Bible Commentaries

DISCOURSE: 1794

THE POWER OF CHRIST AND HIS GOSPEL

Acts 19:15. And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye?

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

I. The power of Christ and his Gospel—

When Satan had prevailed over our first parents, a promise was given that the Son of God should become incarnate, and bruise the head of that serpent that had beguiled them [Note: Genesis 3:15.]. Accordingly, Christ came in due season to effect for men the promised deliverance: and he accomplished it,

1. Personally—

[The first encounter which he had with our great adversary was in the wilderness, just previous to his entering upon his public labours; and there, after withstanding his repeated assaults, he drove him, as it were, from the field of battle, saying, “Get thee behind me, Satan.” During the course of his ministry, he exerted an irresistible power over this wicked fiend, expelling him from multitudes whom he had possessed, and constraining him to confess himself a vanquished enemy [Note: Mark 1:27.]. Towards the close of his life he experienced the yet fiercer assaults of Satan, attended by all the hosts of hell: “This,” says our Lord to the Jews, “is your hour, and the power of darkness:” but he triumphed over them, agreeably to that word, “Now shall the prince of this world be cast out;” now shall “the prince of this world be judged [Note: John 12:31; John 16:11.].” Upon the cross indeed he appeared to suffer a defeat: but there, and there chiefly, he gained the victory: “through death he overcame him that had the power of death, that is, the devil [Note: Hebrews 2:14.];” yea, upon the cross, “he spoiled principalities and powers, and made a show of them openly, triumphing over them in it [Note: Colossians 2:15.].” In his resurrection and ascension he completed his triumphs, “leading captivity captive [Note: Ephesians 4:8.],” and “putting all his enemies under his feet [Note: Psalms 110:1.].”]

2. By the ministry of others—

[When first our blessed Lord sent forth his twelve Apostles, he gave them a commission, not to preach only, but to “cast out devils [Note: Mark 3:14-15.]:” and to such an extent did they execute this, that they were quite surprised, and said with wonder, “Lord, even the devils are subject to us through thy name:” to which our Lord replied, “I beheld Satan as lightning fall from heaven [Note: Luke 10:17-18.].” We have lately seen that St. Paul cast out a spirit of divination [Note: Acts 16:18.]; and in the chapter from whence our text is taken, we are told, that handkerchiefs or aprons were carried from the body of Paul, and were made effectual by the power of God to the casting out of many evil spirits [Note: ver. 12.]. In ejecting them from the souls of men he was more honoured than any other of the Apostles. When first he received a commission to preach the Gospel, it was said to him by our Lord, “I send thee to turn men from darkness unto light, and from the power of Satan unto God [Note: Acts 26:18.]:” and how successful he was in destroying Satan’s empire, and in enlarging the kingdom of Christ upon earth, his history, as recorded in the New Testament, together with his different epistles, abundantly testify. For many hundreds of years, it must be confessed, this great adversary of God and man has re-established his dominion almost over the whole world, as well where Christ is named, as in those regions where the light of his Gospel has never shined. But still the Lord Jesus has not left himself without witness, that he has vanquished Satan, and can render the weakest of his people victorious over him: “his word is yet quick and powerful, and sharper than a two-edged sword;” and it is still as “mighty as ever to pull down the strong-holds of sin, and to cast down every high thing that exalts itself against the knowledge of Christ [Note: 2 Corinthians 10:4-5.].” Indeed at this very hour the Lord Jesus is “riding on in the chariot of the everlasting Gospel, conquering and to conquer;” so that Satan must still repeat his former acknowledgment, “Jesus I know, and Paul I know:” yes, he does know, that Christ is “Lord of lords and King of kings,” and that “his Gospel is still the power of God unto the salvation” of men.]

