Bible Commentaries

DISCOURSE: 1797

PAUL’S SERMON AT TROAS

Acts 20:7. And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.

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

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

I. The proper employment of the Sabbath—

The Jewish Sabbath was appointed by God himself to be spent in holy exercises. On it the sacrifices were twice as numerous as on other days; and the law of Moses was read for the instruction of the people. But under the Christian dispensation, the time of its observance was changed from the seventh day of the week to the first; in commemoration of the resurrection of our blessed Lord, and of the descent of the Holy Spirit on the day of Pentecost. It is probable that, for a considerable time, the seventh day still continued to be observed by those who were proselyted from the Jewish religion, lest their neglect of that day should put a stumbling-block in the way of their brethren: but the first day was that which from the beginning was held sacred by the early Christians; and it was dignified with the peculiar title of the “Lord’s-day [Note: Compare 1 Corinthians 16:2. with Revelation 1:10.].” On this day the Church at Troas were assembled, to offer unto God their accustomed sacrifices of prayer and praise, and particularly “to break bread,” that is, to commemorate the death of Christ agreeably to the directions given by our Lord himself on the night previous to his crucifixion. This ordinance constituted an essential part of the service on every Lord’s-day: it called the attention of the Church to that great mystery which was the foundation of all their hopes, even to the body of Christ as broken for them, and the blood of Christ as shed for them. Moreover, it led them to apply to Christ by faith for a continued interest in his death, and a more abundant communication of his blessing to their souls.

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

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

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

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

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

Let us now proceed to notice,

II. The particular circumstances of that meeting—

The place where they were assembled was an upper chamber—

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

In that room, there were “many lights”—

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

There Paul preached his farewell discourse—

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

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

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

As an improvement of this subject, let us see,

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

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

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

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

DISCOURSE: 1798

ST. PAUL’S APPEAL TO THE ELDERS OF EPHESUS

Acts 20:17-21. And from Miletus he sent to Ephesus, and called the elders of the church. And when they were come to him, he said unto them, Ye know, from the first day that I came info Asia, after what manner I have been with you at all seasons. Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews: and how I kept back nothing that was profitable unto you, but have shewed you, and hare taught you publicly, and from house to house, testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.

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

Let us consider,

I. The appeal he made to them—

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

1. The exercises of his mind—

[He had “served the Lord with all humility of mind” conscious of his own utter insufficiency for so great a work as had been committed to him [Note: 2 Corinthians 2:16.], and willing to make himself the servant of all, if by any means he might promote their eternal welfare [Note: 2 Corinthians 4:5 and 1 Corinthians 9:19.] — — — With this humility of mind he had blended compassion for their souls; so that whether he thought of those who rejected the Gospel, or those who walked unworthy of it, he had wept much on their account, both in his addresses to them, and in his supplications in their behalf [Note: Romans 9:2. Philippians 3:18. 2 Corinthians 2:4.] — — — Moreover, he had persevered in his efforts for their good, notwithstanding such difficulties, as had often proved a severe trial to his faith and patience [Note: Acts 20:3 and Acts 13:50-51; Acts 14:5-6; Acts 14:19-20; Acts 17:5.] — — — [Note: This subject should be differently enlarged upon, according to the occasion on which it should be delivered. If it were a Visitation or Ordination Sermon, the duties of the Ministry should be inculcated agreeably to this model: if it were a Funeral Sermon, the character of the deceased, as far as it accorded with this pattern, might be set forth: or, if it were a Farewell Sermon, a similar appeal might be made by the preacher, as far as it might be done with truth.]]

2. The labours of his life—

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

3. The subject of his ministrations—

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

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

II. The end for which he made it—

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

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

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

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

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

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

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

But we must not suppose that ministers alone are interested in this charge: for every member of a Church may do much towards the establishment of his brethren in faith, and love, and holiness. All should watch over one another for good; and this duty is still more imperative, when a faithful pastor is removed, and scope is thereby afforded for the entrance of contentious persons to distract and divide the Church — — — [Note: The course of discussion in this Sermon depending so entirely on the occasion on which it should be used, little more is afforded to the reader, than an outline, to be filled up as the occasion may require.]]

