhev, having found out the discijjles ; dvevpovreq. (Schole- 
 field.) Through the spirit of prophecy which these disciples 
 possessed, they foresaw the danger which threatened Paul at 
 Jerusalem. Had they spoken under the immediate direction of 
 the Spirit, Paul would have listened to them. But he was fully 
 assured of the will of God in this journey. 
 
 C C
 
 Sm ACTS XXI. 1 II. 
 
 tliey might be comforted, even in the prospect of 
 tribulation or dang-cr. 
 
 7. And tvheti ive had Jinished our course from Tyre, tee 
 came to Ptolemais, and .saluted the brethren, and abode 
 with them one dat/. 
 
 8. A?id the ne.vt day ire that were of Paul's cornpauy 
 departed, and came utito Cesaren . mid we entered into 
 tlie house o/' P/iilip the evangelist,^ irhirh was one of f/ir 
 seven ; aiid abinle u'ith him. 
 
 9. And the same man had four dau<)hters, virgins, 
 which did prophesy 
 
 10. And as we tarried there many days, there rntnr 
 down from Judea a certain propliet, ?iamed Agahus.^ 
 
 1 1. A}id u'hen he was come unto ns, he look- J^auPs gir- 
 dle, <i)id bt)U7id his ow?i liands and feet, and said, I'lius 
 saith the Holy Ghost. So shall the Jews at Jerimalem bind 
 the maji that owneth this girdle, and shall deliver him into 
 t/ie hands of t lie Gentiles. 
 
 12. And when we heard these things, both we, and they 
 of that place, besought him not to go up to Jerusalem. 
 
 13. Tlien Paul answered, Wiiat mean ye to iceep and 
 to break mine heart ? for I am ready not to be bound only, 
 but also to die at Jerusalem for the name of the Lord 
 Jesus. 
 
 14. And ichen he would not be persuaded, we ceased, 
 saying. The will of the Lord be done. 
 
 2 Evangelist, or preacher of the gospel, as well as deacon. So 
 he had proved to the Ethiopian, chap. viii. After tliat transac- 
 tion " he preached in all the cities, till he came to Cesarea :" 
 where we now meet with him again, after twenty-six years. 
 His four daughters, it appears, were endued with the gift of pro- 
 phecy. In fulfilment of Joel ii. 28, "Thy servants and hand- 
 maidens shall prophesy." 
 
 3 Probably the same Agabus who had foretold the dearth 
 which happened in the days of Claudius, xi. 28.
 
 ACTS XXI. 1—14. 387 
 
 Paul was not allowed to doubt whether it was 
 the loill of the Lord that he should proceed to Je- 
 rusalem. Therefore dangers could not affect his 
 resolution. He had long made up his mind to live 
 and die ybr the sake of the Lord Jesus : that is, for 
 the sake of that which had brought the Lord Jesus 
 into the world : for the sake of those interests in 
 which he is so mercifully concerned, for the sake 
 of serving his cause, and adding fresh triumphs to 
 his cross. He had long known that the path 
 which he had chosen v as not the path of pleasant- 
 ness or safet3^ But the smooth and easy path was 
 not the object for which he cared. His object was, 
 that he might " finish his course with joy," and 
 obtain " the crown of glory." And therefore he 
 was ready ^ not to he hound only, but also to die at 
 Jerusalem for the sake of the Lord Jesus. 
 
 Had he on this occasion yielded to the fears and 
 entreaties of the disciples, he would have cast a 
 reproach upon his own character, and marred the 
 effect of all the testimony which he had borne. He 
 had always taught that those must bear the cross 
 who aspire to the crown ; that they who suffer with 
 Christ are they who shall reign with him ; that 
 "if we deny him, he will deny us." When there- 
 fore he repulsed those who would weep and break 
 his heart, he spoke in the same spirit as the Lord 
 himself* when he rebuked his affectionate but mis- 
 taken apostle, saying, " Get thee behind me, Satan, 
 thou art an offence unto me." Wouldest thou per- 
 suade me to desert my purpose of bearing in my 
 
 * Matt. xvi. 23. 
 
 c c 2
 
 388 ACTS XXI. 1-14. 
 
 own body the sins of the worhl ? And so St Paul. 
 Wliy persuade nie to abandon the choice wliich I 
 have made, and tlie hope whicli I am enjoying ? 
 Shall I forfeit the evidence which I i)ear in my own 
 heart, and invalidate the proof wliicii I would ex- 
 hibit to the world, that " I know in whom I have 
 believed," and that " lie is able " to support me 
 unto the end ? I have testified both publicly, and 
 also from house to house, that he whose gospel I 
 proclaim will " raise our vile body, that it niay be 
 made like unto his glorious body." But who will 
 attend to my words, if they see me unwilling to 
 trust my own body to the grave in confidence of 
 such a resurrection ? But I am not unwillino- : / 
 am rcadi/ : "he is faithful that hath promised ; " 
 and rather than cease to declare the truth, wher- 
 ever it may please the Lord to send me, I will go 
 to prison and to death. 
 
 This resolution of Paul is recorded as our exam- 
 ple, though in very different circumstances. The 
 principle which governed him, is the principle 
 which must govern every Christian. Every Chris- 
 tian must be settled in his mind to do whatever he 
 is called to i\ofor the sake of the Lord Jesus : must 
 be prepared, like him, to give evidence of his faith. 
 The evidence which Paul gave, was his readiness 
 to suffer bonds or death. The evidence for us to 
 give, is a living rather than a dying testimony : 
 the devotion of ourselves, our souls and bodies, to 
 the service of our heavenly Lord : the employment 
 of all our powers, our abilities, our influence, our 
 endeavours, to fulfil his will and advance his glory.
 
 ACTS XXI. 1—14. 389 
 
 This is the distinction between other men and the 
 faithful servant of Christ. The natural inquiry is, 
 How shall I enlarge my store ? How enrich my 
 family ? How raise my reputation ? How enjoy 
 most ease and pleasure ? The servant of Christ has 
 another object. How shall I prove to my own con- 
 science that " the life which I live in the flesh, I 
 live by the faith of the Son of God?'' How can I 
 best, in my particular station, lay myself out in his 
 service ; — how most successfully promote his cause 
 in the world ? Let others " halt between two opi- 
 nions." " As for me, I. and my house will serve 
 the Lord." What mean ye to scoff and break my 
 resolution ? My purpose is, " whether I live, to 
 live unto the Lord ; or whether I die, to die unto 
 the Lord : that, living or dying, I may be the 
 Lord's." 
 
 Such was the faith which was settled in Paul's 
 mind as the principle by which he lived. The oc- 
 casion was sudden on which he uttered this resolu- 
 tion. Agabus came forward unexpectedly, and 
 prophesied that bonds and afflictions awaited him. 
 And on this sudden trial, the state of his mind ap- 
 peared. What if bonds and persecutions are threat- 
 ening me ? / am ready, not to he hound only, hut to 
 die at Jerusalem for the sake of the Lord Jesus. 
 
 Is there such a settled principle in our hearts 1 
 Are we able to give an answer like this when any 
 sudden temptation comes on us ? Are we able to 
 say, 1 am ready to be scorned and wondered at by 
 those around me, rather than offend or deny my 
 Saviour ? I am ready to decline tlie pleasures which
 
 390 ACTS XXI. 1—14. 
 
 others enjoy, to renounce the advantages wliicli 
 others seize, rather than risk offending- him, wlio 
 has taught me to *' seek first the kingdom of (iod,"' 
 and to " lay up treasure in heaven?" 
 
 It is often difficult tlius to preserve the even 
 tenor of a Christian's way. But it is a difficulty 
 which must be manfully encountered. Paul found 
 it a trial when his friends wept before him, and en- 
 treated him not to put his life in danger. But he 
 did not give way in compliance with the tears ami 
 entreaties of his friends. He rather said, What 
 mean ye to weep and to break mt/ heart ? Ye may 
 grieve me, but ye cannot move me ; for I am ready 
 not to he bound only, but to die at Jerusalem for the 
 sake of the Lord Jesus. 
 
 Study to establish within yourselves the same 
 inward principle, which shall be prepared to start 
 forward and make tlie like reply to every unworthy 
 suggestion of your own heart, or of Satan, or of the 
 world. Reply to " flesh and blood,"— To deny my- 
 self, and take up my cross daily ; that is to be 
 Christ's disciple. Reply to Satan, "It is written, 
 Thou shalt worship the Lord thy God, and him only 
 shalt thou serve." Reply to the world, — " The 
 world passeth away, and the lust thereof: but he 
 that doeth the will of God abideth for ever."
 
 ACTS XXI. 15—26. 391 
 
 LECTURE LXXVI. 
 
 PAUL ARRIVES AT JERUSALEM. CONFORMS TO 
 ONE OF THE CEREMONIES OF THE LAW.— a. d. 
 60. 
 
 Acts xxi. 15 — 26. 
 
 15. And after those days we took up our cari'iages,' atid 
 rvent up to Jerusalem. 
 
 1 6. There went with us also certain of the disciples of 
 Cesarea, and brought with them one Mnason of Cyprus, 
 an old disciple, with whom we should lodge. 
 
 17. And when we were come to Jerusalem, the brethren 
 received 7is gladly. 
 
 18. And the day following Paul went in with us unto 
 James ; and all the elders ivere present. 
 
 19. And when he had saluted them, he declared parti- 
 cularly what things God had wrought among the Gentiles 
 by his ministry. 
 
 The disciples of Cesarea had remonstrated with 
 Paul, that he might not go up to Jerusalem. So 
 the apostles would have dissuaded the Lord Jesus. 
 They said unto him, " Master, the Jews of late 
 sought to stone thee : and goest thou thither 
 aoain?" But when "he stedfastly set his face 
 toward Jerusalem," Thomas " said unto his fellow- 
 disciples, Let us also go, that we may die with 
 him." And in like manner the Christians at Ce- 
 
 ' "avaaicevaaafxeroi. Having taken up our baggage, viz., for 
 the purpose of removal. 
 - See Jo!-.n xi. 8—16.
 
 392 ACTS XXI. 15— 2fi. 
 
 sarea. They would have diverted Paul from tlie jour- 
 ney : but when that was resolved upon, someof tlicm 
 went with him, and provided for his comfortable 
 reception at the house of Mnason. On their arri- 
 val, their first business was to visit the brethren, 
 and especially the apostle Janus, who had continued 
 at Jerusalem and presided over the cliurch there. 
 The great subject of interest was the progress of 
 the gospel. What success does God vouchsafe to 
 the ministry in Asia? Has " the word free course," 
 and are many turned to the Lord ? The tidino-s which 
 Paul brought were cheering. He declared par ticii- 
 larlyichat things God had tvroayJit among the Gentiles 
 hij his ministry. Since his last visit from Antioch, 
 eight years before, what a change had been wrought 
 in Asia, from Alexandria to Troas, and in Greece 
 from Philippi to Corinth ? In the places where it was 
 said, They are not my people : it is now said, They 
 are the people of God.^ " For as the earth bring- 
 eth forth her bud, and as the garden causeth the 
 things that are sown in it to spring forth : so the 
 Lord God will cause righteousness and praise to 
 spring forth before all the nations."* 
 
 While affairs at a distance were so prosperous, 
 they must also consider things at home. There 
 were jealous feelings among the Jewish brethren, 
 which did not exist among the Gentiles. And Paul 
 had not escaped their suspicion. They thought 
 him ill-affected towards the law which they them- 
 selves esteemed so important, and still scrupulously 
 observed. They knew that upon this point he had 
 ' See Hos. ii. 23. ' Is. Ix. 11.
 
 ACTS XXI. 15—26. 393 
 
 withstood Peter, and written strongly to the Gala- 
 tians ; and James foresaw that " the apostle of the 
 Gentiles" would not be regarded with favour by 
 the believing Jews. To obviate this disagreement 
 among brethren, he proposes a plan by which the 
 prejudice against Paul might be allayed. 
 
 20. And when they heard it, they glorified the Lord, and 
 said unto him. Thou seest, brothei; how many thousands 
 of Jews there are which believe ; and they are all zealous 
 of the law : 
 
 21. And they are informed of thee, that thou teachest 
 all the Jews which are among the Gentiles lo forsake 
 Moses, saying that they ought not lo circumcise their chil- 
 dren, neither to walk after the customs. 
 
 22. What is it therefore ? the m^dtitnde must fieeds 
 come together : for they will hear that thoii art come. 
 
 23. Do therefore this that we say to thee : We have four 
 men which have a vow on them ; ^ 
 
 ^ " There were always persons at Jerusalem, especially at the 
 o-reat festivals, who took on them the vow of a Nazarite : i. e. 
 they vowed to abstain from wine, or any fermented liquor, for a 
 certain number of days. When the term was over, they were 
 to bring the prescribed offering to the priest: till which time 
 the hair of their head was not allowed to be cut. Numb. vi. 14. 
 Tlie offering was expensive ; and it sometimes happened that 
 at the end of the term a poor man could not provide it, so as to 
 become clear from his vow. The elders happened to know of four 
 Christians who were thus circumstanced ; had taken on them- 
 selves a vow which they were unable to discharge. So they 
 suggested to Paul that he should take on himself the same vow, 
 and then be at charges tvith them, — assist them to provide their 
 offering, that they might shave their heads, i. e. put a period to 
 their vow of abstinence. This would be publicly known, and 
 show that Paul ought not to be accused, as if he rashly opposed 
 the ceremonial law." — Burton, lect. viii. 247. See also an useful 
 note in Doddridge.
 
 394 ACTS XXI. 15-2G. 
 
 '24. Them take, and purify thyself with them^ and he at 
 charges tvith them, that they may shave their heads : and 
 all may knoiv that those things, whereof they were itiformed 
 concerJiing thee, are nothing; but that thou thyself also 
 walkest orderly, and keepest the law. 
 
 25. As touching the Gentiles ivhich believe, ice have 
 written and concluded that they observe 7io such thing, save 
 07ily that they keep themselves from things offered to idols, 
 (md from blood, and from strangled, and from for nicatio7i. 
 
 Paul saw nothing in this to which he need ob- 
 ject. The case was very different from that of the 
 apostle Peter, who would have "compelled the Gen- 
 tiles to live as do the Jews : " requiring them to 
 obey the law of Moses. This Paul withstood, 
 " because he was to be blamed."*' And the bre- 
 tliren here disclaim any suck purpose, saying, as 
 touching the Gentiles which believe, we have written 
 and concluded that tltey observe no such thing. But 
 though the law was no longer necessary, it liad not 
 become sinful. And Paul being now amongst those 
 who held the law in reverence, might properly con- 
 ciliate their good opinion by complying with its 
 ceremonies. He forced no one to observe that 
 which divine authority no longer required : he 
 would himself observe that which others reverenced, 
 and which divine authority had not expressly for- 
 bidden. 
 
 '2G. Then Paid took the men, and the ne.vt day purifying 
 himself ivitli them entered into the temple, to sigiiify the 
 accomplishment of the days of purijication, until that an 
 offering should be (iffered for every one of them. 
 
 ' See Galat. ii. 11—15.
 
 ACTS XXI. 15—26. 395 
 
 The case was difficult in which Paul had here to 
 act. There were dangers on both sides. On one 
 side there was danger, lest he should needlessl}^ 
 otfend the Jewish disciples, and so cause dissensions. 
 On the other side there was danger lest he should 
 encourage superstition, and uphold a law which 
 was now " waxing old and ready to vanish away.'"^ 
 Paul thought the first danger greatest, and for the 
 sake of peace and good will, followed the counsel 
 of the elders. " To the Jews he became as a Jew, 
 that he might gain the Jews ; to them that are un- 
 der the law, as under the law, that he might gain 
 them that are under the law. And this he did for 
 the gospel's sake.'"** 
 
 Human life abounds with difficulties of the same 
 kind. There is fear of giving needless offence. 
 There is fear of making undue compromise. With 
 most persons, the last danger is the greatest. Na- 
 ture commonly inclines to yield rather than to re- 
 sist : to fall in with the current rather than oppose 
 it. And, speaking generally, the purpose which 
 Paul had in view, " that he might gain the more," 
 that he might bring more over to God ; — this pur- 
 pose is best answered by a steady and decided line 
 of conduct. Nothing, in the end, obtains so much 
 influence as consistent adherence to known princi- 
 ple. Then men see what we are : stablished and 
 settled on sure ground : not double-minded, car- 
 ried away by every wind, unstable in all our ways. 
 Paul was thus firm and uncompromising in the 
 
 ' Heb. viii. VS. 
 
 ' 1 Cor. ix. -iO— :>3 ; x. 32, 33.
 
 ;396 ACTS XXI. 27—40. 
 
 whole tenor of his life, though he would *' give 
 none offence, " neither to the Jews nor to the Gen- 
 tiles.'-* And he has recorded for our encouraoement 
 the comfort which he derived from tliis consistency. 
 "Our rejoicing is this, the testimony of our con- 
 science ; that in sim})licity and godly sincerity, not 
 with fleshly wisdom, but by the grace of God, we 
 have had our conversation in the world." ' 
 
 LECTURE LXXVII. 
 
 PAUL IS ASSAULTED IN THE TEMPLE, AND 
 RESCUED BY THE RO:\L\X OFFICER.— a. d. fiO. 
 
 Acts xxi. 27 — 40. 
 
 27. A)id ivhen the seven days were almost ended, the 
 Jews u'hich ivere of Asia, u'hen they saiv hitn in the 
 temple, stirred 2ip all the people, and laid hands on him, 
 
 28. Crying out. Men of Israel, help. This is the man 
 that teacheth all men everywhere against the people, and 
 the law, and this place : and frirther, brought Greeks 
 also into the temple ; and hath polluted this holy place. 
 
 29. (For they had secfi before ivith him iji the city 
 Trophimus an Ephesian, whom they supposed that Paul 
 had brought into the temple.) 
 
 It may be often right to make concessions, as 
 Paul had judged it to be on this occasion. But 
 y 1 Cor. X. 32. ' 2 Cor. i. 12.
 
 ACTS XXI. 27—40. 397 
 
 frequently they are vain and useless, as also in this 
 case it proved. Paul had entered into the temple 
 with those who had a vow upon them, for the ex- 
 press purpose of escaping- from the prejudice of his 
 countrymen. But his presence in the temple pro- 
 voked the very evil which he desired to avoid. 
 The Jews which were of Asia, whom the religious 
 festival had brought up to Jerusalem, came thither 
 with all those bitter feelings which they had indulged 
 against Paul for many years, whilst he had been 
 preaching the gospel in their neighbourhood. We 
 saw an instance of those feelings, in the charge 
 made against Peter, ' ' Thou wentest in to men un- 
 circumcised, and didst eat with them." It was 
 a still heavier reproach against Paul, that his lan- 
 guage was, " In Christ Jesus, neither circum- 
 cision availeth anything, nor uncircumcision ; but 
 a new creature." He treated men who were nei- 
 ther " under the law" by birth, nor made obedient 
 to the law by proselytism, as if they could be heirs 
 of the divine favour. So they cry out, Men of 
 Israel, help ; this is the mati that teacheth all men 
 everywhere against the people, and against the law, 
 and against this place. It was the very accusation 
 which Paul himself had encouraged against Ste- 
 phen many years before. " This man ceaseth not 
 to speak blasphemous words against this holy 
 place, and the law." ' Now Paul was involved in 
 the same charge. Though the Lord Jesus had de- 
 clared, " Think not that I am come to destroy the 
 
 ' Acts vi. 13.
 
 398 ACTS XXI. 27-10. 
 
 law and the prophets. 1 am not come to (Ustroy, 
 Imt to fulfil." Thoiigii Paul :iffirmctl, '' ])o we 
 then make void the law tlirough faith ? Nay : hut 
 we establish the law." Still he must labour undci- 
 misrci)resentation as an innovator and a reformer. 
 Nay, they lay to his charge things that he knew 
 not. They impute to him that he had hroinjlil 
 Greeks, into the tem})/c, and polluted this holt/ placer 
 They had seen Troj)himus with him hi the ejiif : 
 they presumed that he was with him in the tem- 
 ple also. 
 
 Religious truth has always l)een liable to these 
 ditHculties. In all ages, many, like these Jews of 
 Asia, have brought charges against those who dif- 
 fered from them, which have had no other founda- 
 tion than their own prejudices. Often, too, has it 
 ha])pened, that others, like Paul, have been treated 
 with especial enmity, because they have changed 
 former opinions, believing the things which once 
 they denied. This consideration will lead all 
 reasonable men to deal moderately and candidly 
 with opponents. It will be a ground for calm in- 
 quiry — for com})lying with the precept, " Judge 
 not according to appearance, but judge righteous 
 judgment."^ " Charity liopeth all things." 
 
 No such precept was attended to, no such mode- 
 ration used, in the case of Paul. 
 
 ^ The Gentiles were only admitted into a certain court which 
 was se})arated from tlie Jews by a partition wall. To pass that 
 harrier, we learn from Philo, was a capital offence. 
 
 ' John vii. 24.
 
 ACTS XXI. 27—40. 399 
 
 30 And all the city icas moved, and the people ran to- 
 gether : and they took Paid, and dreiv him out of the tem- 
 ple : and forthivith the doors were shut. 
 
