PRINCETON, N. J. jy^L^.c.o^ the Jews, as they had before had opportunities of witnessing the most remarkable proofs of the divine authority of Jesus Christ, might also be witnesses of one grand and indubitable attesta- tion to the heavenly mission of his Apostles ; that so their unbelief might be without excuse, and the justice of God, as well as his mercy, might be manifested, in the preaching of the Gospel to the Gentiles. * John xvi. 12. 8 ACTS OF THE APOSTLES. [^LECT. I. The Ascension of our Lord into the glories of his Father's kingdom was a spectacle vouch- safed to his faithful disciples alone. Many won- derful miracles had been seen and denied by the Jews ; who, when they had consummated their wickedness by crucifying Him who had wrought those miracles before their eyes, deserved not that the goodness of God should condescend to set before them any further proofs of the Messiahship of his Son. But the visible and glorious assump- tion of Jesus to himself, was a sight permitted to those who had adhered to him in his state of humiliation ; as a ground of encouragement, and an opportunity of instruction. When admonished by the angels, that He who was taken up from them into heaven, should so come, in like manner as tliey had seen him go into heaven, they could not but experience much refreshment and joy, in the recollection of his own promise, which now for the first time they understood, / go to pre- paie a place for you ; tJuit ivhere I am, tJiere ye may he also.* That promise was also made to us: and in general, while we are to be cautious not to apply to ourselves, according to the strict- ness of the letter, all the precepts delivered by our Lord to his Apostles, or by the Apostles to * John xiv. 2. LECT. I.)] ACTS OF THE APOSTLES. 9 their immediate followers, without making due allowance for change of circumstances ; yet, on the other hand, we are not to imagine, that we have no part at all in any one of those promises of grace and glory, which were made to them; but rather to rejoice in the assurance of our participation in the same spiritual consolations which they enjoyed ; provided that we be fol- lowers of them, as they also were of Christ.* » Upon their return to Jerusalem, to wait for the fulfilment of the promise, the Apostles con- tinued with one accord in prayer and supplica- tion with tJie women, and Mary the mother of Jesus, and with his brethren. How touching a spectacle is presented by the infant Church of Christ! A little floch chosen out of an unbeliev- ing world, who had seen within the short space of scarcely more than forty days, their Master and Teacher ignominiously nailed to the cross, and taken up triumphantly into heaven. Behold them waiting with earnest anxiety, but with humble and holy confidence, for the advent of that Com- forter, who was to supply his place : the faithful and teachable disciples, the mourning mother, now resigned and consoled, and the brethren of Jesus, utterly disappointed in their hopes of temporal * 1 Cor. xi. 1. 10 ACTS OF THE APOSTLES. [^LECT. I. advancement, but more than comforted by the glorification of their Master, and their own desig- nation as his witnesses to the world. Let those who, under a sense of their own infirmity and ignorance, long for the gifts of the Spirit — and he who feels no such longings has yet to learn what Christ requires, and what he himself is able to do — let them, I say, wait for those gifts, as the Apostles did, in j^'ai/er and supplication. But let their prayers be general, for such a measure and kind of spiritual influence, as God may see to be sufficient for his present purposes towards them ; and, especially, let them beware of marking out the precise direction and method in which the Spirit of truth shall be called upon to illu- minate their minds. Some caution is required to guard a pious mind against the danger of misapplying the example of the eleven Apostles, who, after having prayed to God to show whether he had chosen Barnabas or Matthias to the Apostleship, decided the question by lots. The question was one, in which the Holy Ghost was immedi- ately concerned; the method of its decision was one appointed in certain cases by God himself in the law; but it is rashness and presumption to imagine, as \ fear some Christians do, tliat they LECT. I.jl ACTS OF THE APOSTLES. 11 are at liberty, first to determine the importance of a particular question ; then to fix upon some contingent alternative, as the method of deciding it ; and, lastly, to be confident, that by the issue of that alternative, in answer to their prayers, God will certainly determine their doubts. I have already remarked, that the promise of the Comforter was to be fulfilled at Jerusalem, in order that the Jews might witness an unques- tionable attestation to the divine commission of the Apostles, as they had before witnessed many to that of Jesus, but in vain. But there was another and a very important reason for our Lord's com- mand, that they should await the fulfilment of his promise in the holy city ; which was, that at that season of the year, not only Jews, but devout men, worshippers of the true God, although not observers of the Mosaic law, from every part of the civilized world, were gathered together in Jerusalem at the great solemnity of the Passover ; that as the Apostles were commanded to be wit- nesses to Jesus unto the uttermost part of the earthy they themselves might have witnesses, in every country and city, whither they should go, who could bear testimony to this miraculous effusion of the Holy Spirit. I need not dwell upon the circumstances of 12 ACTS OF THE APOSTLES. [[lECT. I. that astonishing event; the awful sound from heaven, and the brightness which played around the heads of the Apostles, and denoted that the Spirit had found in these holy men a fit habita- tion for himself. Yet it may be proper to remark, that when Elijah was summoned to the presence and more immediate converse of Jehovah, amongst the symptoms and indications of the divine presence were a great and strong wind, and a fire* ; and still more appropriately may the cloven tongues of fire be compared to the glory of the Lord, which rested on the tabernacle, and denoted the indwelling of the Deity. As in the earlier ages of the old covenant, that symbol of brightness indicated that the Lord had chosen a peculiar people to protect and bless ; and a par- ticular place to set his name there; so at the feast of Pentecost, in the dawning of the Gospel dispensation, the cloven tongues of fire, which sat upon each of the Apostles, and the first manifes- tation of divine power in the gift of various lan- guages, proclaimed the universality of the Gospel dispensation, and the certain fulfilment of those ancient prophecies which foretold the pouring forth of tJie Spirit upon all fiesh.^ It is easy to imagine the wonder and awe which filled the " 1 Kings xix. 11. f Acts ii. 17. LECT. 1.3 ACTS OF THE APOSTLES. 13 minds of the devout multitude, when they beheld twelve unlearned and simple Galileans thus distinguished by the visible evidences of divine favour, and suddenly speaking, with freedom and vernacular propriety, many languages which it was not possible that they should have learned by human means. The propriety of this miracle, and its neces- sity to men who were commanded to teach all nations, are too obvious to need illustration. But it calls for one remark. There are two channels of information, by which the Creator has enabled mankind to arrive at a knowledge of truth, namely, sight, and hearing. And each has its appropriate sources, from which a knowledge of the things pertaining unto God are derived into the mind. The visible world, or natural kingdom of God, is the province, in wliich the eyes expa- tiate, in search of materials for contemplation : the invisible world, or spiritual kingdom of God in Jesus Christ, is that which cometh by hearing. In other words, the visible world leads the way to the religion of nature ; the invisible, through hearing, to the religion of grace. As St. Paul says. The invisible things of God frmn tJie creation of the world are clearly seen, being understood by the things that are made, even his 14 ACTS OF THE APOSTLES. [[lECT. I. eternal power and Godhead.* But of the Chris- tian religion he says, faith cometh hy Jwaringy and hearing hy tlie word of God.j- And that this method of arriving at divine truth is the surest, appears from this ; that even the most stupendous miracles, although they overpowered the reason, and established the fact of divine interposition, did not enlighten the minds of those who were only spectators to the understanding of Gospel doctrine ; whereas the plain and simple expo- sition of it, from the mouth of an Apostle, made thousands wise unto salvation. The miracle, therefore, which was wrought on the day of Pentecost, was not intended merely to convince the assembled multitude, that the Apostles were divinely commissioned to preach a new religion, (although that was one impor- tant end to be answered); but to enable the Apostles themselves to use the instrument of speech, without let or hindrance, wheresoever they might be ; that the word of the Lord might have free course and he glorified, being easily transmitted through the ears into the minds and hearts of men. The simple preaching of the Gospel to heathen people was the end for which the gift of tongues * Rom. i. 20. t Rom. x. 17. LECT. 1.3 ACTS OF THE APOSTLES. W was bestowed upon its first teachers ; but the gift was in itself so well calculated to excite admiration in those who witnessed its effects, that we are not to wonder, if some of the first converts abused it to the gratification of personal vanity. St. Paul with much earnestness instructs the Corinthians in the true purpose of that gift, the explanation of the divine counsels as revealed in Scripture, to the unconverted or the unlearned ; which he terms prophesying : / would that ye all spake with tongues, hut rather that ye propJie- sied ; for greater is he that prophesieth, than he that speaketh with tongues, except ye interpret, that the church inay receive edifying. Now, brethren, f I come unto you speaking with tongues, what shall I profit you, except I sJiall speak unto ijou either by revelation, or hy pro- phesying, or by doctrine ?* From this passage it appears, that those who possessed the gift of tongues, were not limited in their use of it by the exigency of the occasion, but could at any time speak in languages unknown to their hearers. It is an important fact, that even the extraordinary gifts of the Spirit might be misused and misap- plied : a consideration, which may inspire with diffidence and humility those who have made some * 1 Cor. xiv. 5. 16 ACTS OF THE APOSTLES. [^LECT. I. progress in the inward knowledge of Christianity, and some proficiency in its practical graces. Let none suppose themselves secure from error or lapse; but exert continual care and diligence to go on adding one virtue to another; and what- ever degrees of light or strength they may have attained, pray for grace still further to improve them. In my next Lecture I propose to consider some features of the discourse, which St. Peter delivered to the devout persons who were present at the first effusion of the Holy Spirit : at present I will only notice its results: — Then they that gladly received the word were hapti%ed ; and the same day there were added unto them ahoid three thousand souls : and it is afterwards f said. The Lord added to the Church daily suck as should he saved : that is, as the original word denotes, those that were in a state to be saved ; those who were prepared at once to obey the warning just delivered to them, save yourselves from this untoward generation. And what was , the process ? First, they believed the preaching ! of the Apostle ; then they were baptized ; then they continued steadfastly in the Apostle's doc- trine and fellowship, and in breaking of bread and in prayers. To these devotional indications LECT. I.^ ACTS OF THE APOSTLES. 17 of a true belief they added the more substantial I fruits of the Spirit, They sold their possessions, and goods, and parted them to all men, as every man had need. How beautiful a picture of the Church of Christ in all its primitive perfection! Steadfast belief ; fervent piety ; exemplary devo- tion ; ardent charity ! How striking and em- phatic a description of the faithful ministers of Christ, and of the reception which such ministers will rarely fail to meet with ; and they, that is, the Apostles and preachers of the word, con- tinuing daily with one accord in the temple, and hreaking bread from house to house, did eat their meat with gladness and singleness of heart — praising God, and having favour with all the people. Be it our constant endeavour, my Christian / friends, in the several stations which we occupy in the household of Christ, to approach, as nearly | as possible, to that perfect model of faith, and ' zeal, and uniformity, and love. May we be en- abled to prove ourselves in spirit, as in office, the true successors of the Apostles ; and may you embody, by the aid of the Holy Ghost, in every part and feature of your conduct towards God and man, the scripture portrait of a primitive Christian. LECTURE 11. Acts ii. 36. Let all the house of Israel knoiv assuredly, that God hath made that same Jesus, whom ye crucified, both Lord and Christ. One of the most important and interesting subjects of inquiry to a student of the New Testament, is the method pursued by the first teachers of Christianity, in estabHshing its truth, and propagating its doctrines. Indeed, without attending to this, it is not possible to understand the exact and complete meaning of the sacred writings, nor the consistency and harmony of all their parts. If we find both our Lord him- self and his Apostles, but especially his Apostles, pursuing on different occasions a very different line of demonstration and argument ; at one time insisting particularly upon one truth or fact, and at another on another ; it is evident that we ought not to form our own notions of the Christian scheme, either as to its proofs or LECT. 11.^ ACTS OF THE APOSTLES. 19 its doctrines, upon any one of these discourses, or epistles; but carefully to consider, when, and to whom each of them was written or addressed, and the particular view of the Christian teacher at the time, with reference to his grand object, of declaring, in due season, tJie whole counsel of God. Now it appears, in fact, as we should have expected to find in men of more than or- dinary wisdom, that in addressing themselves to unbelievers, the Apostles adapted their preaching to the understandings and prepossessions of their hearers. In endeavouring to turn the Gentiles to God, they laboured first to dispossess them of those fundamental errors, which were most opposite to the spirit of the Gospel, and to instil into their minds those great truths, which lie at the very threshold and entrance of all religion, but particularly of the Christian religion. In preaching to the Jews, who had the privilege of being first invited to enter into the Gospel covenant, and whose minds were filled with magnificent notions of their expected Messiah, and of the perpetual obligation and sacredness of their law, the Apostles laboured principally to convince them, by a correct, but new inter- pretation of the prophecies, and by the miracles which Jesus had wrought, that he was indeed c 2 20 ACTS OF THE APOSTLES. [[LECT. II. the Messiah; and that to him alone they were to look, as the author of eternal salvation. When once they had succeeded in proving this truth to the satisfaction of an inquiring Jew, he would be prepared to receive Jesus Christ as a divine Teacher and Master ; to submit to his authority in matters both of faith and duty ; and to enter, in the fulness of a matured belief, into the great mystenj of godliness, God mani- fest in the Jiesh* This observation will explain the reason why St. Peter, in liis earnest exhortation to his countrymen at the feast of Pentecost, does not begin the process of conviction, by telling them at once, that Jesus, whom he preached, and whom they had crucified, was the incarnate Son of God; which if he had told them, they would probably not have listened to another word : but he sets himself to prove that Jesus was their Messiah ; and speaks of him as a man approved of God, hy miracles and signs and wanders, which God did hy him ; as having been betrayed and crucified hy the determinate counsel and foreknowledge of God ; and as having been raised up from death, agreeably to those pro- phecies which were confessedly applicable to the * 1 Tim. iii. IG. LECT. II.]] ACTS OF THE APOSTLES. 21 Messiah alone. Therefore, he concludes, let all the house of Israel know assuredly, tJiat God hath made that same Jesus, whom ye liave crucified, both Lord and Christ; that is, hath made him your true King and Messiah. And in his second discourse to the Jews, contained in the third chapter of the Acts, he speaks of Jesus as the Son of God, the Holy One and the Just, the Prince, or author of Ufe, and tells them. Those things which God before hath showed by the mouth of all his prophets, that Christ, or the Messiah, should suffer; he hath so fulfilled. But in the same Apostle's conversation with Cor- nelius, a devout Gentile, although a worshipper of the true God, he lays the principal stress upon these two things, that Jesus was ordained of God to be the Judge of quick and dead ; and that through his name, whosoever believeth in him shall receive remission of sins.* In the first sermon which St. Paul preached to the Jews, as recorded in the thirteenth chapter of the Acts, he sets himself to prove from their Scriptures, that Jesus must be the Messiah ; and that through him they might be Justified from all those things, from ivhich they could not be justified by the law of Moses ;\ but to the * Acts X. 42. t Acts xiii. 39. 22 ACTS OF THE APOSTLES. [|LECT. II. heathen idolaters of Lycaonia his prayer was, that they sliould turn from those vanities of idol- worship to tlie living Godf and to the Athenians he proves, upon the plainest principles of philo- sophy, that the Godhead could not be likened unto gold, or silver, or stone, g?'aven by art and man's device; nor ought to be worshipped under such similitudes: that their ignorance could no longer be excused, after that a revelation of the truth had been made; and that a day of judg- ment was appointed, and the Judge already predetermined and installed into his office, even Jesus Christ, whom God had raised from the dead.f I have noticed this point at some length, in order to show, that these discourses of the Apostles, recorded in the Acts, are not to be regarded as summary and comprehensive state- ments of Christian doctrine ; but simply as asser- tions and arguments, intended to convince the Jews, that Jesus was their promised Messiah, and the Gentiles, that he was a teacher sent from God. To those, who had already been converted to the truth as it was in Jesus, they spoke more largely and precisely of the interior parts of Christian doctrine and practice ; but * Acts xiv. 1.5. t Acts xvii. :^f) — 31. LECT. II.3 ACTS OF THE APOSTLES. 