DISCOURSE: 1799

DUTY OF MINISTERS

Acts 20:24. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the Gospel of the grace of God.

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

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

From these words I shall take occasion to shew,

I. What is the office of a minister—

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

This was the one employment of the Apostle—

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

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

[To make known the way of salvation is the very end for which ministers are ordained. They come as heralds of the Most High God, to proclaim mercy to a ruined world, through the vicarious sacrifice of the Son of God — — — But against the testimony of a faithful minister all the prejudices and passions of mankind will rise; and he will be constrained to maintain his ground by a constant appeal to Holy Writ, as the only standard of truth, and the only arbiter that is competent to decide the controversy. In his disputations he must be firm, in order to support the honour of his God, whose grace alone must be exalted from first to last. If an angel from heaven were to broach a doctrine which derogated from this, he must withstand him to the face, and pronounce him accursed [Note: Galatians 1:8-9.]. Whatever truths he may have occasion to bring forward, he must always mark their bearing upon the doctrines of grace; shewing how they lead to those doctrines, or arise out of them; that so the truth of the Gospel may be kept inviolate, and “Christ may be exalted as all in all [Note: Colossians 3:11.].” In a word, he must determine, throughout the whole of his testimony, to “know nothing, save Jesus Christ, and him crucified [Note: 1 Corinthians 2:1-2.].”]

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

II. How it is to be discharged—

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

1. With undaunted firmness—

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

2. With inflexible perseverance—

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

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

1. In a way of inquiry—

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

2. In a way of encouragement—

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

DISCOURSE: 1800

MINISTERIAL FIDELITY

Acts 20:26-27. I take you to record this day, that I am pure from the blood of all men. For I have not shunned to declare unto you all the counsel of God.

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

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

I. Wherein it consists—

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

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

[It is elsewhere called “the word of reconciliation; namely, that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them [Note: 2 Corinthians 5:19.].” This, of course, comprehends all that relates to our fall in Adam, and our recovery in Christ. The whole of our guilt, both original and actual, must be stated; and so stated, as that every one may be made sensible of his lost condition, and of the utter impossibility of ever restoring himself to the Divine favour. The law must be set forth in its spirituality, and with its penal sanctions, that is, as requiring perfect and perpetual obedience, and as denouncing its irrevocable sentence of condemnation for one single transgression [Note: Galatians 3:10.]. The plan which God, of his infinite mercy has devised for the satisfying of his justice and the honouring of his law, must then be opened. His gift of his only dear Son, to take our nature upon him, and in that nature to fulfil the law for us; enduring in his own person all its righteous penalties, and obeying to the uttermost all its holy demands; his gift of his Son, I say, thus to work out a righteousness for us, a righteousness fully commensurate with all the demands, whether of law or justice, and, by imputation made available for our restoration to his favour; this, I say, must be declared as the method devised by God for the salvation of the world — — — But it is not for our restoration to his favour merely, that he has devised this plan; but for our restoration to his image. And here must be opened the indispensable necessity of mortifying all sin through the influences of the Holy Spirit, and of devoting ourselves wholly and entirely to God — — —]

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

[It must be declared plainly, without disguise; fully, without concealment; firmly, without doubt; authoritatively, without fear. It is not to be wrapt up in polished language, for the sake of pleasing a fastidious ear; but to be opened in the simplest terms, or, as the Apostle says, “Not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual things with spiritual [Note: 1 Corinthians 1:17; 1 Corinthians 2:4; 1 Corinthians 2:13.].” Nor must there be any bias in our minds towards any one part of the system above another; to doctrines above duties, or to duties above doctrines: every truth that is revealed in the Scripture must be brought forth in its place, and have that measure of prominence in our statements which it bears in the sacred volume. On points of dubious aspect we may express ourselves with doubt; but on all the great leading features of redemption we should express no more doubt than on the most self-evident truth that can be subjected to our view. In delivering these truths, also, we should “speak as the oracles of God [Note: 1 Peter 4:11.],” even as “Ambassadors from God, in whose place we stand,” and whose word we deliver [Note: 2 Corinthians 5:20. 1 Thessalonians 2:13; 1 Thessalonians 4:8.].]