 31. And as they went about to kill him, tidings came 
 unto the chief captain of the band, that all Jerusalem was 
 in an uproar. 
 
 32. Who immediately took soldiers and centurions, and 
 ran down unto them : and when they saw the chief cap- 
 tain and the soldiers, they left heating of Paul. 
 
 33. Then the chief captain came near, and took Mm, 
 and commanded him to be bound with two chains: and 
 demanded ivho he was, and what he had done. 
 
 34. And some cried one thing, some another, among the 
 multitude : and when he could not know the certainty for 
 the tumult, he commanded him to he carried into the 
 castle.^ 
 
 35. And ivhen he came upon the stairs, so it was, that 
 he was home of the soldiers for the violence of the people. 
 
 36. For the multitude of the people followed after, cry- 
 ing. Away with him. 
 
 37. And as Paul was to he led into the castle, he said 
 unto the chief captain. May I speak unto thee ? Who 
 said. Canst thou speak Greek ? 
 
 38. Art not thou that Egijptian, which before these days 
 madest an uproar, and leddest out into the wilderness 
 four thousand men that we're murderers ? s 
 
 39- But Paul said, I am a, man, which am a Jew of 
 Tarsus, a city of Cilicia, a. citixen of no mean city : and, 
 I beseech thee, suffer me to speak unto the people. 
 
 40, And when he had given him licence, Paul stood on 
 the stairs, and beckoned with his hand unto the people : 
 
 * The castle of Antonia, which overlooked the temple, being 
 built at an angle of it. 
 
 5 An insurrection of this kind is mentioned by Josephus, Ant. 
 XV. s. 6. It was quelled by Felix.
 
 400 ACTS XXI. 27—40. 
 
 and when there was made a great silence, Iw sjxike nnto 
 them in the Hebretr tonyue, saying. 
 
 Paul had good reason for jn-otestinn-, " I die 
 daily." One while in perils by his own country- 
 men, another time " in perils by the heathen ;" 
 one while in perils in the wilderness, and now in 
 peril in the city ; he " bore the sentence of death" 
 about with him,'"' and had constant reason to believe 
 that it would be carried into execution. Hut " the 
 haiis of his head were all numbered." And his 
 hour was not yet come. Once more, God made 
 the magistrate a minister to him for good. The 
 captain repressed the violence of the people, when 
 they had first drawn him out of the temple, (that it 
 might not be profaned by blood,) and then luent 
 about to kill him. The providence of God so or- 
 dered it, that intelligence of the uproar reached 
 the governor of the castle in time to save Paul's 
 life : and though he knew not whom he was assist- 
 ing, or what cause he was serving, his duty was 
 to quiet tumult, and restrain the violence of a law- 
 less multitude. 
 
 In fact, he supposed that he was saving Paul 
 from outrage, in order that he might be executed 
 by regular justice. In the general excitement, 
 rumour had reached him that this was an Egyp- 
 tian adventurer, who three years before had led out 
 into the wilderness four thousand men that were mur- 
 derers. Hence his surprise when Paul addressed 
 him in the Greek language. So great was his 
 astonishment, and so much was he affected b}^ 
 
 6 2 Cor, i. 9 ; and xi. 26.
 
 ACTS XXI. 27—40. 401 
 
 Paul's manner, that ho gave him licejice to speak 
 to the people. 
 
 Hopeless it certainly was, to speak to the people 
 while in such a state of mind. But Paul would 
 not despair. His heart's desire and prayer for his 
 countrymen was, that they " might be saved." ' 
 They attacked him with " carnal weapons." God 
 might make his words a spiritual instrument, " to 
 break the rock in pieces." At all events, let him 
 act in the spirit which directed Ezekiel of old, 
 (Ezek. ii. 5, 6,) " Thou, son of man, be not afraid 
 of them, neither be afraid of their words, though 
 briars and thorns be with thee, and thou dost dwell 
 among scorpions : be not afraid of their words, nor 
 be dismayed at their looks, though they be a rebel- 
 lious house. And they, whether they will hear, 
 or whether they will forbear, (for they are a rebel- 
 lious house,) yet shall they know that there has 
 been a prophet among them." 
 
 T Rom. X. i. 
 
 D D
 
 102 ACTS XXII. 1 — 1 (>. 
 
 LECTURE LXXVIII. 
 
 PAUL'S DEFENCE OE IIIMSELE TO THE FEOELE. 
 
 A. u. GO. 
 
 Acts xxii. 1— IG. 
 
 1. Men, hrethreu, and fathers, hear ye my defence ichich 
 I make now tnito you. 
 
 2. (And when they heard that he spake in the Hebrew 
 to)iqiie tit them, they kept the more silence ; and he saith ) 
 
 3. I am verity a man ivhich am a Jew, born in Tarsus, 
 a city of Cificia, yet brought it}) in this city at the feet of 
 Gamaliel,^ and taught according to the perfect manner of 
 the taw of the fathers, and teas zealous toward God, as 
 ye all are this day. 
 
 4. Atid I persecuted this way u/ito the death, binding 
 and delivering into prisons both men and women. 
 
 5. As also tite Itigh priest doth bear me icitness, and all 
 the estate of the elders : from ivhom also I received letters 
 unto the brethren, and went to Damascus, to bring them 
 which were there bound unto Jerusalem, for to tie 
 punished. 
 
 There was evident reason why Paul should com- 
 mence with this statement of his former life and 
 opinions. He would show that lie had not lightly 
 or hastily embraced the faith wliich he was now so 
 actively proclaiming. Far as his hearers might be 
 
 ' As the scholar sitting below his master. So Mary " sat at 
 the feet of Jesus, and heard his word."
 
 ACTS XXII. 1—16. 403 
 
 from the same faith, they were not farther than he 
 himself had once been. Bitter]}^ as they were en- 
 raged against him as a Christian, they were not 
 more bitter than he had formerly shown himself, 
 when he persecuted that way unto the death, binding 
 and delivering into prisons both men and ivomen. 
 Were they zealous toward God? So was he. Did 
 they reverence the law of the fathers ? So had he 
 been brought up at the feet of Gamaliel, " being- 
 more exceedingly zealous of the traditions of the 
 fathers, above many his equals in his own nation."- 
 " But what things were gain to him," what by 
 birth and education he had most trusted in, those 
 he had long given up ; he had " suffered the loss 
 of all things for the excellency of the knowledge of 
 Christ Jesus." ^ 
 
 So complete was the change which had been 
 wrought in his mind. But so complete a change 
 is not wrought in the mind of a reasonable man, 
 except on sure and solid grounds. Paul was bold, 
 but he was not rash. He was active and zealous ; 
 but he was not wild or enthusiastic. He was led 
 to the conduct which he pursued, not by imagina- 
 tion, but by conviction : he did not mistake dark- 
 ness for light, or shadow for substance, or fancy for 
 reality. Nothing of that had appeared throughout 
 his history. But what was he, that he should 
 " withstand God?" He proceeds to describe the 
 circumstances which he had been unable to resist ; 
 whicli had prevailed with him, and changed the 
 whole bent of his soul. 
 
 •^Gal. i. 14. ^ Phil. iii. 8, 9. 
 
 dd2
 
 404 ACTS XXII 1-lG. 
 
 6. And if came to pass, that, as I made m}/ journey, and 
 was come iiigh unto Damascus abont noon, middenly there 
 shone from heaven a great light round ahout me. 
 
 7. And I fell Wito the ground, and heard a voice s(tying 
 unto me, Saul, Saul, why persecutest thou me ? 
 
 8. Ayid I answered. Who art thou. Lord ? And he said 
 nnto me, I am Jesus of Nazareth, whom thou persecutest. 
 
 y. A7id they that tcere trith me satr indeed the light, and 
 were afraid ; hut they heard nnt the voice of him that 
 spake to me. 
 
 10. ,///f/ / said, what shall I do, Lord? And the Lord 
 said unto me. Arise, and go into Damascus, and there it 
 shall he told thee of all things which are appointed for thee 
 to do. 
 
 11. A)id when I could iwt see for the glory of that light, 
 being led by the hand of them that tcere with me, I came 
 into Damascus. 
 
 12- And one Ananias, a devout man according to the 
 law, having a good report of all the Jews which dwelt 
 there, 
 
 13. Came unto me, ayid stood, and said, Brother Saul, 
 receive thy sight. And the same hour I looked up upofi 
 him. 
 
 14. And he said, The God of our fathers hath choseti 
 thee, that thou shouldest know his will, and see that Just 
 One, and shouldest hear the voice of his mouth. 
 
 15. For thou shalt be his witness unto all men, of what 
 thou hast seen and heard. 
 
 Thus Ananias was instructed to complete the 
 work which the light and the voice from heaven 
 had begun. That had arrested Paul, and stopped 
 his sinful career. Ananias directs him into the 
 new path which was designed for him. The God 
 of our fathers hath chosen thee, that in a miraculous
 
 ACTS XXII. 1 — 16. 405 
 
 iiiauner, and not as other men, tlioii shouldest see 
 that Just One, Jesus Christ the Righteous, and 
 hear the voice of his mouth. But not for thine own 
 sake, or thine own salvation merely. The God of 
 our fathers hath chosen thee, that thou mightest be 
 his witness^ a peculiar witness, of what thou hast 
 seen and heard: mightest know what is kis will, 
 namely, that " the gospel of the kingdom" should 
 be everywhere proclaimed, that as many as receive 
 it may " not perish, but have everlasting life." 
 
 16. And now, why tarriest thou? arise, and he bap- 
 tized, and wash away thy sins, calling on the name of the 
 Lord. 
 
 Why tarriest thou? There must be no delay. 
 He that is to lead others to the fountain, must first 
 drink himself of the waters. Thou art convinced. 
 It is time to act upon thy conviction. Arise, 
 and be baptized. " He that believeth and is bap- 
 tized, shall be saved." ^ To be baptized, is the 
 act of faith : the sign on man's part of his accep- 
 tance of that offer, his entrance into that covenant 
 of orace to which God has invited him. Neither 
 is it a mere sign alone. It has been written, 
 (Ezek. xxxvi. 25,) " Then will I sprinkle clear 
 water upon you, and ye shall be clean : from all 
 your filthiness and from all your idols will I 
 cleanse you." After the same figure, the water of 
 baptism shall wash away thy siiis: shall cleanse the 
 heart from what defiles it, as water cleanses the 
 body from defilement. Therefore arise, and be 
 
 ' Mark xvi. 16.
 
 10f> ACTS XXII. 1— IG. 
 
 hdptlzed, and wash away thy sins, calling upon the 
 nuitie of the Lord : invoking him, whose name thou 
 liast liitlierto bhisphemed, that tliou mavest be 
 cleansed from all sin by his blood, wliicli was shed 
 to take awav sin. So shalt thou be " washed, be 
 sanctihed, be justified, in the name of tiie Lord 
 Jesus, and by the Spirit of our God." 
 
 Thus it has pleased God to make baptism the 
 aj)pointed means througii which his mercv is con- 
 veyed to man. Under the old dispensation tliere 
 had been an outward rite, marking those who 
 were within from those who were without the cove- 
 nant. And so under the new\ Arise, and he bap- 
 tized. The ordinance had been prescribed to 
 Abraham, (Gen. xvii. 10,) " This is my covenant 
 which ye shall keep. Everyman child among you 
 shall l>e circumcised." He who neglects this, 
 " that soul shall l)e cut ofi' from his people : he 
 hath broken my covenant." So now : the com- 
 uuuid is not only to repent, or to l^elieve ; but, 
 " re])ent and he baptized in the name of the Lord 
 Jesus." 
 
 Baptism, therefore, places man in a new state : 
 places him in a state of covenant with God : re- 
 stores to his favour those who had fallen from it 
 when sin entered into the world. " As in Adam 
 all died :" were brought under the wrath of God : 
 so '' in Christ," the second Adam, " shall all be 
 made alive." And the appointed channel through 
 w hich this mercy flows, is baptism. 
 
 With what earnestness should parents pray that 
 this ordinance may permanently bless their chil-
 
 ACTS XXII. 1—16. 407 
 
 dren ! That they may not " receive the grace 
 of God in vain !" Should any suppose that the 
 rite can convey no benefit, because the infant is in- 
 capable of seeking or desiring one : there is proof 
 in this transaction that such scruple would rest on 
 no good grounds. Saul might have argued : I re- 
 pent ; I believe ; I am ready to do the will of 
 God : Mdiat need to be baptized ? What profit can 
 the outward ordinance bestow ? Can water cleanse 
 the heart ? Can " the putting away the defile- 
 ment of the body" give " the answer of a good 
 conscience toward God ?" ^ 
 
 For such argument there was no place. He 
 must ai^ise and he baptized. " For thus it becometh 
 us to fulfil all righteousness." '' 
 
 Sad experience shows that the sinfulness which 
 is washed awav may be again contracted : that 
 they vvho are " buried with Christ by baptism,''' 
 do not always arise to " newness of life." The 
 more need have we to pray, that baptism may be 
 indeed the grave of the old nature, and that out of 
 that grave there ma}^ be a resurrection to the 
 " new man, which after God is created in righte- 
 ousness and true holiness:"^ that to all who 
 are dedicated to God through the covenant of 
 baptism, may be given " power and strength to 
 have victory, and to triumph against the devil, the 
 world, and the flesh ; and so remain Christ's 
 faithful soldiers and servants to their lives' end."^ 
 
 5 J Pet. iii. 21. ^ Matt. iii. 15. 
 
 ' Koni. vi. 4. ^ Cliap. iv. 24. 
 
 9 See Baptismal Service.
 
 I(),s 
 
 ACTS XXII. 17— no. 
 
 LECTURE LWIX. 
 
 PAUL, ASSAl'LTKD BY THE .lEWS, IS CARRIKD 
 INTO THE CASTLE. -A. D.hO. 
 
 Acts xxii. 17 — 30. 
 
 17. And it came to pass, t/iaf when I was co/iie atjani 
 to Jerusalem^ even while I jirtij/ed in the tentp/e, I was in 
 a trance; 
 
 18. Atid saw him ythe Lord'\ ' saifniij unto vie, Make 
 haste, and get thee (jnickJy out of Jerusalem : for theij icill 
 not receive thy testimony concerning me. 
 
 19- And I said, Lord, they know that I imprisoned and 
 heat in every syntigogue them that believed on thee. 
 
 '20. And when the hlood (f thy martyr Stephen was 
 shed, I also u-as standing by, and consenting unto his 
 death, a)id kept the raiment of them that slew him 
 
 21. And he said unto me. Depart : for I will send the 
 far hence unto the Gentiles. 
 
 22. A?id they gave him audience unto this word, and 
 then lifted up their voices, and said, Away icith such a. 
 fellow from the earth : for it is not Jit that he should live. 
 
 Abraliam ventured to intercede with the Al- 
 mighty in behalf of Sodom, (Gen. xviii. 24,) 
 " Peradventure there are fifty righteous within the 
 city : wilt thou also destroy and not spare the 
 place for the fifty righteous that are therein V 
 
 So Paul ventured to intercede for liis country- 
 
 ' See verse xiv.
 
 ACTS XXII. 17—30. 409 
 
 men. He would have willingly laboured among 
 them in preference. He had " great heaviness 
 and continual sorrow in his heart respecting his 
 brethren, his kinsmen according to the flesh." /^ 
 They had known his former manner of life : how 
 he had been among the most active in " perse- 
 cuting this way unto the death." And now, wit- 
 nessing the change, how he was no less eager to 
 promote the christian faith, than he had been to 
 destroy it ; they might be led, he thought, to in- 
 quire more seriously and sincerely, and so yield 
 to the evidence by which he himself had been con- 
 verted. 
 
 It was a like argument to that which the rich 
 man in our Lord's parable is represented as using, 
 in behalf of his five brethren.^ These " had 
 Moses and the prophets :" Moses and the prophets 
 testified to them in vain: " but if one went unto 
 them from the dead, they would repent." Nay. 
 " If they hear not Moses and the prophets, nei- 
 ther will they be persuaded, though one rose from 
 the dead." And so it was foreseen of those Jews 
 who believed not ; they would not receive PaiiVs tes- 
 timony concerning Christ, though he were as one 
 risen from the dead: though instead of " a blas- 
 phemer, and a persecutor," he was now a witness 
 of the faith. And that which had been so many 
 years before foreseen, was now confirmed by expe- 
 riment of the fact. He who had consented to the 
 death of the martyr Stephen, and kept the raiment 
 " Rom. xviii. 2. ^ See Luke xvi. 28 — 31.
 
 41 ACTS XXII. 17-30. 
 
 of them who slew him, was now himself in Stephen's 
 place, a martyr to the same cause. And did they 
 receive his test ntioHf/ ? No sooner had he declared 
 the will of God, that the Gentiles should have the 
 gospel preached unto them, than they broke out in 
 madness and fury : Aiccuj unth such a fellow from 
 the earth, for it is not ft that he should live. 
 
 The state of the Gentiles, so different from their 
 own, would have excited pity and compassion in 
 hearts rightly constituted. Here are men, they 
 would argue, of like nature with ourselves, who 
 know not God. They have no favour from Him, 
 and He has no glory from them. O that it might 
 please God to bring them to himself, that He might 
 be glorified by their obedience, and they blessed by 
 the light of his countenance. Such would be the 
 reflection and the prayer of men led by the Spirit 
 of God. But wirli these, their peculiar privileges 
 had only engendered pride, and bigotry, and pre- 
 judice, and enmity : Paul mentions it elsewhere as 
 the worst feature in the character of his country- 
 men, that they " forbade him to speak unto the 
 Gentiles, that they might be saved." ^ So violently 
 did this passion urge them, that even the presence 
 of the chief captain and his band did not restrain 
 their fury. 
 
 23. And as they cried outy and cast off their clothes, and 
 threw dust into the air, 
 
 ^24. The chief captain commanded him to be brought 
 into the castle, and bade that he should be examined by 
 
 * 1 Thess. ii. 18.
 
 ACTS XXII. 17—30. 411 
 
 scourging ,- that he might know ivherefore they cried so 
 against him. 
 
 25. And as they borind him ivith thongs, Paul said unto 
 the centurion that stood by, Is it I aw fid for you to scourge 
 a man that is a Roman, and uncondemned ? 
 
 26. When the cetiturion heard that, he ivent and told 
 the chief cajytaJn, saying. Take heed what thou doest : for 
 this maji is a Roman.^ 
 
 27. Then the chief captain came., and said unto him, 
 Tell me, art thou a Roman ? He said, Yea. 
 
 28. And the chief captain answered. With a great sum 
 obtained I this freedom. And Paul said, But I was free- 
 born.^ 
 
 29. Then straightway they departed from him tvhich 
 should have eocamined him : and the chief captain also 
 ivas afraid, after he knew that he was a Roman, and be- 
 cause he had bound him. 
 
 30. On the morrow, because he would have known the 
 certainty wherefore he was accused of the Jews, he loosed 
 him from his bands, and commanded the chief priests and 
 all their council to appear, and brought Paul down, and 
 set him before them 
 
 An example is here seen of the wisdom of that 
 mode in which the Scriptures have been delivered 
 to us. If they contained precept alone, precept 
 could never extend to all cases and circumstances. 
 But history, too, is written for our instruction : 
 
 ^ The chief captain, not understanding Paul's discourse, 
 which was in the Hebrew tongue, and seeing the violence of 
 the people against him, concluded that he must be some heinous 
 malefactor, and resolved to force him to confession. 
 
 ^ In some way which does not appear, Paul had by his birth 
 the privileges of a Roman citizen : whether belonging to him as 
 a native of Tarsus, or descending to him in right of his parents.
 
 412 ACTS XXII. 17— .30. 
 
 and then we see the precepts reduced to pr.ictice, 
 then we behold religion in actual exercise. 
 
 Our Lord had said, " Resist not evil ; but who- 
 soever shall smite thee on thy right cheek, tuin to 
 him the other also." ^ Taken in its literal mean- 
 ing, this might seem to forbid l*aul from remon- 
 strating against the injustice prepared against him, 
 when he was to be examined hi/ sroinr/'wr/ : that is, 
 when torture was to be used for the purpose of 
 bringing him to confession. Paul, though ready 
 to suffer, if need were, appealed to the law for pro- 
 tection against illegal injury. He appealed to the 
 law, which forbade the applying a scourge to a 
 Roman citizen. And on the same principle we 
 find him in the next chapter expostulating with 
 the high priest, who had ordered that he should 
 be smitten :^ " Sittest thou to judge me after tlie 
 law, and commandcst me to be smitten contrary to 
 the law ?" 
 
 This example shows us, that they who desire to 
 live as " a peculiar people," regulating their con- 
 duct, not according to the world, but by the rule 
 of the gospel, are still at liberty to avert injuries by 
 all legal means. The precept of our Lord, though 
 differently expressed, has the same meaning, and 
 prescribes the same rule of practice as that left by 
 the apostle himself, (Rom. xii. 19,) " Dearly be- 
 loved, avenge not yourselves, but rather give 
 place unto wrath : for it is written. Vengeance is 
 mine, 1 will repay, saith the Lord." 
 