23 even these they conducted by degrees, and step by step, to the fulness of evangelical truth; having milk for habes, and strong meat for those of full age.* There is another point of difference to be noted, as to the first preaching of the Gospel. John the Baptist, we are told, preached the baptism of repentance for the remission of sins ;f such a remission, that is, as sinners would receive, upon being admitted, after having qualified them- selves by repentance, into the privileges of the Gospel covenant. Our Saviour himself was chiefly occupied in proving, by the fulfilment of the prophecies in his own person, that the kingdom of heaven, or of the Messiah, was come ; and in preparing the Jews for the abrogation of the ceremonial law; for the reception of a more spiritual worship of God ; and for the great doctrine, that he himself was to be the final atonement for the sins of the world. The Apostles, after the day of Pentecost, insisted upon the necessity of repentance, or an entire change of sentiment and opinion ; an implicit faith in Jesus Christ as a Teacher and a Saviour; the result of which was to be that the believer's sins should be blotted out-X And the foundation, * Heb. V. 13, 14. t Mark i. 4. X Acts iii. 19. 24 ACTS OF THE APOSTLES. [[LECT. II. N ( or at least the key-stone, of all these doctrines was that great miracle, of which, by preeminence, the Apostles were witnesses, the resurrection of Jesus from the dead. This was the fact, upon which they most strenuously insisted, and for asserting which they were subjected to perse- cution and martyrdom ; because it was in fact the seal and attestation which God had set to the divine mission of Jesus, and to the truth of the Gospel. The fourth chapter of the Acts contains a striking example of that hardness of heart, and that blindness of understanding, which sometimes close the eyes of men against the clearest and fullest light of truth. The rulers and elders of the Jews, being enraged at the success which had attended the preaching of Peter and John, conferred among themselves, saying. What sJiall we do to these men ? for that indeed a notable miracle hath been done by them, is manifest to all them that dwell in Jerusalem, and ive cannot deny it. But that it spread no further among tJie peojyle, let us straitly threaten them, that tJiey speak liencefwth to no man in this name. They persuaded themselves, probably, that this miracle had been wrought by the agency of evil spirits; that as Jesus had been crucified, in spite of his LECT. 11.^ ACTS OF THE APOSTLES. 25 pretensions to a relationship with God, nothing could afterwards establish the authority of his mission ; and that no proofs whatever could be valid, which went to abrogate the law of Moses. In fact, there is no kind of evidence, against which the mind may not be closed by prejudice or passion.* And in some cases, the very efforts, Avhich a profane or sensual heart makes against the admission of divine truth, generate a ma- lignity and bitterness of hatred, which increases in proportion to the claims and evidences which it has to combat, and makes them, who were first doubtful, and then unbelieving, become at length blasphemers and persecutors of the truth. Of this we have seen of late a dreadful example, in that knot of miserable sinners, who meet together in the heart of this Christian country, not to discuss the evidences of Christianity, but to ridicule the Gospel, and to revile its blessed Author. Yet if they cannot believe that Gospel, there is surely nothing to hate in it: the purity of its morality; the peacefulness and charity of its precepts ; the bright examples which it * For a statement of the prejudices which prevented the Jews from receiving Jesus as their Messiah, the reader may consult with advantage Jortin's Discourses concerning the Truth of the Christian Religion, chap. I. 26 ACTS OF THE APOSTLES. [[lECT. II. sets forth of patient endurance and courageous piety, are such as might claim the respect and admiration even of those who deny its divine authority. But what should make the unbe- liever hate, and deride, and insult it? Why should he revile and calumniate that Just and Holy One, who, to say the least, went about doing good during his life, and laid down that life, that he might convince mankind of the truth of his religion ? We cannot account for it, except on two principles ; first, that the more unreasonable and improbable any position is, when once it has been taken, the more tena- ciously and obstinately it is defended, by the passions, rather than the reason; and, secondly, that after a certain resistance to conviction, the grace of God is withdrawn; the sinner is left to a judicial hardness of heart, as a punishment for having done despite unto tlte spirit of grace.* The same chapter teaches a memorable lesson to the ministers of the Gospel, which in different ages of the Church they have been called upon to realize in suffering and death. When the council commanded Peter and John not to speak at all, nor teach in the name of Jesus, tliey answered and said unto them, Whether it * Heb. X. 29. LECT. II.)] ACTS OF THE APOSTLES. 27 he right, in the sight of God, to hearken unto you more than unto God, judge ye: for we cannot hut speak the things which we have seen and heard. Such has ever been the language holden by the martyrs and confessors of Christ's Church, when threatened by the terrors, or enticed by the promises of the world, to be faithless to their sacred trust. Such also will be the language of every true minister of the Word, when he finds the prevalent and popular opinions of those, amongst whom he lives, op- posed to the genuine doctrines of the Gospel. When popularity might be purchased by flat- tering their prejudices, or by overlooking their unchristian practices, he remembers that he is the servant of God and of the truth, not of the world ; and frequently puts the alternative to his own conscience, in order to animate himself in the faithful and fearless discharge of his duty; Whether it be right, in the sight of God, to hearken unto these more than unto God, it is easy to judge. I cannot but speak the things which I find plainly written in his word; woe unto me, if I preach not tJie Gospel.^ I beseech you, my brethren, to remember this burthen which God has laid upon our consciences, when * 1 Cor. ix. i«. 28 ACTS OF THE APOSTLES. [[lECT IL we speak freely to you of the things which concern your everlasting peace. We dare not be silent, as we have to answer for it to Him, \ when we see your eternal salvation in hazard. The courage and fidelity of the Apostles were met by a devoted, ardent zeal, a self-denying, active charity, on the part of their hearers. That was indeed a golden age of the Church, such an age as will no more return, till the kingdom of Christ shall be finally established, when the multitude of tliem that believed we?'e of one heart and one soul; neither said any of tJiem that ought of the things which lie jwssessed were his own, but they had all things comtnon.* It is however proper to remark, that an absolute community of goods, although it existed, in a certain sense, amongst the first company of be- lievers, was not insisted upon by the Apostles, as a necessary feature in the constitution of the Christian Church ; and indeed, on an extensive scale, would not have been politic, had it been possible. We find many precepts in the Epistles, which distinctly recognize the difference of rich and poor, and mark out the respective duties of each class ; and St. Paul, in particular, far from enforcing a community of goods, enjoins those * Acts iv. 3S{. LECT. 11.^ ACTS OF THE APOSTLES. 29 who were well off in the world, to make a con- tribution every week for those who were poorer.* Yet the spirit of this primitive system should pervade the Church in all ages. All Christians ought to consider their worldly goods, in a certain sense, as the common property of their brethren. A certain part they may and ought to appropriate to the support and convenience of themselves and theirs, and even, it may be, to the maintenance of that rank which the subordination of society makes it expedient that they should fill : but there is a part, which by the laws of God and nature belongs to their brethren ; who, if they cannot implead them for its wrongful detention before an earthly tribunal, have their right and title to it written by the finger of God himself in the records of the Gospel, and will see it established at the judg- ment-day. Amongst those evangelical virtues and graces, in which the Church of these days presents but a faint and cold adumbration of the primitive household of faith, I fear there is not any in which we fall more short of the original than in charity. Let no man congratulate himself upon having attained the fulness and perfectness * 1 Cor. xvi. 2, 3. 30 ACTS OF THE APOSTLES. []lECT. II. of Christian charity, till he can say with sincerity, and exemplify that sincerity in his deeds, that nought that he possesses is his own* but that he has all things for the common advantage of himself and his brethren. He, who has given us the good things of this life, does not peremptorily enjoin upon us the sacrifice of all we possess ; nor did he even in the time of the Apostles. The liberality of the first believers was a spontaneous liberality ; and the giving up of all that they had, was not an indispensable proof of their fellowship with the , saints. But what is given in the name of Chris- j tian charity, as an offering to God, for and ' through Christ, must be given freely and sin- I cerely, from pure unmixed motives, not with a , desire to obtain the credit of liberality ; and with j no vain attempt to impose upon our own con- ' sciences, and to make a compromise with God, by pretending to offer him as much as we can 1 afford to give, when we might and ought to ! give a great deal more. We read the punish- ment of such an endeavour in the fate of Ananias and Sapphira, who pretended a devotion to the cause of the Gospel which they did not feel, N4 and made a fatal attempt to unite the services of * Acts iv. 32. LECT. 11.3 ACTS OF THE APOSTLES. 31 God and Mammon. The punishment was severe : but the state of the infant Church required the immediate rebuke of every hypocritical pretence to the character of a true believer, and a signal demonstration of that indwelling of the Spirit, which enabled the Apostles to search the hearts and judge of the sincerity of such professors. The sin of Ananias was of a complicated kind ; — vainglory and covetousness, impiety and fraud. He expected to purchase for himself both a share in the Church's distribution of its common stock, and a participation in the extraordinary gifts of the Spirit, which were then vouchsafed to believers. On this account, and because he attempted to deceive those holy men upon whom the Spirit of truth had so lately descended in a visible shape, his sin was termed lying unto the Holy GJiost, and tempting the Spirit of the Lord. In fact it appears, that Ananias and Sapphira could not have believed in their hearts that the Apostles were actually endued with the gifts of the Spirit, or they would not have ventured upon an attempt to deceive them. The effect of that awful display of the divine indignation against religious hypocrisy, was to cement and consolidate the rising Church of God, and to deter and exclude those worldly- 32 ACTS OF THE APOSTLES. [[lECT. II. minded pretenders to sanctity, whose accession would have injured its strength and character. Great fear, says the historian, came upon all tlie ChurcJi, and upon as mamj as heard these things. And of the rest, durst no man join himself to them; hut the people magnified them, and helievers were tJie more added to the Lord, multitudes both of men and woinen.* This ex- pression seems to imply, that the judgment of Ananias and Sapphira impressed the minds of all who heard of it, with such awe and reverence towards the Apostles, that as they stood teaching in Solomon's porch, no man durst join himself to them, as one of their own company ; but the people magnified them, that is, reverently es- teemed and honoured them; while a conviction of their divine authority converted multitudes to the true faith. In the same chapter we have another proof, that the plainest and most striking evidences of truth are lost upon those, whose hearts are occupied by prejudice and worldly-mindedness. When the Apostles were miraculously liberated from prison, and brought a second time before the council, they were again rebuked as deceivers; and again did they make that declaration, * Acts V. 11, 13, 14. LECT. 11.^ ACTS OF THE APOSTLES. 33 We ought to obey God rather than men.* And when they had such credentials to produce of a divine ' commission ; the resurrection of Jesus, the gifts of the Spirit residing in themselves, the wonderful works which they had wrought before all the people; conviction ought to have followed their words: but instead thereof there was vexation and anger. When the council heard them, they were cut to the heart, a7id took counsel to slay them. By the advice, however, of Gamaliel, they restrained their malice for a season, and having beaten the Apostles, and commanded them not to preach in the name of Jesus, they let them go. And they departed from the presence of tJie council, rejoicing that they were counted worthy to suffer shame for his name. And daily in the temple, and in every house, they ceased not to teach and preach Jesu^s Christ, God be praised, that the sincerity of our Christian profession is not now exposed to so severe a test, as that of the Apostles and first believers. The Gospel is now outwardly, at least, and ostensibly predominant ; and is not opposed by the direct persecution of temporal power. But the conflict between good and * Acts V. 29. D V 34 ACTS OF THE APOSTLES. [[lECT. II. evil, between Christ and Belial, is still going on, under various shapes and names ; and still it frequently happens, that in the faithful, fearless discharge of his duty to Christ, the believer and the preacher of the Gospel are called upon to suffer loss or shame for his name. This is especially the case in those countries where the Romish Church has a preponderating influence; where an abjuration of error, and a profession of the pure faith of the Reformed Churches, are often followed by alienation of kindred and neighbourhood ; a destitution of worldly means ; contempt, rebuke, and reproach. May all con- fessors of the true faith, have grace to rejoice that they are counted worthy to suffer shame for Christ ! Such are the trials, to which God has ever subjected his elect, for the truth's sake, in those seasons when he has determined to purify his Church. And they who go through the furnace, under the shadow of his grace, uninjured by the flame, are numbered amongst the inheritors of the promise. To him that over- cometh will I grant to sit ivith me i?i my throne, even as I also overcamcy and am set down with my Father in his throne.* \ May we all be actuated and supported by the * Rev. iii. 21. LECT. 11.^ ACTS OF THE APOSTLES. 35 same spirit, which enabled the Apostles to set f forward the cause of the Gospel; a spirit of zeal, and of charity; of zeal for the truth as it is in Jesus; of charity towards those who are in error; and of fervent gratitude towards God, who has been pleased to impart to us, unworthy as we are of the least of his gifts, the unsearchable riches of Christ! D 2 LECTURE III Acts vii. 59. And they stoned Stei^hen, calling upon God, and saying, Lord Jesus, receive my spirit. Next to the holy Apostles, the person, whose death is recorded in the text, was the earliest defender of Christianity : his reward was, the distinction of being the first martyr in its cause. Within a short time after our Saviour's death, the Church had become very numerous in Jeru- salem, the place where the chief priests and scribes thought that they had effectually checked the progress of the new religion, by the cruel example which they had made of its author. The believers consisted principally of two classes of people ; the Hebrews, or Jews of Palestine, who had embraced the faith of Christ; and the Grecians, Jews of the Dispersion, natives of towns where the Greek language was spoken; or those, who having been born heathens, had adopted LECT. III.]] ACTS OF THE APOSTLES. 37 the Jewish religion. The due administration of the common fund of the Church having become too burthensome for the Apostles, who were desirous of giving themselves continually to prayer and to the ministry of the Word, they appointed to that charge seven deacons, or ministers, chosen by the brethren, men of honest report, spiritual and discreet ; of whom the chief was Stephen. It appears that from the be- ginning of the Christian Church, the order of deacons was a distinct spiritual order, and not merely appointed for the temporal ends and con- venience of the Church ; for when the Apostles had prayed, they laid their hands on tlwm ; and we find them immediately afterwards acting in concert with the Apostles, although in due sub- ordination to them, as preachers of the Gospel. It is also to be remarked, that, as the primitive Christians usually made their contributions every Lord's day, and at the Lord's table, for the use of the poor, the deacons were, from the first, employed in the service of that table; and it appears, from the example of Philip, that they were authorised to baptize for the Apostles, as the Apostles themselves had baptized for Jesus, during his ministry. The Apostles in person planted Churches in different cities of the East, 38 ACTS OF THE APOSTLES. (^LECT. III. gave them rules, and ordained presbyters to pre- side over them in sacred things, and to teach them the way of salvation : of these, in process of time, when they were themselves prevented from visiting and ordering the Churches, they appointed some to exercise their own authority, and to ordain ministers, as occasion required. Such were Timothy at Ephesus, and Titus in Crete. These were the first bishops, superin- tendents, and overseers of the flock of Christ. To these, and to the presbyters, or elders, the deacons were assistants. These three spiritual orders alone are recognized in the annals of the early Church; and these three alone, as being of scriptural authority, does our own reformed and apostolical Church ac- knowledge. The Apostles, being no longer embarrassed with secular cares, devoted themselves with increased energy and effect to the work of the ministry ; and the word of God increased; and the number of the disciples midtipUed in Jerusalem greatly; and a great company qftJw priests were obedient to the faith; and Stephen, adds the sacred his- iori^in, full of faith and power, did great wonders and miracles among the people. The faith he possessed before his ordination to the office of LECT. III.]] ACTS OF THE APOSTLES. 