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

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

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

1. All false religions—

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

2. A nominal profession of the true religion—

[The Lord Jesus did, for wise and gracious purposes, suffer many to “cast out devils in his name,” whom yet he will banish from his presence in the day of judgment, and exclude for ever from his heavenly kingdom [Note: Matthew 7:22-23.]. But never did any person cast out Satan from his heart by merely naming the name of Christ. We need only look on the Christian world, and we shall see how little a mere profession of Christianity can effect. The generality of Christians are in reality little better than baptized heathens. There are some few points of morality in which they may differ from the heathen; but in all the more common sins, of pride, lewdness, covetousness, together with the whole band of spiritual and fleshly lusts, they are as much enslaved by them as any heathen can be. In proof of this, we need not cast our eyes on others: we need only inspect the workings of our own hearts, and we shall have abundant evidence of this melancholy truth — — —]

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

[To these men generally resort in the first instance, when they desire to overcome this wicked fiend. But he derides their efforts as weak and vain: he well knows that human power, however strenuously exerted, will prove only like Elisha’s staff, which could not re-animate the breathless corpse on which it was laid [Note: 2 Kings 4:31.]. To all such efforts he says in his heart, “Jesus I know, and Paul I know; but who are ye?” It should seem indeed, that men, feeling the authority of God’s law, and the terrors of his wrath, should be able to effect any thing: but our arm is paralysed, and we cannot stretch it forth, unless the Lord Jesus Christ himself enable us. Hence we are told, that “what the law could not do, in that it was weak through the flesh, God sent his own Son to effect, namely, to condemn sin in the flesh, and to cause that the righteousness of the law might be fulfilled in us [Note: Romans 8:3.].” We need only call to mind the case of Peter, to convince us, that our strongest resolutions are only as tow before the fire, when we are under the influence of any violent temptation; and that, unless the Lord Jesus strengthen our faith, Satan will sift us as wheat, and manifest us to be light as chaff.]

Application—

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

1. The captivated—

[But where shall we find any of this description? We read indeed in the Scriptures, of some who are “taken in the snare of the devil, and are led captive by him at his will [Note: 2 Timothy 2:26.]:” but are there any such in our day? The idea of Satanic influence is almost expunged from modern creeds: but if we believe the Bible, we must believe that this influence still operates on the minds of men. Would we know whether it is exerted over us? it will be no difficult matter to determine this. Are we disobedient, wilfully and habitually disobedient, to any one command of God? it is Satan that instigates us to that rebellion [Note: Ephesians 2:2.]. Are we ignorant of the Gospel as our one source of life, and peace, and holiness? it is Satan that blinds our eyes, and keeps us from beholding the light of the knowledge of the glory of Christ [Note: 2 Corinthians 4:4.]. Consult then the experience of your souls on these points: inquire into the liveliness of your faith, and the conformity of your practice to the word of God; and, unless you have been truly converted by the grace of Christ, you will be constrained to acknowledge, that you are under the power of that cruel adversary. View then your state, and see how deplorable it is: the condition of that poor demoniac mentioned by St. Mark, is a melancholy picture of yours, who are breaking through all the restraints of God’s holy law, and inflicting the most deadly wounds upon your own souls [Note: Mark 5:2-5.]. O beg of God to shew you what a miserable state you are in, and to interpose with his almighty power for your speedy deliverance.]

2. The conflicting—

[To those amongst us who have commenced a warfare against sin and Satan, we would particularly say, Remember where your strength is: it is not in yourselves: you “have not in yourselves a sufficiency even to think a good thought:” “your sufficiency is altogether in God,” and in the Lord Jesus Christ, “without whom you can do nothing [Note: 2 Corinthians 3:5. John 15:5.].” Hear the voice of God to you on this subject; “Not by might, nor by power, but by my Spirit, saith the Lord of Hosts [Note: Zechariah 4:6.].” Be on your guard then, “lest ye lean to your own understanding,” or “trust,” even in the smallest degree, “in an arm of flesh.” You are indeed to “be strong;” but it must be “in the Lord, and in the power of his might [Note: Ephesians 6:10.].” You are to go forth armed; but not in armour framed by human skill; that would be to you as useless as Saul’s armour was to David: there is a whole suit of armour provided for you by God; and in that you must be clothed [Note: Ephesians 6:11-17.]: arrayed in that, and especially taking with you the shield of faith, and the sword of the Spirit, you need not fear: Satan well “knows” the power of soldiers thus arrayed; and “he will flee from those who thus resist him [Note: James 4:7.].” Inquire of those who are now triumphant in heaven; and ask them, how they gained the victory. The answer from every one of them will be, “We overcame him by the blood of the Lamb [Note: Revelation 12:11.]:” we trusted to that blood, to “obtain mercy for us, and grace to help us in every time of need:” and we were not disappointed of our hope: we fought; we gained the victory; and “Satan was in due time bruised under our feet.”]