 7 Matt.v. 39. 8 xxiii. 3.
 
 ACTS XXIII. 1 — 11. 413 
 
 LECTURE LXXX. 
 
 PAUL APPEARS BEFORE THE COUNCIL AT JERU- 
 SALEM. -a. D. 60. 
 
 Acts xxiii. 1 — 11. 
 
 1. And Paul, earnestly heholding the council^ said. Men 
 ajid brethren, I have lived in all good conscience before 
 God until this day. 
 
 2. And the high priest Ananias commanded them that 
 stood by him, to smite him on the m,outh. 
 
 3. Tlien Paul said unto him, God shall smite thee, thou 
 whited wall : for sittest thou to judge me after the law, 
 and commandest me to be smitten contrary to the law ? 
 
 4. And they that stood by, said, Revilest thou God''s 
 high priest ? 
 
 5. Then said Paul, I wist not, brethren, that he was 
 the high priest: for it is written. Thou shalt not speak 
 evil of the ruler of thy people.^ 
 
 Thus incidentally, Paul proves his own asser- 
 tion. He liad lived in all good conscience before 
 God. He " exercised himself to keep always a 
 conscience void of offence both towards God, and 
 
 I Exodus xxii. 28. '' Thou shalt not revile the gods, nor 
 speak evil of the rulers of thy people." If the high priest on 
 this occasion was without his proper dress, Paul would be 
 unable to distinguish him. He had not been long enough in 
 Jerusalem to be acquainted with his person.
 
 414 ACTS XXIII. 1—11. 
 
 towards all men." No sooner was it snggested to 
 liini, tliat the words he had uttered were a transores- 
 sion of the law, tlian he retracts, and acknowledges 
 that lie had spoken ignorantly and unadvisedly. 
 Yet he miglit have defended himself. For well 
 had the hi<ih j)riest explained the Lord's compa- 
 rison, who had likened ?uch characters as his to 
 " whited sepulchres :*'" makinu;' a fair outward 
 show, hut inwardly disgusting and impure. Like 
 the false proj)hets, who in the same manner had 
 smitten Micaiali and Jeremiah,^ he had attempted 
 to silence Paul, not by truth anil reason, but by 
 violence and cruelty. 
 
 And now Paul, according- to tlie wisdom given 
 liim, saw that it was useless to proceed before the 
 council on the ground which he had first taken. 
 It was vain to show those, who refused to hear, how 
 both in hi> former sentiments and his present con- 
 duct he had maintained all <jood cunscitnce before 
 God. He had at first been zealous for God, though, 
 like themselves now, " not accordino- to know- 
 ledge." * That zeal had led him to persecute the 
 very church which he was now accused of upholding. 
 Nothing but a divine command, such as they also 
 ought to obey, had brought him to " this ministry 
 and apostleship." All this he would have set be- 
 fore them ; but there were no ears to hear. He 
 must choose another course. And looking at the 
 character of those assembled, he saw that there was 
 one portion of them to whom it would not be un- 
 acceptable to declare the resurrection of the dead. 
 
 ' Matt. xxii. 27. ■' 1 Kings xxii. 2i ; Jercni. xx. 2. 
 
 * Rom. x. 2.
 
 ACTS XXIII. I— 11. 415 
 
 And the resurrection of the dead was the corner- 
 stone of the Christian faith. " For if the dead rise 
 not, then is not Christ raised : and if Christ be not 
 raised, your faith is vain : ye are yet in your 
 sins. ^ 
 
 This afforded another opening, by which he 
 might attempt to secure their attention. 
 
 6. But when Paul jjerceived that the one part were 
 Sadducees, and the other Pharisees, he cried out in the 
 council. Men and brethren, I am a Pharisee, the son of a 
 Pharisee: of the hope and resurrection of the dead I am 
 called in question. 
 
 7. And when he had so said, there arose a dissension 
 between the Pharisees and the Sadducees : and the multi- 
 tude was divided. 
 
 8. For the Sadducees say that there is no resurrectioii, 
 neither angeU nor spirit ; but the Pharisees confess both, 
 
 9. And there arose a great cry : and the scribes that 
 were of the Pharisees part arose, and strove, saying, We 
 
 Jind no evil in this man: but if a spirit or an angel hath 
 spoken to him, let us notjight against God, 
 
 10. And when there arose a great dissension, the chief 
 captain, fenrhig lest Paul should have been pulled in 
 pieces of them, commanded the soldiers to go dowti, and to 
 take him by force from among them, and to bring him into 
 the castle. 
 
 11. And the night following tJie Lord stood by him, and 
 said. Be of good cheer, Paul: for as thou hast testified of 
 me in Jerusalem, so must thou bear witness also at Rome. 
 
 " The eyes of the Lord are over the righteous." 
 When he sees any especial encouragement needful 
 
 5 1 Cor. XV. 16.
 
 4I({ ACTS XXIII. I-II. 
 
 for tliem, his " ministering s])irits'' are ready, and 
 it is convoyed. Paul Iiad long been anxious to 
 visit the Christians in distant countries, as vSpain 
 and Italy. ^ He had entreated the Roman brethren 
 to " strive together in tlieir prayers unto God" that 
 he might escape the dangers which he foresaw await- 
 ing him in Jerusalem : might " be delivered from 
 them that do not believe in Judea, and come unto 
 them with joy."' But surrounded as he now was 
 by enemies, there seemed little prospect of his ful- 
 filling this work, or indeed of his doing God more 
 service in the world at all. He miuht well ima- 
 gine that " the time of his departure was at hand." 
 But it was not so. Neither is he allowed to ap- 
 prehend this. The Lord stood hy him in a vision 
 of the night, and said, Be of good cheer, Paul; for 
 as than hast testified of mc in Jerusalem, so must 
 thou also hear witness at Rome. Be of good cheer. 
 Not because his trials were over, his remainino- 
 days to be days of ease, or his reward at once be- 
 stowed on him. But because the Lord had still 
 need of him. There were still more " things 
 which he must suflPer for the Lord's sake." He had 
 gone " bound in the spirit to Jerusalem :'* know- 
 ing that such was his Master's will, though there 
 most especially he might expect that bonds and 
 afflictions awaited him. So it had proved. But he 
 had borne witness there. And now he must hear 
 witness also at Rome. But none of these thinos 
 moved him, turned him from his purpose, or 
 
 c Rom. i. 11 ; XV. 22—24. T Rom. xv. 31.
 
 ACTS XXIII. 1—11. 417 
 
 abated his resolution. Nor could they, while the 
 Lord stood by him, and strengthened him, and 
 bid him be of good cheer. 
 
 The history of God^s faithful servants shows that 
 the same gracious eye still watches over them, ob- 
 serves and supplies their need. The Lord does 
 not stand by them in a vision which may be seen. 
 But his Spirit is with them ; applies his promises 
 to their heart : gives them a cheerful sense of his 
 favour: " bears witness with their spirit that they 
 are his children." No one can doubt that they 
 have an inward supply of strength proceeding from 
 above, resulting from their faith : sent by Him 
 who is " the Author and Finisher of their faith." 
 Through this grace dangers are encountered ; sa- 
 crifices of ease, of interest, of natural wishes are 
 borne ; sufferings are endured ; sorrow is under- 
 gone ; and they are still of good cheer : there is a 
 sense that God is all-sufficient, and of very faith- 
 fulness has caused them to be troubled. 
 
 E E
 
 418 ACTS XXIII. 12— 3o. 
 
 LECTURE LXXXI. 
 
 A CONSPIRACY AGAINST PAUL'S LIFE IS DE- 
 FEATED.— a. n. fiO. 
 
 Acts xxiii. 12 — 35. 
 
 12. Atid ?vhen it was day^ certain of the Jews banded 
 together^ and hound themselves under a curse, saying that 
 they icould tieither eat ?ior drink till they had killed Paul. 
 
 13. And they ivere more than forty which had made this 
 conspiracy. 
 
 14. And they came to the chief priests and elders, ayid 
 said, We have bound ourselves under a great curse, that 
 we will eat nothing until we have dain Paul. 
 
 15. Noir there fire ye with the council signify to the 
 chief captain that lie bring him dowji unto you to-morrow, 
 as though ye icoiihl inquire something more perfectly con- 
 cerning him : and we, or ever he come near, are ready to 
 kill him. 
 
 Thus a numerous body of men, ^vitll tlie law of 
 God before their eyes, and professing to be very 
 zealous for that law, engage in a conspiracy to 
 break the first principles of the law. No sense of 
 sin or shame affects them. They make no con- 
 cealment : tliey acquaint the chief priests and elders 
 with their design : and these, whose business it was 
 to teach righteousness, encourage them, and take 
 part in their scheme. They were in that state of 
 mind which Christ had himself foretold : they
 
 ACTS XXIII. 12—35. 419 
 
 thought that in killing Paul " they were doing God 
 service."^ Paul had experienced it in his own case, 
 when he "verily thought within himself that he 
 ought to do many things contrary to the name of 
 Jesus of Nazareth."" And many have been the 
 instances of a like kind in the history of the church. 
 The greatest crimes have been contrived and per- 
 petrated in the name of religion. Men have hound 
 themselves under a curse, in God's name, to do that 
 which is most hateful in the sight of God. 
 
 It is a useful lesson. It teaches us to distrust 
 ourselves : to remember, that " the heart is deceit- 
 ful above all things : " and that there is an adver- 
 sary ever ready to take advantage of its corruption. 
 Conscience is the guide ; if Satan can pervert the 
 guide, everything is in his power. It is the light ; 
 and " if the light that is in us be darkness, how 
 great is that darkness !" Such was the case here. 
 The principle which these persons had taken up, 
 and which the chief priests and elders encouraged, 
 was that by all means and by any means the law 
 of Moses was to be maintained, and the doctrine 
 which they considered adverse to it put down. 
 Therefore the commandment was superseded, which 
 said, " Thou shalt not kill." Murder was not 
 murder, if it was committed against the enemy of 
 their religion. And their heart did not reprove, 
 or their conscience restrain them. 
 
 Must we therefore disregard conscience ? Hold 
 
 it to be a mere name, and nothing worth ? By no 
 
 means. Paul "rejoiced in the testimony of his 
 
 ' John xvi. 2. - Acts xxvi. 9. 
 
 E E 2
 
 420 ACTS XXIII. 12-35. 
 
 conscience."^ "The spirit of a man tliat is in 
 him," is that by which lie must jn(l<2,(' and examine 
 himself, tliat he " may have confidence l)efore 
 God;"' tliat he may know his state in (iod's 
 sight. But conscience has sliared in tlie corrup- 
 tion wliich defaces the wliole nature of man, and 
 must be enh'ghtened before it can be trusted, must 
 be watched that it do not fatally deceive. The 
 spirit must be tried, and examined according to the 
 written word. Like our clocks or watches : whilst 
 we take them to the sun, the true standard of time, 
 they are useful to us, and we are commonly guided 
 by them : but unless we thus compare and regulate 
 them, they would mislead, and we could not safely 
 follow them. So we must bring our heart and con- 
 science to the word of God, and regulate it there. 
 This the Jews did not. As a })eople, generally, 
 they neglected this. It was tlieir sin that tliey 
 " made the commandment of God of none effect by 
 their traditions."^ Their traditions, tlieir false 
 glosses and interpretations, satisfied their hearts, 
 and governed their consciences. And the conspi- 
 rators here fell into the same snare. Had they con- 
 sulted the law of God, they would have found no- 
 thing there to justify their murderous plot, every- 
 thing to condemn and forbid it. But they neg- 
 lected that law, and " God gave them over to a 
 reprobate mind." As the prophet had written, 
 " A deceived heart has turned them aside :" they 
 
 » 2 Cor. i. 12. 1 John iii. 21. 
 
 5 Matt. XV. 6.
 
 ACTS XXIII. 12—35. 421 
 
 confound right with wrong : they " cannot say, Is 
 there not a lie in my right hand ?"*" 
 
 16. And IV hen PauVs sister''s son heard of their lyin<j 
 in wait, he ivent and entered into the castle, and told 
 Paul. 
 
 17. Then Paul called one of the centurions unto him, 
 and said. Bring this young man unto the chief captain : 
 for he hath a certain thing to tell him. 
 
 18. So he took him, and brought him to the chief cap- 
 tain, and said, Paul the prisoner called me unto him, and 
 prayed me to bring this young man unto thee, who hath 
 something to say unto thee. 
 
 19. Then the chief captain took him by the hand, and 
 went with him aside privately, and asked him, What is that 
 thou hast to tell me F 
 
 20. And he said, The Jews have agreed to desire thee 
 that thou wotildest bring down Paul to-morrow into the 
 council, as though they ivould inquire somewhat of him 
 more perfectly. 
 
 21. But do not thou yield unto them : for there lie in 
 ivait for him of them more than forty men, ivhich have 
 bound themselves with an oath, that they will neither eat 
 nor drink till they have killed him: and now are they 
 ready, looking for a promise from thee. 
 
 22. So the chief captain then let the young man depart, 
 and charged him. See thou tell no man that thou hast 
 shewed these things to me. 
 
 23. And he called tmto him two centurions^ saying, 
 Make ready two hundred soldiers to go to Cesarea, a?id 
 horsemen threescore and ten, and spearmen two hundred, 
 at the third hour of the night ; 
 
 24. And provide them beasts, that they may set Paul 07i, 
 and bring him safe unto Feliv the governor. 
 
 25. And he wrote a letter after this manner : 
 
 I' Is. xliv. 20.
 
 422 ACTS XXIII. 1-2—35. 
 
 26. Claudmn Lysias unto the most eacellciit governor 
 Feliv aendcth greeting. 
 
 27. This man teas taken of the Jews, and should have 
 been kitted of them : then came I with an army, and res- 
 eiied him, having understood that he was a Roman. 
 
 28. And ivhen I would have known the cause wherefore 
 they accused him, I brought him forth into their council : 
 
 29- Whom I perceived to be accused of questions <f their 
 law, but to have nothing laid to his charge worthy of death 
 or of bonds. 
 
 30. And ichen it teas told me hmr that the Jews laid 
 wait for the man, I sent straightway to thee, and gave com- 
 mandment to his accusers also to say before thee what they 
 had aga inst h im . Farewell. 
 
 31. Then the soldiers, as it was commanded them, took 
 Paul, and brought him by night to Antipatris. 
 
 32. On the morrow they left the horsemen to go ivith 
 htm, and returjied to the castle : 
 
 33. Who, when they came to Cesarea, and delivered the 
 epistle to the govertun-, prcsoited Paul also before him. 
 
 34. And when the governor had read the letter, lie asked 
 of what province he was. And when he understood that 
 he was of CilicicL: 
 
 35. / tvill hear thee, said he, when thine accusers are 
 also come. And he commanded him to be kept in Herod's 
 
 judgment hall. 
 
 It is instructive to trace the various interests 
 nliicli united to preserve Paul from the snare con- 
 trived to take away his life. His sister's son was 
 led by the feelings of relationship to reveal the plot 
 to the chief captain, Lysias. The chief captain was 
 concerned, that no violence should take place un- 
 der his government. The soldiers to whom he com- 
 mitted Paul performed their proper duty, in guard-
 
 ACTS XXIV. 1—16. 423 
 
 ing the prisoner entrusted to their charge. Thus 
 all these unconsciously contributed their various 
 parts, to do that which the " hand and counsel of 
 God determined before to be done."' They brought 
 Paul in safety to Cesarea, as the first step towards 
 Rome : the first step towards fulfilling the assurance 
 which the Lord had given, that he should there 
 bear witness to his name. The words of the psalmist 
 are verified : " Surely the wrath of man shall praise 
 thee ; the remainder of wrath shalt thou restrain." 
 
 LECTURE LXXXIL 
 
 PAUL DEFENDS HIMSELF BEFORE FELIX AT CE- 
 SAREA.— a. D. GO. 
 
 Acts xxvi. 1 — 16. 
 
 1. And after Jive days Ananias the high priest descended 
 ivith the elders, and with a certain orator named Tertul- 
 lus, who informed the governor against Paul. 
 
 2. And when he was called forth, Tertullus began to 
 accuse him, saying. Seeing that by thee we enjoy great qui- 
 etness, and that very worthy deeds are done unto this na- 
 tion by thy providence, 
 
 7 Acts iv. 28. 
 
 ' Tertullus, after the manner of a flattering orator, alludes to 
 services rendered to the country by Felix in the destruction of 
 a body of freebooters, of which one Eleazar was chief. But
 
 424 ACTS XXIV. 1_16. 
 
 3. JVe accept it ahcnys^ and in all places^ most noble 
 Felix, icith all thankfulness. 
 
 4. Notivithstrmdlng, that I he not further tedious iinto 
 thee, I pray thee that thou wouldest hear ns of thy cle- 
 mency a few words. 
 
 5. For we have found this man a pestilent fellow, and a 
 mover of sedition among all the Jews throughout the 
 ivorld, and a ringleader if the sect of the Nazarenes : 
 
 C. Whit also hath gone about to jjrofanc the temple: 
 tvhom we took, and would have judged according to our 
 law. 
 
 7. But the chief captain Lysias came upon us, and ivith 
 great violence took him away out of our hands, 
 
 8. CoDimanding his accusers to come unto thee : by ex- 
 amining of ichom thyself mayest take knowledge of all 
 these things, whereof we accuse him. 
 
 9. ^nd the Jews also assented, saying that these things 
 icere so. 
 
 10. Then Paul, after that tlie governor had beckoned 
 unto him to speak, answered, Forasmuch as I know that 
 thou hast been of many years a judge utito this nation, I 
 do the more cheerfully answer for myself: 
 
 11. Because that thou mayest understand, that there are 
 yet but twelve days since I wetit up to Jerusalem for to 
 ivorship. 
 
 12. And they neither found me in the temple disputing 
 with any man, neither raisi?ig iip the people, neither in the 
 synagogues, nor in the city : 
 
 13. Neither can they prove the things whereof they now 
 accuse me. 
 
 14. But this I confess unto thee, that after the way 
 ivhich they call heresy, so worship I the God of 7ny fathers, 
 believing all things ivhich are ivritten in the law and in the 
 prophets : 
 
 Felix, as a governor, had no general claim to praise ; much 
 otherwise.
 
 ACTS XXIV. 1—16. 425 
 
 15. And have hope toivard God, lohich they themselves 
 also alloiv, that there shall he a resurrection of the dead, 
 both of the just and unjust. 
 
 Thus Paul clears himself from the various accu- 
 sations of Tertullus. Only seven days had passed 
 after his arrival at Jerusalem, when they assailed him 
 in the temple ; having found him there, stirring 
 up no tumult, not even disputing with any man, but 
 engaged in the ceremonies of their own law. Still 
 he confessed his heresy : if heresy it w as, to worship 
 the God of his fathers, the God whom they boasted 
 in, through him whom the laiu and the prophets 
 had foretold. Further, they allowed the resmi^ection 
 of the dead, both of the just and unjust. He pro- 
 claimed this, through him who had actually risen, 
 " and become the first fruits of them that slept." 
 They could not, then, accuse his doctrines. And 
 would they condemn his manner of life ? He de- 
 scribes it :■ — 
 
 16. And herein do I exercise myself, to have always a 
 conscience void of offence, toward God and toward man. 
 
 We are not all summoned, as Paul was, in this 
 world, to give account of our lives. But we shall 
 be summoned to this hereafter. We have the same 
 hope toward God which he had, that there shall be 
 a resurrection of the dead. Inquire, then, what in- 
 fluence this hope had upon him ; what course of 
 conduct it led him to pursue ? 
 
 He laboured to have alicays a conscience void of 
 offence toward God, and toward man.
 
 426 ACTS XXIV. 1— IG. 
 
 A conscience void of offence ! Is this possible ? 
 If the hiw demands, that we love God with all our 
 heart, and soul, and strength ; and that we love 
 our neighbour as ourselves ; — is there any one thus 
 perfect? Certainly there is no man. By this strict 
 law shall no man living be justified. *' All have 
 sinned, and come short of the glory of God." 
 
 But Paul had laid the foundation of his hope not 
 in the law, but in the gospel. He " desired to be 
 found not having his own righteousness, wjiich is 
 of the law, but the righteousness which is of God 
 by faith. '^- That was " all his salvation, and all 
 his desire." The manner of life which he professes, 
 was the conduct arising out of his faith : the object 
 at which he aimed ; and to attain which, he exer- 
 cised himself. 
 
 And not in vain. Not without success. The 
 design of the gospel is to produce such a course of 
 life. There is provision for it; provision, that 
 wilful sin, wilful offence toward God or man, should 
 not be committed by the Christian, who is enabled 
 to "resist the devil," to " overcome the world," to 
 "mortify the deeds of the body." And there is 
 also provision that sins of infirmity and frailty 
 should be restrained and gradually subdued, by 
 " the inward renewing of the spirit day by day." 
 
 No doubt, there is still natural corruption and 
 habitual weakness : constant danger, lest the re- 
 mainder of corrupt nature should prevail, and the 
 heart fall back into the sins to which it is of itself 
 inclined, instead of growing in grace and holiness. 
 
 ' See Phil. iii. 7—12.
 
