Bible Commentaries

DISCOURSE: 1769

NECESSITY AND SUFFICIENCY OF THE GOSPEL SALVATION

Acts 11:13-14. Send men to Joppa, and call for Simon, whose surname is Peter; who shall tell thee words, whereby thou and all thy house shall be saved.

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

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

Let us then consider,

I. The necessity of the Gospel—

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

The knowledge of the Gospel was necessary even for Cornelius—

[Cornelius was a peculiarly excellent character, even before he was acquainted with the Gospel: “He was a devout man: he feared God with all his house: though not belonging to the circumcision himself, he gave much alms to the Jewish people: and he prayed to God alway:” and so upright was he in his endeavours to approve himself to God, that his “prayers and alms came up for a memorial before God [Note: Acts 10:2; Acts 10:4.],” and “were had in remembrance in his sight [Note: Acts 10:31.].” Now, if any person could be saved without the Gospel, we might well suppose that it would be he. But, now that the Gospel was fully revealed, and he was within the reach of it, a distinct knowledge of its provisions, and a cordial acceptance of its offers, were necessary for his salvation: and, rather than he should be left without an interest in it, God sent an angel to inform him where he might find a person who should “tell him those words whereby be should be saved.” That such a man as Cornelius could not have been saved under other circumstances, is what I am by no means prepared to say: for I believe that, “in every nation, he that feareth God, and worketh righteousness, is accepted of him:” and that, though no man can merit any thing at God’s hands, yet God would rather work a miracle for such a person, than suffer him to perish for want of that measure of knowledge as, under his circumstances, was necessary for his salvation. But of such matters we can speak only by conjecture, because there is but little revealed concerning them. Of those who live under the Gospel dispensation, we can speak with certainty: and if the knowledge of the Gospel was necessary for Cornelius, then]

The knowledge of it must be necessary for us also—

[We are ready to imagine that a moral and religious character will give us a title to acceptance with God. But it is not by that that any man can be saved. There are “words which must be told us:” and what those words are, we know from the discourse of Peter on this occasion. We must be informed respecting the person, work, and office, of the Lord Jesus Christ. We must know, that “He, though Lord of all,” became a man for us, and died upon the cross for the effecting of “our peace” with God, and was raised from the dead by God, and is appointed both to judge the world, and to save the world [Note: Acts 10:36-42.]. I say, to this the whole Scriptures bear witness; and this testimony we must receive as the ground of all our hopes: and by an humble affiance in the Lord Jesus Christ, as so revealed, we are to obtain “the remission of our sins [Note: Acts 10:43.].” There is no “other foundation than this on which any man can build [Note: 1 Corinthians 3:11.];” “no other way whereby any man can come unto the Father [Note: John 14:6.];” “no other name given under heaven whereby any man can be saved [Note: Acts 4:12.].” Without a distinct knowledge of the Gospel, our prayers will not avail; nor will our alms avail: nor will a devout spirit, joined to the fear of God, avail: there is away of salvation provided for us through the atoning blood and righteousness of the Lord Jesus Christ; and in that way alone can we ever come to God, or find acceptance with him. If we attempt to seek his favour in any other way, we shall seek it in vain [Note: Romans 9:31-33; Romans 10:3-4.].”]

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

II. Its sufficiency—

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

[The proofs of it here are manifold. Observe the declaration of the angel: no doubt was expressed by him respecting the efficacy of Peter’s words for the desired end: all that was wanting was, that they should be received and relied upon by Cornelius and his family; and then the whole of them should be saved. Observe next, the actual experience of Cornelius. He received the word with all readiness, and confided in it; and the Holy Ghost descended upon him, and upon all who were with him [Note: Acts 10:44; Acts 10:47.]; and not only sealed the blessings of salvation on their souls, but endued them with miraculous powers in token of Christ’s love to them, and for the extension of his kingdom by their means. Observe, yet further, the testimony of all the Apostles. They had hitherto been utterly averse to the idea of the Gentiles being saved by the Gospel: but when they heard the account of the whole transaction as given by St. Peter, “they glorified God for it; saying, Then hath God also to the Gentiles granted repentance unto life [Note: ver. 18.].”]