39 deacon ; his power, derived from God, was conferred upon him when he was ordained, at the imposition of hands by the Apostles. But his faith and power were qualities, which placed him, as it were, in the front rank of the battle which was waging between the Lord of life and the prince of this world; made him an intrepid and successful soldier under the banner of the cross; and honoured him with the first crown of martyrdom. The conversion of a great com- pany of the priests, whose chiefs were the most obstinate and implacable enemies of Christ, was a signal triumph, which seems to have been achieved in part by the zeal and eloquence of Stephen. He was accordingly regarded as one of the ablest advocates of the new religion, and assailed by some of the subtlest disputants of the synagogue of the African and Asiatic Jews, the Libertines, (or citizens of Libertum, a town on the coast of Africa, who, together with the Jews from Cyrene, a neighbouring town, and from Alex- andria, had their own synagogue at Jerusalem,) and of them of Cilicia and Asia ; and they were not able to resist the wisdom and the spirit by which lie spake. He proved, no doubt, by a comparison of the ancient prophecies with the character, and actions, and discourses of Jesus^ 40 ACTS OF THE APOSTLES. [[lECT. IH. that he was the expected Messiah ; that he was greater than Moses ; that he was the only- begotten Son of God. That Stephen did assert the divine character of Jesus, and his authori- tative abrogation of the law of Moses, we may collect from St. Luke's expression, then they suborned men, which said, We have heard him speak blasphemous ivords against Moses, and against God. On this charge he was carried before the council ; where, upon being ques- tioned by the high priest, who sat as president, A7'e these things so? he delivered that speech which is contained in the seventh chapter of the Acts. In this defence, he vindicates himself from the charge of blasphemy against the law of Moses, by showing, first, that Abraham and his family served and pleased God before the giving of the law ; secondly, that Moses himself foretold the coming of a prophet, whose autho- rity was to supersede his own; thirdly, that the law, good as it was, had not restrained the Jewish people from idolatrous practices. As to the temple, it was no blasphemy, he tells them, to predict its destruction; for it did not exist till long after the time of Moses ; and although it was a magnificent habitation for tlie God of Jacob, yet He dwelleth not in LECT. III.^ ^ ACTS OF THE APOSTLES. 41 temples made with hands; and, lastly, as to . the opposition which their leading men offered to the religion of Jesus, that was no proof of its falsehood, but rather an argument in its favour ; since they had at all times resisted the counsels and persecuted the messengers of the Most High; slaying the prophets, who from time to time were appointed to show before of the coming of the Just One; that Just One, whose death had filled up the measure of their iniquity, and put the seal to their doom. Such appears to be the purport of the defence which Stephen made before the council; and, as might be expected, it served still further to enflame the animosity of the proud and obstinate Jews. When they hear'd these thirigs, they were cut to tJie heart, and tJiey gnashed on him with their teeth. On the other hand, the pious believer, full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesu^ standing on the right hand of God; and said. Behold, I see the heaveris opened, arid the Son of Man standing on the right hand of God. Now there is no occasion to suppose, that Stephen saw the heavens actually open, or the glorious appearance of the divinity manifested to his bodily sight. It seems to be a more probable 42 ACTS OF THE APOSTLES. [^LECT. III. opimon, that, in the transport of his zeal and devotion, under the influence of the Holy Spirit, he enjoyed an inward vision of the glories of the heavenly kingdom ; like St. Peter, who, while he was praying, fell into a trance, and saw heaven opened. "^ Let us pause here for a moment, to remark, that the energy of a lively faith, and an ardent spirit of devotion in this holy man, were ahle, while the fear of death was before him, to transport him beyond the confines of mortality, into that eternal sphere of glory, where the Re- deemer stands at the right hand of his Almighty Father, making intercession for the faithful, and waiting to receive them to himself It is true, that in the instance before us, it was a faith, strengthened and enlightened by the extraordi- nary gifts of the Spirit : but will the assistance of the same Spirit be withholden from any true disciple, at his most trying hour of need ? Surely not. Has it never, my friends, fallen to your lot, to witness something of the same kind, taking place in the soul of the dying Christian ? At that awful moment, when the spirit is disengaging itself from its fleshly tabernacle, and is held to earth only by one slender thread of vitality, its • Acts X. 10. LECT. III.] ACTS OF THE APOSTLES. 43 vision seems to be purified and brightened, and to extend its glance into the world of spirits. While weeping friends stand round the bed of the departing saint, trembling, and sorrowing, that they shall see his face no more, his eyes glisten with unwonted fire : his words are as the words of one having authority : he loses sight of the world ; and, pointing towards hea- ven, he proclaims his present enjoyment of the beatific vision. Behold, I see tJie heavens opened, and the Son of Man standing on the right hand of God. Whoever has been present at such a scene, has witnessed the most sublime and touching exem- plification of the power of Christian faith; and hard indeed must be the heart, which is not moved by such a spectacle to holy meditations and pious wishes : Let me die the death of the righteous, and let my last end he like his /* Incensed, not only at the unyielding fortitude of the pious deacon, but at his professing to see the despised and crucified Jesus at the right hand of God, his accusers ran upon him with one accord, and cast him out of the city, and stoned him, calling upon God, and saying, Lord Jesus, receive my spirit. His last words bespoke * Numb, xxiii. 10, 44 ACTS OF THE APOSTLES. [[LECT. III. the true disciple of Jesus ; Lord, lay not this sin to their clmrge: a fit prayer to be preferred to that Lord, who upon the cross had prayed for those that crucified him, Father, forgive them ; they know not wlmt they do.* — And when he Imd said this, he fell asleep. The moment of death may be one of agony ; but its bitterness is soon over, and then all is quiet. To the faithful Christian, at least, death is followed by repose : — the Apostle speaks of departed saints as of them that sleep in Jesus. And it is a sleep, not as the heathens described it, an endless, hopeless sleep ; but a blessed repose, from which the soul shall hereafter be called forth to rejoin the glorified body, thenceforward to be numbered amongst the blessed spirits, who rest not day nor night, praising and glorifying God. Let us now consider, what reflections may be made upon this history for our own instruc- tion and improvement. Stephen was the first of that noble army of martyrs, who set the seal of their blood to their profession of faith in Christ crucified ; who from time to time gave proof of the power of the Gospel, from the earliest ages of the Church, down to the era of a Cranmer, a Ridley, and a Latimer, * Luke xxiii. .'34. LECT. III.]] ACTS OF THE APOSTLES. 45 whose praise is in the Gospel throughout all tJw churches;* and their reward, to be numbered amongst those which came out of great tribula- tion, and have washed their robes, and made tJiem white in the blood of the Lamb.f The instance, which we have now considered, is far from being the only one, in which the Lord, whom they professed, has imparted to the Christian sufferers a courage and resolution more than human, a serenity which no torments could discompose, nor death itself disturb. To persecutions so severe as these, it is to be hoped we shall never be exposed. Yet who can say, what fiery trials still await the faithful servants of Jesus Christ ? The prospects of his Church have never been quite unclouded and serene ; nor are they now. A cruel bigotry is but too likely to mark the course of a wild fanaticism; an intolerant and persecuting spirit is the never-failing characteristic of the atheist and the leveller. The soldiers of Christ must rally round the standard of the cross ; and if it should please the great Lord of the world that we should be trodden in the wine -press of his wrath, we must not give place to the enemies of the Gospel, no, not for an instant ; * 2 Cor. viii. 18. f Rev. vii. 14. 46 ACTS OF THE APOSTLES. [^LECT. III. but cheerfully resign even life itself, rather than betray our religion ; assured, that the same power which supported the first Christian martyr in his extremity, will not forsake us in the hour of trial. But surely we may draw another inference from this passage of Scripture, more imnte- diately applicable to ourselves. If for the love of Christ these holy men could cheerfully fulfil, to the very letter, that hard precept of their Master, and lose their lives for his name's sake* ought we to sink under trials incomparably less severe? and rather than relinquish a very few of the good things of the world, rather than sacrifice some of our bodily enjoyments, ought we to desert our duty to Christ, and forego, together with the precepts of the Gospel, its promises and hopes ? Surely, at the great day of inquisition, when the careless Christian, who gave way unresistingly to the enemies of his salvation, and sacrificed conscience to enjoy- ment, shall be called upon to give account of his services, there will rise up, to testify against him, and to condemn his carelessness and apostasy, that resolute and holy band, who withstood the great accuser and all his arts, and overcame him * Matt. X. 39. LECT. III.^ ACTS OF THE APOSTLES. 47 by the blood of the Lamb, and by the word of their testimony, and loved not their lives unto the death.* Let us continually pray for such a measure of light and grace, that whatever trials we may encounter in the course of our Christian warfare, we may be enabled with the eye of faith to look up steadfastly into heaven, and to see the glory of God, and Jesus standing at the right hand of God. Let me now draw your attention to a very remarkable feature in the history of the first martyrdom; I mean the exclamation which the pious sufferer uttered, when his spirit was about to take its departure from the body. The words of the historian in the fifty-ninth verse, are these ; And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. The words upon God, are supplied by the translators, not being in the original; the exact rendering of which is as follows ; And they stoned Stephen, iiivohing and saying. Lord Jesus, receive my spirit; that is, invoking Jesus, and saying. Lord Jesus, receive my spirit. Which way soever it be rendered, we have here a distinct and emphatic prayer to Jesus Christ, uttered under a lively * Rev. xii. 10, 11. 48 ACTS OF THE APOSTLES. [[lECT. III. sense of the instant approach of death, by a ; holy man, full of faith and of the Holy Ghost : a prayer, which, if Jesus had been no more than a man, would have been idolatrous ; an insult offered to the majesty of God by his chosen servant, at the moment of his being called to his account. ^""■'^ The fact is, that Stephen died a martyr to that grand and vital doctrine, the Divinity of Christ.* He was accused of speaking blas- phemous things against the temple and the law; against Moses, and against God. The temple was to be destroyed ; the law was to be, as to its ritual part, abolished ; Moses was declared inferior to Christ ; inasmuch as Christ was a partaker of the divine nature. It was this last assertion which incensed the multitude. When he rebuked them for having betrayed and murdered the Just One, they ivere cut to tlie heart, and gnashed on him with their teeth : but when he proceeded to declare that he saw tJie heavens opened, and Jesiis standing on the right Imnd of God, in the glory of the Father ; they stopped their ears, and silenced him with their clamours, and hurried him out of the city, * This paragraph is taken almost entirely from Bishop Horsley's Letters to Dr. Priestley, p. 232. LECT. III.^ ACTS OF THE APOSTLES. 49 to inflict upon him the punishment assigned to | blasphemers. As he was stoned for asserting the divine honours of his Master, so he persisted in the assertion with his dying breath. His last words were a solemn prayer to Jesus, first for himself, Lord Jesus, receive my spirit; then for his murderers. Lord, lay not this sin to their charge. This was surely a solemn act of worship ; a distinct acknowledgment that Jesus, as God, was mighty to save. The force of this important testimony to the divinity of our blessed Saviour, those persons, who reject that doctrine, endeavour to escape in two ways. " This address of Stephen to Jesus when he actually saw him," says one of their most learned writers, " does not authorize us to offer prayers to him now he is invisible."* But how can the circumstance of his being seen, or not seen, make the slightest difference as to the grand question, whether Jesus is an object of prayer or not ? If it be not impious ] to adore him when he is seen, it cannot possibly be wrong to worship him when he is not seen ; since we know, that whether we behold him or not, he is still the same, yesterday, to-day, and for * See the Improved Version of the New Testament, falsely so called. E 50 ACTS OF THE APOSTLES. Q.ECT. III. ever;'^ and that he is at the right hand of God. I say nothing of the probability, that Stephen did not actually see Jesus, but enjoyed a vision of him in the spirit. The other, and bolder method, by which those interpreters of Scripture try to evade the force of this argument, is to suppose, that the mind of the expiring martyr was so disordered by bodily anguish and fear, that, like Peter at the transfiguration, he knew not what he said. Can this be reconciled with the history itself? It describes his final prayer, as the deliberate act of one, who, in the midst of mortal agonies, preserved unshaken his serenity and composure ; who not only contemplated his immediate dissolution without fear, but was so entirely master of himself, so collected, so mind- ful of his Lord's example, that he knelt down to pray for his persecutors. We assert then, that Stephen, an inspired witness to the truth of the Gospel, in the full possession of his senses, at the most awful moment of his life, in the presence of the enemies of Christ, uttered a solemn prayer to the Lord Jesus. He there- fore believed him to be God. But so did the Apostles; for they worshipped Jesus immediately after his ascension :f and afterwards, when about * Ueb. xiii. 8. t Luke xxiv. 52 LECT. III.]] ACTS OF THE APOSTLES. 51 to ordain a successor to Judas, they addressed themselves to him in those remarkable words ; Thou, Lord, which hnowest the hearts of all men, show whether of these two thou hast chosen. That their prayer was addressed to Christ, is plain from the fact, that the Apostles ascribe to him the same perfection which they had frequently attributed to him while upon earth: Lord, thou hnowest all things; thou hnowest that I love thee,* was the declaration of St. Peter. But why need we seek the aid of other arguments to prove the propriety of offering prayer to Christ, when he himself de- clared. Whatsoever ye shall ask in my name, that will I do^-f And shall presumptuous men withhold that tribute of humble adoration, which even the blessed angels pay to the eternal Son, of whom the Spirit declared, when he was brought into the world, let all the angels of God worship him?\ I forbear on this occasion to accumulate proofs ; the Scriptures abound with them : if they be genuine ; if the Apostles were not idolaters ; if the great founder of our faith thought it not rohhery to be equal with God;^ * John xxi. 17. t Jo^n xiv. 13. I Heb. i. 6. § Phil. ii. 6. e2 52 ACTS OF THE APOSTLES. [[lECT. HI. if holy Stephen did not resign his pious spirit deceiving, or self-deceived ; if John was per- mitted to hear, in the Spirit, the voice of many angels, ascribing equal honour to him. that sitteth upon the throne, and unto the Lamb for ever and ever;* then is Jesus the object of adoration to things in Jieaven, and things in earth.^ As long as we receive the testimony of Scripture, we must believe, on that authority, that worship is due to the Redeemer of the world. And if there are those, who object to the Liturgy of our Church, that it directs us to offer prayers to Christ, that is an objection, which, as I read my Bible, is equally applicable to the Scriptures, upon which our faith and hopes are built. The only individual mentioned by name, as having consented to the death of Stephen, was Saul, who signalized himself as the most active agent in the first persecution of that Church, of which he afterwards became the ornament and witness. After a brief mention of this fact in the eighth chapter of the Acts, we read, that when Fhilip went down to the city of Samaria and iweached Christ unto them, the people, with one accord, gave heed unto those things which Philip spake— and tliere was great joy * ftcv. V. 11, 1. '3. t Phil. ii. 10. LECT. III.^ ACTS OF THE APOSTLES. 53 i7i that city. It clearly appears, from our Sa- viour's conference with the Samaritan woman, that the people of that despised and detested country entertained, not only a strong expectation of the Messiah's advent, but far juster and more scriptural notions of his office, than their haughty neighbours. The woman said, / know that Messias conieth, which is called Christ ; when he is come, he will tell us all things. And the people of her city said to the woman. We have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.* From the same chapter we may learn, that in order to obtain admission, through baptism, into the Church of Christ, faith was a necessary qualification ; that is, a belief in the truth of what the first preachers of the Gospel taught concerning Christ: but not such a faith as was sufficient to ensure a man's salivation : for Simon the sorcerer, or, as he is most commonly called, Simon Magus, believed and was baptized ; yet afterwards, when he saw that the gifts of the Holy Ghost were bestowed on those, upon whom the Apostles laid their hands, (for all who were baptized were not so ordained) he offered them * Johniv. 25, 42. .