 ACTS XXIV. 1—16. 427 
 
 If the besetting frailty become the reigning habit, 
 the conscience is no longer void of offence, the spi- 
 ritual state is dangerous. There may be weeds in 
 a field of corn, and yet the crop may be precious ; 
 but if the weeds predominate and overspread the 
 corn, the field is worthless, and abandoned by the 
 husbandman. In nature, this is prevented by care- 
 ful cultivation ; by watchfulness and labour. So 
 it must be in the field of grace. The apostle 
 watched and laboured. Herein, he says, do I ex- 
 ercise myself. I do not expect to keep a conscience 
 void of offence without the proper means. And we 
 know something of the nature of his exercise. He 
 tells us, that he " kept under his body, and brought 
 it into subjection."^ He tells us that he " would 
 not be brought under the power" of even lawful 
 things;* would not suffer them to become neces- 
 sary to him, lest indulgence should lead to licen- 
 tiousness. He tells us, that like one engaged in a 
 race, he constantly looked onward, and " pressed 
 toward the mark, not as though he had already at- 
 tained, either were already perfect."^ Such was 
 his idea, and such was his example, of a life led 
 in " the faith of the Son of God." 
 
 Here, then, in what dropped from St. Paul under 
 the accusation of his enemies, we see the duty and 
 aim of every Christian. He must exercise himself 
 to have always a conscience void of offence toivard 
 God and toivai^d man. And this he will do, by 
 watchfulness, by self-inquiry. What remains of 
 
 1 Cor. ix. 27. ^ See 1 Cor. vi. 12. 
 
 5 Phil. iii. 12.
 
 428 ACTS XXIV. 1—1(5. 
 
 corriiption linger in liis lieart ? What love of things 
 forljidden ? What evil temj)er and disposition lurks 
 ready to break forth whenever oj)])ortuHity and 
 tenij)tation arise ? To the end, tlierc will he need of 
 the same endeavours, the same praying, watehing, 
 meditating, and every other means, to keep the 
 heart clean from its ini(piity, as there was at first 
 to make it so. The duty will be easier, the success 
 more manifest, more complete ; but the means 
 must never be lemitted whilst we continue in the 
 flesh, and possess a nature which " lusts against 
 the Spirit." 
 
 Is the caution urgent ? So is the risk. Is the 
 labour great ? So also is the prize. There is no 
 other evidence to which we can appeal of an inte- 
 rest in Christ's atonement, than that we answer the 
 pur])ose for which that atonement was made. " He 
 gave himself for us, that he might redeem us from 
 all iniquity, and ])urify unto himself a peculiar 
 people, zealous of good works;"" keeping a cora- 
 scicjice void of offence both toicard God and toward 
 man. 
 
 ^' Tit. ii. 12—14.
 
 ACTS XXIV. 17—27. 429 
 
 LECTURE LXXXIII. 
 
 CONTINUATION OF PAUL'S DEFENCE BEFORE 
 
 FELIX.— A. D. 60. 
 
 Acts xxiv. 17 — 27. 
 
 1 7. Now after many years, I came to bring alms to my 
 nation^ and offerings. 
 
 18. Whereupon certain Jews from Asia found me puri- 
 fied in the temple., neither with multitude., nor with tu- 
 mults 
 
 19. Who ought to have been here before thee, and ohjectt 
 if they had aught against me. 
 
 20. Or else let these same here say, if they have found 
 any evil doing in me, while I stood before the council, 
 
 21. Except it be for this one voice, that I cried, stand- 
 ing among them, Touching the resurrection of the dead I 
 am called in question by you this day. 
 
 A few days before, when Paul was defending 
 himself at Jerusalem, an interruption took place at 
 this point, in consequence of the dissension between 
 the Pharisees and Sadducees. Paul had then 
 alleged, that this was the ground of accusation. 
 Touching the hope and resurrection of the dead 
 I am called in question. His doctrine all turned 
 on this. He preached " through Jesus the resur- 
 rection of the dead." He maintained the resurrec- 
 
 ■ xxi. 27— 30.
 
 430 ACTS XXIV. 17-27. 
 
 tion of Jesus, as the precursor of all that are in the 
 graves : wiio shall come forth, and stand hefore the 
 judgment-seat of God, " to give account of the 
 things done in the hody." 
 
 By this time Felix perceived thd nature of Paul's 
 crime. It did not ])ress immediately. No danger 
 need be apprehended to the state. 
 
 22. Jh'I irheii Feliv heard these thiw/s, hnvim/ more 
 perfect knowiedge of that leai/," he deferred them, and said. 
 When Li/sias the ehief eaptain sfiall come dowJi, I ir'ill 
 know the ufterautsf if your matter. 
 
 2.3. And he eontmanded a centurion to keep Pan/, ajid 
 to let him have iiherty, and that he should forbid none (f 
 his acquaintanee to minister, or to come unto him. 
 
 24. Jnd after certain days, when Feliv came irifh his 
 irife Drusilla, which was a Jewe.HS, he sent for Paul, and 
 heard him eoncernintj the faith in Christ. 
 
 25. And as he reasoned if ri/jhteousness, temperance, 
 and judgment to come, Feliv trembled, and ansivered. Go 
 thy icay for this time ; when I have a coiivenient season, I 
 will call for thee? 
 
 26. He hoped also that mojiey should have been t/iven 
 him of Paul, that he might loose him : wherefore he sent 
 for him the oftencr, and communed ivith him. 
 
 27. But after two years, Poreius Festus came into 
 Feliv' room: and Felix, willing to shew the Jews a plea- 
 sure, left Paul bound. 
 
 Thus the governor sends for his prisoner, and 
 inquires concerning the faith which he taught, and 
 
 ^ Either through what he had heard from Paul, or from pre- 
 vious acquaintance u ith the christian doctrine, during the six 
 or seven years of his government. 
 
 ^ 'R^KpofjoQ yo'o^ei'oc, becoming alarmed.
 
 ACTS XXIV. 17—27. 431 
 
 for teaching which he was so vehemently ac- 
 cused. 
 
 Paul did not use this opportunity to obtain 
 favour, or gain his liberty. Whether speaking be- 
 fore christian disciples, or before kings and rulers, 
 he must still speak as before " God, who trieth 
 the hearts, and not as pleasing men." For what 
 should it profit him, if by flattering words he 
 should procure a few years of ease, and then be 
 summoned to account for his unfaithfulness ? He 
 thought, not of himself, but of the cause entrusted 
 to him, and of the state of the unhappy man whom 
 he was addressing. For Felix was one " dead in 
 trespasses and sins :" living below the light he had, 
 even as a heathen. He was unjust and cruel in 
 his government. He was unrighteous. One reason 
 why he kept Paul bowid, was because he hoped 
 that money should he given for his release. Tem- 
 perance, too, was unknown to him. He had no 
 command over his passions. Drusilla, who accom- 
 panied him as his wife, had been enticed from her 
 own husband by him. Paul, therefore, began at 
 the foundation : showed that these are the sins 
 which separate man from God : signs of a heart 
 alienated from him, and requiring to be renewed 
 and purified. 
 
 Governor, (he might have said,) thou art the 
 creature of God. And the Creator has a claim to 
 the allegiance of his creatures. One of his com- 
 mands is, that we be righteous in our dealings to- 
 wards each other. Do no violence. Pervert
 
 402 ACTS XX n. 17— -27. 
 
 not judj^ment. Oppress not the fatherless and 
 widow, and tliose tliat liave none to help them. 
 In a word, " whatsoever tluni wonhh'st that men 
 shouhl do unto thee, do also unto them." ^^'hat 
 does thy conscience say in this matter? Canst 
 thou meet God when he comes to judgment, as 
 having done justice and loved mercy? 
 
 Thus he might reason with him o^ rhjhtcousness. 
 
 Governor, (he may have said,) God is a God 
 of holiness. He cannot look upon inirpiity. Sin 
 is ''the abominahle thing which he hateth."^ 
 And therefore all who are at peace with him must 
 be temperate in all things : must be holy, for he 
 is holy : must purify themselves, even as he is 
 pure. And here let me ask : What answer does 
 thy conscience make ? 
 
 Thus would he reason with him of temperance. 
 
 If thou pleadest former ignorance ; there is no 
 ignorance to be pleaded now : for God " hath re- 
 vealed his wrath from heaven against all unoodli- 
 ness and unrighteousness of men :" he hath re- 
 vealed a day " in which he will judge the world 
 in righteousness by that man whom he hath or- 
 dained : whereof he hatli given assurance unto all 
 men, in that he hath raised him from the dead." 
 Now, then, governor, is the time : ' ' Prepare to 
 meet thy God.'' 
 
 Thus, we may believe, would the apostle reason 
 
 with Felix of Hghteousness, and temperance, and 
 
 judgment to come. Just as a physician, when 
 
 * Jer. xxiv. 4.
 
 ACTS XXIV. 17-27. 433 
 
 anxious to persuade his patient to consent to some 
 change, to submit to some sacrifice on which his 
 life depends, first points out the danger, before he 
 proposes the remedy. Felix must perceive himself 
 to be lying under the wrath of God, before he can 
 repent, and be converted. Like the jailor at Phi- 
 lippi, he must be alarmed for his own safety, be- 
 fore he inquires, " What must I do to be saved .''" 
 
 O how would Paul's heart have rejoiced, if such 
 had been the effect of his reasoning with Felix ? 
 Far more than the promise of liberty, far more 
 than the assurance of life, would it have been sweet 
 to him, if he could have heard that governor con- 
 fess his guilt, and say, " I have sinned against the 
 Lord." ^' Blessed is the man whose transgression 
 is forgiven, and whose sin is covered." How may 
 I be one of those, to whom " the Lord will not 
 impute sin ?" 
 
 Full gladly would the answer have been returned, 
 " Let the wicked forsake his way, and the un- 
 righteous man his thoughts, and return unto the 
 Lord, and he will have mercy on him." For he 
 " has found a ransom." Unrepented, unforsaken 
 sin, cannot be forgiven. But sin repented of and 
 forsaken has been laid on " One that is mighty to 
 save :" on him who " is the propitiation for our 
 sins :" who has borne their penalty : and the mes- 
 sage which I bear, the commission with which I 
 am charged is this : " That Christ Jesus came into 
 the world to save sinners." 
 
 These blessed tidings Felix was never to hear. 
 
 F F
 
 434 ACTS XXIV. 17—27. 
 
 lie would not stay to hear ; but stop])e(l the dis- 
 course, and said, Go tin/ icmj for tills time, (ind 
 when I have a convenient season, I will send for 
 thee. 
 
 Such was Felix. The discourse with the apostle 
 had this result and no other. It left hi in under a 
 deeper resj)onsil)ilitv. " The kingdom of God had 
 come nigh him." He rejected it, and preferred to 
 remain the slave of Satan. He resisted the first 
 impressions of conscience, and conscience troubled 
 him no more, but left him to bear tha accumu- 
 lated weight of guilt Nvhieh the day of judgment 
 will disclose. 
 
 Alas ! it is a too common case. He heard the 
 word of God condemning sin : but he hardened 
 his heart against the word, and continued to trea- 
 sure up unto himself " wrath against the day of 
 wrath." 
 
 And what is this, but die case of every one who 
 lives in the habitual commission of what God has 
 forbidden ? He cannot so live, without feelino- from 
 time to time the compunction which in this land of 
 light and knowledge must touch every wilful trans- 
 gressor. The thought must sometime occur, 
 " What shall I do in the end?" But instead of 
 yielding to this conviction, he forbids it entrance. 
 He shuts it out by business. He stifles it in dissi- 
 pation : in thoughtless company. Conscience, 
 tired of warning in vain, will warn no more : till 
 at last, perhaps, she rises up with force which can 
 no longer be resisted, and the dying bed bears wit-
 
 ACTS XXV. 1—12. -135 
 
 ness to the vain lamentations of conviction without 
 conversion. '' O that thou hadst known, in that 
 tliy day, the things belonging to thy peace ! But 
 now they are hid from thine eyes." 
 
 LECTURE LXXXIV. 
 
 PAUL IS ACCUSED BEFORE FESTUS.— a. d. 62. 
 Acts xxv. 1 — 12. 
 
 1 . Now when Festus was come into the province, after 
 three days he ascended from CcBsarea to Jerusalem. 
 
 2. Theri the high pinest and the cldef of the Jews in- 
 formed him against Paul, and besought him, 
 
 3. And desired favour against him, that he tvould 
 send for him to Jerusalem, laying wait in the way to 
 kill him. 
 
 4. But Festus answered, that Paul should he kept at 
 Ccesarea, and that he himself would depart shortly thither. 
 
 5. Let them therefore, said he, which among you are able, 
 go down with me, and accuse this man, if there be any 
 unckedness in him. . 
 
 Such was the continued malice of the Jews. Two 
 years might have brought them to a better mind. 
 Not, however, unless it brought the grace of God 
 into their hearts. Without this, time has no other 
 effect than to fix more firmly the prevailing passion. 
 
 FF 2
 
 43G ACTS XXV. !-!->. 
 
 So it proved in this case. A new governor is ap- 
 pointed in Felix' room. But the last favour which 
 til at governor could show to the Jews, was to 
 ** leave Paul bound :" and the first favour wliich 
 the Jews ask of their new ruler is, that Paul niiglit 
 be conveyed back to Jerusalem, that tliey miglit 
 lie in wait in the icay to kill hivi. The care of 
 God to preserve is more watchful than the wrath 
 of Satan to destroy. As he had before directed 
 the hearts of Lysias and of Felix, so he also directs 
 the heart of Festus. Festus is evidently aware of the 
 motive of the Jews, and disappoints it. Go down 
 with me, and accuse this man, if there he any 
 wickedness in him. 
 
 6. And ivfie?i he hod tarried anion;) fhem more than ten 
 days, he icent down into Cceaarea; and the nc.rt day sit- 
 tin() in the judcjment-seat, commanded Paid to lie 
 brought. 
 
 7. And rchen he ivas come, the Jews wliich came doivn 
 from Jerusalem stood round about, and laid many and 
 grievous complaints against Paul, which they could not 
 prove ; 
 
 8; While he atisivered for himself. Neither against the 
 laiv of the Jews, neither against the temple, nor yet against 
 Ccesar, have I offended anything at all. 
 
 9. But Festus, ivilling to do the Jews a pleasure, an- 
 swered Paul, and said. Wilt thou go up to Jerusalem, and 
 there be judged of these things before me ? 
 
 10. Then said Paul, I stand at Ccesars judgment-seat, 
 where I ought to be judged : to the Jews have I do7ie no 
 ivrong, as thou very well knowest. 
 
 11. For if I be an offender, or have committed anything 
 worthy of death, I refuse not to die : but if there be none
 
 ACTS XXV. 1—12. 437 
 
 of these tilings ivhereof these accuse me, no man may deli- 
 ver me unto them. I appeal unto Ccesar.^ 
 
 12. Then Festus, tvhen he liad conferred with the 
 council, answered. Hast thou appealed unto Ccesar ? unto 
 Ccesar shalt thou go. 
 
 Thus Paul still remains in prison. Two years 
 he had been detained there under the government 
 of Felix. And now he must wait till Festus has 
 the mind, or the opportunity, to transfer him for 
 judgment to the emperor at Rome. He whom we 
 have so long followed through his manyjourney- 
 ings and labours — he whom we have seen escaping 
 from one persecution only that he might encounter 
 another, never at ease but when employed about 
 his Master's business,— he is now shut up in prison, 
 and as far as appears, had no opportunity to 
 " speak at all, or teach in the name of Jesus." 
 So various are the ways in which God tries 
 his servants. Paul had to comfort him both 
 the example and the resignation of those in 
 former times. " I was dumb, I opened not my 
 mouth ; because thou didst it." " It is the Lord ; 
 let him do what seemeth him good."- 
 
 Heavenly wisdom might see a need for this dis- 
 cipline. Every man, whilst he has an outward 
 duty to fulfil in his particular station, has also a 
 business to carry on within — in the government of 
 
 1 Paul was a freeman of Rome, i. e. had tlie privileges of a 
 Roman citizen. One of these was a right of appealing to the 
 emperor at Rome against the decision of the magistrates of a 
 province. 
 
 '^ Ps. xxxix. 9. 1 Sam. iii. 18.
 
 43« ACTS XXV. 1 — 12. 
 
 Ills own heart. This is often ill pursued in the 
 hurry of a life like that of I^aul — a life of restless 
 activity. Daily contending- as he was in the syna- 
 gogues, and [)ul)lic places, and with them that met 
 M ith him : rel)nking the prejudices of the Jews, 
 and instructing the ignorance of the Gentiles : 
 teaching " Ijotli puhiicly, and from house to 
 house :" night and day warning men to flee from 
 the wrath to come : — he had little leisure for enter- 
 ing into himself, or watching the movements of 
 his heart. There might need an interval when he 
 might " he still, and commune" with his own 
 bosom. And if such an interval were needful, 
 then we may be sure that the circumstances of 
 Paul's life would be so ordered that the ojip()rtunT'';v 
 should bt' atlorded him. 
 
 Vain, however, is the attem))t to trace the de- 
 sign of all those mysterious dealings, through which 
 the people of God are led to their final habitation. 
 It would often be presumj)tuous to inquire. We 
 may be content to know, that " he doeth all things 
 Veil," " The branch that beareth fruit, he 
 purgeth it, that it may bear more fruit." ^ All 
 things, whether favourable to our wishes, or con- 
 trary to them ; whether conducive or not to our 
 present ease ; all things, whether liberty or free- 
 dom, notoriety or seclusion, health or sickness, life 
 or death, work together for the benefit of those 
 who love God, and whom God loves. Thev cannot 
 withdraw the Christian from the love of him to 
 whom he has committed himself. Still less can 
 
 •' John XV. 2.
 
 ACTS XXV. 13—27. 439 
 
 they withdraw God's love from the Christian, 
 whom the Spirit is inwardly supporting and com- 
 forting : and who " is kept by the power of God 
 unto salvation, ready to be revealed in the last 
 time. Wherein," (as St. Peter writes, and he was 
 no stranger to such circumstances,^) " wherein ye 
 greatly rejoice, though now for a season, if need 
 be, ye are in heaviness through manifold tempta- 
 tions : that the trial of your faith, being much 
 more precious than of gold that perisheth, though 
 it be tried with fire, might be found unto praise, 
 and honour, and glory, at the appearing of Jesus 
 Christ ; whom having not seen, ye love ; and in 
 whom, though now ye see him not, yet believing, 
 ye rejoice with joy unspeakable, and full of glory : 
 receiving the end of your faith, even the salvation 
 of your souls." 
 
 LECTURE LXXXV. 
 
 FESTUS REPORTS THE CASE OF PAUL TO 
 AGRIPPA.— A. D. 62. 
 
 Acts xxv. 13 — 27. 
 
 J 3. And after certain days king Agrippa and Bernice 
 came into Ccesarea to salute Festus.^ 
 
 4 1 Pet. i. 5—8. 
 
 * This Agrippa was son of Herod Agrippa, of whose charac-
 
 440 ACTS XXV. 13— -27. 
 
 14. And when they had been there many daySy Featus 
 declared Paul's cause unto the hint;, sayiny. There is a 
 certain man left iii bonds by Feli.v : 
 
 15. About lohcnn, ichen I was at Jerusalem^ the chief 
 priests and the elders of the Jeivs informed me. desiriny to 
 have judgmejit against him. 
 
 1(>. To whom I ansiveredy It is -not the manner of the 
 Romans to deliver a7iy man to die, before that he tvhich is 
 accused have the accusers face to face, and have licence to 
 answer for himself concerning the crime laid against him. 
 
 17. Therefore^ when they were come hither without 
 any delay, on the morrow I sat oji the judgment-seat, and 
 I commanded the man to be brought forth. 
 
 18. Agaijist whom ivhen the accusers stood up, they 
 brought none accusation of such things as I sujtposed : 
 
 19. But had certain questiotis against him of their own 
 superstition, and of one Jesus, ivhich was dead, whom 
 Paul ajfirmed to be alive. 
 
 20. And because I doubted of such manner of questiotis, 
 I asked him whether he would go to Jerusalem, and there 
 be judged of these matters. 
 
 21. But ivhen Paul had appealed to be reserved unto 
 the hearing of Augustus, I commanded him to be kept 
 till I might send him to CcBsar. 
 
 Festus, we see, expresses his surprise at the sort 
 of charge brought against the apostle. A man 
 against whom so violent a feeling of enmity existed, 
 must have done, he imagined, something "worthy 
 of death or of bonds." But he finds, on inquiry, 
 that they brought none accusation of such things as 
 
 ter and death an account is given in chap. 12. He was king 
 or governor of Chalcis, and part of Judea. Bernice was his 
 sister ; as also was Drusilla, wife of Felix.
 
 ACTS XXV. 13—27. 441 
 
 he supposed^ hut had certain questions against him of 
 theij' own superstition. 
 