The whole Scriptures also bear testimony to the same—

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

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

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

[God, in his mercy, determined to bring Cornelius and his family to the knowledge of the truth; and for this end he sent an angel to inform Cornelius where he might find a minister competent to instruct him; and at the same time gave Peter repeated visions for the purpose of removing his religious scruples, and an audible voice from heaven, also, to authorize his going to a man that was uncircumcised. But what need was there of all these various operations? Why should not the angel declare the Gospel to Cornelius, instead of telling him where to send for a human instructor? God had revealed other things by angels: and why should he not this? The reason was, that, having ordained an established ministry, he would put honour on that ministry, and accomplish his purposes in that way which was best suited to the necessities of fallen man. In the case of the Ethiopian Eunuch, God did not use even his own revealed word for his conversion, without the intervention and ministry of Philip, whom he sent on purpose to instruct the inquiring student: and, in like manner, he sent Peter now, because he would have all to seek instruction through the instrumentality of those whom he himself had ordained to that high office. Let none, then, despise the ministry of the word, as though it might be dispensed with, or from a conceit that they can edify themselves to more advantage at home; for “the Gospel is God’s treasure, though it be in earthen vessels [Note: 2 Corinthians 4:7.];” and they only can hope to be enriched by it, who will receive it in God’s appointed way. The waters of Jordan had no more intrinsic power than those of Abana and Pharpar: it was God’s blessing alone that rendered them available for the curing of Naaman’s leprosy: and it is that blessing also, which will alone prevail for the healing of our souls: and, if we will not seek that blessing in the channel where alone God has ordained it to flow, we shall in vain hope to obtain it through any other medium. To confirm this truth, Cornelius was ordered to send thirty or forty miles for Peter, to instruct him: and I hesitate not to say, that, as his labour was well repaid by the ministry of that holy man, so the labour of this blessed Apostle was richly recompensed by the success with which it was attended. And I may further say, that all the labour and expense attending either the stated ministry of the word, or the establishment of missions to heathen lands, are unworthy of a thought, in comparison of the benefits obtained by them [Note: Here the blessings of a stated ministry might be set forth, or the importance of missions, as the case might require.].]

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

[The particular process by which Peter and Cornelius were brought together were mere circumstances, with which we, in this day, have little concern. But every minister is an ambassador from God, as truly, though not in the precise sense, as Peter was: and the people to whom he is sent ought to receive his word, as far as it accords with the voice of inspiration, “as the word, not of man, but of God [Note: 1 Thessalonians 2:13.].” The precise state in which we should all meet together in the public ordinances, cannot possibly be more justly marked than in the history before us. Peter evidently went as a special messenger from God to Cornelius and his family; and having nothing in view but “to tell them words whereby they might all be saved.” (All thoughts of self were as far from his mind as can possibly be imagined.) As for Cornelius and his family, their views in assembling together are depicted by themselves in those memorable words: “Now are we all here present before God, to hear all things that are commanded thee of God [Note: Acts 10:33.].” None were brought by mere curiosity: none came for amusement: none looked to a mere man: all looked, through the man, to God; and received his message as from God himself. We wonder not at the effects which flowed from such a delivery, and such a reception, of God’s blessed word. And should not we also experience a measure of the same effects, if we met together in the same spirit? Yes, we should; and to the want of this must be traced the inefficacy of our ordinances: we do not come together as we ought: neither minister nor hearers feel, as we ought, the importance of the occasion on which we are assembled. We come together too much in a customary way, not aware how much our eternal interests are at stake. Let us, my brethren, each in his place, endeavour to rectify our respective errors; and look up to God in future, that “the word preached may be more profitable; being more mixed with faith,” both in Him who delivers, and “in those who hear it.”]