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

II. The difficulty of maintaining it—

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

[Man is ready to conceive of himself as not very sinful, and not deserving of any great measure of punishment. He hopes, too, that he has within himself a sufficiency of wisdom to discern his duty, and of resolution and strength to perform it. He trusts also, that, by executing his own purposes at the time that he shall find convenient to do so, he shall reconcile himself to God, and obtain favour in his sight. Bat the Gospel brings down at once all these towering imaginations, and reduces every child of man to a level with publicans and harlots; so far, at least, as to make them “renounce all confidence in the flesh [Note: Philippians 3:3.],” and seek for mercy simply through faith in Christ. It pronounces every man “wretched, and miserable, and poor, and blind, and naked [Note: Revelation 3:18-19.];” and counsels him to seek in “Christ alone, his wisdom, and righteousness, and sanctification, and redemption [Note: 1 Corinthians 1:30.].” Nor is the holiness which the Gospel requires a whit less offensive to the worldly man, than its humiliating doctrines are to the self-righteous. When we say to him, “Love not the world, neither the things that are in the world: for all that is in the world, the lust of the flesh, the lust of the eye, and the pride of life, is not of the Father, but is of the world [Note: 1 John 2:15-16.];” and when we require him to “be crucified to the world by the cross of Christ [Note: Galatians 6:14.];” we seem to him as exacting far too much, and as shutting heaven against all but a few gloomy enthusiasts.]

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

[Look back to the days of old, and see which of the prophets was not persecuted by the people to whom he ministered [Note: Acts 7:52.]. And who amongst the Apostles escaped the rage of their indignant enemies? Even our blessed Lord, who “spake as never man spake,” and wrought such numberless miracles in confirmation of his word, was hated and persecuted even unto death. He tells us, “The world hateth me, because I testify of it that the works thereof are evil [Note: John 7:7.].” And see, in the present day, whether there be not the same enmity evinced against his faithful servants as in the days of old? See whether ministerial fidelity do not uniformly subject a man to hatred, and reproach, and persecution, in every place, and every age. It matters not how blameless a man is in the whole of his conversation, or how benevolent in the whole of his conduct; hated he will be, yea, and despised and persecuted too, if he be faithful to his God, and to the souls of men. Men will account him “their enemy, if he tell them the truth [Note: Galatians 4:16.]:” and so universal is this effect, that “if a minister please men, he cannot be the servant of Jesus Christ [Note: Galatians 1:10.].” If we would “speak unto them smooth things, and prophesy deceits, and in our life and conversation countenance their worldly habits, we might easily conciliate their regards:” “if we were of the world, the world would love its own:” but when we bear our testimony against the ways of men, we must expect them to say of us, “I hate Micaiah, because he doth not prophesy good concerning me, but evil [Note: 1 Kings 22:8.].”

Now it must be supposed that we have our feelings as well as other men; and that it can be no pleasing thing for us to render ourselves objects of contempt and hatred to all around us: but we know what we have to expect: we know that “the servant cannot be above his lord; and that it is sufficient for him if he be treated as his lord [Note: Matthew 10:24-25.].” But this plainly shews, that to maintain this fidelity is no easy matter; and that, if we consulted with flesh and blood, we should “shun” the office which is sure to entail upon us such painful consequences.]

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

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

It is indeed of the utmost importance,

1. To those who are ministered unto—

[There is but one way by which any man can be saved; and that is the way which God has revealed to us in the Gospel. God, in his eternal counsels, “has laid a foundation for us in Zion [Note: Isaiah 28:16.]:” and “other foundation can no man lay than that is laid, which is Jesus Christ [Note: 1 Corinthians 3:11.].” Whatever men may imagine, “there is salvation for us in no other: for there is no other name given under heaven whereby we can be saved, but the name of Jesus Christ [Note: Acts 4:12.].” Now, if we conceal this way of salvation, or pervert it in any respect, either by adding to it or taking from it, we must of necessity mislead the people, and, as far as they depend on us, eternally ruin their souls. To have such a pastor, is their misfortune: but it will pot be considered as any excuse for them. They have the sacred records in their hands; and if they studied them with diligence, and earnestly sought instruction from God, they should “be guided into all truth,” and “be made wise unto salvation.” If, being themselves blind, they commit themselves to the guidance of the blind, they must participate in their leaders’ fate, and with them “fall into the ditch [Note: Matthew 15:14.].”]