 It was the same with another Roman, the cele- 
 brated Pliny. In the exercise of his government, 
 about forty years afterwards, he thought it his 
 duty to investigate the character of the Christians 
 and their assemblies. They " were everywhere 
 spoken against :" to belong to them was a capital 
 crime : and yet their number was daily increasing. 
 He writes word to the emperor Trajan, that he had 
 tried to discover the nature of this sect. And he, 
 too, found no testimony of such things as he sup- 
 posed. All he could learn was, that the Christians 
 were accustomed on a stated day to meet before 
 daylight, and to repeat among themselves a hymn 
 to Christ as a God, and to bind themselves by an 
 oath not to commit wickedness, but, on the con- 
 trary, to abstain from thefts, robberies, and adul- 
 teries : not to violate their promise or deny their 
 pledge." 
 
 Pliny, however, and his predecessor, Festus, 
 whilst each agreed in the innocence of the Chris- 
 tians, agreed also in their opinion of them. It 
 was " a depraved and excessive superstition" which 
 they followed. So Pliny determined : and Festus 
 speaks in the same slighting and insulting manner. 
 He found laid against Paul certain questions of their 
 own superstition, and of one Jesus, which was dead, 
 whom Paul affirmed to he alive. With these hea- 
 thens, religion was, publicly, a matter of state go- 
 vernment : privately, a matter of indifference. 
 * See Milner, vol. i. cent. ii. ch. i.
 
 442 ACTS XXV. 13—27. 
 
 Every nation had its own superstition. Nor is this 
 confined to the character of Festus, or the aoe of 
 Pliny. Very much the same is the opinion of all 
 countries and all ages, among- those who are too 
 busy, or too careless, or too vicious to incjuire. As 
 if it were a trifling question, whether God had re- 
 vealed himself to his creatures : as if it were a sub- 
 ject of no importance, whether He, " who in times 
 past spake unto the fathers by tlic prophets, had in 
 these last days spoken unto us by his Son."^ 
 
 The account of Festus stirred up the curiosity 
 of his guest Agrippa, who was less a stranger to 
 " all customs and questions which are among the 
 ews. 
 
 22. Then Agrippa -said unto Festu6, I would ul.so hear 
 the man my.self. To-morrow^ said he, thou shalt hear 
 him.* 
 
 23. A7id on the morrow, tvhen Agrippa teas come, and 
 Bernice, with great pomp, and was entered into the place 
 of hearing, ivith the chief captairis and principal men of 
 the city, at Festus' comma7idment Paul was brought forth. 
 
 24. Atid Festus said, King Agrippa, and all meti which 
 are here present ivith us, ye see this man, about tvhom all the 
 multitude of the Jews have dealt with me, both at Jerusa- 
 lem and also here, crying that he ought not to live any 
 longer- 
 
 25. But when I found that he had committed nothing 
 tcorthy of death, and that he himself hath appealed to 
 Augustus, I have determined to send him. 
 
 3 Heb. i. 1, 2. 
 
 '' In a way of public examination, for the purpose stated-in 
 ver. 26. It was not a judicial trial.
 
 ACTS XXV. 13—27. U3 
 
 26. Of whom I have no certain thing to write unlo my 
 lord: ivherefore I have brought him forth before you, and 
 specially before thee O king Agrippa, that after examina- 
 tion had, I might have somewhat to write. 
 
 27. For it seemeth to me unreasonable to send a pri- 
 soner, ayid not withal to signify the crimes laid against 
 him. 
 
 Thus Festus opens the case, and, as it were, in- 
 troduces Paul to the assembly. He was fulfilling 
 the prophecy of his Lord, and for his sake was 
 " brought before kings and governors." They 
 came ivith great pomp : and were little aware how 
 much greater than themselves he really was who 
 was arraigned as a prisoner before them. The}^ 
 held authority under a powerful king : they were 
 Csesar's deputies, and Caesar was then the highest 
 of earthly rulers. But Paul, though " an ambas- 
 sador in bonds," was ambassador of " the King of 
 kings and Lord of lords." In present appearance 
 we know how strong the contrast must have been, 
 between the splendour of Agrippa and Bcrnice, 
 and their train of lofty state, and the simplicity of 
 " Paul, the prisoner of the Lord." But we equally 
 know which would seem greatest, wisest, happiest, 
 in the sight of God : to whom ' ' a thousand years 
 are as one day :" and who, therefore, together 
 with the day of anxiety and humiliation which 
 Paul was at that moment passing, sees also '" the 
 thousand years :" the years which no man can 
 number : the eternity of happiness which was await- 
 ing him, at the close of this short day.
 
 444 ACTS XXVI. 1—8. 
 
 " We walk by faith, and not by sight." The 
 people of God are enabled to realise these hopes, and 
 so enjoy a support proportioned to their trials. Paul 
 says, concerning himself, writing, probably, from his 
 prison at Ctesarea — " V^e are persecuted, but not 
 forsaken ; cast down, but not destroyed." " For I 
 reckon that the su fieri ngs of this present time are 
 not worthy to be compared with the glory wliich 
 shall be revealed in us." " For wliich cause we 
 faint not ; but though our outward man perish, yet 
 the inward man is renewed day by day." * 
 
 LECTURE LXXXVI. 
 
 PAUL ANSWERS FOR HIMSELF BEFORE AGRIPFA. 
 
 A. D. G2. 
 
 Acts xxvi. 1 — 8. 
 
 \. Then Agrippa said unto Paul, Thou art permitted 
 to speak for thyself. Then Paul stretched forth the hand 
 and answered for himself : 
 
 2. I think myself happy, king Agrippa, because I shall 
 ansiver for myself this day before thee touching all the 
 things ivhereof I am accused of the Jews : 
 
 3. Especially because I know thee to be expert i?i all 
 
 5 See 2 Cor. iv. 9—16 ; Rom. viii. 18.
 
 ACTS XXVI. 1—8. 445 
 
 cuhfoms and questions which are among the Jetcs : tchere- 
 fore I beseech thee to hear me patiently.^ 
 
 4. 3Iy manner of life from my youths which was at the 
 first among mine own nation at Jerusalem, know all the 
 
 Jeivs ; 
 
 5. Which kneiv me from the heginni7ig (if they would 
 testify) that after the most straitest sect of our religion, I 
 lived a Pharisee 
 
 6. And now I stand and am judged for the hope of the 
 promise made of God unto our fathers : 
 
 7. Unto which promise our twelve tribes, instantly serv- 
 ing God day and night, hope to come. For which hope's 
 sake, king Agrippa, I am accused of the Jews. 
 
 Condemned as he was by the Jews for teaching- 
 things contrary to their religion, the object of 
 Paul in his defence must be, to show, that instead 
 of making void their national faith, he was in fact 
 establishing it. There was no reason, he first 
 urges, why he should contradict the law and the 
 prophets : brought up, as he had been, among his 
 oum nation, having lived, not only as a Jew, but a 
 Jew of the strictest sort — a Pharisee. Nor did he 
 oppose the law. For that faith, on account of 
 which he now stood and was judged, was but the 
 fulfilment of the pi^omise made of God unto their 
 fathers : that which their twelve t?ibes were anxiously 
 expecting. He was now accused, because he 
 affirmed that this very hope had been fulfilled : 
 that the long promised, long expected Saviour had 
 been sent, and was proved to be the Saviour by 
 his resurrection from the grave. So he had before 
 
 * Agrippa being himself of Jewish parentage, was not, like 
 Festus or FeUx, ignorant of the Jewish history and law.
 
 446 ACTS XXVI. 1— vS. 
 
 reasoned witli the Jews at Antioch. (xiii. .3'2.) 
 " We declare unto you glad tidings, liow that the 
 promise whieli was made unto the fathers, Tlod 
 has fulfilled the same unto us their children, in 
 that he has raised up Jesus from the dead." And 
 then he earnestly asks, why should thev he so un- 
 willing to credit this fact? 
 
 8. nV/// should it be. tlunitjlit (i th'nuj inrredih/e ivltli 
 you, tlidf God .s/iou/d raise the dead ? 
 
 In putting this (piestion to the assembly, Paul 
 does not speak so much of the resurrection of 
 Jesus, as of the resurrection of the dead in general. - 
 This would iniply that uidjelief on this point lay 
 at the root of much of their resistance to the gos- 
 pel: and that the assembly before which he spoke, 
 was not unlikely to be tainted with the leaven of 
 the Sadducees. 
 
 And yet among the Jewish nation, it never 
 ought to have been thought htcredible that God 
 should raise the dead. It was denied, or doubted, 
 by the heathens, who had no knowledge of the 
 creation of the world, no distinct view of the power 
 or wisdom of the Creator. Not so the Jew^ He 
 was taught in his scriptures, that the body which 
 returned to the dust, had been dust before, till 
 God oave to the dust of the earth the form and 
 fashion of man. He knew that though the body 
 had ceased to breathe, it might be made to breathe 
 again : just as in the beginning, Ciod breathed 
 
 2 He does not write tov veKpov, one dead, or him who had 
 been dead : but roue reKDuvc, the dead.
 
 ACTS XXVI. 1—8. 447 
 
 into man's nostrils the breath of life. Is it more, 
 to bring" life back to that which has once been, 
 than to D'ive life once to that which has never 
 been ? The Jewish scriptures taught, how God 
 had said, " Let there be light, and there was 
 light." Cannot he say. Let there be life and mo- 
 tion in the body which has ceased to live and 
 move? He who said, " Let the waters under the 
 heaven be gathered together into one place, and 
 let the dry land appear ;" ^ cannot he say, Let the 
 sea give back the dead that are in it,* and let all 
 that are in the graves come forth, and stand be- 
 fore the Son of man .'' 
 
 It is idle, therefore, for those who believe in 
 the creation, to deny the resurrection ; and to say 
 within themselves, " How are the dead raised up, 
 and with what body do they come ?" God giveth 
 them a body as it pleaseth him. He who gave the 
 corruptible body, will also give the incorruptible. 
 He who gave the vile and earthly, will also give 
 the glorious and heavenly.^ 
 
 Another argument ought to have satisfacto- 
 rily convinced every believer in the Jewish scrip- 
 tures, that God would raise the dead. What else 
 could agree with the sentiment of their ancestor 
 Abraham, a sentiment approved of God, and con- 
 firmed by our reason and understanding: " That 
 the righteous should be as the wicked, that be far 
 from Thee : shall not the Judge of all the earth do 
 
 3 Qen. i. 9. ' Rev. XX. 13. 
 
 5 1 Cor. XV. 42, &c
 
 MM ACTS XXVI. 1 -». 
 
 right ?"*^ Should it be the same witli Ahcl ;is with 
 Cain ^ witli David as witli Jeroboam ? wifli \al)oth 
 as with i\hab? witli .losiah as with Jehoiakim ? 
 Siircdy, when they h)oked back upon the ease of 
 any one of their holy men, who " served God in 
 their generation," and then fell asleep; they saw 
 a proof of the resurrection ; they saw what made 
 it incredible, not that God s/iould, but that CJod 
 should not, raise the dead. 
 
 Sui)posing, for instance, they had turned their 
 minds towards some one of these : upon Moses. 
 They were acquainted with his historv. Tluy 
 knew that he was brought up in the j)alace of the 
 king of Egypt, and that all the honours of the 
 land, all the pleasures of the court, were within 
 his reach. At the age when these are most al- 
 luring, he renounced them all, that he might 
 fulfil the counsel of God in delivering his people. 
 He gave up what naturally he would have desired, 
 he followed what naturally he would have disliked, 
 because it was God's will. He overcame his own 
 peculiar disposition, for he was the " meekest man 
 of all the earth," and set himself to oppose the 
 power, and the haughtiness, and the oljstinacy of 
 Pharaoh. For forty years he suffered the per- 
 verseness and withstood the wickedness of the 
 people entrusted to his charge. 
 
 At last the Lord spake unto INIoses, saying, 
 " Get thee up into this mountain Abarim, and 
 die in the mount whither thou goest up : and be 
 gathered unto thy people.*' " 
 
 ® See Gen. xviii. 25, Sec. ' Deut. xxxii. 49, 50.
 
 ACTS XXVI. 1—8. 449 
 
 Get thee up into mount Abarim, and die. 
 Could they suppose this to mean, Go, and be ex- 
 tinct for ever ? Thou hast served me these four- 
 score years : and now it is the same as if thou 
 hadst transgressed against me fourscore years. 
 Go, and be extinct for ever. 
 
 This is the thing which it would be reall}^ diffi- 
 cult to believe and comprehend. It is not incre- 
 dible that God should raise the dead : that he who 
 made the body should revive the body : but it is 
 incredible, that there should be no difference be- 
 tween the man that serveth him, and the man that 
 serveth him not.^ 
 
 Arguments like these ought to have been con- 
 vincing to every reader of the Jewish scriptures, 
 even if positive testimony had not been abundantly 
 found there. We have no need of such arg-uments. 
 " Life and immortality are brought to light by the 
 gospel." It is revealed to us in plain terms, that 
 " all shall stand before the judgment-seat of God, 
 to give account of the things done in the body, wdie- 
 ther they be good or bad." The word of God de- 
 clares that it shall be so. And the fact of the re- 
 surrection of Christ has shown that it may be so. 
 By that fact assurance is given to all, that God 
 will raise the dead. 
 
 " Wherefore, beloved, seeing that ye look for 
 such things, be diligent that ye may be found of 
 him in peace, w ithout spot, and blameless/' ^ 
 
 8 See Mai. iii. 18. .92 Pet. iii. 14. 
 
 G G
 
 450 ACTS \\\1 y-l«. 
 
 LECTURE I.WWll. 
 
 THE DLSLULUSE HErOIlE ACJKIPPA LOMINLED. 
 
 A. D. Cr2. 
 
 Acts xxvi. 9—18. 
 
 !). / eerily tlaniijht wiffiin mysi'lf, ffiat I ouijht to (ht 
 ■iiuuiy things contrary to the name of Jesns of Nazarrth. 
 
 10. \Vhich thing I also did in Jerusalem: and mayiy 
 of the saints did I shut up in prison, ha ring received an- 
 thority from the chief priests ; and when they ivere put to 
 death, I gave my voice against them. 
 
 11. And I punished them oft in every synagof/ue, and 
 compelled them to blaspheme ; and being evceedingly mad 
 against thrm, I persecuted them even unto strange cities. 
 
 Paul here before Agri})pa follows the same line 
 of argument whicli he IiujlI addressed to the Jewish 
 assembly in the temple : sliowing that he had not 
 lightly taken up the opinion which he maintained. 
 They thought his doctrine incredible. He liimself 
 had once thought the same. No one could be 
 more opposed to the gospel, and to those who be- 
 lieved it, than he had formerly been. He had de- 
 nied that Jesus was the Messiah : he had forced 
 others to deny it, persecuting them to the utter- 
 most. Why, then, was he now preaching the 
 faith which once he destroyed ? Nothing had
 
 ACTS XXVI. 9-18. 451 
 
 convinced him, but a proof which it was impossible 
 to withstand. 
 
 12. Whereupon as I we?it to Damascus with authority/ 
 and commission from the chief priests, 
 
 13. At midday, king, I saw in the way a light from 
 heaven, above the brightness of the sun, shining round 
 about me and them which journeyed with me, 
 
 14. And when we were all fallen to the ground, I heard 
 a voice speaking unto me, and saying in the Hebreiv tongue, 
 Saul, Saul, why persecutest thou me ? it is hard for thee 
 to kick against the pricks, 
 
 15. A7id I said, Who art thou. Lord? And he said, I 
 am Jesus whom thou persecutest. 
 
 16. But rise, and stand upon thy feet : for I have ap- 
 peared unto thee for this purpose, to make thee a minister 
 and a witness both of these things which thou hast seen, 
 and of those things in the which I shall appear unto thee ; 
 
 17. Deliverijig thee from the people, and from the Gen- 
 tiles, unto whom now I send thee, 
 
 18. To open their eyes, and to turn them f ran 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. 
 
 The commission given to Paul is more fully ex- 
 pressed here than in any other passage. He was 
 chosen to be a witness or messenger from God to 
 the people, and to the Gentiles more especially. 
 And as such, he was to open their eyes, and turn 
 them from darkness to light, and from the poioer of 
 Satan unto God. 
 
 To open their eyes. The Gentiles were idola- 
 ters. There were different forms of their idolatry ; 
 but they all worshipped something instead of the 
 
 gg2
 
 452 ACTS XXVI. 9—1 a 
 
 true God : some created thing-, and not tlie Creator. 
 And wliat can more truly describe the state of an 
 idolater, than the idea of blindness, darkness ! 
 The apostles might go from city to city, and from 
 country to country, and justly say. It is all dark- 
 ness. There was no want of light in things be- 
 longing to this Nvorld : as to such knowledge, the 
 undorstandino- was bright and clear : but all was 
 darkness in wliat related to (jO(1, and concerned 
 the soul. Isaiah points this out with the pen of 
 an enlightened witness, (xliv. 9, &c.) " They that 
 make a graven image are all of them vanity. They 
 see not, nor know% that they may be ashamed. 
 The smith witii the tongs and the hammer, tin- 
 carpenter with his rule and plane, fashion the idol 
 after the figure of a man, according to the beauty 
 of a man, that it may remain in the house. He 
 Iieweth him down cedars ; he planteth an ash, and 
 the rain doth nourish it. Then shall it be for a 
 man to burn : for he will take thereof and warm 
 himself: yea, he maketh a god, and worshippetli 
 it ; he maketh it a graven image, and falleth down 
 thereto. He burnetii part thereof in the fire ; with 
 part thereof he eateth flesh ; and the residue 
 thereof he maketh a god, even his graven image : 
 he falleth down unto it, and worshippetli it, and 
 prayeth unto it, and saith, Deliver me, for thou 
 art my god. They have not known, nor under- 
 stood : for he hath shut their eyes, that they can- 
 not see, and their hearts, that they cannot under- 
 stand," 
 
 We are elsewhere told, why their eyes had been
 
 ACTS XXVI. 9—18. 453 
 
 thus shut, and their hearts closed : "As they did 
 not like to retain God in their knowledge, God 
 gave them over to a reprobate mind." ^ 
 
 Now, however, mercy was intended. The veil 
 should be taken away. God would send his minis- 
 ter to open their eyes, that they might " show 
 themselves men," and " be ashamed" of their 
 former blindness. Satan had long kept them 
 under his power : now they should turn unto God, 
 and partake of the provision which he had made 
 for their receiving forgiveness of sins, and in- 
 heritance among them that are sanctified bg faith 
 that is in Christ Jesus. 
 
 Forgiveness and sanctification : such is the two- 
 fold promise. First, God treats the sinner after 
 the example of the creditor in the parable. '^ The 
 debtor is brought before him, " owing ten thou- 
 sand talents," and " having not to pay." The 
 lord of the servant is moved with compassion, and 
 forgives him the debt. " I have blotted out as a 
 thick cloud thy transgressions, and as a cloud thy 
 sins." ^ The blood of Christ i^ spread over the ac- 
 count, and there is reconciliation. 
 
 This is the first promise ; the forgiveness of sins. 
 Still greater is the eternal inheritance among them 
 that are sanctified. The unprofitable, disobedient 
 servant, is not only forgiven, but received into 
 favour; adopted as an heir : is " no more a ser- 
 vant, but a son."** The same Spirit who turned 
 his heart to God will now renew and purify that 
 
 1 Rom. i. 28. ' Matt, xviii 24, &c. 
 
 ^ Isaiah xliv. 22. * Gal. iv. 7.
 
 454 ACTS XXVI. 9-lH. 
 
 heart, and adorn it with heavenly graces, will idii- 
 cate it according to its new destination, and will 
 prepare it for " the inheritance of the saints in 
 light." Thus Paul reminds the Ephesians of their 
 former and their present state. ^ " Ve were some- 
 time darkness, but now are ye light in the Lord." 
 Ye were darkness, when Christ commissioned me 
 to open your ci/cs, and turn you from the power of 
 Satan nnto (rod. Remember for what purpose ye 
 were enlijihtened. " Walk as children of li<iht : 
 (for the fruit of the Spirit is in all goodness, and 
 righteousness, and truth :) proving what is accept- 
 able unto the Lord. And have no fellowship with 
 the unfruitful works of darkness, but rather reprove 
 them." " For, for this pur])ose was the Son of 
 God manifested, that he might destroy the works 
 of the devil." '^ 
 
 The subject must not be passed over, as if it 
 could not have any relation to ourselves. 
 
 It shows us what is the natural state of man ; — 
 darkness as to spiritual things : alienation from 
 God : subjugation to Satan. The idol which is 
 worshipped may not be such as the heathen wor- 
 shipped to whom Paul was sent. But some idol 
 will be worshipped, and God will not be honoured 
 and obeyed. So it will be till the heart is con- 
 verted from its natural state, and brought to the 
 light of the gospel : brought to " the knowledge of 
 God, and of Jesus Christ w hom he hath sent." It 
 is not enough, that " darkness is past, and the 
 * Eph. V. 8— 11. 6 1 John iii.8.
 
 ACTS XXVI. 19-32. 455 
 
 ti'ue light shineth" in our land. It must also 
 ** shine within our hearts, to give the light of the 
 knowledge of the glory of God in the face of Jesus 
 Christ.'"^ The same test must be applied to us, 
 as the apostles applied to their converts from 
 heathenism. If we say that we are tur7ied to God, 
 and '*have fellowship with him, and walk in dark- 
 ness, we lie, and do not the truth : but if we walk 
 in the light as he is in the light, we have fellowship 
 one with another, and the blood of Jesus Christ 
 his Son cleanseth us from all sin." ^ 
 
 LECTURE LXXXVIII. 
 