DISCOURSE: 1770

LIFE GRANTED TO THE GENTILES

Acts 11:18. Then hath God also to the Gentiles granted repentance unto life.

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

I. The fact acknowledged—

A most remarkable fact it was. It was remarkable,

1. In its attendant circumstances—

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

2. In its issue—

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

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

II. The surprise manifested—

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

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

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

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

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

III. The approbation expressed—

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

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

And in what light should they be viewed by us?

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

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

We need salvation no less than Cornelius and his company—

[Cornelius was of a most lovely character; and though not enlightened by the Gospel, was doubtless eminently distinguished by a preparatory work of God upon his soul, and admirably fitted for a reception of the Gospel by the grace of God [Note: Acts 10:2; Acts 10:4.]. Yet it was by the Gospel only that he was to be saved [Note: ver. 14.]; since, whatever preparatory attainments a man may have, “there is no name given under heaven whereby any man can be saved, but the name of Jesus Christ.” Know then, brethren, all of you without exception, that ye must know Christ, before ye can be interested in his salvation — — —]

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

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

But you must seek it with becoming humility—

[Behold the posture of Cornelius and his company: “Now are we all here present before God, to hear all things that are commanded thee of God [Note: Acts 10:33.].” This is the state of mind in which you also, my brethren, are to come up to the house of God. You are not to come from mere form, or from curiosity; nor are you to come with a mind clouded by prejudices or prepossessions. You are to come with docile minds, ready to receive, as from God, all that God speaks to you by us, so far as it accords with his written word. You must come also with a determination, through grace, to embrace it all without gainsaying, and to obey it all without reserve.]

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

[We “preach peace to you by Jesus Christ [Note: Acts 10:36.];” and declare, that, as there is no reconciliation with God but through his atoning blood, so “all that believe in him shall be justified from all things.” In confirmation of this, we appeal to every part of the inspired volume, shewing, that “to Him give all the prophets witness, that, through the name of Christ, whosoever believeth in him shall receive the remission of sins [Note: Acts 10:43. with 13:38, 39.].”]

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

[He will not, indeed, impart miraculous powers, as in that day; but he will give testimony to the truth that Christ is a Saviour, an all-sufficient Saviour, to all who call upon him [Note: Acts 10:44.]: he will seal it upon the heart, and will render it the means of comforting and sanctifying the souls of all who truly receive it.]

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

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

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

[You cannot but see how it was “granted” to them, in every stage of its progress. The first intimation to Cornelius that he needed a Saviour, was given him in the vision; and the direction where to send for instruction was given by an angel of God; even the name of the person, and the town where he dwelt, and the very house where he lived. All the obstacles which were in the way were removed by the vision to Peter: and “the words were put into the mouth of Peter, whereby Cornelius and his house were to be saved [Note: ver. 14.]:” and the whole was applied by the Holy Spirit to their soul?. Thus, then, must you also look unto God, to instruct your minds, and to impress the truth with effectual energy upon your souls. Do but this, my brethren; and, as it was said with rapture by the Church at Jerusalem, “Behold, God hath unto the Gentiles granted repentance unto life!” so shall it now be said amongst the angels of God in heaven: “Behold, God hath to that assembly granted repentance unto life.” Yes, those benevolent beings, though in the very presence of God, “rejoice over one sinner that repenteth.” O that they may have joy over you, my brethren, this day! and may “God be glorified” in every one of you, to all eternity, for Christ’s sake! Amen, and Amen.]

DISCOURSE: 1771

DUTY OF CLEAVING TO THE LORD

Acts 11:22-23. Then tidings of these things came unto the ears of the Church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch. Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord.