3. The victorious—

[It may seem presumptuous to speak of such in this present world; but such there are, and such, we trust, amongst us [Note: 1 John 2:14; 1 John 5:18.]. We do not indeed imagine that there are any, against whom Satan does not sometimes gain advantage; but we are persuaded that there are some amongst us who maintain a good, and a successful warfare. To such then we say, If God has made you to differ from others, give glory to that adorable Saviour, who has strengthened you by his Spirit, and enabled you to withstand so potent an enemy. To this you are called by the history before us. The failure of these presumptuous exorcists served to illustrate more fully the success of the Apostle, in and by whom the Lord Jesus wrought: and you are told, “The name of the Lord Jesus was magnified [Note: ver. 17.].” Magnify then your Saviour for every victory you gain, and say, “Not unto us, not unto us, but unto thy name be the praise.” And, if you see others victorious around you, be not envious of them, because they are not of your sect or party,-as the Apostles once were [Note: Luke 9:49-50.]; but rejoice with them, and glorify God in their behalf.

But, however victorious you are, remember that you are still on the field of battle, and may, if off your guard, receive the most deadly wounds. We read of those, “whose hearts, once delivered from an evil spirit, were again occupied by seven other spirits more wicked than he; and whose last end was therefore worse than their beginning [Note: Luke 11:24-26.].” O beware, lest at last it prove thus with you! Be ever on the watch, guarding against the wiles and devices of your subtle enemy, and crying mightily to God to protect you from him.

Learn from the people who beheld the miracles of Paul: they did not put their impious books upon a shelf, but “burned them,” and that publicly too, without any regard to their great value; determining that they should never more prove a snare to themselves, or to any other persons [Note: ver. 18, 19.]. Deal ye thus with your besetting sins: spare not one of them, no, not for an hour; but cut off the offending hand, and pluck out the offending eye. Then shall you have daily fresh cause for praise and thanksgiving [Note: Romans 7:24-25.], and ere long obtain that crown of righteousness, which God has promised to all his faithful and victorious servants [Note: 2 Timothy 4:8. Revelation 3:21.].]

DISCOURSE: 1795

GENUINE REPENTANCE

Acts 19:18-20. And many that believed came, and confessed, and shewed their deeds. Many of them also which used curious arts brought their books together, and turned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver. So mightily grew the word of God and prevailed.

IT seems that, in former ages, Satan had a greater power over the persons and concerns of men than we at this time imagine him to possess. That, in the days of Moses, there were persons who professed to have connexion with Satan, and to cause, through his influence, effects surpassing the power of man to produce, we cannot doubt: because he says to all the people of Israel, “There shall not be found among you any one that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer [Note: Deuteronomy 18:10-11.].” And it can scarcely be doubted but that powers superhuman were occasionally exercised by them. The magicians of Pharaoh, I think, gave a satisfactory evidence of this. Persons so influenced, were confederates with Satan. But there have been others, especially in the apostolic age, possessed by him against their will; and it should seem that he was permitted to infest men in a more than ordinary degree at that time, in order to give an opportunity for the Lord Jesus Christ to manifest, in a more abundant measure, how entirely the whole creation was under his controul. A remarkable occasion had just offered itself to the notice of the people at Ephesus. Seven sons of one Sceva, a Jewish priest, professing themselves exorcists, undertook to expel a demon from a person that was possessed; and, for that end, adjured the spirit, in the name of the Lord Jesus, to depart from him. But the spirit acknowledging his inability to withstand the command of Jesus, when uttered by one who was duly authorized to issue it in his name, stirred up the man to fall upon them with irresistible fury; and “they all fled out of the house naked and wounded,” happy to escape even with their lives. This was so strong a testimony to the Lord Jesus, that it carried conviction to the minds of multitudes; and determined them instantly to renounce their confederacy with Satan, and to approve themselves, in the face of the whole world, the faithful servants of Christ. Their conduct on this occasion will lead me to shew,