 PAUL CONCLUDES HIS DEFENCE BEFORE 
 AGRIPPA.— A. D. 62. 
 
 Acts xxvi. 19 — 32. 
 
 19. Whereupon, O king Agrippa, I was not disobedient 
 unto the heavenly vision : 
 
 20. But shewed first unto thein of Damascus, and at 
 Jerusalem, and throughout all the coasts of Judea, and 
 then to the Ge7itiles, that they should repent arid turn to 
 God, and do works meet for repentance. 
 
 21. For these causes the Jews caught me in the temple, 
 and went about to kill me. 
 
 ^ 2 Cor. iv. 8. « 1 John i. 6.
 
 450 ACTS XXVI. 19—32. 
 
 22. Haviny therefore ohtahied help of God, I cotitinue 
 unto this day, ivltiieasing both to ninall and great, aayiug 
 none other things than those which the prophets and 
 Moses did say should come : 
 
 23. That Christ should suffer, ayul that he should he 
 thejirst that should rise from the dead, and should shew 
 light unto the people, and to the Gentiles. 
 
 24. And us he thtts spake for himself, Fest?is said tvith 
 a loud voice, Paul, thou art beside thyself ; much learning 
 doth make thee mad. 
 
 Such was the impression on the mind of Festus, 
 to whom all tliese things were new and strange. 
 As a heathen, he knew^ nothing of Moses, or the 
 propliets, or of an expected Saviour : and he sup- 
 posed that Paul was a mere visionary, deceived by 
 his imagination, and acting upon a dream as if it 
 had been reality. 
 
 And so Festus might have thought, if there had 
 been nothing connected with the dream. If Moses 
 and others of old time had not written, and left 
 " the sure word of prophecy :" if there had been 
 no evidence, that Clirist had come in the flesh : 
 if no account could be given, why he should sujf'er : 
 if no expectation had been held out that he should 
 rise from the dead, and no proof could be alleged 
 that he had risen : — if none of these things had 
 been connected with the vision ; then he might 
 be reckoned as the dupe of imagination, and his 
 words treated as madness. But Paul confidently 
 appeals to Agrippa as knowing what Festus was 
 ignorant of ; as knowing how pro})hecy and event, 
 history and doctrine, confirmed each other.
 
 ACTS XXVI. 19—32. 457 
 
 25. But he said, I am not mad^ mostnohle Festus ; hut 
 speak furth the ivords of truth and soberness. 
 
 '2Q. For the king knoioeth of these things, before whom 
 also I speak freely : for I am persuaded that none of 
 these things are hidden from him ; for this thing teas not 
 done in a corner. 
 
 27. King Agrippa, believest thou the prophets ? I know 
 that thou believest. 
 
 28. Then Agrippa said unto Paul, Almost thou per- 
 suadest me to he a Christian. 
 
 Paul had an advantage with Agrippa, which he 
 had not before when reasoning with Felix. He had 
 now to deal with one who recognised the Scrip- 
 tures ; acknowledged that God had revealed him- 
 self to mankind. King Agrippa, believest thou the 
 prophets ? I know that thou believest. Agrippa had 
 that general belief in the divine word, which such 
 men commonly have when brought up in a country 
 where it is professedly received, and God is avow- 
 edly worshipped. They are by no means prepared 
 to deny the truth of revelation, anymore than they 
 are disposed to act as if it were true. Still as 
 Agrippa, when pressed closely by the apostle, could 
 not deny that he believed the prophets ; so in our 
 own land, and in our own day, a belief rests upon 
 the mind of many, though it does not influence the 
 heart. And in time of trouble, of danger, of dis- 
 tress, they are ready to say. Almost thou persuadest 
 me to be a Christian. They commence, perhaps, 
 some plans of reformation ; they abstain from prac- 
 tices which conscience condemns, and enter upon 
 a course of life more consistent with christian faith.
 
 458 ACTS XXVI. 19-3-2. 
 
 They illustrate that momentary feeling upon 
 Agrippa's mind, when he said, Almost thou per- 
 suadest me to be a Christian. 
 
 29. Ayid Paul said, I ivoiild to God that not only thou, 
 hut also all that hear me this day, were both almost, and 
 altojether such as I am, except these bonds. 
 
 The words of Agrippa excited an affectionate 
 emotion in the heart of Paul, while the thought 
 arose within liim — Almost a Christian! That pro- 
 fitetli little ! O that king Agrip))a were indeed a 
 Christian I 
 
 To be almost a Christian, only increases con- 
 demnation. It shows that truth has been neglected 
 or resisted. " This is the condemnation, that light 
 hath come into the world, and men love darkness 
 rather than light, because their deeds are evil." 
 Agrippa is himself an example. His state before 
 God was made far worse by what passed at this ex- 
 amination of Paul. Before, probably he knew little 
 of the Christians, except that they were a sect called 
 Nazarenes, and '' everywhere spoken against." 
 Now he knew what they believed, and on what 
 their belief was grounded. Now he knew that 
 they rested their faith on the very law and pro- 
 phets which he himself confessed to be from God. 
 But instead of yielding to conscience, and ap- 
 pointing a time when he might hear Paul again of 
 this important matter ; he rises up, and dissolves 
 the assembly. Because on the instant it would 
 cross his mind that to become a Christian would be 
 the destruction of his worldly prospects, and in-
 
 ACTS XXVI. 19—32. 459 
 
 volve the new modelling of his whole life. There- 
 fore the movement of his conscience was but the 
 turn of a thought, the feeling of a moment ; like 
 the spark which blazes up, and on which at the 
 same instant a drop of water falls, and it is extin- 
 guished. But it has shown that there is something 
 within, something which we should not have been 
 aware of if the spark had not betrayed it; some- 
 thing which might have grown up into a continuing 
 and steady flame, if means had been used to foster 
 and not to quench it. When account is given " of 
 the things done in the body," account must be 
 given of the perverseness, the sinfulness, the hard- 
 ness of heart, which checked that rising flame. 
 
 This would furnish just cause for Paul's passion- 
 ate exclamation, and his prayer that Agrippa 
 might be altogether a Christian. Not only almost, hut 
 altogether. He could be nothing else, if he were a 
 Christian at all in any proper or available sense. 
 There is no mid-way. To be a Christian, is to 
 have sought acceptance with God through Christ, 
 and to be looking for salvation through faith in him. 
 This admits of no middle course. If one is accu- 
 sed before men, there is no middle course ; he 
 must be either innocent or guilty, and must plead 
 either one or the other. So it is at the bar of God. 
 Either we are trusting in ourselves that we are 
 righteous ; or because we are not righteous, we are 
 trusting in Christ, who has made propitiation for 
 our sins. Therefore there can be no mid-w^ay as 
 to FAITH ; no meaning in being almost a Chrhitian. 
 Neither as to practice, can there be a middle
 
 400 ACTS XW'I. I!) -32. 
 
 course. Because either we are seekinjj^ '* first the 
 kingdom of (iod and his rigliteousness," or we are 
 seeking this world first : that is, j)ret'erring it, 
 wherever tin; interests of the one chish with the 
 interests of the other. Wc cannot at the same time 
 love God most, and mammon most. Either we are 
 yieUling to some desires, and Iiahits, and tempta- 
 tions contrary to the gospel ; or we are rejecting 
 and o])j)osing tliese, as they must who are altofjcthcr 
 Chr'iatians, and bringing every thouglit, and word, 
 and deed into ohodicnce to (hrist. Sueli must he 
 tlieii- j)urp()se and endeavour. Not because to be 
 altogether a Christian, a man must be altogether 
 perfect. But because lie must be altogether sin- 
 cere in aiming at j)erfection, and allowing himself 
 in nothing short of it. 
 
 This was the state of Paul's own heart, and 
 knowing the condbrt which he derived from the 
 consciousness of this, and tlie blessed consequence 
 which should follow, he earnestly desired that both 
 Agrippa, and all before whom he was })lcading, 
 might be nothing less ; might be not oiilij almost 
 but altoyitJier Christians. 
 
 Agrippa, however, had now heard enough to 
 satisfy his curiosity, and too much, perhaps, to 
 maintain his ease of mind ; and he would hear no 
 more. 
 
 30. And when he had thus spoken, the king rose np, and 
 the govemoVi and Berjiice^ and they that sat with them : 
 
 31. And tvhen they were gone aside, they talked hetiveen 
 themselves, saying. This man doeth nothing worthy of 
 death or of honds.
 
 ACTS XXVII. 1-12. 461 
 
 32. Then said Jgrippa imto Festust This man might 
 have been set at liberty, if he had not appealed unto 
 CcBsar. 
 
 LECTURE LXXXIX. 
 
 PAUL ON HIS VOYAGE TO ROME ADMONISHES 
 THE OFFICERS OF THEIR DANGER.-a. d. 62. 
 
 Acts xxvii. I — 12. 
 
 1. And when it was determined that we should sail into 
 Italy, they delivered Paul and certaiii other prisoners utito 
 one named Julius, a centurion of Augustus' band. 
 
 2. And entering into a ship of Adramyttium, we 
 launched, meaiiing to sail by the coasts of Asia, one Aris- 
 tarchus, a Macedonian, of Thessalonica, being with us. 
 
 3. And the neoct day we touched at Sidon. And Julius 
 courteously entreated Paul, and gave him liberty to go unto 
 his friends to refresh himself. 
 
 He who saw fit that Paul should " bear witness 
 to him at Rome," provided also mitigations for the 
 distresses of the voyage. Two faithful companions, 
 Luke and Aristarchus, attended him. And as in 
 former days, when the counsels of God required 
 that Joseph should be carried into Egypt, God gave 
 him favour first with Potiphar, and afterwards with
 
 4(J_> ACTS XXVII. 1 — 1-2. 
 
 the keeper of the prison ; so now he gave Paul 
 favour in the siglit of Julius the centurion. No 
 (loul)t the character of Paul astonished him ; and 
 he saw that he was no ordinary man, though the 
 principles on which he acted were a mystery to 
 him. Therefore, he courteous/// cntrcaled Paul, 
 and gave hhn I'lherty to go unto his friends to refresh 
 himself. For everywhere lie had friends, as the 
 apostle of Christ. He could not stop at Sidon, or 
 any other much frequented j)ort, without finding 
 those wlio had been " added to the church." 
 These would gladly welcome their own apostle, 
 Paul, the apostle of the Gentiles — Paul " the 
 prisoner of the Lord," the " ambassador in bonds." 
 And in such welcome and intercourse he would 
 enjoy a compensation for the hardships he was 
 enduring, and for trials yet to come. 
 
 4. And when wc had launched from thence^ we sailed 
 under Cyprus^ because the winds icere contrary. 
 
 5. And wheti ive had sailed over the sea of Cilicia and 
 Paiuphylia, tve came to Myra, a city of Lycia. 
 
 6. And there the centurion found a ship of Alexandria 
 sailing unto Italy ; and he put us therein. 
 
 7. And ivhen tve had sailed slowly many days., and 
 scarce ivere come over against Cnidus, the wind not suf- 
 fering us, we sailed under Crete, over against Salmone ; 
 
 8. And, hardly passing it, came unto a place which is 
 called. The Fair Havens ; nigh ichereunto was the city of 
 Lasea. 
 
 9. Now ivhen much time was spent, and when sailing 
 
 ' Phil. iv. 19.
 
 ACTS XXVII. 1-12. 463 
 
 was now dangerous, because the fast was noio already 
 past, Paul admonished them,' 
 
 10. And said unto them, Sirs, I perceive that this 
 voyage will be with hurt, and much damage, not only of 
 the lading and ship, but also of our lives. 
 
 11. Nevertheless, the centurion believed the master and 
 the owner of the ship, more than those things which were 
 spoken by Paul. 
 
 1 2. And because the haven was not commodious to win- 
 ter in, the more part advised to depart thence also, ij by 
 any means they might attain to Phenice, and there winter; 
 which is an haven of Crete, and lieth toward the south- 
 west and north-west. 
 
 The account here given describes human nature 
 generally. Present inclination, present interests, 
 bias the judgment, and lead men to act on the 
 most improbable expectations. All the signs by 
 which these voyagers ought to have been guided, 
 concurred with the opinion declared by Paul, and 
 showed that the voyage must be dangerous and 
 ruinous. But the master and owner of the sliip 
 under-rated the danger, and despised the risk. 
 They were anxious to proceed. Their opportunity 
 would be lost : their market missed : their hope of 
 gain disappointed. The centurion also was impa- 
 tient ; desired to see the end of his voyage, and to 
 deliver up his charge at Rome. So the mariners 
 advised to pursue their course in defiance of warn- 
 ings ; and the officers acquiesced, and belieced the 
 
 • The great fast of expiation, appointed, T^ev. xvi. 29, to 
 take place on the tenth day of the month Tisri, or about 25th 
 September, the season of the equinoctial gales.
 
 464 ACTS XX Ml. 1 — 1-2. 
 
 master and the oicner of the ship, more than those 
 thbu/s ichich were spoken hij Paul. 
 
 It is an example of the feelings to ^v]licll men 
 yield in tliin<z,s concerning the soni ; and the whole 
 history fnrnishes an u.sef'ul illustration. 
 
 The gospel itself may be compared to a refuge : 
 the sort of refuge which Panl would have persuaded 
 the mariners to secure. But present interests 
 stand in tlie wav ; the refuge is not sought ; the 
 haven is not entered. There are pursuits which, 
 if it were entered, must be given up : there are 
 pleasures which must be resigned : too many in 
 the world imagine that some future time will suf- 
 fice to secure the interests of the soul : and men 
 believe the things currently spoken in the world, 
 more than the things spoken by the Bible and the 
 ministers of religion. The obstacles are present, 
 the self-denial immediate : and the heart cannot 
 be prevailed on to oppose the obstacles and submit 
 to the self-denial, whilst a hope remains that the 
 storm may be dispersed, and the voyage be pro- 
 longed. 
 
 Ye should have believed me, said Paul afterwards, 
 and not have incurred this harm and loss. When 
 the danger is no longer distant, then appears the 
 wisdom of those who have fled for refuge whilst 
 yet there was time. When the storm rises — per- 
 haps affliction — perhaps sickness and approaching 
 death — then is the want of a refuge felt, and then 
 is seen the blessedness of having secured the haven. 
 
 For that must be first provided. The storm will
 
 ACTS XXVII. 13— -26. 4()5 
 
 not carry the vessel to the shelter which it needs. 
 It must be found anchored there, when the tempest 
 comes. Then they who are within the haven to 
 which their faith has brought them, the haven of 
 God's mercy in Christ, enjoy that " strong conso- 
 lation" which they desired and sought, when they 
 " fled for refuge to lay hold of the hope set before 
 them."^ Though the clouds gather, and the winds 
 blow, and beat upon the soul, it shall not sink, for 
 it is anchored upon a rock. 
 
 LECTURE XC. 
 
 THE SHIP IN WHICH PAUL WAS SAILING BEING 
 IN DANGER, PAUL FORETELS THE PRESERVA- 
 TION OF THE LIVES OF THOSE ON BOARD— 
 
 A. D. 62. 
 
 Acts xxvai. 13 — 26. 
 
 13. And when the south wmd hleiv softly^ supposing 
 that they had obtained their purpose, loosing thence, they 
 sailed close by Crete. 
 
 14. But not long after there arose against it a tempes- 
 tuous wind, called Euroclydon. 
 
 15. Aud when the ship tvas caught, and could not bear 
 up into the ivind, tve let her drive. 
 
 16. And running under a certain island, which is 
 called Clauda, tve had much work to come by the boat ; 
 
 3 See Heb.vi. 18. 
 
 H II
 
 466 ACTS XXVII. 13—26. 
 
 17. Which when they had taken up, they used helps, 
 undergird'mg the ship ; and, fearing lest they should fall 
 into the quicksands, strake sail, and so tvere d7'iven. 
 
 18. And we being exceedingly tossed with a tempest, the 
 next day they lightened the ship ; 
 
 19. And the third day we cast out with our own hands 
 the tackling of the ship. 
 
 20. A7id ivhen neither sun nor stars in many days ap- 
 peared, and 710 small tempest lay on us, all hope that we 
 should be saved was then taken away. 
 
 21. But after long abstinence, Paul stood forth in the 
 midst of them, and said. Sirs, ye should have hearkened 
 unto me, and not have loosed from Crete, and to have gained 
 this harm and loss. 
 
 22. And now I exhort you to be of good cheer : for there 
 shall be no loss of any tnan's life amorig you, but of the 
 ship. 
 
 Whilst affairs are prosperous, the opinion or ad- 
 vice of such men as Paul is neglected and de- 
 spised. In the hour of difficulty, their counsel is 
 more justly valued. When Belshazzar gave a 
 royal feast to a thousand of his lords, and " the 
 harp and the viol, the tabret and pipe, and wine 
 was in the feast ;'" ^ — there was no place for Daniel : 
 his presence would have cast a gloom over the 
 whole assembly. But when the alarm arose, and 
 " king Belshazzar was greatly troubled, and his 
 lords were astonished ;" — then let Daniel be sum- 
 moned, for " an excellent spirit is in him," and 
 the best hope of safety is there. It is much the 
 same in this voyage. Paul's advice had been dis- 
 resarded. But now the mariners had exhausted 
 
 ^ Dan. V.
 
 ACTS XXVII. 13— 2G. 4G7 
 
 every measure by wliich tliey expected to j)reserve 
 tlie ship, and were reduced to despair. All hope 
 that zee should be saved icas taken aicay. Paul 
 alone comes forward to their comfort and encou- 
 rajremeiit. He reminds them tliat he had some 
 claim to be credited, for he had forewarned them 
 of tlie harm and loss which they had incurred, and 
 if they had hearkened unto him they would not 
 hare loosed from Crete. Now, therefore, they 
 might believe him, when he exhorted them to 
 be of good cheer, for there shall be no loss of any 
 mans life among you, but of the ship. And then he 
 declares the reason of his confidence. It had a 
 firm basis to rest on. 
 
 23. For there stood by me this niyht the angel of God, 
 whose I am, and tihom I serve, 
 
 •24. Saying, Fear not, Paul ; thou must he brought be- 
 fore Ccesar : and, lo, God hath given thee all them that sail 
 trith thee. 
 
 They had seen from the first, and Paul does not 
 conceal it, that he was the servant of a God whom 
 his fellow-passengers knew not. And now he 
 openly proclaims this. He had been visited by 
 the messenger of God, whose I am, and whom I 
 serve. 
 
 Though all do not likewise serve (iod, all are 
 likewise his. " It is he that hath made us, and 
 not we ourselves." As Daniel reminded Bel- 
 shazzar ; "the God in whose hands thy breath is, 
 and whose are all thv ways, thou hast not glo- 
 rified." 
 
 II II 2
 
 468 ACTS XXVII. 13—20. 
 
 To Belsbazzar, (iod manifested liimself in JLid<»- 
 ment. Here was the voice of mercy. Fear not, 
 Paul: that which has been determined concerning 
 thee must take ph\ce : though all things conspire 
 togetlier to oppose it, thou must stand before the 
 emperor at Rome. And, lo, God hath given thee 
 all them that sail with thee. 
 
 Paul, we may be sure, had been earnest in 
 prayer before God in behalf of these people. And 
 now he announces that God had listened to his 
 prayer ; had given him assurance that there should 
 be no loss ofany man's life among them. He exhorts 
 them, therefore, to feel that confidence which those 
 are entitled to feel, who have received God's pro- 
 mises. For the promises of God are not like those 
 of man, sometimes turned aside by change of pur- 
 pose, and sometimes failing through defect of 
 power. 
 
 25. Wherefore, sirs, be of good cheer ; for I believe God, 
 that it shall be even as it was told me. 
 
 26. Howbeit we must he cast upon a certain islatid. 
 
 I believe God. Such is the simple description 
 of the state of Paul's mind. He did not suppose 
 that God had spoken, and would fail to make good 
 what he had spoken. But he believed him. As 
 Noah had done, when God had foreshown that 
 he would cover the earth with a flood, and 
 destroy the world which he had made. Noah be- 
 lieved God, and " prepared an ark to the saving 
 of his house." So, too, Abraham had done, when 
 in his old age a son was promised him, " in whose
 
 ACTS XXVII. 13— '26. 469 
 
 seed all the nations of the earth should be blessed." 
 Improbable as this seemed, Abraham believed God, 
 that it should be even as he had told him. 
 