TO see men converted unto God is a source of very exalted joy: still, however, that joy is by no means unmixed. In viewing a tree full of blossoms, we almost irresistibly contemplate the dangers to which they are exposed, and the probability there is that many of them at least will never come to maturity. Our blessed Lord, in the parable of the Sower, has taught us to expect a similar issue in relation to the fruits produced by the Gospel: and experience confirms the truth of his representations. Hence, whilst we rejoice over young converts, we are constrained to “rejoice with trembling.” Agreeably to this observation, we find the Apostles invariably labouring “to confirm the souls of the Disciples [Note: Acts 14:21-22.],” and “persuading them to continue in the grace of God [Note: Acts 13:43.].” Such was the conduct of Barnabas towards the Disciples at Antioch: “He was glad when he saw the grace of God” manifested in their conversion; but, being “jealous over them with a godly jealousy,” he “exhorted them all, without any distinction, that with purpose of heart they would cleave unto the Lord.” This exhortation of his leads us to contemplate the dangers and the duties of the Lord’s people.

I. The dangers—

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

1. From the ungodly world—

[It is not easy to say which are more replete with danger to the Christian, the frowns or the smiles of the ungodly world. Their hatred is often difficult to be borne. When persecution arises from those who are nearly related to us, or invested with authority over us, or on whom our temporal interests materially depend; and more especially when it rages to such an extent that we must forsake all to follow Christ; it requires much grace to meet the trial aright, and much strength to maintain our stedfastness in the Lord’s ways. We are apt to give way to that “fear of man which bringeth a snare.” On one occasion, Paul was forsaken by all the Church at Rome, through a fear of participating in his trials [Note: 2 Timothy 4:16.]: nor can any man tell how he shall demean himself under such circumstances, till he is actually placed in them.

Sometimes it happens that our friends, instead of using violence, endeavour to divert us from our purpose by kindness: and then we feel it ten times more difficult to oppose their wishes: we begin to think that it is better to make compliances, and not adhere too strictly to the requisitions of the Gospel. We flatter ourselves, that by such means we shall soften their prejudices against religion, and perhaps win them to Christ: but in this way we are in danger of wounding our own consciences, and of relapsing altogether into the ways and spirit of the world. A measure of tenderness and conciliation we highly approve; but it may easily be carried too far, and bring us to seek that “friendship of the world which is enmity with God [Note: James 4:4.].”]

2. From our own corrupt hearts—

[The heart is naturally carnal; and it is but in part renewed even in the best of men: “the flesh still lusteth against the Spirit, as well as the Spirit against the flesh [Note: Galatians 5:17.].” Paul himself complained that he had “a law in his members warring against the law of his mind, and bringing him into captivity to the law of sin which was in his members [Note: Romans 7:23.].” Hence the cares or pleasures of life soon regain an ascendant over us, if we in the least relax our watchfulness against them; or perhaps, like David, we fall into the grossest crimes. Demas has shewn us how awfully the most distinguished professors of religion may depart from God [Note: 2 Timothy 4:10.]: and in the thorny-ground hearers, we see how all the life of religion may be lost, whilst the outward form of it remains unaltered [Note: Matthew 13:22.]. After our Lord’s exhortation to his own Apostles, we may see that there is no sin whatever into which we may not fall, if we be for one moment left to the workings of our own evil hearts [Note: Luke 21:34.]. Indeed, independent of any gross sin to which we may be allured, the heart is of itself so indisposed to spiritual exercises, that it will soon faint and be weary in them, if its strength be not daily renewed by the Spirit of God. Hence that direction of the Apostle, “Be not weary in well-doing [Note: Galatians 6:9.].”]

3. From the temptations of Satan—

[One of the first devices of Satan is, to persuade men that so much exertion in the divine life is not necessary; and, as he did respecting our Lord, he will instigate some friend to whisper in our ear, “Spare thyself.” If he do not succeed in this way, he will suggest to us that our efforts are in vain; that we never were truly converted unto God; that we are not in the number of God’s elect; that we have committed the unpardonable sin; and we had better secure the happiness that is within our reach, than labour for that which we can never obtain. Alas! how many has he deceived by these wiles, and ruined by these devices! Well then may we be on our guard against him, since we are told that “he is always walking about as a roaring lion, seeking whom he may devour.” There had not been such armour provided for our use, if we had not a very arduous conflict to maintain [Note: Ephesians 6:11-12.].]