2. To those who minister—

[“God has committed to us the ministry of reconciliation;” and he has said, “He that hath my word, let him speak my word faithfully [Note: Jeremiah 23:28.]” To us, also, he has committed the souls to whom we minister; and he will require an account of them from us, at the day of judgment. He has placed us as watchmen, who are to care for their souls, and to give them warning from him. “O Son of man,” says he, “I have set thee a watchman unto the house of Israel: therefore thou shalt hear the word at my mouth, and warn them from me. When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked man from his way, that wicked man shall die in his iniquity, but his blood will I require at thine hand. Nevertheless, if thou warn the wicked of his way to turn from it, if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul [Note: Ezekiel 33:7-9.].” On his own fidelity his everlasting salvation depends. It is with him as with a sentinel at the extremity of a camp. If the enemy come, and he give the alarm, whether the enemy prevail or not, he is blameless: but if he sleep upon his post, or neglect to give the alarm, he is amenable to his commander for every life that has been sacrificed, and his life must go as an atonement for his fault. If this be the case where a man is in the service of an earthly monarch, and where the bodily life only is concerned, how much more must it be so in the service of the Most High God, and where the eternal welfare of souls is committed to us! It is just; it is right that it should be so: and it is in vain to hope that we shall ever “save ourselves,” if we be not faithful in our endeavours to “save them that hear us [Note: 1 Timothy 4:16.].”]

Address—

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

[To many our word has appeared only as “a cunninglydevised fable,” and “an idle tale.” But we call you to witness, yea, and can make our appeal to God also, that we have, according to our ability, “declared unto you the whole counsel of God.” And, though we have met with our measure of discouragement, like others, we have never shrunk from our duty, or shunned to execute it to the very utmost of our power. On your own souls, therefore, must lie the guilt of neglecting God; or, as the Apostle expresses it, “Your blood must be upon your own heads: I am clean [Note: Acts 18:6.].” Yet God forbid that I should rest without further efforts for your salvation. God is not weary in waiting for you; neither would I be weary in laying before you his whole counsel. It is probable, indeed, that this may be the last time in which I shall ever behold the face of some amongst you: for though I should not be removed from you before another Sabbath, the probability is, that some one at least may be here present this day, with whom my next meeting will be at the bar of judgment. I beseech you, then, to think what an awful thing it will be to go to the judgment-seat of Christ with all your guilt upon you! Yet, if you remain impenitent and unbelieving, this must be your unhappy condition: you will “die in your sins,” and endure the punishment of them to all eternity. Think me not harsh for asserting this: for, as St. Paul says, “How shall ye escape, if ye neglect so great salvation?” so St. Peter also appeals in like manner, “If judgment begin at the house of God, what shall the end be of them that obey not the Gospel of God? If the righteous scarcely be saved, where shall the ungodly and the sinner appear [Note: 1 Peter 4:17-18.]? These appeals are very forcible, because they make you judges in your own cause. I ask, then, “What must your end be? and where will you appear at the last day?” If you will say, ‘In heaven,’ be it so: I would to God you might! But conscience is not so blind, but that it will remonstrate against such a confidence as that. Conscience will tell you, that, if you will not obey the Gospel, but will continue to “reject the counsel of God against yourselves,” you will do it at your peril; you will do it to your ruin.]