I. What effects the Gospel produced on them—

Some amongst them had already “believed” in Christ; but not so as to come under the full influence of the Gospel [Note: See John 2:23-25.]. Others were wrought upon at this time; the wonder, which they beheld, impressing them with a conviction which they had not felt before. A general sentiment now pervaded the whole assembly: and “many, who had used curious arts, now brought their books together, and burned them before all men;” thus shewing, that, through the grace of God, they were enabled to obtain a victory over,

1. The love of this world—

[They had been held in high repute for their skill in magic; and probably, like Simon the Sorcerer, had induced many to regard them with the utmost veneration, “as the great power of God [Note: Acts 8:9-11.].” But now they “confessed,” before all, that they had been impostors: “they shewed their deeds,” and took shame to themselves as deceivers of the people. The very books, whereby they had been enabled to keep up the deception, they devoted to destruction: and thus gave to all a most unquestionable evidence of their shame, their sorrow, and contrition.

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

2. The principle of sin within them—

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

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

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

Its effects are uniform in every age and every place [Note: Colossians 1:6.]: in every soul where it gains a due ascendant, it will produce, so far as circumstances will admit of it, the same feelings in reference to sin;—the same feelings, I say,

1. Of shame and sorrow—

[The true penitent will call to mind the evils he has committed, and will be ready to “confess them” before God and man. The things which once contributed to the advancement of his reputation and interests in the world he will now be ready to paint in their true colours, and to take shame to himself on account of them. There is scarcely any sin which is not extenuated by some specious appellation, if not dignified also by some honourable name. But the true convert views every thing in its reference to eternity. He tries his ways by the standard of God’s word, and judges himself as he will be judged at the last day. Nor will he now be afraid to bear his testimony before all men, both by word and deed, that God alone is to be served, and that every thing contrary to His will is to be abandoned. He will not plead for sin of any kind, however fashionable, however gainful, however pleasant: he will endeavour to destroy it, root and branch; “not retaining a right hand or a right eye,” that may by any means displease his God, or prove a snare to his own soul [Note: Matthew 5:29-30.].]

2. Of indignation and abhorrence—

[This, in particular, was evinced by the people at Ephesus, and is pre-eminently characteristic of real penitence. See it in the Corinthian Church, when they were made sorry after a godly manner: “Behold this self-same thing, that ye sorrowed after a godly sort, what carefulness it wrought in you; yea, what clearing of yourselves; yea, what indignation; yea, what fear; yea, what vehement desire; yea, what zeal; yea, what revenge. In all things ye have approved yourselves to be clear in this matter [Note: 2 Corinthians 7:9-11.].” Thus will repentance manifest itself in every upright soul. It will not only mourn for sin, but will put it away, and most especially the besetting sin. Has a man been addicted to worldliness, or intemperance, or impurity? if he be a penitent, he will cut off occasion for the indulgence of his evil propensities, and shun the company, the scenes, the very thoughts, that would be likely to kindle in him a desire after his unhallowed gratifications. He will put far from him the incentives to sin; and as carefully avoid the becoming a snare to others, as the indulgence of sin in his own soul. Nor will he be content with this: no; he will enter his protest against the lusts by which he has been led captive; and will endeavour, by his public deportment, to undo all the evil which, by his example, he has countenanced in the world. O, brethren, tell me whether this be the habit of your minds; and whether it can be said of you, that “in all things ye are proving yourselves to be clear in this matter.”]

From hence we may see,

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

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

2. How to judge respecting our reception of it—

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

DISCOURSE: 1796

HEATHENISH AND CHRISTIAN ZEAL COMPARED

Acts 19:34. All with one voice, about the space of two hours, cried out, Great is Diana of the Ephesians!