-^ 54 ACTS OF THE APOSTLES. [[lECT. III. money, that he might receive the same : upon which Peter rebuked him with just severity, and told him that he was in tlie gall of bitter- ness, and in the bond of iniquity. This is a striking and indisputable proof of the truth, that a man may believe, and be judged, even by an inspired person, worthy to be made a member of Christ's Church ; and yet afterwards fall away from the faith into a state of con- demnation. If it be said, that Simon never really believed, we have an answer in the same chapter ; for when the devout Eunuch, or chamberlain of Queen Candace, being convinced, by Philip's exposition of the prophecies, that Jesus was the Christ, enquired. What doth hinder me to be baptised? Philip said. If thou believest with all thine heart, thou may est. "^ With respect to these early converts to the Christian faith, we find them every where spoken of, as being filled with joy and gladness, at their translafion from a state of darkness into the king- dom of Christ and of God. And the Apostles describe themselves and the brethren, amidst tribulations and dangers, as rejoicing with joy unspeakable and full of glory. \ Nurtured as we have been from our early age in the principles * Acts viii. 37. f 1 Pet. i. 8. LECT. III.]] ACTS OF THE APOSTLES. 55 of Christianity, we can hardly estimate the joy ^ and gratitude which follow such a transition. And yet, in order to appreciate the mercies of redeeming love, we ought to reflect upon the state in which we might have been, had the Gospel never been preached to us ; upon the state in which many nations of the earth still are ; nay, upon the state of many even of those persons, who live under the light of that Gospel, and yet have never had their hearts illumined nor purified by its beams. And if, with regard to ourselves, we do not perceive, that in prin- ciples and practice, in sentiment and hope, we are exceedingly different from what we should have been, if we had never been instructed in the truths of the Gospel; then let us look to our condition. Our baptism has been inef- fectual : we have 7ieither part nor lot in the gifts of the Spirit ; we are still in the gall of bitterness and the bond of iniquity. Let us seek to be so renewed in the spirit of our mind* and so to mark and testify that re- newal by a clear line of distinction from the unconverted world, as to our opinions, and motives, and pursuits, and conversation, that we may ourselves experience, and persuade * Eph. iv. 23. 56 ACTS OF THE APOSTLES. [[lECT. III. others to seek, the powerful influences of that Spirit working- in the heart ; that amidst all discouragements and difficulties we may go on our way rejoicing ;* and at the moment of our deliverance from the captivity of the flesh, we may look steadfastly upon Him, in whom we have trusted, and breathe out our departing soul in the words of faith and hope. Lord Jesus, receive my spirit / * Acts viii. 19. LECTURE IV. Rom. i. 1. Paul, a servant of Jesus Christ, called to he an Apostle, separated unto the Gospel of God. In my first Lecture on the Acts of the Apostles, I remarked that the greater part of that book is occupied with a narrative of the transactions of St. Paul. His figure stands prominently forth in the portraiture, which the sacred his- torian has drawn of the primitive Church of Christ ; and it is in an especial degree deserving of our notice, both on account of the personal character of that great Apostle, and of the signal attestation afforded to the truth of the Gospel in his miraculous conversion. It is principally to this latter feature of his history that I propose on the present occasion to draw your attention. The subject is not new, nor is it now to be set forth with much novelty either of argument or illustration ; but it may serve the purposes of 58 ACTS OF THE APOSTLES. [[lECT. IV. remembrance and confirmation, to compress, into the short space of a single Lecture, the principal reasons for believing that St. Paul was indeed an illustrious witness to the truth of Christianity, called by the crucified but glorified Saviour to be an Apostle; separated unto the Gospel of God by the direct interposition of its divine Author. I do this the more readily, because of late the old and often refuted objections to the character and authority of St. Paul have been repeated, with professions of respect for genuine Christi- anity, but, in reality, with a view to its entire destruction. That great Apostle of the Gentiles, to whom we are indebted, under the direction of the Holy Spirit, for the great body of Christian doctrine, is so powerful a witness for the truth as it is in Jesus, and so spiritual an interpreter of its doctrines, that while the authority of his writings remains entire, the philosopher and the freethinker, as they term themselves, find it impossible to pare down the Christian religion to their own standard of meagre, compromising morality : and therefore it only remains for them to attack, first his inspiration, then his veracity, and lastly his motives ; and to separate his system, as they call it, of Christianity, from that of his Divine Master, and his fellow-labourers LECT. IV.]] ACTS OF THE APOSTLES. 59 in the Gospel. Happily, the writings of St. Paul are abundantly sufficient, at once to establish the justice of his claim to the office of an Apostle, and to show the perfect consistency and agree- ment of his preaching with the Gospel delivered to the Apostles by the Lord Jesus. Let us take a short survey of the history of this great teacher of Christianity : if it only serves to draw your attention to his character, as a follower and ser- vant of our common Lord and Master, it will not be without its use. He was born at Tarsus, a town in Cilicia, of Jewish parents, of the tribe of Benjamin. He calls himself an Hebrew of tJie Hebrews,* that is, sprung from Hebrew parents, both on the father's and the mother's side ; not having one of his parents a Gentile, as Timothy had, nor even a proselyte, but being a genuine true-born Jew. His name was originally Saul ; which he ex- changed for that of Paul, when he afterwards began to preach amongst the Roman colonists in Asia ; probably because the latter name was more familiar to Gentile ears, to which his preaching was to be chiefly addressed, than the Hebrew Saul. The time of his birth is uncertain : he is described as a young man at the martyrdom of * Phil. iii. 5. 60 ACTS OF THE APOSTLES. [[lECT. IV. Stephen: he may then have been about thirty years of age; and, consequently, younger by a very few years than our blessed Lord himself. St. Paul received his education, or at least com- pleted it, at Jerusalem; where he says that he was brought up at tJie feet of Gamaliel,* an eminent teacher of the law ; that is, was a con- stant attendant upon his lectures. This is a Jewish mode of expression : so we read in St. Luke, that Mary sat at the feet of Jesus, and heard his ivords. He was taught according to the perfect manner of the law of the fatJiers ; that is, was instructed in the traditional inter- pretation of Scripture, the only kind of learning in esteem amongst the Jews. He was, like his preceptor Gamaliel, of the sect of the Pharisees ;-(- the chief depositaries of tradition, and the chief corrupters of the word of God. We know nothing further of St. Paul's early life; but we are sure, from what we do know of his education, and from his own confession, that it was such as would prejudice him against the Christian faith. And his prejudices soon displayed themselves in acts of open hostility. He is first mentioned as being present at the stoning of Stephen, and as consenting unto his * Acts xxii. 3. t Acts xxvi. 5. LECT. IV.^ ACTS OF THE APOSTLES. 61 death. After which, says the sacred historian, he made havock of the Church, entering into every house, and haling men and women, committed them to prison. St. Paul afforded a striking instance of the insufficiency of conscience, un- enlightened and unaided, as a guide of human life. That he acted conscientiously in persecuting the Church of Christ, there can be no doubt. He declared before Agrippa, / verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth ; and he adds, that he had punisJied the saints oft in every synagogue, and compelled them to bias- pheme :* and thus he fulfilled the prediction of our Saviour; The time cometh that whosoever Itilleth you, will think that he doeth God service.^ An interesting question arises on this part of the Apostle's history, as to the degree of sinfulness which he incurred by persecuting the Church of God, and the nature of God's mercy vouchsafed to him. But although interesting, it is not by any means necessary to be solved ; for the case of Paul was, in all its bearings, a special and peculiar case : and although we are bound to be followers of him, as he also was of Jesus, it is not necessary, either for the regulation of our practice, or the * Acts xxvi. 9. t John xvi. 2. 62 ACTS OF THE APOSTLES. [[lECT. IV. confirmation of our hopes, to determine tlie na- ture and magnitude of his sin before conversion, or the mode and kind of the divine mercy in effecting that conversion. Yet this we may safely say ; that St. Paul's ignorance was culpable, when in zeal and rage he persecuted the Church of God ; because there was evidence enough within his reach, to prove the truth of the Gospel, of which he did not avail himself : yet this ignorance, although sinful, lessened the malice of its effects, and disposed him towards pardon ; that is, to find it, not to deserve it. Let us not, however, build upon the example of St. Paul in this respect, nor imagine that a vincible and voluntary ignorance, will render us fit objects of God's special grace. Those who will not search for the Spirit in his Word, cannot expect to feel its enlightening influence in their hearts. We do not excuse unbelief in any case ; but we boldly condemn that unbelief, which declines a careful examination of the evidences of truth. In the year following the martyrdom of Stephen, Saul received a commission from the chief council of the Jews, to go to Damascus, in search of persons professing the religion of Jesus Christ ; that if lie found any of this way, whether they were men or women, he might bring LECT. IV.^ ACTS OF THE APOSTLES. 63 them hound unto Jerusalem. But upon his arrival at that city, instead of executing his com- mission, he all at once professed himself a Chris- tian, one of that sect which he had come thither to persecute; was baptized, and straightway preached Christ in the synagogues, that he is the So7i of God. But all tliat heard him were ama%ed, and said, Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them hound unto the Chief Priests? Well might they be surprised, both Jews and Christians; the one party, that the zealous and active Pharisee, the commissioned agent of the great adversaries of the Gospel, should all at once desert his office, forsake his religion, and become an avowed defender of those notions which he had undertaken to persecute and sup- press; the other, at seeing the bitter enemy, the relentless persecutor of the brethren, now ranged on their side, and encouraging them by his powerful eloquence to maintain their faith in Jesus Christ. I say, it might well surprise them: it was, in fact, a change so total, and so marvellous ; so contrary to all human proba- bility; so difficult to be accounted for on any known and ordinary principles of action, that 64 ACTS OF THE APOSTLES. [^LECT. IV, if we had possessed no certain information as to the causes of it, we might have said boldly. This could never have happened without a miracle. St. Paul himself has declared that his conversion was miraculous ; and has described the manner of it in words which I need not repeat, for the history of that wonderful trans- action must be familiar to you all. It is related by St. Paul himself, and by his companion St. Luke, with a substantial agreement as to facts, but with a trifling difference in the circumstances, which proves that it is no studied fabrication. It is said, in the ninth chapter of the Acts, that when the heavenly vision appeared to Saul, and Jesus spake to him from heaven, tJie men which journeyed with him stood speechless, hearing a voice, hut seeing no man, (it should rather be translated hearing a sound;) whereas, in the twenty-second chapter, St. Paul himself says, And they that ivere with me saw indeed the light, and were afraid, hut they heard not the voice of him that spale to me. The two ac- counts, which have been cited as opposing each other, may thus be reconciled and combined : " The men who journeyed with St. Paul, saw the great light from heaven, but did not discern the form of Jesus; and heard a sound, but did LECT. IV.]] ACTS OF THE APOSTLES. 65 not distinguish the voice or words of Jesus." St. Paul referred to this miracle on several oc- casions: it seems never to have been called in question by his contemporaries. He related it, when, no doubt, some of those who accompanied him upon his journey, and witnessed it, were living. It is only in later times that unbelievers have called in question the cause of St. Paul's conver- sion: the reality of it, one would have thought, was evident beyond dispute : yet even that is now denied, and his conversion to Christianity maintained to have been only an outward and pretended change. Now, if St. Paul's account of his own conversion were not true, he must have been either an impostor, or an enthusiast, self- deceiving, or deceived by others. That he was an impostor, is a supposition so improbable, that it requires a greater stretch of faith to be- lieve it, than to admit his miraculous conversion. He could have no reasonable motive to under- take such an imposture, nor any hope of carrying it on with success. He had himself done all in his power to inflame the animosity of the chief men of the Jews against the Christians, and to beat down the religion of the cross ; and he had done it with sincerity of intention ; for all 66 ACTS OF THE APOSTLES. [^LECT. IV. his prejudices of education taught him to con- sider, as impious and profane, any doctrine which weakened the authority of the law of Moses; and, as he declares of himself, he vefili/ thought that he ought to do many things contrary to the name of Jesus of Nazareth. Is it credible, nay, is it possible, that such a person, in the height of his mistaken zeal, fresh from the death of the first martyr, breathing out threatenings and slaughter against the disciples of the Lord, having had no previous conference with an apostle or inspired teacher; should all at once, upon his journey, conceive the notion of em- bracing that profession, and with it persecution ? That he should determine to put himself at the head of that sect, which he had till that moment regarded with contempt and aversion, is surely 1 too absurd a proposition to be entertained. What could have been his motives ? Was he in love with obloquy and persecution ? Did he expect I that this defection from the Jewish rulers would secure to him an unusual degree of indulgence and regard? did he imagine that the Christians had been duly prepared to receive him with cor- I diality, by his kind forbearance towards them ? - We are told that he had formed a scheme I of personal ambition : a strange ambition ; to LECT. IV.^ ACTS OF THE APOSTLES. 67 become the leader of a detested and persecuted f sect. But where are the marks and symptoms of this ambitious spirit in St. Paul ? The honour- able and holy ambition of converting sinners, of propagating the Gospel amongst the heathen, of saving souls unto the Lord — that indeed he did possess in an eminent degree. But it had no reference to his own aggrandizement or honour ; for we find him declaring, that as long as true Christianity was taught, and embraced, and main- tained, it was a matter of indifference to hira who preached it.* He had one object in view, the salvation of his brethren. This was not a narrow, selfish spirit, but a liberal and enlarged philanthropy ; not like those philosophers, whose aim has been, not so much the investigation of truth for the general good of mankind, as the establishing of their own reputation by the dis- play of their reasoning or eloquence; not the improvement of the world, but the establishment of a sect, to be called by their names. What is \ the Apostle's object ? To give currency to doc- trines not his own : to persuade his brethren to rely for their acceptance with God, not upon i himself, but solely upon the merits of another person : to magnify, not his own name, but the * Phil. i. 18. 68 ACTS OF THE APOSTLES. [|lECT IV. \ name of the Lord Jesus ; disclaiming all intrinsic worthiness and ability ; declaring himself the chief of sinners ; professing himself ready to lay down his life, if by so doing he could prevail upon men to embl-ace the doctrines of the Gospel. It is impossible to conceive a line of conduct more disinterested, more demonstrative of sincerity, than this of St. Paul. Whatever opinion we may form of his character in other respects, this at least must be conceded, that he was sincere ; that he was a firm believer in the doctrines which he preached with so much zeal and perseverance, in spite of so much hardship and suffering. Consider, that of those very doctrines he had once been the vehement im- pugner; and the implacable persecutor of all who professed them ; and that the change in his sentiments and proceedings was sudden and total ; consider all these points, and judge whether, according to any known principles of human action, it be possible to account for his conversion, except by acknowledging it to have been miraculous, as St. Paul himself most solemnly declared it to have been. But supposing the Apostle to have been really and sincerely converted, and changed into a true ., believer, is it not possible that he may have been LECT. IV.]] ACTS OF THE APOSTLES. 69' an enthusiast, and that he was deceived by a heated imagination ? We answer boldly, no : we ; discern, in the character of that great Apostle, the most ardent zeal for the cause which he had embraced; the most affectionate and heartfelt concern for the welfare of his fellow-creatures; but no enthusiasm ; we see, on the contrary, abun- dant traces of that sound judgment and practical good sense, that accurate knowledge of mankind, and that happy accommodation of himself to the exigencies of particular situations, which are wholly incompatible with enthusiasm. But, it will be asked, may he not have been im- \^ posed upon by others ? To this question we reply — what indeed is not less applicable to the former — that if either art or enthusiasm could have made St. Paul believe that he saw an exceeding great light, surpassing that of the sun at midday, and that he heard a voice from heaven ; yet certainly neither art nor enthusiasm could have persuaded him that he was blind. Besides, he was far superior in learning and natural acuteness to the Apostles, and better qualified to detect imposture ; at the same time that the circumstance of his education and habits of life effectually secured him from becoming the dupe of designing 70 ACTS OF THE APOSTLES. \j.ECT. IV. But if St. Paul were neither an impostor, nor imposed upon by his own enthusiasm, or by the arts of other men, we have no other alternative remaining, than to admit that the ac- count which he gave of his conversion is a true account; and if that be admitted, it follows, as a necessary consequence, that he was indeed a serviant of Jesus Christ, called to he an Apostle, separated unto tlie Gospel of God; and that the Gospel which he preached was not after man, hut hy the revelation of Jesus Christ,* To these arguments I will add only one more, but that a very important one. St. Paul asserts, in strong and unequivocal terms, that he had wrought miracles hi/ tlie power of the Spirit of God ; and he appeals to them as evidence of his Apostleship to those amongst whom he pro- fesses to have wrought them ; Trtdy the signs of an Apostle were wrought among you in all patience, in signs, and ivonders, and mighty deeds. Now if the Corinthians, whom he thus addressed, were sensible that no such wonderful works had been performed amongst them, such an appeal would effectually have shaken their belief in the divine commission of St. Paul. As- suredly no man in his senses, writing to persons • Gal. i. U, 12. LECT. IV.]] ACTS OF THE APOSTLES. 