 This belief in God's word, belief like that of 
 Noah, of Abraham, and of Paul, is the very state 
 of mind which characterises the people of God. 
 These believed God — believed that the thins: would 
 come to pass which God had declared, notwith- 
 standing present appearances : notwithstanding 
 the objections which might exist against believing 
 this: notwithstanding the inducements which might 
 exist to believe the contrary. The world is full of 
 such objections and such inducements. But the 
 Christian says, / believe God, and neither yield to 
 my own heart, nor listen to the world. This is the 
 faith which makes its way through all hindrances : 
 through rugged paths and smooth : '' through evil 
 report and good report:" looking up singly to 
 him, whose favour alone it is worth while to secure, 
 and whom alone it is always possible to please ; 
 for of him only can we say, that his will changes 
 not. The Christian's language, therefore, is, / 
 believe God, when he tells me, that by the deeds of 
 the law no man shall be justified in his sight. 
 And I believe him, \\\\en he declares, that " tlie 
 righteous shall go into life eternal." / believe God, 
 when he declares, that " there is no condemnation 
 to them that are in Christ Jesus ;" and I believe 
 him, when he saj^s, that " without holiness no man 
 shall see the Lord." / believe God, when he says, 
 that " faith is his gift:" and I believe him, wlien 
 he says, that he " giveth to all men liberally:"
 
 470 ACTS XXVII. 27—44. 
 
 tliat " whoever asks shall receive, and he tliat 
 seeks shall find." / bct'iere God, when he 
 says, that " in me, that is, in my flesh, ilwelleth 
 no f>ood thing ;" and I believe him, when he says, 
 " My grace is sufficient for thee." 
 
 Whoever studies Paul's life and character, as de- 
 veloped in his letters, will see these to be the prin- 
 ciples on which he rested : and that whether preach- 
 ing or journeying, whether at ease or under trial, 
 whether in his government of himself, or in his in- 
 tercourse with others, all he did proceeded on the 
 same simple ground of action, / believe God, that 
 it shall he even as it was told inc. 
 
 LECTURE XCI. 
 
 THE VESSEL IN WHICH PAUL SAILED IS WRECK- 
 ED, AND THE CREW CAST SAFE ON THE SHORE. 
 
 A.D. 62. 
 
 Acts xxvii. 27 — 44. 
 
 27. But ichen the fourteenth night was come, as we 
 ivere driven up and down in Adria, about midtiight the 
 shipmen deemed that they drew near to some country ; 
 
 28. And sounded, and found it twenty fathoms : and 
 when they had gone a little further, they sounded again, 
 and found itjifteen fathoms. 
 
 29- Then fearing lest they should have fallen upon
 
 ACTS XXVII. 27—44 471 
 
 rocks, they cast four anchors out of the stern, and wished 
 for the day. 
 
 30. And OS the shipmen we7'e about to jlee out of the 
 ship, when they had let down the boat into the sea, under 
 colour as though they would have cast anchors out of the 
 foreship, 
 
 31. Paul said to the centurion and to the soldiers, Ex- 
 cept these abide in the ship, ye cannot be saved. 
 
 32. Then the soldiers cut off the ropes of the boat, and 
 let her fall off. 
 
 Here the character of man appears in all its na- 
 tural selfishness. The sailors, perceiving that the 
 ship had been driven so near towards the land, that 
 a boat might reach the shore, formed a design of 
 escaping from the ship themselves, and leaving the 
 rest on board, unskilled in navigation, to the 
 mercy of the winds and waves. Paul, by the wis- 
 dom given to him, discovered their intention, and 
 prevented it by timely warning. Except these abide 
 in the ship, ye cannot he saved. 
 
 God, indeed, had promised that he should visit 
 Rome, and had also given him the lives of those 
 who sailed with him. But this counsel was to be 
 effected through the means by which, in the usual 
 course, a ship is navigated and preserved. The 
 decree of God was, that these means should be suc- 
 cessful in directing the vessel to the shore. 
 
 It is an example of his will in all cases. He says 
 of Israel : (Ezek. xxxvi. 36.) " I the Lord build the 
 ruined places, and plant that that was desolate : I 
 the Lord have spoken it, and I will do it. I will 
 cause you to dwell in the cities, and the wastes 
 shall be builded."' " Thus saith the Lord God ; /
 
 47-* ACTS XWII. -JT— tk 
 
 trill (/ft Jor this he nujinred f>f by the house of Israel, 
 to do it for them." It shall be done. Hut tlieir 
 prayer shall precede. I will be incjuired of for 
 this : that which usually calls down a blessing 
 from heaven shall not be superseded by my decree. 
 And so when the; Lord has eno;aged for his peoj)le : 
 '* They shall never perish ; neither shall an\ man 
 pluek them out of my hand :" let it be ever re- 
 mendjered that " hi- promise concerninir our sta- 
 liilitv does not make it a matter indiH'erent for us, 
 to use or not to use the means whereby we mav re- 
 main stedfast. This assurance must not exclude 
 our labour. To our own safety, our (»\vu M-dulity 
 is recpnred." ' 
 
 On the same j)riueiple as that whieli retained 
 the sailors on board the vessel, Paul also uriies the 
 whole company to strengthen tliemselves with food. 
 Their labour, and distress, and dL^pondency, had 
 caused them for fourteen days to neglect any regu- 
 lar sustenance. E.xertion would be required, and 
 thev were in no state for exertion. He exhorts 
 them to a wiser course, and sets them an example 
 of confidence and resolution. 
 
 33. J/ul while the day was eomin/j on, Paul he.soiiyht 
 them all to take meat, saying. This day is the fourteenth 
 day that ye have tarried and continued fastiny, having 
 taken nofhiyig. 
 
 34. Wherefore I pray you to take some meat ; for this 
 is for your health: for there shall not an hair fall from 
 the head (f any of you. 
 
 See Hooker on Hab. i. -1.
 
 ACTS XXVII. 27—44. 473 
 
 35. And when he had thus spoken, he took bread, and 
 gave thanks to God in presence of them all : and when he 
 had broken it, he begati to eat. 
 
 36. Then were they all of good cheer, and they also took 
 some meat. 
 
 37. And we were in all in the ship two hundred three- 
 score and sixteen souls. 
 
 38. And ivhen they had eaten enough, they lightened the 
 ship, ajid cast out the wheat into the sea. 
 
 39. And when it teas day, they knew not the land : hut 
 they discovered a certain creek with a shore, into the ivhich 
 they were minded, if it ivere possible, to thrust in the ship. 
 
 40. And ivhen they had taken up the anchors, they 
 committed themselves unto the sea, and loosed the rudder- 
 hands, and hoised up the main-sail to the wind, and 
 made toivard shore. 
 
 41. And falling into a place where two seas met, they 
 ran the ship aground : and the fore part stuck fast, and 
 remained unmoveable, hut the hinder part was broken 
 with the violence of the waves. 
 
 4*2. And the soldiers' cou7isel was to kill the prisoners, 
 lest any of them should swim out, and escape. 
 
 43. But the centurion, willing to save Paul, kept them 
 from their purpose ; and commanded that they which could 
 swim, should cast themselves first into the sea, and get to 
 land : 
 
 44. And the rest, some on boards, and some 07i broken 
 pieces of the ship. And so it came to pass, that they es- 
 caped all safe to land. 
 
 Before, we saw the selfish character of the sea- 
 men. Now, the soldiers appear to uo better ad- 
 vantage. Lest in the confusion any of the pri- 
 soners should escape, and so they be called to ac- 
 count, their counsel was to kill the prisoners.
 
 174 ACTS XXVII 27—14. 
 
 What a contrast to tlie conduct of Paul! He 
 was earnestly anxious for the safety of these very 
 persons : he had interceded with God for tliose, 
 who were themselves ready either to leave him to 
 perish or to i)ut him to death. When the an|^cl 
 letl him to know that (iod IkkI ijiccu h'uii //uliccs of 
 all tlidt sailed icit/i Jinn, (loul)tless it was an answer 
 to prayer; it was accjuaiiitinjj; him that (iod had 
 listened to his intercession, antl |i;ranted what he 
 desired. He could not l)e concerned with these 
 persons, not even as a prisoner whom they had in 
 charge, without feeling an interest in their safety. 
 This is the characteristic of tin.' man who is renewed 
 by grace, in whom the Sj)irit of God dwells. All 
 his fellow'-creatnres become the objects of his in- 
 terest or care, l^i'cause he understands the value 
 of the soul ; and feels the iniportance of every hour 
 which may ail'ord fresh means or opportunity for 
 its salvation. Becanse, too, he knows the awful- 
 ness of death ; the terrors of that judgment, 
 when " as many a> have sinned without law, shall 
 perish without law, and as many as have sinned in 
 the law, shall bo judged by the law :"- and all 
 shall be rewarded according to their deeds. 
 
 The character of Paul had not been so lost upon 
 the centurion, that he could suffer him thus to 
 perish through the cruelty of the soldiers whom he 
 commanded. Willin(j to save Paul, he kept them 
 from their purpose. In the end, the faithfulness of 
 God's promise was manifest. That took place 
 which could only have happened through his pro- 
 
 Kom. ii. 12, <*v:c.
 
 ACTS XXVII. 27—44. 475 
 
 vidential care. From a shipwreck of this nature, 
 on a rocky shore, the waves running violently, two 
 hundred and threescore and sixteen persons, some 
 on hoards, and some on broken pieces of the ship, es- 
 caped all safe to land. 
 
 May we not use it as an example of the way in 
 which a far greater promise shall be made good, 
 and all the people of God, " of all nations, and 
 kindred, and tongues,"^ shall be brought together 
 on the heavenly shore? Some " out of great tri- 
 bulation ;" some after extraordinary trials ; some, 
 perhaps, having well nigh " made shipwreck of 
 their faith ;" but given to the earnest prayers of 
 their parents, or their ministers, and restored by 
 divine grace. 
 
 Whatever may have been the allotted course, 
 whatever the means of escape from the storms of 
 this present world and the malice of Satan, all will 
 unite in ascribing it to the same mercy : all will join 
 in the same song of praise and thanksgiving " to 
 him that sitteth on the throne, and to the Lamb." 
 
 3 Rev. vii. 2.
 
 47G ACTS XXVIII. 1 — 1 (». 
 
 LECTURE XCII. 
 
 PAUL AND HIS SIIIPWllECKED COMPAXIOXS ARl:: 
 HOSPITA15LV Ki;(i:i\'l".I) AT MKLITA — a. o. (ij. 
 
 Acts xxviii. 1 — 10. 
 
 1. And when they were encaped, then they knew thai 
 the island was called Melita.^ 
 
 '2. And the harhaious people shewed us no tittle kind- 
 ness : for they kindled a Jire^ atid received ics every one, 
 because of the present ruin, and because of the cold. 
 
 Tliu conduct of this barbarous people, (so the 
 Greeks and Romans called all who did not speak 
 their language,*) might put many a civilized land 
 to shame. Instead of endeavouring to prey upon 
 the shipwrecked crew, and to profit by their mis- 
 fortune, they shoiued them no little kindness. There 
 was amongst them a sense of hospitality and feel- 
 ing of compassion, which had survived the ruin of 
 our nature, and which was never better exerted or 
 more amply rewarded. We are reminded, in the 
 sequel, of Paul's own rule. " Be not forgetful to 
 
 ' Now so well known under the name of ^lalta. Sucli, at 
 least, appears the most probable supposition. 
 ' These were originally a colony of Phoenicians.
 
 ACTS XXVII I. 1-10. 477 
 
 entertain strangers ; for thereby some have enter- 
 tained angels unawares." ^ 
 
 For a wliile they knew not wliom they were en- 
 tertaining. Paul was engaged, like the rest, in 
 making jDrovision for the general comfort; till an 
 incident occurred which showed him to be no or- 
 dinary prisoner. 
 
 3. And when Paul had gathered a bundle of sticks, and 
 laid them on the Jire, there came a viper out of the heat, 
 and fastened on his hand. 
 
 4. And lahen the barbarians saw the venomous beast 
 hang 071 his hand, they said amo7ig themselves, No doubt 
 this man is a murderer, ivhom, though he hath escaped the 
 sea, yet vengeance suffer eth not to live. 
 
 Such was the notion spontaneously rising in 
 their minds. No douht this man is a murderer. 
 Such misfortunes would not follow him ; — first, a 
 storm, and a wreck, and a hair-breadth escape from 
 the sea ; and now a viper's fang ; — this would not 
 be, unless he was one whom divine vengeance fol- 
 lows, and suffereth not to live. There was a like 
 impression among the mariners in the case of 
 Jonah. As he was under sail for Tarshish, "there 
 was a mighty tempest in the sea, so that the ship 
 was like to be broken."* The sailors believed, like 
 the islanders at Melita, that vengeance was pur- 
 suing some one on board. " And they said ever}^ 
 one to his fellow, Come, and let us cast lots, that 
 we may know for whose cause this evil is come 
 upon us." 
 
 3 Heb, xiii. 2. ' Jonah i. 4—7.
 
 478 ACTS XXVIII. 1—10. 
 
 This must be regarded as a part of tliat " law 
 written in the lieart,"^ by wliieh those are judged 
 to wiiom the revealed law ot" (iod has never been 
 made known. It was not all truth ; and it was not 
 all error. 'J'hey were right in believing that (iod 
 notices and avenges crime. They wure wrong in 
 supposing that present calamities are to be taken 
 as proofs of his anger. There will be a time for 
 " the revelation of the righteous judgment of God," 
 when he "will render to everv man accordin"- to 
 liis deeds. ""^ Hut that time is not yet : and mean- 
 while " we walk l)y faith, and not by sight." 
 
 Here, however, was in one sense an exception. 
 God did in this case interpose ; not, indeed, for 
 vengeance, but for Paul's safety. 
 
 5. And he ahook off the leant into the Jire, and felt no 
 harm. 
 
 G. Ilmcheit they looked ivhen he should have swolleti, or 
 fallen down dead suddenly : but after they had looked a 
 great while, and saw no harm come to him, they changed 
 their minds, aiid said that he was a god. 
 
 What happened to the apostle at Lystra, was 
 here reversed. There the populace first worshipped 
 Paul and Barnabas, and were afterwards excited to 
 stone them. Here the course was different. First 
 they regarded him as a murderer ; and then 
 changed their minds, and said that he was a god. 
 Certainly God was with him ; and here fulfilled the 
 prophecy concerning " the signs which should fol- 
 low them that believe." " They shall take up ser- 
 5 Rom. ii. 15. 6 Rom. ii. 6.
 
 ACTS XXVIII. 1—10. 479 
 
 pents. They shall lay hands on the sick, and they 
 shall recover."^ 
 
 7. In the same quarters were possessions of the chief 
 man of the island, whose name ivas Puhlius : ivho received 
 us, and lodged us three days courteously. 
 
 8. And it came to pass, that the father of Puhlius lay 
 sick of a fever and of a bloody fiuoc ; to whom Paul en- 
 tered in, and prayed, and laid his hands on him, and healed 
 him. 
 
 9. So when this was done, others also, which had dis- 
 eases in the island, came, and were healed : 
 
 10. Who also honoured us with many honours; and 
 when ive departed, they laded us loith such thi?iys as were 
 necessary. 
 
 We are not distinctly told how Paul took ad- 
 vantage of the influence which he obtained amongst 
 the inhabitants of Melita. We are not told that he 
 led the people, whose diseases he healed, to the 
 God in whose power he healed them. But we 
 cannot doubt the fact. He could not be a few days 
 in Athens without feeling " his spirit stirred within 
 him, when he saw the city wholly given to idola- 
 try." Surely he would not stay three months 
 amongst these simple and friendly islanders, without 
 endeavouring to instruct their ignorance, and 
 '' turn them from their vanities to serve the living 
 God." They supplied his temporal wants; he 
 would not be insensible to their far worse spiritual 
 destitution. From the diseases under which they 
 suffered, he would lead them to the origin of all 
 suffering, and show them how ''by sin came death,'' 
 
 7 Mark xvi. 18.
 
 480 ACT^ XXVIII 11-lG 
 
 and all the various kinds of misery nnder wliich 
 " the whole creation groans." And tlien he woidd 
 conduct them on to Iiim who offers tlie only reme- 
 dy ; who " himself took our infirmities, and hare 
 our sicknesses."" The voyager, who has refreshed 
 himself in some remote island, leaves behind him 
 at his (l('j)arturc useful seeds, or useful animals, 
 which afterwards spring up and multiplv, pro- 
 ducing benefits which the nation had never known. 
 Not such benefits, however, as Paul would leave at 
 Melita, while he dropped the precious seed of the 
 word of God, which might " take root downward 
 and l)L'ar IVuit upward," to the praise of him who 
 had directed the wind and storm, and carried his 
 apostle to the isknid vli'irh ira^ rnlird MrJ'ihi. 
 
 LECTURE XCIII. 
 
 Acts xxviii. 1 1 — Ifi. 
 
 PAUL'S ARRIVAL AT ROME— a. d. 63. 
 
 II. Ayul after three months we departed in a ship of 
 Alexandria, which had zvintered in the isle, whose sign 
 was Castor and Pollux.^ 
 
 8 Matt. viii. 17. 
 
 ' Two pagan demi-gods, supposed to influence the weather. 
 The image painted or carved on the head of the vessel, was its 
 sign.
 
 ACTS XXVIII. 11 — 16. 481 
 
 12. And landing at Si/raci/se, we tarried there three 
 days. 
 
 13. And from thence ive fetched a compass, and came to 
 Rhegium : and after one day the south wind blew, and we 
 came the next day to Puteoli : 
 
 14. Whe7'e we foicfid brethren, and were desired to tarry 
 ivith them seven days : and, so we ivent toward Rome. 
 
 15. A7id from thence, ivhen the brethren heard of us, 
 they came to tneet us as far as Appii-forrim, and the Three 
 Taverns : whom when Paul saw, he thanked God, and took 
 courage. 
 
 Paul had now those wishes gratified whicli he 
 had long indulged. To know, that in the imperial 
 city, the seat of so much wealth and glory, and of 
 so much idolatry and wickedness, God had yet a 
 people, and Christ a company of believers ; — this 
 had been no slight cause of joy. He had already 
 written, " I thank my God through Jesus Christ 
 for you all, that your faith is spoken of throughout 
 the whole world." Now, he did not only hear of 
 them and think of them from a distance, but he 
 was able to see them, and to " take sweet counsel 
 together" with them. For this he had earnestly 
 longed and prayed. (Rom. i. 10.) " Making re- 
 quest 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 im- 
 part unto you some spiritual gift, to the end ye may 
 be established. That is, that I may be comforted 
 togetlier with you by the mutual faith both of you 
 and me." 
 
 It was no part of his prayer, that he should visit 
 Rome as a prisoner. In this respect God chose for 
 
 I I
 
 4H2 ACTS XXVTIT. 11 IC. 
 
 Jiim. And if it was as (iod willed, I'aiil would not 
 have it otherwise. He had hut one ohjoet, " that 
 he niinht fini^li hi-^ course with joy." This is often 
 l)rought about in a way contrary to our exj)ecta- 
 tions. We pray lor growth in grace ; we J)ray for 
 spiritual advancement. AfHiction comes. C'omes, 
 perhaps, in answer to such prayer, as the mode in 
 which it is granted, the channel through which the 
 l)lessing is conveyed. 
 
 Tlie hrethren were imj)atient to see the apostle, 
 wliose letter addresse<l to them, and revealing so 
 much of " the counsel of (iod," they had been 
 used to study, and of whose more abundant labours 
 tliey had heard lor many years. Tiie tidings of his 
 arrival in Italy tra\clled rapidly to Home durin«i; 
 the seven days winch he spent at Puteoli. And 
 when the party reached ^Ippii-fornm, they found 
 brethren who had come forward fifty miles to meet 
 them, and others again at the place known by the 
 name of the llircc Tan'rns, which was thirty miles 
 distant from the city. The signs of so much zeal 
 and eagerness cheered Paul, as well they might : 
 he tJianhed God, and took courcuje. 
 
 And we too may be encouraged, when w^e reflect 
 on the scene and on all that it brings to mind. 
 Prom those "ates tlirou^h which the brethren 
 passed, that they might meet Paul, and accompany 
 him to the city, many a crowd had often issued to 
 welcome some victorious commander, and conduct 
 him in triumph to the capitoh But here was a 
 party formed and here were hearts disposed to 
 welcome one who came on a very ditierent errand.
 
 ACTS XXVIII. 11—16. 483 
 
 and with a very different claim to honours. It had 
 not been his office " to destroy men's lives, but to 
 save them." " The weapons of his warfare were 
 not carnal," but divine ; not made successful by 
 human strength or prowess, but " mighty through 
 God to the pulling dow^n of the strongholds" of 
 ignorance and sin. He had not warred against his 
 own flesh and blood, against men of his own na- 
 ture and sprung from the same parentage : he 
 had warred against the great enemy of mankind, 
 against " the rulers of darkness," against "spiritual 
 wickedness." He had not been sent out in his 
 career by men of like passions with himself, under 
 the influence of anger or revenge, under the ex- 
 citement of covetousness or ambition : he had re- 
 ceived his commission from heaven, and had turned 
 his course as God himself directed him. And now 
 he was not entering Rome as a triumphant con- 
 queror, — his chariot preceded by ensigns of power 
 and greatness, followed by a train of captive princes, 
 and greeted by the acclamations of the multitude. 
 He entered the city as a prisoner, under the cus- 
 tody of soldiers, and only attended by the mem- 
 bers of a " sect everywhere spoken against." His 
 triumph belongs to a future season: when "this 
 world and the lust thereof" shall pass away, and 
 much that has been held honourable among men 
 will be covered with "everlasting contempt." Then 
 they will bear the crown, who here have borne the 
 cross, and "the good and faithful servant shall 
 enter into the joy of his Lord." 
 