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

[Remember to follow “the whole of it,” “without partiality and without hypocrisy [Note: 1 Timothy 5:21. James 3:17.].” The religious world are extremely apt to forget their duty in this respect. Some place all their piety in contending for doctrines, in opposition to morals; and others, in exalting morals, to the disparagement of doctrines. Some will take one set of doctrines; and others, a set which appear opposed to them: and both will think that they are doing God service, whilst they anathematize each other; as if religion consisted in the adoption of human creeds, rather than in the conversion of the soul to God. But let it not be thus with you. Let the word of God, and not the word of man, be your guide. Let every thing be received from him with the simplicity of little children. And if there he in his word things which you cannot understand, sit not in judgment upon them with unhallowed confidence; but spread them before the Lord, saying, “What I know not, teach thou me.” You will bear me witness, that “the whole counsel of God has been declared to you;” nor has any thing ever been kept back from you, because it did not square with this or that system of man’s device. Let every part of the inspired volume be treated in the same way by you. Never be afraid to trace every thing to the sovereign counsels of your God: and, on the other hand, never forget that your condemnation is, and will be, the work of your own hands, even as your salvation is of God alone. By yourselves, indeed, must salvation be wrought instrumentally: but, if you ever attain to it, you must say, “He that hath wrought us to the serf-same thing, is God;” for it is altogether the fruit of his counsel, and the operation of his grace.]

DISCOURSE: 1801

WATCHFULNESS RECOMMENDED

Acts 20:31. Therefore watch, and remember, that, by the space of three years, I ceased not to warn every one night and day with tears.

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

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

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

[Will any one doubt whether it was an act of love in St. Paul to warn the Ephesians: to warn them individually as well as collectively; to warn them “by night and by day,” as often as he could gain access to them; to warn them with such earnestness as scarcely ever to address them without floods of “tears;” to do this incessantly, for three years together, when there was perhaps no other Church with whom he made so long an abode? However his fidelity might have been represented there, we have no doubt of the source from whence it sprang. Shall it be thought harsh then and unkind in us to warn our hearers? Who would impute it to harshness, if a parent warned his child, when walking on the brink of an unseen precipice, or playing on the hole of an asp, or cockatrice den? “We know the terrors of the Lord; and therefore we persuade men.” We know, that the soul that dies in an unregenerate state can never be admitted into the kingdom of heaven [Note: John 3:3.]: we know, that no person can be saved, who does not truly believe in Christ, and rely upon him alone for salvation [Note: John 3:18; John 3:36. Philippians 3:9.]: we know, that “without holiness no man shall see the Lord.” On these accounts we warn the unholy, the unbelieving, the unregenerate; and intreat them to flee from the wrath to come. If we appear earnest at any time, ought we to be blamed as too zealous, or needlessly severe? No: you have infinitely more reason to complain on account of our coldness and treachery, than on account of any excess in our fidelity and earnestness. What little zeal we do shew, should be esteemed the fruit of love. And, if we could follow you from the public ordinances to your respective houses, and there renew to you separately, and with tears, the warnings we have given you in public, we should perform to you the kindest office; and most approve ourselves the servants of Him, who wept over the murderous Jerusalem, and died for the salvation of a ruined world.]

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

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

[The persons warned by St. Paul, were not the low, the ignorant, the obscure, but the most distinguished persons in the Ephesian Church: they were the elders, who superintended and governed the Church, and had doubtless been appointed to their high office because of their superior attainments in piety and virtue. Who then are they that can claim an exemption from pastoral admonitions? Shall the rich? they perhaps, of all people in the world, most need to be put upon their guard, because their dangers are increased far beyond those of any other class [Note: Mark 10:25.]. Are those whose proficiency in. knowledge or grace has raised them to eminence in the Church, exempt from danger? Look on David, or Solomon, or Peter, or Hymeneus and Philetus, or Demas, and then say whether any qualifications or attainments can place us beyond the reach of temptation; or whether there be a man in the universe to whom the exhortation in the text may not with great propriety be addressed? Be it known to you, that even St. Paul himself found it necessary to “keep under his body, and bring it into subjection, lest he should at last become a cast-away:” and therefore “what I say unto one I say unto all, Watch.”]