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

From this circumstance we shall take occasion to notice,

I. The zeal they manifested—

This doubtless was great; but it was,

1. Blind—

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

2. Interested—

[Demetrius, and the workmen of the like occupation with himself, pretended not to regard their gains, or at least not to account them as any thing in comparison of their religion: but it is manifest, that a concern for their temporal interest was the real source of all their disquiet: and, had their gains been increased by the introduction of Christianity, instead of being diminished, they would have left to others the task of vindicating the honour of their goddess [Note: See ver. 25, 27.]. Now this gives us an insight into all the different religions that obtain in the world, not excepting even Christianity itself, as it has been debased by the great majority of its adherents. They are all founded in priestcraft. Men, with a view of exalting themselves, and advancing their own interests, have invented gods and goddesses, and ceremonies by which they were to be worshipped; and have prevailed upon their fellow-countrymen to adopt their cunningly-devised fables: and, having once gained an ascendant over the minds of others, they have contrived to inspire them with reverence and zeal for the systems thus promulged, and to secure to themselves thereby a permanent support. Hence the priests have uniformly opposed all who have attempted to rectify the errors of the people: and this is the true reason of Popery having taken so deep a root in the minds of men: the Pope and the subordinate priests find their account in upholding all the superstitions with which they have obscured the Christian faith; and the people, deluded and kept in bondage by them, are as zealous for those superstitions, as for the most important doctrines of their religion. Happy would it be if Protestant Churches also were not chargeable with the same evils: but truth compels us to acknowledge, that the fire which burns upon our Christian altars would soon languish, if it were not supplied with fuel by temporal honours and emoluments. It must be remembered, however, that the zeal which is founded in self-interest, is worthless, and even hateful in the sight of God.]

3. Infuriate—

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

In perfect contrast with this is,

II. The zeal which Christianity requires—

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

1. Founded in knowledge—

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

2. Regulated by love—

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

3. Tempered with discretion—

[“It is good to be zealously affected always in a good thing:” but there is “a zeal which is not according to knowledge.” To exercise zeal aright, we should consider with care and circumspection the following things: first, Our own office and character; not invading the provinces of others, or assuming to ourselves a character which belongs not to us. It is not every one that has a right to act as Phinehas did, in executing vengeance upon offenders with his own hand: (Phinehas was himself a ruler, and acted under the orders of the supreme magistrate: and he is commended, not so much for punishing the offenders, as for daring to punish them in the face of all Israel, whilst thousands of others were guilty of the same offence.) Nor can I conceive it at all right for persons uneducated, and uncalled, to invade the ministerial office, (as is so common in this day,) when we are expressly told, that “no man should take this honour unto himself, but he that is called of God, as was Aaron; and that even Christ glorified not himself to be made an high-priest, but was called to the office by Him who said to him, Thou art my Son, this day have I begotten thee [Note: Hebrews 5:4-5, and James 3:1. in the Greek: διδάσκαλοι, ‘teachers.’].”

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

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

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

1. Let your zeal begin at home—

[A man’s own heart is the first sphere for the exercise of zeal. To get a deeply penitent and contrite heart is an object worthy of our utmost exertions. Zeal in relation to this is expressly enjoined by our Lord himself, who could not endure the lukewarmness of the Laodicean Church [Note: Revelation 3:19.]: and the diversified actings of that zeal are accurately described in the account given us of the Corinthian Church [Note: 2 Corinthians 7:11.]. To devote ourselves also unreservedly to God is another exercise of zeal which deserves our earliest attention. The mortifying of every lust, the cultivating of every gracious affection, and the getting of “our whole man, body, soul, and spirit, sanctified unto the Lord [Note: Romans 12:1; Romans 12:11. Ecclesiastes 9],” this, this should be a prelude to our exertions in behalf of others: we should “first pluck the beam out of our own eye, before we attempt to pull out the mote that is in our brother’s eye.” I do not mean that we are to forbear doing any thing for God till we ourselves are perfect (for then we shall never exert ourselves for him at all): but we should make our first and main efforts on our own corruptions, that we may teach others by our example, as well as by our precepts.]

2. Let it be extended to all around you—

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