 II 2
 
 484 ACTS XXVIII. II — IG. 
 
 10. J?id when ire came to Rome, the centurion delirered 
 the priaoners to the captain of the (juard : hut Paul teas 
 suffered to dwell by hitnae/f, with a soldier that kept him. 
 
 When Paul wrote to others, " My God shall sup- 
 ply all your need," lie spoke according* to his own 
 experience. The counsel of God determined that 
 he should be thus brought to Rome. But still he 
 must be provided for. We may conclude that the 
 centurion who had favoured him throughout the 
 voyage, recommended him in such terms to the 
 captain of the guard that he was treated with sj)e- 
 cial indulgence, not mixed amongst others as a 
 prisoner, but sutiered to dwell by himself, icit/i a 
 soldier that Jwpt hunr 
 
 And now there was an opportunity for the 
 Roman Christians to show their fidelity towards 
 their heavenly Lord. 
 
 We must suppose that some risk must be run, 
 and some worldly interests sacrificed by those who 
 did countenance the apostle in his present condition. 
 But doubtless there were many, who, like Onesi- 
 phorus at a later period, "sought him out very 
 diligently, and found him :" were " not ashamed 
 of the Lord, or of Paul his prisoner." Many, who 
 now remembered how Christ had said, " He that 
 receiveth you, receiveth me ; and he who receiveth 
 
 - To whom, as the Roman custom was, he was attached by a 
 chain. Paul alludes to this, Col. iv. 19; Phil. i. 7, 13, 10; 
 2 Tim. ii. 9 ; Phil. 10—13. 
 
 ■' 1 Tim. iv. 16.
 
 ACTS XXVIII. 17—29. 485 
 
 me, receiveth him who sent me. And whosoever 
 shall give to drink unto one of these little ones a 
 cup of cold water only in the name of a disciple, 
 verily I say unto you, he shall in nowise lose his 
 reward."* 
 
 LECTURE XCIV. 
 PAUL REASONS WITH THE JEWS AT ROME.— 
 
 A. D. 63. 
 
 Acts xxviii. 17 — 29. 
 
 17. And it came to pass, that after three days Paid 
 called the chief of the Jews together : and when they were 
 come together, tie said unto them, Men and brethren, though 
 I have committed nothing against the people, or customs of 
 our fathers, yet was I delivered prisoner from Jerusalem 
 into the hands of the Romans. 
 
 18. Who, when they had exainined me, would have let 
 me go, because there was no cause of death in me. 
 
 19- But when the Jews spake against it, I was con- 
 strained to appeal unto Ccesar ; not that I had aught to 
 accuse my nation of. 
 
 20. For this cause therefore have I called for you, to see 
 you, and to speak with you : because that for the hope of 
 Israel I am hound with this chain. 
 
 * Matt, X. 40.
 
 ma ACTS XXVIII. it— 2u. 
 
 The epistle to the Romans shows tliat in the 
 Christian church at Rome many Jews and many 
 Gentiles \vere united. There, as elsewhere, were 
 "many Jews who helieved ;" still only "a rem- 
 nant, according to the election of grace :"^ not 
 the greater numher ; the mass and ijody of that 
 people. For these Paul was earnestly and pain- 
 fully anxious. As he had written some years be- 
 fore, " Brethren, my heart's desire and prayer to 
 God for Israel is, that they might be saved. For I 
 bear them record that they have a zeal for God, but 
 not accordino- to knowledg'c."" 
 
 Thus he had felt at a distance. And now that he 
 was on the spot, his sentiments were the same. 
 Taking, therefore, no more than three days to re- 
 fresh himself from his journey, he made himself 
 known to the chief of the Jews resident in Rome, 
 and called them together. He had no time to lose. 
 He had " an errand from God." Who could say 
 how soon he might be summoned before the empe- 
 ror; and who could say what might be the event 
 of that trial ? 
 
 Whe7i they were come together^ he explains the 
 circumstances under which he had been brought to 
 Rome. In his usual conciliating spirit, he dis- 
 claims the thought of having aught to accuse his 
 nation of. And he asserts, as he had before as- 
 serted, that the only charge against him was his 
 maintaining, that the promise which God made 
 
 * Rgm. xi. 5. " Rom. x. 1, 2, and ix. 1.
 
 ACTS XXVIII. 17—29. 487 
 
 unto the fathers, he had now fulfilled ; had realised 
 the hope on which Israel through all its history 
 had been depending. He had said before Agrippa, 
 " Now I stand and am judged for the hope of the 
 promise made of God unto the fathers." So now 
 he repeats, For the hope of Israel I am hound lu'ith 
 this chain. 
 
 When the prophets spoke of the righteous branch 
 which should be raised up ;^ of the " desire of all 
 nations" who should come;^ of the King who 
 should reign in righteousness ; '" — the}^ expressed 
 the hope of Israel. When Simeon, and Anna, and 
 other devout persons, were " waiting for the conso- 
 lation," and " looking for redemption :"'' they en- 
 tertained the hope of Israel. AVhen the Samaritan 
 woman answered the Lord, saying, "I know that 
 Messias cometh, which is called Christ ;"" she al- 
 luded to the hope of Israel. W^hen the two disci- 
 ples on their way to Emmaus lamented their dis- 
 appointment, for " they trusted that Jesus had 
 been he who should have redeemed Israel r"*^ they 
 shew what had been the hope of Israel. Paul's 
 commission was, to declare that this hope had been 
 fulfilled ; — fulfilled in the person of Jesus. For 
 this offence he had been accused by his country- 
 men ; for this offence he was constrained to appeal 
 unto CcBsar ; and for this offence he had been 
 brought as prisoner to Rome. 
 
 ^ Jer. xxiii. 5. 
 
 ■* Hag. ii. 7. 
 
 ^ Is. xxxii. 1. 
 
 <"' Luke ii. 25, 38, 
 
 " John iv. 25. 
 
 ^ Luke xxiv. 2L
 
 4«8 ACTS XXVIII. 17—29. 
 
 21. And they said unto him. We neither received Utters 
 out of Judea concerning thee^ neither any of the brethren 
 that came showed or spake any harm of thee. 
 
 22. JBf(t we desire to hear of thee what thou thinkest : 
 for as concerning this sect, iie know that everywhere it is 
 spoken against. 
 
 23. And when they had appointed hin a day, there came 
 many to him into his lodging ; to whom he evpounded and 
 testijied the kingdom of God, persuading them concerning 
 Jesus, both out of the law of Moses, and out of the pro- 
 phets, from morni?2g till eve ni fig. 
 
 24. And some believed the things that were spoken, and 
 some believed not. 
 
 Thus Paul set before liis countrymen at Rome, 
 as he had done elsewhere, the true meaning of the 
 law and the prophets. He expounded to them the 
 kingdom of God. Here was their great error. They 
 would not understand the nature of that kinodom. 
 He showed them the true redemption ; not from 
 poverty, but from iniquity ; not from the power of 
 earthly rulers, but of Satan ; not from their worldly 
 sorrows, but from worldly affections. He per- 
 suaded them concerning Jesus, both out of the laic of 
 Jfoses, and out of the prophets. Showing, doubt- 
 less, that he was the true *' Paschal Lamb ;"^ the sa- 
 crifice typified in all the sin-ofierings of the law ; 
 ihe victim on which the offender laid his hands, 
 and confessed that if God were to deal with him 
 according to his desertsit might justly be with him 
 as with the sacrifice that was slain. ^ Showing, too, 
 that Jesus was indeed the Kino- who should ' ' rule his 
 people Israel,"' though not from an earthly throne ; 
 
 9 1 Cor. V. 7. ' Lev. iii. throughout.
 
 ACTS XXVIII. n— 29. 489 
 
 the Kino; under whom they might have peace, for 
 great is the peace of his subjects ; the King under 
 whom righteousness should flourish, and "' violence 
 be no more heard ;"" the King who had prepared 
 for them " an inheritance incoiruptible and unde- 
 filed,~ such as nothing on earth could afford,, and 
 nothing on earth could enjoy. 
 
 Accordinof as the heart was freed or not freed 
 from the love of earthly things, and prepared or not 
 prepared with humilitv from above, some beliered 
 the things which were spoken, and some believed not. 
 Even the apostle's reasoning, however earnest, 
 however long-continued, ^rowz morning till evening, 
 could not convince all hearts. Somethins^ besidcis 
 arsrument is needful. As on the one side there 
 must be force used, that any impression may be 
 conveved ; so on the other side there must be a 
 subject capable of receiving the impression. And 
 all hearts were not thus softened. Soine believed. 
 The rest '* were blinded,"" and believed not. Paul 
 could not let them separate without reminding 
 them of the prophet's awful words, now about to be 
 fulfilled. 
 
 2.5. And ichen they agreed not among themselves^ they 
 departed, after that Paul had spoken one word. Well spake 
 the Holy Ghost by Esaias the prophet unto our fathers, 
 
 26. Say i Jig, Go unto this people, and say. Hearing ye 
 
 ' Rom. xi. 7. 
 
 ^ Is. vi. 9. Applied by Paul to the same purpose. (Rom, 
 xi. 8,) as it had been four times in the gospels.
 
 490 ACTS XXVIII. 17—29. 
 
 fihaU hear, and shall not nnderstand ; and seeing ye shall 
 see, and not perceive : 
 
 27. For the heart of this people is waved gross, and 
 their ears are dull of hearing^ and their eyes have they 
 closed ; lest they should see icifh their eyes, and hear uith 
 their ears, and utiderstaiid icith their heart, and should he 
 converted, and I should heal them. 
 
 28. Be it kjioicn therefore unto you, that the salvation 
 of God is sent unto the Gentiles, and that they will hear 
 it. 
 
 29. And when he had said these tcords, the Jews de- 
 parted, and hod great reasoning among themselves. 
 
 It had been written, also, in Hosea: " I will 
 call them my people, wliich were not my people, 
 anrl liim beloved, which was not beloved."'^ All 
 had been foreseen and foreshown. The gospel 
 should be preached to the Jews. But they, as a 
 nation, should prove dull of hearing, and their eyes 
 should thev close. Thev, " beino; iomorant of 
 God's rio-hteousness, and ofoinor about to establish 
 their own righteousness, would not submit them- 
 selves to the ricrhteousness of God." ^ Asrain, the 
 gospel should be preached to the Gentiles. And 
 they would hear it. So that •• the Gentiles would 
 attain to righteousness which is of faith :'"' the 
 righteousness " which is unto all and upon all 
 them that believe."' " And it shall come to pass, 
 that in the place where it was said unto them, Ye 
 are not my people, there shall thev be called the 
 children of the living God."'^ 
 
 * Hc5. ii. 23. See Rom. ix. 25. ^ Rom. x. .3. 
 
 ' Rom. ix. 30. a Hos. i. 10.
 
 ACTS XXVIII. 17—29. 491 
 
 Beware of pride of heart. Pride of heart cast off 
 the Jews. They " sought not righteousness by 
 faith, but as it were by the works of the law." ^ 
 They would not submit to that method of salva- 
 tion which God had prepared and revealed. And 
 in all ages, pride of heart is one great obstacle to 
 receiving the gospel. In some way or other, men 
 " go about to establish their own righteousness :" ^ 
 not to become righteous, for which object they can- 
 not be too zealous ; but to prove themselves righte- 
 ous, and deserving of acceptance with God. 
 
 Those are blessed, who are brought to a better 
 mind : to whose ears the tidings of eternal life, as 
 the gift of God through Jesus Christ, are glad 
 tidings : and whose hearts are enabled to under- 
 stand how he is *' the end of the law for righteous- 
 ness to every one that believeth." In life and in 
 death, these are blessed. " For the scripture 
 saitli, Whosoever believeth on him shall not be 
 ashamed." ^ 
 
 9 Hos. ix. 26. ' lb. ix. 32 
 
 2 lb. X. 4. 11.
 
 4l)'J ACTS XX\ III. 30, 31. 
 
 LECTURE XCV. 
 
 PAUL REMAINS TWO YEARS AT ROME. HIS 
 SUPPORT, AND MIS SUCCESS THERE.— a. d. G3. 
 
 Acts x.wiii. 30, 31. 
 
 30. A7id Paul dwelt two tchole years ui his nun /tired 
 house, and received all that came in inito him, 
 
 31. Preaching the kingdom of God, and teaching those 
 things ivhich concern the Lord Jesus Christ, ivith all con- 
 
 Jidence, no man forbidding him. 
 
 Thus did Paul " bear wituess" at Rome. We 
 perceive now the purpo.se of all those many circum- 
 stances which had conspired to place him there. 
 It had been wonderfully ordered tliat he should 
 liave the opportunity, during two whole years, of 
 preaching the kingdom of God, and teaching those 
 things which concern the Lord Jesus Christ, in the 
 great city of the world : and that without hin- 
 drance. The very imprisonment in which he was 
 held favoured him. Had he been able to enter 
 into the Jewish synagogues, or to dispute, as at 
 Athens, in the public places with them that met 
 with him, the magistrates would have interfered, 
 and the law would have put him down. But being 
 confined to his own hired house " with the soldier 
 who kept him," he received all icho came to him, no
 
 ACTS XXVIII. 30, 31. 493 
 
 man forbidding him : and thougli he was bound, 
 " the word of God was not bound." Many, we may 
 suppose, of his visitors were his own countrymen, 
 whose lingering prejudices he would endeavour, 
 and often successfully, to remove. But more, pro- 
 bably, were Gentiles : providentially led, through 
 acquaintance or connexion, to seek that light 
 which God had set up, ready to enlighten every 
 man. 
 
 During this sojourn at Rome, Paul did not 
 forget the churches which he had planted else- 
 where. His epistles to the Ephesians, Philippians, 
 and Colossians, written at this time, show his 
 anxiety concerning them. They also enable us to 
 gather some particulars of his residence which his- 
 tory has not elsewhere recorded. 
 
 We learn, for instance, something of the support 
 and comfort which he received while dwelling in 
 the midst of this idolatrous and luxurious city. 
 
 He was not left alone. There were collected 
 round him a faithful band ready to live or die with 
 him. " Marcus, Demas, Lucas, his fellow-la- 
 bourers, and Jesus, which is called Justus : who 
 are of the circumcision." These were his " fellow- 
 workers unto the kingdom of God, who were a 
 comfort to him." ^ So was Aristarchus, the com- 
 panion of his voyage, whom, with Epaphras, he 
 styles his '' fellovv-prisoner;" and Tychicus, who 
 conveyed his letter to the churches." Afterwards 
 
 • Col. iv. 7, &c. 
 
 ' Col. iv. 10 ; Philem. 23 ; Col. iv. 7 ; Eph. vi. 21.
 
 494 ACTS XXVIII. ;io, 31. 
 
 Timotheiis came to liiin, " his own sou in the 
 taitli :" iiiul Epaphroditus, " a hrother and com- 
 panion in labour and tellow-sohlier," who brought 
 from Macedonia a token of affection from the Phi- 
 lippian brethren.* In tliis manner " liis God sup- 
 plied all his need :" he " had all, and abounded," 
 tlirou"h the kindness and gratitude of those to 
 whom he had ministered blessings which tio price 
 could repay. 
 
 But though he wanted not comfort from without, 
 his chief comfort was within. All was safe and 
 peaceful there. He had made up his mind to 
 " count all things but loss for the excellency of the 
 knowledge of Christ Jesus :"^ to seek as his sole de- 
 pendence •' the rigliteousness which is by faith of 
 Jesus Christ." And in this couHdence he could 
 rest secure. *'To live was Ciirist, to die was 
 gain."'' " Not as thougli he had already attained, 
 either were already perfect:" he knew that as long as 
 he continued in the flesh, he must be still " reaching 
 forth unto tliose tilings that are before, pressing on 
 towards the mark for the prize of the high calling 
 of God in Christ Jesus."' Still this was no labour 
 or sorrow to him : it left him in full enjoyment of 
 the assurance which belonged to his faith. " He 
 knew in whom he had believed : and that he was 
 able to keep what he had committed to him unto 
 the great day." ^ 
 
 4 Philip, ii. 19 ; iv. 18. 
 5 lb. iii. 8. 6 lb. i. 21. 
 
 ' lb. iii. 12-14. » 2 Tim. i. 12.
 
 ACTS XXVIII. 30, 31. 495 
 
 A further comfort was derived him through the 
 success which was granted to that cause on which 
 his heart was fixed. " Many of the brethren 
 waxing confident by his bonds," gaining courage 
 from his example, " became much more bold to 
 speak the word without fear."' So tliat the truths 
 of the gospel pervaded both the highest and the 
 lowest stations. They reached the fugitive Onesi- 
 mus, who had been slave to Philemon at Colosse, 
 and had fled from his service to Rome. He, being 
 converted to the faith, returned again to Philemon, 
 " not now as a servant, but above a servant, a bro- 
 ther beloved."" Then the same truth which 
 stooped to the fugitive slave, climbed also to the 
 imperial palace. So God ordered it. The apos- 
 tle comforts the Philippians under the thoughts of 
 the durance in which he was held, by giving them 
 to " understand that the things wJiich had hap- 
 pened to him had fallen out rather to the further- 
 ance of the gospel : so that his bonds in Christ 
 were manifest in all the palace, and in all other 
 places."^ The cause for which he suffered had be- 
 come known, the Saviour whom he proclaimed had 
 been received : and wlien he sends his salutation 
 to the distant brethren from those at Rome, he 
 especially mentions " the saints of Caesar's house- 
 hold."^ 
 
 " So miglitily grew the word of God and pre- 
 vailed," during tlie two whole years when Paul 
 
 1 Philip, i. 14. ' Philem. 16. 
 
 => Philip, i. 12, 13. ' lb. iv. 22.
 
 496 ACTS XXVIII. 30, 31. 
 
 dwelt in his own hired house, and received all lluit 
 came unto him, preachinf/ the himjdom of God. 
 
 All aloiio- he had entertained a confidence tliat 
 he shonld be preserved throngh the present danp^er 
 to further service. " I trust in tlie Lord," he had 
 ^vritten to the Philippians, "that I myself also shall 
 come shortly." And again to Philemon : " I trust 
 that through your prayers I shall be given unto 
 3ou."^ So it proved; no one seems to have ap- 
 peared against him : and after five years confine- 
 ment he found himself once more at liberty : able 
 to enjoy what lie had so earnestly longed for, the 
 sight of his beloved churches once more. 
 
 At length he returned to Rome,*" "always abound- 
 ing in the work of the Lord." And now the time 
 arrived, when he should cease from his labours, 
 and his works should follow him. He was called 
 to give account before the Emperor Nero of the 
 new and strange doctrine which he was teaching : 
 and so evident was the danger, that no one dared 
 to " stand with him. All men forsook him." 
 Only He remained, " who is closer than a brother." " 
 " The Lord stood by him, and strengthened him." 
 
 3 Acts ii. 24 ; Phil. 24. 
 
 6 After an interval of uncertain duration, of which " we know 
 scarcely anything." See Burton, Lect. ix. The fact of the 
 book of Acts closing its history with these two years, seems 
 conclusive proof that Luke composed, or rather finished it, at 
 this period of time. — Id. p. '276. 
 
 "i Prov. xviii. 24.
 
 ACTS XXVTTI. 30, 31. 497 
 
 For the moment, " lie was delivered out of the 
 mouth of the lion." ^ But as he foresaw, whilst 
 writing the account to Timothy, the delay was not 
 for long : the season was near when he must seal 
 with his blood the testimony which he had so long 
 given. For this he was fully prepared. Many 
 years before he had said, " I am ready, not to be 
 be bound only, but also to die at Jerusalem for the 
 sake of the Lord Jesus." Longer experience had 
 not made him less ready to do or to suffer for the 
 Master whom he served. We possess his parting- 
 words : " I am now ready to be offered, and the 
 time of my departure is at hand. I have fought 
 a good fight, I have finished my course, I have 
 kept the faith : henceforth there is laid up for me 
 a crown of righteousness, which the Lord, the 
 righteous Judge, shall give me at tha.t da}' : and 
 not to me onlv, but unto all them also that love his 
 appearing.'" ^ 
 
 Thus, like the prophet before him,^ who, taken 
 himself from his earthly trials, cast down his man- 
 tle to encourage his successor : so has Paul, in his 
 last recorded sentiments, left for others the com- 
 fort wherewith he himself was comforted of God. 
 A crown of glory was prepared for him. But not 
 for him only, the apostle in labours most abun- 
 dant, in grace above measure : but for all them 
 also that " love the Lord's appearing:" for all the 
 faithful brethren in every age and country, whose 
 
 8 2 Tim. iv. 16. 9 lb. iv. 6-8. 
 
 ' See 2 Kings ii. 12, 13. 
 
 K K
 
 498 ACTS XXVIII. 30, 31. 
 
 hearts have been dire'cted by the Spirit " to 
 the love of God, and the patient waiting for 
 Christ." = 
 
 2 -2 Thess. iii. .5. 
 
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