71 whom he was desirous of persuading to believe him, would knowingly assert a falsehood which they must immediately detect. St. Paul therefore y- did perform miracles ; and therefore received power, from on high ; and if so, his account of his own conversion must be true. The state of the argument then is briefly this; the reality of St. Paul's conversion, whatever may have been the cause and mode of it, is proved beyond dispute by its effects. A total and won- derful change is instantaneously wrought in the affections, opinions, and proceedings of a zealous, bigoted, but at the same time learned and acute man. He becomes all at once convinced of the truth, and enlightened in the nature of those doctrines, which he had always despised and detested. He declares that he performed many miracles in the name of Jesus ; and he advances this as an argument for his authority to those very persons, in whose presence he says that the miracles were performed ; and a sufficient proof that he did so, is to be found in the vast numbers brought over by his ministry to embrace a faith, which was opposite to all their prejudices and their practice. St. Paul an impostor? Compare his history with that of any acknowledged im- postor who ever appeared in the world, and you 72 ACTS OF THE APOSTLES. [[lECT. IV". must retract the suspicion. St. Paul ambitious ? See him devoting his hfe to the service of a Master, who offered no temporal recompense but the cross, and a crown of thorns. See him striving to obtain a preeminence over the other teachers of the Gospel; but of what kind? a pre- eminence of suffering: in labours more abundant; in stripes above measure ; in prisons more fre- quent; in deaths qft;^ encountering every kind of danger; proclaiming the doctrines of the Gospel at the imminent hazard of his life; driven from city to city; assaulted by the people; punished by their rulers ; scourged, beaten, stoned ; yet still unwearied in his exertions for the salvation of mankind : not remaining in any place to be the head of a political party ; but planting the Gospel, and then proceeding to enlighten other countries ; and strictly charging his converts to pay an implicit and conscientious obedience to the existing powers; and to make this a part of the duty which they owed to God. See him disclaiming, in the most solemn and pathetic language, all merit and praise for himself, and preaching, with all the eloquence of sincerity, patience, humility, meekness, mutual forgiveness, self-denial, holiness of life. Is this ambition I * 2 Cor. xi. 23. LECT. IV.]] ACTS OF THE APOSTLES. 7S is it imposture? is it self-delusion? If it be, I could almost say — what has been said with more zeal than judgment in a less sacred cause — I had rather err with St. Paul, than think rightly with his opponents and traducers. Compare the conduct of that great Apostle with that of the unbeliever; the one earnestly and affectionately persuading mankind to the profession of a religion, which, if it be true, will secure their eternal welfare ; and if not, will at all events ensure their present rectitude of conduct and tranquillity of mind: the other, not content with being himself tossed in an ocean of uncer- tainty and doubt; but labouring to shake the pious confidence of others, and to bereave them of their dearest hopes ; to take from them their only stay and support in the conflicts of the flesh with the Spirit ; to fill them with anxious surmisings and fearful forebodings in this life ; and to ensure their condemnation if there be another. To which of these characters, my brethren, shall we, as reasonable and accountable beings, desire to assimilate our own ? Shall we, with the heart- less and unfeeling sceptic, scoff at what he is pleased to term the reigning superstition? Shall we deprive our simpler brethren of the satisfaction which they feel, in believing that 74 ACTS OF THE APOSTLES. [[LECT. IV. Jesus died to make atonement for their sins, and that as he died and rose again, even so them also which sleep in Jesus shall God bring with kirn?* Shall we see Christianity beaten down, and womided, and trampled upon, and pass by unconcerned on the other side? Or shall we rather count all things loss, for the excellency of the knowledge of Christ Jesus our Lord;-\ and, under a full conviction of its inestimable value, not only embrace it heartily ourselves, but, for the sake of others, earnestly contend for tJw faith which was once delivered to the saints?^ Of this at least we may be assured ; that if we maintain the truth and authority of the Gospel, and strengthen the kingdom of Christ upon earth, both by our precept and example, we shall have the satisfaction of knowdng that we can do no harm to the real interests of mankind, and most probably shall do incalculable good. In the last place I may remark, that St. Paul has been regarded by some pious and learned men, as a type of the Jewish nation, both in his unbelieving and his converted state. He was, as I have before observed, in the strictest and fullest sense of the term, a Jew ; by birth, by education, by zeal for the law. Nor did he, * 1 Thess. iv. 14. t Phil. iii. 8. t Jude y. LECT. IV.^ ACTS OF THE APOSTLES. 7^ when he became an Apostle, cast off all affection for his Jewish brethren, but declared that he was willing to perish for them :* but they were obsti- nate and immovable, and therefore he turned from them to the Gentiles, declaring at the same time that there was a day predetermined in the counsels of God for their restoration and reception into the Church of Christ.-I He per- secuted and oppressed Jesus Christ, and was struck blind ; but upon repentance he received his sight. So were the Jews, for their obstinate hardness of heart, stricken with a judicial blind- ness of understanding; and even unto this day the veil is upon their heart. Nevertheless, when it shall turn to the Lord, the veil shall be taken away. I But St. Paul was converted by a special in- terposition of divine power, and by the glorious manifestation of Christ himself : it maybe — and beyond that we do not venture, for it is one of the hidden counsels of God — it may be, that the conversion and illumination of the Jews, when the fulness of the Gentiles shall come in, will be sudden, and with power. Many reflections crowd upon my mind, when I view in all its bearings the conversion of the * Rom. ix. 3. t Rom. xi. 25. | 2 Cor. iii. 15. 76 ACTS OF THE APOSTLES. [[LECT. IT, great Apostle of the Gentiles. But I can now only suomit to you one of the most important. The. example of St. Paul is sometimes urged, as a ground of confidence, either to hope for the sudden conversion of notorious sinners ; or to encourage the sinners themselves, when they resolve to forsake their sins. But in point of fact it is not a legitimate argument in either case. It is a case which ought to be set aside, and contemplated with admiration, as a special instance of the wonderful way, in which God sometimes accomplishes his great designs. The question itself cannot now be discussed ; but this I may say, that although we do not pretend to limit the efficacy of God's grace, or to say that it cannot turn a sinner at any moment of his life from the error of his ways, or that such con- versions never happen ; yet the instance of St. Paul is not applicable to the case of a pro- fessing Christian, who sins against the light and the obligations of the Gospel. St. Paul was a rehgious man, serving God to the best of his knowledge and judgment; mistaken, but sincere; zealous for the honour of God, and of the reli- gion which he believed to be true : and therefore his case bears little or no analogy to that of an immoral Christian, or a careless unbeliever. LECT. IV.^ ACTS OF THE APOSTLES. 77 Besides, his was truly an extraordinary case. His conversion was to be a striking proof of Christianity ; he was an instrument specially required for a particular purpose; and therefore God thought fit to employ special means for appropriating him to himself. The salvation of the Gentile world was wrapped up in the con- version of St. Paul. But unless an object of equal importance is to be answered, we cannot with certainty argue, from this case, that a special conversion may be looked for beforehand in any other. With more assurance of reason, and under a more constraining necessity, may we pray to Him, who manifested his power in so wonderful and singular a change, that the ordinary means of grace which he employs, his word, and ordinances, and the ready aid of the Spirit, may be inquired after by the Christian world with greater earnestness of affection, and used with more of diligence and perseverance ; that we may be gradually, yet effectually transformed hy the renewing of our mind;* and exhibit in our practice the purifying, and strengthening, and supporting influence of that grace, which is given to every one of us according to the measure of his faith in Jesus Christ. * Rom. xii. 2. LECTURE V. Rom. i. 5. By whom we have received grace and apostleship, for obedience to the faith among all nations, for his After the conversion of St. Paul to the faith which he had before opposed and persecuted, he began immediately to assert the Messiahship of Jesus, to the amazement and confusion of the Jews who dwelt at Damascus. They had ex- pected to find in him an active and powerful ally; but when, contrary to their expectations, he preached Christ i?i their synagogues, they took counsel to kill him, and watched the gates of the city day and night.* Then, says the sacred historian, the disciples took him by night, and let him dowfi hy the wall in a basket. This is written in the twenty -fifth verse of the ninth * They watched them by means of the soldiers of Aretas, the king of Arabia, as St. Paul informs us in the eleventh chapter of the Second Epistle to the Corinthians. LECT. V.]] ACTS OF THE APOSTLES. 79 chapter; and the twenty-sixth verse speaks of Saul as being come to Jerusalem. But there was an interval of three years, of which, although St. Luke passes it over in silence, St. Paul himself has given an account in his Epistle to the Galatians : when it pleased God, who sepa- rated me from my mother's womb, and called me by his grace, to reveal his Son in me, that I might preach him among the heathen; immedi- ately I conferred not with flesh and Mood; neither went I up to Jerusalem, to them which were apostles before me ; hut I went into Arabia, and returned again unto Damascus. TJien after three years I went up to Jerusalem, to see Peter; and abode with him fifteen days: but other of the apostles saw I none, save James, the Lord's brother* Upon his arrival at Jerusalem, the brethren were all afraid of him ; and beheved not that he was a disciple. His three years' seclusion in Arabia, during which time they had heard nothing of him, probably led them to disbelieve the reality of that conversion which had, no doubt, been reported to them at the time when it happened. But Barnabas, with whom Saul appears to have had some previous acquaintance, * Gal. i. 15—19. 80 ACTS OF THE APOSTLES. [[lECT. V. took him, and brought him to the Apostles;* that is, to Peter and James, whom alone, he declares, that he then saw ; as being probably the only Apostles at that time in Jerusalem. And there, while he spake boldly in the name of the Lord Jesus, and disputed against the Grecians, (that is, the Jews who were natives of Grecian cities, as St. Paul himself was, and who usually spoke the Greek language,) tJiey went about to slay him: but being rescued by the brethren, he was safely conveyed to Cesarea, and thence to Tarsus, his native city. And there also we may suppose him to have executed the office of an Apostle, in preaching the Gospel to his own immediate countrymen; for in the fifteenth chapter of the Acts, the Apostles are said to have written to the brethren which were of the Gentiles in Cilicia; and Paul is described as going through Syria and Cilicia, confirming the Churches, which had before been founded there.f But he preached the Gospel at that time to the Jews, and not to the Gentile inha- bitants of Asia; for it was reserved to another Apostle, to open a door of admission into the Church of Christ, to those who were not the seed of Abraham, nor the children of promise. * Acts ix. 27. t Acts XV. 23, 41. LECT. y.'2 ACTS OF THE APOSTLES. 81 The part which was assigned to St. Peter, in the great work of planting the Gospel in the world, deserves to be distinctly considered. His portrait stands conspicuously forward with that of St. Paul, in the narrative of St. Luke : but it is also very prominent in the history of our Saviour's ministry. Peter was the first disciple of our Lord who 1^ expressed a sense of his own sinfulness, and, at the first bidding of Jesus, forsook all and followed him. In his house Jesus resided at Capernaum : for him he paid the tribute money. Both St. l^ Matthew and St. Mark assign to him the post of honour among his brethren ; Now the names of the twelve Apostles are these; the first, Simon, who is called Peter. ^ The angel said to the women, at the sepulchre. Go your way, tell his disciples and Peter.f It was he, who on all occasions was the foremost . to testify his faith and affection. None of the Apostles, but Peter, \^ ventured to quit the ship and walk upon the sea : and, lastly, it was Peter, who first professed a belief, not only in the Messiahship, but in the divine nature of Christ. When our Lord, having heard from his Apostles the various opinions which the Jews entertained respecting * Matt. X. 2. t Mark xvi. 7. 82 ACTS OF THE APOSTLES. [^LECT. V. himself, put to them the question. But whom say s' ye that I am? no one seems to have been pre- pared with an answer but Peter. He repUed— - and very remarkable are his words — Thou art tJie Christ, the Son of tJie living God. And Jesus answered and said unto him. Blessed art thou, Simon Barjona; for flesh and hlood hath not revealed it unto thee, hut my Father which is in heave7i.^ For that revelation of the vital, but mysterious doctrine of the Gospel, Peter was qualified by his distinguishing peculiarities of disposition, which attracted the special notice and regard of his blessed Lord; a more zealous warmth of attachment, a more lively faith, a more fearless courage, than seem to have been possessed by his brethren. We find him generally men- tioned by the Evangelists in company with John, tJie disciple whom Jesus loved. These two were i present at the transfiguration,f and in the gar- den at Gethsemane :J they were sent to prepare the last paschal supper :§ they followed their Master, when arrested, to tlie palace of the High Priest : 1| they went together to the sepulchre ;5[ and, in the history of the Acts, these two went * Matt. xvi. 16, 17. (\.mp. Jolin vi. 69. f Matt. xvii. 2. \ Matt. xxvi. 57. § Luke xxii. 8. II .lolw xviii. 1.5. U .lohii xx. 3. LECT. V.]3 ACTS OF THE APOSTLES. 83 into the temple at the hour of prayer,* and were sent by the other Apostles into Samaria, to preach the Gospel if so that, as an ancient father \ has well observed, they appear to have had a great similarity of disposition,^ and were justly looked upon as the chief of the apostolic college. I cannot but pause for a moment, to direct your attention to those dispositions and affections, which secured to these two disciples an honour- able preeminence in the regard of their heavenly Master. Not superior learning, nor eloquence, I nor sagacity ; but a tender and a zealous heart ; i a heart prepared to love the Lord for his good- ; ness, to devote itself entirely to his service, to / take him for its all ; to tliinh all things loss for the excellency of that possession ; and not to be separated from the love of him by any of the terrors, or the pleasures of the world. But Peter had the advantage over his com- panion in zeal and resolution, as well as in maturity of age. He was on all occasions the spokesman of his brethren, during the ministry of Christ ; and, after his ascension, it was Peter, who proposed the election of an Apostle into the place of Judas, and addressed the multitude, on Acts iii. 1. f Acts viii. 14. \ Chrysostom. g2 84 ACTS OF THE APOSTLES. [^LECT. V. the day of Pentecost, in that striking and per- suasive discourse, which gained over to tlie Church three thousand souls. And when he had gone up with John into the temple to pray, it was he, and not John, who, without hesitation or doubt, bade the cripple rise up and walk, and performed the first miracle wrought by an Apostle after the effusion of the Holy Spirit.* And through the history of the Acts, down to the conversion of Saul, St. Peter is the leading person, both as to preaching, and working miracles. We may thus discover, in the cha- racter and labours of that eminent Apostle, sufficient reason for acquiescing in the natural and obvious interpretation of our Saviour's pro- phetical designation of him, as the foundation of his Church; / say unto theey that thou art Peter; and upon this rock I ivill build my Church, and the gates of hell shall not prevail against it:-\ that is, "I say unto thee, that thou art indeed, as thy name imports, a Rock : and upon this rock I will build my Church." The natural and obvious interpretation of this promise is also the true one : nor would it have been deserted, had not the earlier Protestant divines been over anxious to get rid of an argu- .* Acts iii. fi. t Matt. xvi. 18. LECT. V.]] ACTS OF THE APOSTLES. 