It is of importance too to remember,

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

[The guilt contracted by the inhabitants of Bethsaida and Chorazin, far exceeded that of the idolatrous Tyrians or Sidonians, because they had disregarded the warnings given them by our blessed Lord: and the people of Capernaum, who had been exalted to heaven in their privileges, were cast down to hell for their abuse of them, and were doomed to a more awful condemnation than even Sodom or Gomorrha [Note: Matthew 11:21-24.]. Our Lord told the Jews, that “if he had not come and spoken to them, they had not had sin (comparatively): but that, after the warnings he had given them, they had no cloak for their sin.” Precisely to the same effect is St. Paul’s admonition in the text: he reminds the Ephesians how long and earnestly he had warned them; and from thence insinuates, that, if they he unwatchful, their guilt will be proportionably increased. And is not this rule of judging universally admitted and approved? Is it not in this way that we estimate the criminality of our fellow-creatures? Do we not always consider, that, the more earnestly the necessity of obedience has been pressed upon them, the more aggravated is their disobedience or neglect? Surely then we should “remember how many years we have been warned;” and expect, that “to whom much has been committed, of them will God require the more.”]

Application—

[Let believers watch, “lest being led astray by the error of the wicked, or by their own deceitful lusts, they fall from their own steadfastness [Note: 2 Peter 3:17.]” — — — Let backsliders also watch “lest being hardened through the deceitfulness of sin,” they abandon themselves to wickedness or despair — — — Let all watch, lest being blinded by the god of this world, they become slaves to his dominion, and partakers of his misery — — —]

DISCOURSE: 1802

A FAREWELL DISCOURSE

Acts 20:32. And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.

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

In these words we see,

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

A faithful minister not only carries his people in his arms like a father, but “travails in birth with them,” as a mother [Note: Galatians 4:19.]. He pants for,

1. Their present edification—

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

2. Their everlasting salvation—

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

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

II. His consolation when absent from them—

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

1. To God, as the source of all good—

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

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

[The Holy Scriptures are justly called “the word of God’s grace,” because they contain a wonderful revelation of grace, suited to, and sufficient for, our every want. In that is contained every thing that we can desire, for our instruction, our consolation, and support. By that the whole work of grace may be carried on and perfected within us. It is by that that we are at first begotten to God: and by that shall we be nourished unto life eternal. “The word is able for all this, even to build us up, and to give us an inheritance among all them that are sanctified.” “By that we are made clean” and “sanctified;” and through its effectual operation on the soul will Christ perfect his whole work within us: as it is said; “He loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word; that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing; but that it may be holy and without blemish [Note: Ephesians 5:25-27.].” Now, to this fountain may every saint have access at all times; and out of it, as “from a well of salvation, may he draw water with unutterable joy.” To that, therefore, the pious minister commends his people; knowing, that, if they will but make a just use of it, it will, as God’s instrument, accomplish every end for which it has been sent, and perfect the whole of God’s work within them.]

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

1. Live nigh to God—

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

2. Make good use of his word—

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

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

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

DISCOURSE: 1803

THE BLESSEDNESS OF LIBERALITY

Acts 20:35. Remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.

SCARCELY any thing can be conceived more calculated to improve our minds, than the committing to memory such portions of Scripture as are peculiarly important. The Jews were accustomed to have select passages of their law fastened upon their garments, in order that they might be continually reminded of their duty. David, with less ostentation, and more piety, “hid God’s word within his heart,” as the means of preserving him from sin [Note: Psalms 119:11.]: and he has recommended a similar practice to all young people, in order that their corrupt inclinations may be checked by the recollection of God’s commands [Note: Psalms 119:8.]. Among the various passages which claim peculiar attention, this which is before us has a very distinguished place. It should seem that our gracious Lord was in the habit of frequently inculcating the divine lesson in the text. And so generally was this saying known among his Disciples, that the Evangelists did not judge it necessary to record it in any of their Gospels. Almost thirty years after his death, it was commonly mentioned in the Church, and was enforced by his Apostles as a principle of action, which was to be adopted by all his followers. St. Paul, having summoned the elders of the Ephesian Church to meet him at Miletus, took his final leave of them, and gave them all the cautions and directions which he judged necessary. He entreated them more particularly to cultivate to the uttermost a spirit of benevolence; remembering the example which he himself had set them, and bearing in mind that saying of our Lord, of which he had so often reminded them, namely, that “it was more blessed to give than to receive.” Happily for us, St. Luke was inspired to record in the history of St. Paul, what he, and all the other Evangelists had omitted in their histories of Christ. And the very circumstance of its being so providentially preserved, may well render it an object of our most attentive regard.