4. From the very members of the Church itself—

[St. Paul warned the elders of Ephesus that they were in great “peril from false brethren;” and that not only from other quarters, but “even from among their own selves, some would arise, speaking perverse things, and drawing away disciples after them [Note: Acts 20:29-30.].” And who that is conversant with the sacred writings, or with the state of the Christian Church at this day, need be told what havoc false brethren have made, sometimes “subverting whole houses,” and “bringing in damnable heresies, whereby they bring destruction both on themselves and multitudes of unsuspecting followers [Note: 2 Peter 2:1; 2 Peter 3:17.].” Even where persons do not go to these extremes, they may diffuse a vain, conceited and contentious spirit, and beguile to an awful extent the simple-minded. We all know how easy it is to receive bad impressions; and how difficult to get rid of them, when once received. There is, if I may so call it, a virgin simplicity, which is the chief beauty and excellence of a Christian, and which, if once lost, is very hardly recovered; and to preserve it amongst a people, requires all the vigilance of the most active minister, as well as all the caution of the people themselves [Note: 2 Corinthians 11:2-3.].]

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

II. The duties—

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

1. We should be aware of our danger—

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

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

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

“Suffer ye then a word of exhortation”—

[That the subject is deserving of your deepest attention, cannot be doubted: the character given of Barnabas, in the words following our text, is a pledge of it; “He was a good man, and full of the Holy Ghost and of faith.” He was “a son of consolation;” and therefore we may be sure he did not needlessly endeavour to distress the souls of any: yet he exhorted all without exception, because all are in danger of falling, and of “making shipwreck of the faith.” Consider then, beloved, what obligations you are under to cleave unto the Lord. Has he so highly favoured you with tokens of his love and mercy, that you should forsake him at last? Has our blessed Saviour shed his blood for you, that you should “tread him under your feet” by relapsing into sin? Has the Holy Spirit enlightened, quickened, sanctified you, that you should “do despite to him,” and “quench “his sacred motions? Have you “found God a wilderness to you,” that you should desert him, and go back again to the world for happiness? Is it wise to “leave the fountain for broken cisterns?” Is it likely to make you happier even in this world; and, if not, how much less will it do so in the world to come? Did you never read, that they who turn back, “turn back unto perdition;” and that “God’s soul can have no pleasure in them?” Be on your guard then, ere it be too late. But if any will not take warning, I shall conclude my address to them with the solemn declaration of Moses, just before his death; “I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life that ye may live, and that ye may love the Lord your God, and cleave unto him; for he is your life, and the length of your days [Note: Deuteronomy 30:19-20.].]

DISCOURSE: 1772

BENEVOLENCE OF THE CHURCH OF ANTIOCH

Acts 11:29-30. Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Jud œa: which also they did, and sent it to the elders by the hands of Barnabas and Saul.

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

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

I. Contemplate it for your instruction—

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

1. The occasion that called it forth—

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

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

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

2. The manner in which it was exercised—

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

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

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

II. Propose it for your imitation—

We have at this time,

1. A similar occasion for benevolence—

[* * * [Note: * * * Here state the particular occasion; suppose for a Benevolent Society; viz. the pressure of the times, the want especially in time of sickness, and, above all, the need of spiritual instruction and consolation, which are of infinitely greater value than any temporal benefits whatever.]]

2. Similar means of exercising it—

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

3. Similar obligations to exercise it—

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

1. We have a similar occasion for benevolence.

2. Let us exercise it in the same manner with readiness, with generosity—with a special regard to Christ as our common Head and Saviour.].]