85 ment, which was drawn from this text by the assertors of the papal supremacy. We may thus paraphrase it ; " As thou hast professed to me ? a firm behef in the most important doctrine of the Gospel, by declaring-. Thou art Christ, the Anointed, the Son of the living God; in like manner I say also unto thee. Thou art, as thy name importeth, a rock; firm and unshaken in faith and love; and upon this rock will I build my Church; the first foundations of which, after my departure into glory, shall be laid by and through thee; and against that Church not all the powers of darkness shall prevail." This explanation of our Saviour's words agrees with historical truth. It does in ftict appear, from the sacred historian, that Peter may justly be said to have laid, under Christ, the first foun- dations of that universal Church, which was destined to embrace all mankind within the pale of divine mercy. By the preaching of Peter, the first eight thousand Jewish converts were added to the infant Church of Christ ; and although, by reason of the magnitude of the task, Paul was miraculously called and set apart, to deliver the word of salvation to the idolatrous Gentiles, and is therefore commonly designated the great Apostle of the Gentiles; yet it was Peter, by 86 ACTS OF THE APOSTLES. [[lECT. V. whose ministry the wall of partition between Jew and Gentile was first broken clown, when the devout CorneHus and his household were bap- tized. He first declared to the Apostles and brethren, who doubted, when they heard of that transaction, that God had granted to the Gentiles also repentance unto life : * and all this took place before the Holy Ghost had directed the Apostles to separate Barnabas and Paid for the work whereunto he had called them.-f Accord- ingly Peter himself declared, in the apostolic council at Jerusalem, Men and brethren, ye know, how that a good while ago God made choice amongst us, that the Gentiles by my mouth should hear the word qftJw Gospel and believe;^ a distinct assertion of the priority of his own claim to that of any other Apostle, as the founder of Christ's Church amongst the Gentiles. Yet he was only the founder; the opener, as it were, of the divine commission to those, who had renounced idolatry, and worshipped the true God, although not according to all the forms of the Jewish religion. The extensive propagation of Gospel truth amongst the more distant Gentile tribes, was certainly the office and work of St. Paul. T/ie Gospel of the uncircumcision, he * Acts xi. 18. t Acts xiii. 2. t Acts xv. 7. LECT. V.^ ACTS OF THE APOSTLES. 87 says, was committed unto me, as the Gospel of the circumcision was to Peter:''' Both, however, preached the same Gospel; and although, even in their own age, some affected to say, / am of Paid, and others, / am of Cephas ;\ and in later days some have pretended to find a disagreement in doctrine between these great Apostles; yet by them certainly Christ was not divided,'^ nor his Gospel otherwise preached, than in unity of doctrine, and singleness of intention, under the influence of the same Spirit of truth, and blessed with equal success. But here occurs a question of considerable interest, which concerns the character of all the Apostles, as inspired teachers. How is it, that although they believed themselves to have received the gifts of the Spirit, they remained ignorant of that mystery of the Gospel, that the door of faith was to be opened to the Gentiles, \ till it had been revealed to Peter in a particular vision ? Now our Saviour's promise to his Apostles was, that the Spirit should guide tJtem into all truth ;\ conduct them by degrees, as occasion required, to a knowledge of those parts of the Christian dispensation, of which, during their * Gal. ii. 7. t 1 Cor. i. 12. : 1 Cor. i. 13, S Act xiv. 27. II John xvi. 13. 88 ACTS OF THE APOSTLES. [|lECT. V. Master's life-time, they had no understanding. The process of spiritual illumination was not instantaneous, nor all at once complete. It was not requisite that the Apostles should be cer- tified of a doctrine, before the time arrived, at which the economy of revelation required its promulgation. A more remarkable difficulty occurs, in the disagreement between some of the Apostles themselves, respecting the lawfulness of eating with the Gentiles. W/ie?i Peter ivas come to Antioch, says St. Paul to the Galatians,* / with- stood him to the face, because lie was to he blamed. For before that certain came from James, he did eat icith the Gentiles; but when they were come, he ivithdrew and separated him- self , fearing them ivhich were of the circumcision. This passage is greatly relied on by the Socinians, as furnishing an insuperable objection to the notion of apostolical inspiration. But the diffi- culty vanishes, if we consider the true and proper objects of spiritual illumination, which are, the doctrinal and moral features of revelation, and not unessential points of outward discipline and economy: a distinction, which corresponds with the importance attached to either branch of • Gal. ii. 11. LECT. V.]] ACTS OF THE APOSTLES. 89 religion by Him who was the author of it; and which should be carefully kept in mind by all who are called upon to preach it ; that they may not lay a greater stress upon the circumstances, than upon the essence of Christianity. In St. Peter's secession from the tables of his Gentile converts, inconsistent as it might be with that plainness and simplicity of right intention, which never sacrifices to convenience even the appear- ance of truth, no vital doctrine of the Gospel was compromised. It was a question of expe- diency, which human prudence was competent to decide, and for the solution of which there was no need of immediate inspiration. One Apostle, it is true, judged wrongly; but another was able to set him right. In point of principle and intention there was no difference between them. As the Scriptures do not require, so neither do they authorise us to believe, that the Apostles were so inspired, as to be wholly free from error, in things not material to the effectual execution of their mission. But that they received, by the immediate connnunications of the Spirit of truth, a more perfect knowledge of the plan and doc- trines of the Gospel, which they so little com- prehended during their Master's life ; that 90 ACTS OF THE APOSTLES. (^LECT. V. they were enabled to develop the mysteries of redemption with all the certainty of divine authority ; that they were guarded from error in all points which could affect the purity and perfectness of the faith delivered to the saints, or the integrity and stability of the Church ; this kind and degree of inspiration we claim for the first preachers of the Gospel, and the proofs of it lie on the surface of the Sacred Volume, which records their labours in the cause of Christ. The prominent station, occupied in that re- cord by the two great Apostles Peter and Paul, has naturally led me to consider their relation to each other, and to illustrate the history of the Apostles by these general remarks. I will now return to the history itself, and notice, but neces- sarily with greater brevity than such interesting subjects demand, some of its most remarkable features. We find Peter saying to the bedridden man who was sick of the palsy, JEneas, Jesus Christ maketh thee whole* The form of words deserves especial notice. Jesus Christ wrought miraculous cures of his own authority : the Apostles wrought them in his name, expressly disclaiming all power * Acts. ix. 34. LECT. V.]] ACTS OF THE APOSTLES. 91 and holiness of their own. What is the inference ? That if the Apostles were inspired and divinely commissioned teachers, Jesus Christ was something more.* But there is another conclusion to be drawn from these words ; namely, that the Apostles had no views of personal ambition ; that they were intent upon magnifying, not their own interest or reputation, but the name of Jesus, and the honour of the Gospel, for the good of mankind. Let all, who are ministers of that Gospel, learn a lesson of humility and disinterestedness from the conduct of these holy men. If it has pleased the Lord to bless their ministry with success ; if they have been enabled to say with effect to one slave of sin, or of the world, "Arise, be made whole ; " let them ascribe the praise where it is due; and while they feel a natural joy in the thought of having been instruments of glorifying the Gospel, and converting a sinner to the Lord, let them add, yet not /, hut the grace of God which was with me.'\ I have already remarked, that Cornelius and his family were the first-fruits of that great harvest of the Gentiles, which the Lord had * See the Second Lecture on St. John's Gospel, t 1 Cor. XV. 10. 92 ACTS OF THE APOSTLES. [[lECT. V. determined to gather into the garners of his Church. But Cornelius, before his conversion, worshipped the true God, and served him w^ith sincere intention of heart. He was one of the persons called Proselytes, who had forsaken the errors and abominations of idolatry, and wor- shipped Jehovah, as he was set forth in the Scriptures of the Old Testament ; but not ac- cording to the ritual of the Mosaic law; being neither circumcised, nor pledged to other out- ward observances than those, which are specified in the fifteenth chapter of the Acts; to abstain from, meats offered to idols, and from Mood, and from things strangled, and from fornication. These persons are called, in the Acts of the Apostles, religious proselytes ; or, as the words properly mean, worshipping jyroselytes : so in the fifteenth and seventeenth chapters, where devout women, devoid Greeks, are spoken of, the j literal rendering is, ivorshipjmig ; that is, wor- \ shipping the true God. It was natural, and, if we may without pre- sumption use the word, it was proper, that in the fulfilment of God's gracious purposes towards the Gentile world, the Gospel should first be offered to those, who stood midway, as it were, between the dominions of the prince of this LECT. V.^ ACTS OF THE APOSTLES. 93 world, and the enclosure of God's peculiar people ; who were exempt from the gross and superstitious errors of the heathen, and from the narrow-minded prejudices of the Jews. What a reproach is the character of Cornelius \, to many professors of the Gospel! Uninstructed in the way of salvation, yet believing in the existence and providence of one true God, he feared Mm, and gave much alms to the people, and prayed to God alway. Perhaps he trusted too much in his alms and his prayers : but un- informed as he was in the necessity and nature of justification by Jesus Christ, his sincerity of intention was so far available, as to render him a fit object for a call to faith and grace. Thy prayers and thine alms are come up for a memorial before God. Thus were strikingly exemplified those sayings of our Saviour, 710 man caii come unto me, except it were given unto him of my Father.* — And, f any man will do his will, he shall know of the doctrine, whether it he of God.j- Let me direct your attention to one feature in the commendation bestowed upon the good centurion, one ingredient in that piety, which called down so signal a blessing upon him and * John vi. 65. f John vii. 17. 94 ACTS OF THE APOSTLES. [[lECT. V. his ; he feared God with all his house. O that careless Christians would learn to read their own condemnation in the practice of this devout Gentile ! More especially, let masters and heads of families consider, if the pious centurion was able to bring his household to the true God ; if holy Joshua could pledge himself, as for me and my house, we will serve tlie Lord* what excuse is there for them, if religion, with all the additional motives, and aids, and comforts of the Christian revelation, be not made by them a matter of domestic interest and care ? When the Apostles and brethren in Judea Jward tliat the Gentiles had received tJw word of God,f some of them found fault with Peter, for having eaten with those who were uncircumcised : but upon his relating to them the divine com- munication which he had received, and the descent of the Spirit upon the new converts, they at once dismissed their prejudices, with the sincerity of devout and humble seekers after truth; and, divesting themselves of all national jealousy, they rejoiced, in the true spirit of evan- gelical charity, at this enlargement of the divine mercy ; and glorified God, saying, TJien Jiath God also to the Gentiles granted repentance unto life. * Josli. xxiv. 15. t Acts X. 1. LECT. V.^ ACTS OF THE APOSTLES. 95 It is deserving of remark, that when certain, who had been converted by the preaching of some brethren, not Apostles, believed and turned unto the Lord, and manifested forth the effects of his graccj the Apostles thought it necessary to confirm them in the faith which they had embraced, by special instruction from themselves ; and the exhortation which Barnabas gave to them was this ; tliat with purpose of heart they t should cleave unto the Lord.* It can never be too strongly impressed upon all who would re- ceive, or think that they have received, the Gospel, that the root of true effectual faith is in the heart ; that there must be a determination of purpose, a singleness of intention, a directness of view, a bending of the heart to God, a longing for his grace, and for a closer acquaintance with his will and his love : for all this, at least, is comprehended in the expression of cleaving unto the Lord with purpose of heart. The blessing of God attended the preaching of Barnabas ; Jhr, says St. Luke, he was a good man, and full of the Holy Ghost and of faith: and much people was added to the Lord, f H aving brought Saul from Tarsus to Antioch, they con- tinued their labours there for a year, and taught * Acts xi. 2.'3. t Acts xi. 26. 96 ACTS OF THE APOSTLES. [[lECT. V. much people. And the disciples were called Christians first in Antioch* It is extremely pro- bable, both from the nature of the case, and from the expression of King Agrippa to Paul, almost thou persuadest me to he a Christian, as well as that of St. Peter, If any man suffer as a Christian, let him 7iot be ashamed ;-\ that this name was given to the believers by the enemies of the Gospel, perhaps by the haughty Romans, as a term of reproach or contempt. But now, while the name of Jew denotes an unhappy race of outcasts and wanderers ; while that of Greek bespeaks an oppressed, and persecuted, and, un- happily, a superstitious and immoral people ; while the once proud name of Roman is confined, as a national appellation, to the people of a ruined and defenceless city ; that of Christian is a high and holy distinction, not depending upon casual locality, nor upon the will of men, a name, in which the civilized world rejoices and exults ; and which, in every nation, and in every condition of life, may be made, by the grace of God, a title to the inheritance of the saints in light. It will be impossible for me, in the present course of Lectures, to touch upon all those ♦ Actsxxvi. 28. t 1 Pet.iv. 16. LECT. V.^ ACTS OF THE APOSTLES. 97 points in the Acts of the Apostles, which present to the Christian reader materials for instruction and improvement. I intend to devote my next and concluding Lecture to a summary review of the subjects which have been separately con- sidered. In the mean time, let us pray to the great Author of light and truth, that by these, and by all the different methods of setting forth his Word, his great purposes in the Gospel may be advanced. May we be excited, by a near and careful consideration of the doctrines and example of those holy men, who planted that Gospel in the world, to be followers of them, as they also were of Christ ;* and may we obtain a portion of the same Spirit which descended abundantly into their hearts, to make us worthy of that holy name, by which we are distinguished as the redeemed of the Lord. * 1 Cor. xi. 1. LECTURE VI. Acts xvi. 5. And so were the Churches established in the faith, and increased in number daily. I HAVE now considered the points to be noticed by the Christian reader, in the eleven first chapters of the Acts of the Apostles : the first foundation of that Church, which was built upon the rock of faith in a crucified Redeemer ; and the first opening of its doors to the Gentiles. We have seen the Apostles comforted, and assured, and partially enlightened by the con- versation of their Lord after his resurrection ; animated and rejoiced at the glorious spectacle of his ascension; yet not regarding themselves as qualified to enter upon the discharge of that high commission, which had been entrusted to them, of preaching the Gospel to all nations, till the place of their departed Master should be supplied by the promised Paraclete. We have LECT. VI, ^ ACTS OF THE APOSTLES. 99 seen them waiting quietly for the fulfilment of that promise, and then manifesting its fulfilment, in the display of superhuman knowledge and power; no longer the timid, prejudiced, unen- \ lightened fishermen of Galilee ; but the fearless, eloquent, successful advocates and champions of .; the Gospel : yet not eloquent with enticing words \ of man's wisdo7n* but with the heavenly simplicity ; of truth, enforced by signs and wonders, m demon- i stration of the Spirit, and in power. We have seen also effects corresponding to such agency; numerous conversions to the truth, evinced not only by an outward profession of faith, and the washing of water in baptism, but by the plentiful fruits of the Spirit, love, joy, peace, longsuffering, gentleness, goodness, faith ;| an ardent and a self-denying charity; a resolute and immovable allegiance to Christ and to his cause. We have also seen the zeadous, but mistaken Pharisee, the cruel persecutor of the Church of Christ, instantaneously converted; transformed into its most active and powerful defender ; and, after a certain period of probation, separated by the Holy Ghost for the work of preaching the Gospel to the Gentiles. The persecution, which he had once so actively carried on against * 1 Cor. ii. 1. t Gal. v. 22. H 2 100 ACTS OF THE APOSTLES. [|lECT. VI. others, he was now destined to encounter himself ; and as he is first introduced into the history of the Apostles, as consenting to the death of Stephen, so the first severe trial to which he himself was exposed, was at the hands of certain Jews from Antioch and Tconium, who persuaded tJie people of Lystra, and having stoned Paul, drew him out of the city, supposing he Jiad been dead* And this leads me to remark, that as Jesus Christ invited disciples to follow him, by the promise of an eternal recompense hereafter, coupled with the certain assurance of trials and persecutions in the present life, — a sure indication that he was no deceiver; so the Apostles, far from luring men to the profession of the Gospel, by holding out to them a prospect of temporal emolument or enjoyment, uniformly described that profession, as the handmaid of suffering and sorrow in the present world; as offering to its votaries a crown of thorns in the flesh, a crown of glory only in a distant and future kingdom. Paul and Barnabas are described as cmifirming the souls of the disciples, and exhorting tJiem to continue in the faith : and that we must through much tribulation enter into the kingdom of God.-f How persuasive and convincing must liavc been " Acts xiv. 10. t Acts xiv. 22, LECT. VI.]] ACTS OF THE APOSTLES. 101 that preaching, which was of power to confirm the faith and constancy of the poor persecuted disciples of Jesus, not with assurances of profit or pleasure, but with prophetic warnings of sorrow and affliction! and what was the foundation and the end of that preaching ? simply Christ ; Christ crucified and glorified ; the one sufficient Saviour, Mediator, Intercessor, and Judge : preaching, which to the Jews was a stumbling hloch, and unto tJie Greeks foolishness ; hut unto them that were called, both Jeivs and Greeks, Christ the power of God, and the wisdom of God.