Let us consider then,

I. The grounds of this declaration—

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

1. It calls forth more noble feelings—

[The feelings of him who receives in a becoming manner, are by no means despicable. Gratitude is a very refined and dignified sensation; and, when ennobled by a view of God’s hand, and an acknowledgment of his overruling providence in raising up to us a benefactor, it becomes one of the noblest exercises of the human mind. Yet we must confess, that the donor has the advantage of the receiver in these respects: for generosity and compassion are more elevated sentiments than gratitude, inasmuch as they have in them less of what is selfish, and originate, not in any personal gratification, but solely in the wants and miseries of a fellow-creature. Moreover, if the donor be in a right spirit, he will act altogether with a view to God’s glory: he will consider himself simply as God’s agent or steward; and, instead of admiring himself on account of what he does for God, he will bless and magnify his God for employing him in so honourable a service. Would we form a just idea of the feelings of a good man discharging the duties of benevolence; let us paint to ourselves the sensations of the angel who was sent to strengthen our Saviour after his conflicts with all the powers of darkness [Note: Luke 23:43.]. Did he receive with joy the Father’s mandate? did he fly on the wings of love to execute his divine commission? did he administer consolation to Jesus with unutterable tenderness; and return with ardent gratitude to express his sense of the high honour conferred upon him? In him then we behold the true image of a saint, performing towards the afflicted the kind offices of love.]

2. It more assimilates us to the Deity—

[We do not at first sight behold any likeness to the Deity in him who receives an alms: yet, methinks, we may, without dishonouring our God, trace some resemblance: for Jehovah himself is receiving daily from his creatures a tribute of prayer and praise, which comes up before him as incense, and is the offering by which he considers himself as glorified. Moreover, our blessed Lord identifies himself with his distressed followers, and acknowledges himself as fed and clothed, when food and raiment are administered to them [Note: Matthew 25:35-36.]: yea, in the days of his flesh, he condescended to subsist through the benevolence of others [Note: Luke 8:3.]. But in the donor there is a very striking likeness to the Deity, who is daily “opening his hand, and filling all things living with plenteousness.” More particularly, if the donor be overlooking the trifling distinctions of neighbourhood or of party, and be extending his alms to all, whether friends or enemies, he approves himself in the highest degree conformable to the image of his God, who is “the comforter of all them that are cast down [Note: 2 Corinthians 7:6.],” and who makes “his sun to rise upon the evil and upon the good, and sends his rain upon the just, and upon the unjust [Note: Matthew 5:44-45; Matthew 5:48.].”]

3. It is a source of more extensive benefits—

[He who receives an alms, benefits himself and those who depend upon him. The world around him too derive some good from his example, in that he teaches them a quiet submission to the will of God in circumstances of affliction and necessity. But the good which is done by the donor is almost incalculable. In the first place, he relieves the wants of others, who but for his timely aid, perhaps, must have languished, or even perished, for want. But the joys of penury relieved, form but a small portion of the benefits which a benevolent Christian imparts. He exceedingly improves his awn soul, confirming in himself the most benevolent affections, and establishing habits which greatly conduce to his own happiness. Nor are the advantages which accrue to himself confined to this world: for even in heaven will he have a recompence [Note: Luke 14:14; Luke 16:9.], and that too proportioned to the zeal with which he had cultivated the principle of love [Note: 2 Corinthians 9:6.]. Moreover, the benefits extend to all around him. Who can estimate the good which he does to the souls of others, while he adorns and recommends the Gospel of Christ? for, he not only makes himself an example to other professors of religion, and provokes them to emulation, but he removes the prejudices of the ungodly, and constrains them to confess the excellence of those principles which in their hearts they abhor [Note: Matthew 5:16.]. With humble reverence we may say, that the benefit reaches even to Christ himself: for, as “in all the afflictions of his people he is afflicted [Note: Isaiah 63:9.],” so in all their consolations also he is comforted [Note: Matthew 25:40.]. Further, if further we can go, even God the Father also is made a. partaker of the benefit. For that which above all things he regards, is, his own glory: and our alms-deeds are often the occasion of most heartfelt praises and thanksgivings to him. This St. Paul specifies as one of the most blessed effects of liberality; an effect, in comparison of which, the relief of a fellow-creature is almost unworthy of notice [Note: 2 Corinthians 9:12.].]

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

II. The improvement that should he made of it—

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

1. To form our principles—

[There is a benevolence which is extremely profitable to the world in a temporal view, while it is altogether unprofitable, and even ruinous, to their spiritual interests. When this principle is considered as the whole of religion, when it is made the foundation of a sinner’s hope, and substituted in the place of Christ, it is then worthless, and odious, in the sight of God. But when it is cultivated from a regard to Christ, and exercised with a view to his glory, it is “an odour of a sweet smell, a sacrifice well-pleasing to God [Note: Philippians 4:18.].” When viewed with all its attendant exercises of mind, it is the sum and substance of all practical religion [Note: Galatians 6:2.]. Without this, all pretences to religion are vain: for if we do not love our brother, whom we have seen, it is impossible that we should love God. whom we have not seen [Note: 1 John 4:20.]. As for wealth, we should consider it as of no value, any further than it enables us to exercise ourselves in offices of love. To amass wealth, or to spend it on ourselves, should afford us no pleasure, in comparison of devoting it to pious purposes: for, if it is more blessed to give it away, than to receive the most needful supplies, much more must the giving it away render us more blessed than either the spending or the saving of it can do. This is manifestly the scope of the divine aphorism in the text; and on this estimate of wealth our principles should be formed. It should be an established maxim with us, that to do good is to receive good, and to exercise love is to be truly blessed.]

2. To regulate our practice—

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

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

First, confer blessedness [Note: If this be a. Charity Sermon, it will be proper in this place to shew the particular nature of the charity, and what blessings are likely to accrue from it.] — — — Think that perhaps your present generosity may be overruled, not merely for the temporal relief of a distressed brother, but for the everlasting salvation of some immortal soul. O let this thought stimulate you to the most cheerful and beneficent exertions.

If any say, “I have nothing but what I earn by manual labour; and even that is little more than suffices for my own necessities;” I answer, This is the very case stated by St. Paul, who determines that such persons ought to give according to their ability [Note: Ephesians 4:28.]; and, in the very verse before the text, he tells us how he himself acted under those circumstances; and then he adds, “I have shewed you, that, so labouring, ye ought to support the weak [Note: ver. 34, 35.].”

Next, receive blessedness. We have hitherto spoken on behalf of our indigent and afflicted brethren. But we must change our voice: it is not for them, so much as for you, that we preach: yes, you who are opulent, you who have the means of doing good, you are the persons to whom we preach, and for whom we preach. Receive blessedness, I say; far greater blessedness than it is in your power to confer on others. Strengthen in yourselves the habits of benevolence. Imitate Him “who went about doing good;” Him, “who, though he was rich, yet for your sakes became poor, that ye through his poverty might be rich [Note: 2 Corinthians 8:9.].” Imitate the God and Father of the universe, whose tender mercy is over all his works. Go, and put your money into his hands: fur, “what you give to the poor, you lend unto the Lord; and he will pay it you again [Note: Proverbs 19:17.].” It is “fruit that will abound to your own account [Note: Philippians 4:14.].” If you trust in your wealth, it will be a foundation of sand, a broken reed: but do good with it, and you will “lay up in store for yourselves a good foundation against the time to come [Note: 1 Timothy 6:18-19.].” Whether then ye covet present or future happiness, “remember the words of the Lord Jesus,” and shew the love to others which he has shewn to you [Note: John 13:34.].]