^ He was " the power of God," inasmuch as he was declared to be the Son of God with power, ■\ by the demonstration of the Spirit, in the miracles wrought by himself and his Apostles ; and in the astonishing effects produced by their preaching, the rapid conversion of multitudes, and the in- fusion of supernatural wisdom and firmness into their hearts. He was " the wisdom of God," inasmuch as by a simple declaration of the cer- tainty and conditions of the Gospel covenant, a few naturally ignorant and simple men were enabled to confound and put to silence the wisest 'disputers of this world, and to work that change in the sentiments and affections of those who * 1 Cor. i. 23. t Rom. i. 4. 102 ACTS OF THE APOSTLES. [[lECT. VI. heard them, which all the philosophy and elo- quence of this world had never been able to effect : God having chosen the foolish things of the world to corifound tJie wise, and the weak things of the world to confound the things tJmt were ^nighty ; and base things of the ivorld and things which are despised, did God choose, yea, and things which are not, to bring to nought things tluit are : that no flesh should glory in his presence.^ It is however to be remarked, that although none of the Apostles was more strictly and ex- clusively a preacher of Christ crucified, or more entirely despised the wisdom of this world, as set in competition with the knowledge of Christ, than St. Paul ; yet he was far from disdaining to avail himself, in arguing both with Jews and Greeks, of the aids afforded him by his acquaint- ance with the learning of either people. But he did not rely upon it, as though it were the sword oftlie Spirit', he did not trust to it as an effectual instrument of conversion ; for Christ sent him to preach the Gospel, 7iot with wisdom of words, lest the cross of Christ should be made of mme effect.^ But he laboured, with great plainness of speech,\ not only to satisfy men's reason, but * 1 Cor. i. 27. t 1 Cor. i. 17. ! 2 Cor. iii. 12. LECT. VI.]] ACTS OF THE APOSTLES. 103 to affect their hearts with a conviction of their V' own sinful and helpless state ; the necessity of • an atonement; the sufficiency of that satisfaction which had been made by the blood-shedding of Jesus Christ ; the indispensableness of an exclu- sive reliance on his merits; the need, and efficacy, '- and abundance of God's free grace. By manifes- tation of these truths did the Apostles commend themselves, and the Gospel which they preached, to every mans conscience in the sight of God.* By such exhortations as these were the Churches establisJied in the faith, and increased in number daily.^ And such must be the preaching of i every minister of that Gospel, who desires to make it effectual to the conversion of sinners, to the enlargement and confirmation of the Church. It is right and proper, that we should employ all the talents which God has implanted in us, all the resources which he has enabled us to acquire, in endeavouring to gain the attention, and to interest the feelings of a careless or a fastidious world : but a practical change in their sentiments and affections, is to be wrought only by the native and simple energy of Gospel truth, set forth with scriptural plainness and force. While the flashes of human eloquence play around the * 2 Cor. iv. 2. f Acts xvi. 5. 104 ACTS OF THE APOSTLES. [^LECT. VI. I imagination, or the riches of human learning i surprise and confound the understanding, it is only the pure and perfect word of God, quick and powerful, and sharper than any two-edged sword* which finds its way to the heart and conscience, and awakens them to that solemn I self-inquiry. What must I do to be saved?-\ With respect to the order in which the Gospel was preached to different people, it appears, from the Acts of the Apostles, that it was first delivered, according to our Saviour's command, \ to the Jews; many thousands of whom were immediately converted to the faith: secondly, to the Samaritans, who worshipped the true God, but rejected the Scriptures of the Old Testa- ment, with the exception of the books of Moses ; who yet were in expectation of the Messiah's advent: then to the proselytes, or Gentile wor- shippers of the true God, in the person of Cor- nelius and his family : and, lastly, by the ministry of Paul, to those nations, who were altogether aliens, not only from the commonwealth of Israel,^ but from the life of God, through the igno?'ance that was in tJiem;^ who had clianged the truth of God into a lie, and * Heb. iv. 12. t Acts xvi. 30. I Kph. ii. 12. § Eph. iv. 18. LECT. VJ.^ ACTS OF THF: APOSTLES. 105 worshipped and served the creature more tJian fJie Creator.* The Church having first been founded and established in Jerusalem, the Apostles proceeded to preach the glad tidings of salvation to all nations, in obedience to their Lord's command. Of the Churches v^^hich they planted throughout the Gentile w^orld, a few only are mentioned in the Acts of the iVpostles. Of the labours and journeyings of those holy men, vs^ith the excep- tion of that brief memorial, no authentic record remains : but the fact is one of historical cer- tainty, that within a few years after the com- mencement of their ministry, the Gospel had been preached to almost every country and province of the known world. It appears, that the Apostles themselves did not sojourn long in any place; but having converted a sufficient number of persons to form a Church, or assembly of believers, they ordained presbyters, or elders, to teach and guide it after their departure ; re- taining to themselves the power of making such ordinances and regulations, as circumstances might require ; and, in the case of more distant Churches, from which a reference to their au- thority might be difficult and inconvenient, they * Rom. i. 25, 106 ACTS OF THE APOSTLES. [^LECT. VI. I appointed, during tlieir life -time, pious and ' faithful men, to exercise that authority over the Church, and all its members, both teachers and hearers. Such was Titus in Crete, who was left there by Paul, that he should set in order I all things that were wanting, and ordain elders in every city.* Such also, during the life-time of at least one Apostle, were the angels, or bishops, of the seven Churches in Asia, to i whom, as to the presidents and rulers of those Churches, were sent the solemn warnings of the Spirit.f , Every separate Church had its presbyter, whom St. Paul terms its ruler, guide, and over- seer. In the twentieth chapter of Acts he is said, while at Miletus, to have sent to Ephesus for the elders of the Church; and that these were the teachers, not merely of the Church at Ephesus, but of other Churches in that part of Asia, appears from his expression in the twenty- fifth verse ; And now, hehold, I know that ye all, among whom I have gone, preaching ttie kingdom of God, shall see my face no mwe. And as to the authority of any member of a Church to constitute himself a teacher, we may ask, why did St. Paul send, not for the members at large * Tit. i. 5. t Rev. i. 20. LECT. VI.]] ACTS OF THE APOSTLES. 107 of the Ephesian Churches, nor for such of them as chose to come, but simply for the elders, whom he charged to feed tJie Church of God, over which the Holy Ghost had made tJiem overseers ? It may be not irrelevant to remark, that in that affecting valediction of the Apostle to his Ephesian friends and children in the Lord, not a word is said of their being accountable to Peter, as the chief of the apostolic college, or as the universal bishop ; although, had such a supre- macy been contemplated, St. Paul's impressive warning to them, to be on their guard against the false teachers who were to arise from among themselves, would surely have been accompanied with a reference to that supposed paramount and infallible authority. Let us now survey the primitive Church of Christ, as it is pourtrayed in the annals of its earliest age. Planted as it was by the imme- diate ambassadors of Christ, and watered by the extraordinary dews of the Spirit, its mira- culous growth bespeaking the special providence of God, it is not, perhaps, in all respects to be regarded as a pattern, or model of discipline, from which no deviation could be lawful in after times ; yet in its leading features, both 108 ACTS OF THE APOSTLES. [[lECT. VI. as to the spirit which informed it, and the wisdom which prescribed its economy, it re- mains for ever an object of imitation. First, as to its structure, it was tlie house- hold of God — hidlt upon the foundation of the Apostles and prophets, Jesus Christ himself being the chief corner stone."^ Here again we find no allusion to Peter, as being singly the rock of foundation to the Church of Christ ; but the preaching of the Apostles, and the strict agreement of the Gospel with the prophecies ; that is, in fact, the Scriptures of the Old and New Testament : these are the foundations, on which that glorious structure rests : and what- ever part of the visible Church is not directly built thereupon, is not an integral nor essential part of that Church : but whatever part is built upon the hay and stubble of traditions, as op- posed to, or incompatible with those founda- tions, may be propped up for a time by the devices of human builders, but must at the last be made manifest, of lohat sort it w.f As to the persons, who occupied the different departments in the rising household of God, and laboured together in the work of edification, we read that He gave some Apostles, and some * Epb. ii. 19, 20. t 1 Cor. iii. 12. LECT. VI.]] ACTS OF THE APOSTLES. 109 prophets, and some evangelists, and some j^astors and teachers ; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.* The different orders, and the different kinds of spiritual gifts, are elsewhere variously described by St. Paul : and it is not easy for us to determine with precision their number or nature : but we may collect that the Apostles were distinguished above all the rest, by a preeminence of authority, of spi- ritual gifts and powers. Next in order were the Prophets, inspired men, who were enabled by the Spirit to declare to the assembled believers the meaning of the Scriptures, to pray, and exhort with power, and sometimes to foretel future events. Then Evangelists, whose office it was to preach Christ to the people ; that is, to relate his miracles, and to explain the nature of that atonement which he had made for the sins of mankind. Such certainly was Philip the Evangelist, who is described as preaching Christ to the Samaritans ; and to the devout Eunuch is said to have preached Jesus, -j taking for his text that remarkable prophecy of Isaiah, which described the humiliation and death of the Messiah. * Eph. iv. 11. t Acts viii. 35. 110 ACTS OF THE APOSTLES. [[lECT. VK As the prophets were probably of the pres- byters, so the deacons might be evangelists ; while some, who enforced perhaps the moral duties of the Gospel, or superintended the general course of instruction given to the flock of Christ, might be called pastors or teachers. The term Pastor was certainly applicable both to the Apostles and to presbyters: for Jesus Christ had charged Peter, and his brethren in him, in that earnest injunction, thrice repeated. Feed my sJieep;* and with equal earnestness did St. Paul enjoin the elders from Ephesus, to feed the Church of God, which lie had purchased with his own blood.f May all those, to whom is committed a dis- pensation of the Gospel,^ ever bear in mind the sacredness of their pastoral relation to the flock which they are appointed to feed, and the account which they must one day render of their trust, ivheti the chief SJwpherd shall appear!^ I speak of them, as being ajypointed to feed the flock. If one thing be plainer than another in the history of the early Church, it is this ; that the teachers and guides of the people in spiritual things, call them by what name you may, were neither self-constituted, nor chosen * .lohnxxi. Hi. t Acts xx. 28. • T 1 Cor.ix. 17. § I Pet. v. 4. LECT. VI.]] ACTS OF THE APOSTLES. Ill by the people, but appointed by the Apostles, and those to whom the Apostles delegated the right of choosing. It was only with reference to the secular part of the deacon's office, as relating to matters of which all were competent judges, that the disciples at large were required to select seven; to whom the Apostles gave au- thority. This is but a brief^ imperfect sketch of the ministerial economy of the primitive Church. As to the body of the people, they lived in the unity of the faith, in the bond of peace, and in righteousness of life. Imbued with the doctrines of the Gospel, pure from the fountain head ; replenished with the gracious influeinces of the Spirit ; raised above the world ; they admrnecl the doctrine of God tJieir Saviour in all things f' and set forward the cause of the Gospel, by dis- playing its blessed influence on themselves. To sell all their worldly goods, and give to the poor, where need required ; to look upon their pos- sessions as the common property of the Church, when the necessities of the brethren demanded a free ministration of their means ; to pray for their enemies; to render blessing for cursing; to pay a conscientious obedience to the powers * Tit. ii. 10. 112 ACTS OF THE APOSTLES. \jLECT. VL ordained of' God; these were the earliest symp- toms and results of Christian charity and love. Steadfastness in the Apostle's doctrine and fel- lowship ; a punctual and religious attendance upon the teaching and ministry of those, who were over them in the Lord; a devout obser- vance of the sacramental ordinance instituted by the Saviour himself; constant and fervent prayer ; the regular assembling of themselves together, for the purposes of common worship and mutual edification ; a careful searching of the Scriptures ; the singing of psalms and hymns and spiritual songs, with grace in their hearts, to the Lord;* these were the tokens and expressions of piety amongst the primitive believers. The most wonderful gifts of the Spirit were possessed and exercised (with few exceptions) not for the gratification of per- sonal vanity, but for the furtherance of the Gospel cause. The most consummate wisdom in spiritual things was co-existent, as indeed it always will be, with the most perfect meekness, humility, and self-renunciation. The Apostles, and evangelists, and teachers of the Church, secured to themselves the affec- tion and respect of the people, not merely by the * Col. iii. 16. LECT. VI.]] ACTS OF THE APOSTLES. 113 display of their miraculous powers, the healing of diseases, and the gift of tongues ; but by their sufferings in the Gospel cause ; by their earnest and disinterested concern for the eternal welfare of their brethren in the Lord ; by their willingness / to spend and he spent for their sakes ;* by the simplicity of heart and singleness of purpose, which ruled and characterized all their pro- ceedings, as men, bent upon saving souls to the Lord. Plow affecting is that appeal of the great Apostle, to those who knew him well ; Ye know after what manner I have been with you at all seasons — how I kept back nothing that was profitable unto you, but have shewed you, and have 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. — / take you to record this day, tlmt I am pwe from tJie blood of all men; for I have not shunned to declai^e unto you all the counsel of God.\ On the other hand, how powerful an encouragement, how precious a recompense, was imparted to those who laboured, and watched, as they that must give account,^ by the faithful adherence, the filial respect and affection of those, whom they * 2 Cor. xii. 15. t Acts xx. 18, 20, 26. J Heb. xiii. 7. I 114 ACTS OF THE APOSTLES. [[lECT. VI. considered to be their children in the Lord :* and not only by respect and affection towards themselves ; but by that exemplary holiness and consistency, which proved to their spiritual fathers that they had not laboured in vain. The Christian sincerity and uprightness of these con- verts were St. Paul's hope, and joy, and crown , of rejoicing.^ I have no greater joy, says St. John, than to hear that my children walk in the truth.\ I How beautiful and holy, in all its perfectness of obligation, is the spiritual connexion which subsists between a faithful minister of Christ, and the flock which he is appointed to feed with the pure word of God. How many are the methods, by which that bond of affection may be more closely drawn. How various are the ways, in which a faithful and vigilant pastor may apply himself to the consciences of men, and promote their spiritual welfare ; administer- ing instruction, reproof, consolation; becoming all things to all men, that by all means he may save some:^ always on the watch for opportu- nities of seasonably interposing the great truths and warnings of the Gospel ; anxiously alive to * 1 Cor. iv. 15. Philem. 10 t 1 Thess. ii. 19. I 3 John 4. S 1 Cor. ix. 2'2. LECT. VI.^ ACTS OF THE APOSTLES. 115 the symptoms of religious improvement in his flock, and looking to that, as his strong encourage- ment and rich reward. Many an anxious care does he experience, for the welfare of those, who are endeared to him by the sacred sympathies of spiritual affinity ; many a sorrow for failures, in which the world thinks he has no interest ; many a joy also for blessings, which he alone perceives descending upon the heads of those whom he loves in the Lord. And such a shepherd is not i without his recompense even in this world ; The I sheep hear his voices and he calleth his own sheep hy name, and he leadeth them out, and goeth before them ; and tlie sheep follow him ; for they know his voice.* Such, my brethren, were the Apostles ; such were the first pastors and teachers of the Church of Christ ; such have been many holy fathers of that Church, who imbibed the true spirit of that Gospel which it is intended to uphold and pro- pagate : and in proportion as all its ministers, i by the aid of that Spirit, who is promised to them an abiding and a sanctifying Spirit, can assimilate themselves to that perfect model of self-devotion and disinterestedness ; of ardent zeal for the salvation of mankind ; and of singleness of * John X. 4. I 2 116 ACTS OF THE APOSTLES. [^LECT. VI. intention as preachers of the Gospel only; in that proportion will they be burning and shining . lights, to illuminate and to purify the world ; I and in that proportion will the kingdom of Christ on earth be set forward, and his great designs of mercy carried on towards their accomplishment. I But let our hearers bear in mind that the I work is not all ours, nor theirs ; but the work of the Spirit : tlie preparation of the heart is from the Lord.* Paul may plant and Apollos water ; hut God giveth the increase.^ Yet, as he gives the increase to the husbandman, by blessing his labours ; so, in the cultivation of the good seed of his Word, his blessings follow the honest and sincere exertions of those who sow, and of those, in whose hearts the soil has been prepared for its I reception. An earnest striving for the promised aid of the Spirit there must be in both : and if the Churches be not so firmly established in the faith, nor so rapidly increased, as they ought to be, the fault may be, and doubtless often is, not only, nor principally, in the preachers of the , Word ; but in those hearers, who do not labour I to make a conscientious application, and prac- tical improvement of what they hear. It is very refreshing to the pious spirit, to * Prov. xxi. 1. t 1 Cor. iii. 6, 7. LECT. VI.]] ACTS OF THE APOSTLES. 117 turn away for a season from the formalities, and schisms, and errors, which too often encumber and injure the visible Church of Christ, to the spiritual piety, the undivided unity, the perfect charity, the ardent zeal, the fervent and constant devo- tion of the apostolical age. The picture which I have now presented to you, my Christian friends, by collecting into one point of view some of the most striking touches of the Sacred His- tory, will not be without its use, if, while it gives to some of you a more vivid and pleasing idea of the primitive Church of Christ, it shall lead you, by the blessing of God, to realize in your own persons some of its most attractive and praiseworthy features, and to prove yourselves fellow-citizens with the saints* and martyrs of old, and genuine lively members of the spotless and unblemished household of God.f And now, brethren, I coimnend you to God, and to the word of his grace, which is able to build you up, and to give you an inJieritance amongst all them which are sanctified.% * Eph. ii. 19. t Eph. v. 27. X Acts xx. S2. SECOND COURSE OF LECTURES ACTS OF THE APOSTLES, PREACHED IN THE PARISH CHURCH OF ST. BOTOLPH, BISHOPSGATE, In Lent, 1828. LECTURES THE ACTS OF THE APOSTLES. LECTURE VIL Ephes. iii. 8. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ. In my last course of Lent Lectures upon the Acts of the Apostles, I considered the principal transactions of those holy men for the space of about eleven years, from the ascension of Jesus Christ, to the persecution begun by Herod ; at the same time giving a general sketch of the forma- tion and constitution of the primitive Church of Christ ; the model and pattern, by which, as far as circumstances will permit, all the branches of his universal Church ought to be framed and 122 ACTS OF THE APOSTLES. [[lECT. VII. governed. The remaining portion of the history, which is almost entirely confined to the personal ministry of St. Paul, will form the subject of my present course ; although I shall not preclude myself from reverting to such topics, as were incidentally handled before, by way of connecting one set of observations with the other, and of enlarging and retouching the portrait, already drawn, of the Church in its infant state. I will commence with an observation upon the credibility of the sacred historian, whose narrative is under our consideration. St. Luke relates, in the Acts of the Apostles, a series of transactions, which happened in his own time : and, therefore, when he wrote, a great number of persons must have been living, who were able at once to con- firm, or to deny, the truth of his relations. He is very particular in mentioning the names of places, where the various incidents which he records, occurred, and of the persons concerned in them. Many of those very persons were alive, when his history was written, and could be im- mediately appealed to for testimony. Some of them were men of high rank and station, who had constantly about them many witnesses of their proceedings ; and of the occurrences them- selves, some were of so striking and remarkable LECT. VII.^ ACTS OF THE APOSTLES. 123 a nature, that they must have been, if they ever happened at all, matters of public notoriety. The conversion of Saul, and of the chamberlain of Candace ; the supernatural release of Peter from prison, in consequence of which Herod commanded the keepers to be put to death ; the infliction of bhndness upon the sorcerer Elymas, in the presence of Sergius Paulus, the Roman governor of Cyprus ; the divine honours offered to Paul and Barnabas at Lystra ; the pleading of Paul before Festus and Agrippa; all these were incidents, which must have been the topics of common conversation in the parts where they occurred ; and if they had never occurred at all, it would have been madness in the historian, to furnish his readers with such abundant and ready means of detecting his imposture. He would in that case have dealt more in generals. For in- stance, in relating the miracle at Cyprus,* he would have said, that it happened in the presence of a certain great man of the province ; but when he mentioned, not only that it was the Roman deputy, but his very name, Sergius Paulus, he furnished an easy test of his own veracity ; because it could very readily be ascertained, whether there had been any such deputy as Sergius Paulus ; and * Actsxiii. 6. 124 ACTS OF THE APOSTLES. [[LECT.VII. it is probable that either he, or some of his family, was living, when St. Luke wrote the Acts of the Apostles. So when he relates that Crispus, the chief ruler of the synagogue at Corinth, be- lieved on the Lord with his whole house,* he gave the Jews a ready means of detecting the incorrectness of his narrative, if it were untrue. And all these particulars are introduced into the history in so natural and unstudied a manner, as to convey an impression to the reader's mind, that the author set down nothing but what he himself believed to be true. It may be added, that he wrote for the more immediate informa- tion of a man of rank, who was less likely to be imposed upon by forged accounts, and would have readier means of inquiry, than were pos- sessed by humble and illiterate persons. Another mark of veracity in the sacred histo- rian is this, that he does not deliver an elaborate and minute account of all the transactions of the Apostles for the first eleven years of their ministry ; but confines himself to a few of the most remarkable facts, which he had learned from those who were eye witnesses ; giving a slight and summary sketch, rather than an exact and complete history of the Church, down to the * Actsxviii. 8. LECT. VII.^ ACTS OF THE APOSTLES. 125 time when he himself was engaged in the work of spreading the Gospel, by being chosen as a companion to St. Paul. But from the moment, when he thus became himself a witness of the facts which he records, his narrative becomes very circumstantial and detailed. His great object appears to have been, to give his noble convert Theophilus a full account of St. Paul ; of his mission to the Gentiles (of whom Theophilus was probably one), and of the success which attended his ministry. Accord- ingly, the incidents, which he selects for his narrative from the earlier proceedings of the Apostles, are principally those, which have some reference to the admission of the heathens into the Church of Christ. The gift of tongues, the preaching of the Gospel to the Samaritans, the conversion of the Ethiopian, of Cornelius, and of the Grecians at Antioch, are all of this descrip- tion : and these, together with the ministry and martyrdom of Stephen, which are perhaps introduced on account of the share which St. Paul had in his death, are the chief particulars con- tained in the first twelve chapters of the Acts. St. Paul himself was the most remarkable of the Apostles, both as to the circumstances and end of his call to the ministry ; and was 126 ACTS OF THE APOSTLES. [[lECT.VII. probably an object of greater curiosity than any of his brethren, both to the Jewish and the Gentile converts, but certainly to the latter. His appeal to Csesar, his residence and preaching at Rome for the space of more than two years together, and the conversion of some of the im- perial household,* had no doubt excited a lively interest concerning him in the Church at large : and to those who had been admitted into the Gospel covenant by his ministry, or under his authority, without that obedience to the law of Moses, which many even of the Christian teachers held to be indispensable, it was of great import- ance, that the vocation and commission of St. Paul should be established by satisfactory evidence. These considerations will account for the manner, in which the narrative of St. Luke glides off from the general history of the Apostles into the per- sonal transactions of St. Paul : and this also is an additional symptom of veracity in the sacred historian. In the eleventh chapter it is related, that they which were scattered abroad upon the persecution that arose about Stephen, travelled as far as PJienice, and Cyprus, and Antioch, preaching tJie word to none but unto the Jews only. And * Phil. i. \o. iv. 22. LECT. VII.^ ACTS OF THE APOSTLES. 127 some of tJiem were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching tJie Lord Jesus. And tJw hand of the Lord was with tJiem ; and a great number believed, and turned unto the Lord. In some of the most popular commentaries on the Bible, the Grecians are said to mean Jews, who spoke the Greek language. But it is almost certain, from the context, that we are to understand Gentiles : and this is the first instance in which the Gospel was publicly spoken of, though not preached by an Apostle, to the heathen. Let / us here remark, how the providence of God can turn the afflictions of his Church to its advance- ment. The very persecution, which was designed to check the progress of the Gospel, and to crush it in its infancy, was the means of its earlier pro- pagation to distant parts. If the Christians had I not been vexed and evil intreated at Jerusalem, the heathens at Antioch had not so soon heard of the Lord Jesus. Many other instances might be adduced from the history of the Church, to illus- trate the continued fulfilment of that prophecy, which described the impotency of human malice and cunning, when opposed to the eternal purposes of God in the plan of man's redemption ; Why do 128 ACTS OF THE APOSTLES. [[LECT. VII. the heathen rage, and the people imagine vain things ? The kings of the earth stood up, and the rulers were gathered togetJier against the Lord, and against his Christ. For of a truth, against thy holy child Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered togetJier, for to do whatsoever thy hand and thy counsel determined to he done.* In the thirteenth chapter it is related, that while certain prophets and teachers in the Church at Antioch were ministering unto the Lord, the Holy Ghost said. Separate me Barnabas and Said, for the work wJwreunto I Jmve called them : that is, for the preaching of the Gospel to the Gentiles. And ivhen they had fasted and prayed, and laid tlieir hands on tJiem, tJiey sent them away. With reference, first to his miraculous conversion, and secondly to this special ordination, St. Paul speaks of himself as a servant of Jesus Christ, called to he an apostle, separated unto tJie Gospel of God.f From this incident it appears, that a public and formal calling to the office of preaching the Gospel was necessary, even to those who had the extra- ordinary gifts of the Holy Ghost; necessary * Ps. ii. 1. Acts iv. 25, f Rom. i. 1. LECT. VII.]] ACTS OF THE APOSTLES. 129 that is, not on account of any intrinsic virtue in the outward form, but rendered so by the declared will of God. Our Saviour sent his disciples, as his Father had sent him ; and he sent them with an outward and visible act of commission. He breathed on tliem, and said, Receive ye tJie Holy Ghost.* " And though Saul and Barnabas were effectually called by the Holy Spirit to the Apostleship of the Gentiles, they did I not enter upon the discharge of their function, till, ! under the direction of the same Spirit, they had ) been separated to the work of the ministry, by ' prayer, and the imposition of hands."')' In like manner the great Apostle's favourite scholar Timothy, who had been designated by prophecy as a sacred person J, was formally admitted into the ministry by the laying on of the Apostle's hands.§ We hold therefore, and, as we conceive, f on the authority of Scripture, that as no man 1 taheth this honour to himself, but lie that is called \ of God,\ so even he, who has reason to think | that he is called of God in the ordinary course 1 of his providence, must submit his pretensions to i * John XX. 22. t Bishop Burnet, Pref. to his Vindication of the Ordinations of the Church of England. : 1 Tim. iv. 14. § 2 Tim. i. 6. 1| Heb. v. 4. K 130 ACTS OF THE APOSTLES. [[lECT. VIT. those whom the Church has appointed to try the spirits ; and must be content to receive from them a commission for the regular exercise of his ministry. This, I say, we maintain upon the authority of Scripture ; and, were it otherwise, we should still maintain it on the ground of expediency, as being necessary for the good order and uniformity of the visible Church. This is the doctrine asserted in the twenty-third Article of our own Church. " It is not lawful for any man to take upon him the office of public preaching, or ministering the Sacraments in the congregation, before he be lawfully called and sent to execute the same. And those we judge lawfully called and sent, which be chosen and called to this work by men, who have public authority given unto them in the congregation to call and send ministers into the Lord's vineyard." With re- spect to the description of persons to whom that authority is to be given, although in the present instance the prophets and teachers of the Church at Antioch were not superior in office, or order, to Saul and Barnabas whom they ordained, we think we have the clearest historical evidence of its having been exercised by bishops during the first ages of the Church, after their appointment by the Apostles ; and we think also, to say the least LECT. VIlJ ACTS OF THE APOSTLES. 131 of it, that there are advantages in that mode of ordination which are possessed by no other. In the account which is given, in the same chapter, of the success which attended the preaching of Paul and Barnabas in the dissolute island of Cyprus, there is one peculiarity deserving of remark. At the very commencement of his ministry amongst the Gentiles, Paul was opposed by the pretended sorcerer Bar-jesus ;* as he him- self, in the days of his ignorance, had opposed the preachers of Gospel truth. But he had acted in obedience to the impulses of an erring con- science ; and verily thought with himself that he ought to do many things contrary to tJie name of Jesus of Nazareth :\ "whereas the false prophet of Paphos was addressed by the indignant Apostle, as one who was full of all subtlety and all mischief, a child of the devil, an enemy of all righteousness, perverting the ways of the Lord; that is, in all probability, mis- representing both the doctrines preached by the Apostles, and the miracles performed in attesta- tion of them ; ascribing them, as the Scribes and Pharisees had ascribed our Saviour's wonderful works, to the agency of evil spirits ; and so incurring the dreadful and unpardonable sin of * Acts xiii. 6. f Acts xxvi. 9. k2 132 ACTS OF THE APOSTLES. \j.ECT. VII. blasphemy against the Holy Ghost. But the peculiarity to which I alluded is this : St. Paul was prompted by the Holy Spirit to mark, in a conspicuous and undeniable manner, the certainty of his own credentials, and the sinfulness of his opponent. The mode of doing this being pro- bably left to his own choice, the punishment, by which his own incredulity had been reproved, would naturally suggest itself to his mind ; and accordingly he declared to the sorcerer, BeJwld, the Jiand of tJw Lord is upon thee ; and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness ; and he went about, seeking some to lead him by the hand. Upon the arrival of Paul and his companion at Antioch, (not the Antioch in Syria, from which they had been sent forth, but another city of the same name in Pisidia,) they made, in the synagogue of the Jews, a solemn declaration of the great and vital doctrine of the Gospel, that through Jesus Christ was preached unto them tJie forgiveyiess of sins ; and tJmt by him all that believe are justified from all things, from which tltey could not be justified by the law of Moses.* This declaration was first made to the Jews ; but * Acts xiii. 38. LECT. VII.]] ACTS OF THE APOSTLES. 133 attracted the notice of the Gentiles, who besought, that the same words might be preached to them the next Sabbath. The interval was however spent, by Paul and Barnabas, in conversation with the pious Jews and proselytes : but on the next Sabbath day, when the Jews saw the multi- tudes, they were filled with envy ; partly at the popularity of the new teachers, but more espe- cially on account of the great concourse of Gentiles, who presented themselves as candidates for those privileges, which the Jews considered to belong exclusively to themselves : and they spake against those things which were spoken by Paul, contradicting and hlaspJieming. Upon this, Paul and Barnabas made open proclamation, i?\ the face of Jews and Gentiles, of their mission to the heathen. It was necessary that the word of God should first Jiave been spoken to you, (Jews) ; hut seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. Here then, properly speaking, was l^ opened by an Apostle the divine commission of evangelizing the heathen world. The Gospel, which had been preached, in pursuance of their liOrd's command, in Jerusalem, and in all Judcea, and in Sanutria*, was now to be carried to the * Acts i. 8. 134 ACTS OF THE APOSTLES. [[lECT. VH. uttermost part of tlie earth. And what was the conduct of the Gentiles when that joyful news was sounded in their ears ? WJien they heard it, they were glad, and glorified the word of the Lord; and as many as were ordained to eternal I life, {ox, as the words properly signify, as many as were set in order for eternal life, that is, were didy prepared for the reception of the Gospel,) believed. The Jewish and Gentile citizens of Antioch, viewed with reference to the reception which they gave to the Gospel, are the types of two classes of hearers, upon whom the Word preached produces very different effects : this history is but one out of many instances to prove, that men who enjoy every external advantage of reli- gion, are oftentimes far more insensible to its spirit, more inaccessible to the energy of divine truth, than those who are suddenly called out of entire darkness into the marvellous light of the Gospel. To have in trust the oracles of God ; to be ritually admitted into covenant with him ; to bear his name ; to be called his people ; to have a speculative knowledge of his will ; to be in communion with the saints ; these are great advantages, singular privileges ; special vouch- safements of God's mercy! but they are only the outward part of religion, instrumental and LECT. VII.^ ACTS OF THE APOSTLES. 135 auxiliary to its spirit and essence ; the steps and / approaches, by which we are to ascend to the , shrine of truth and the throne of grace. Yet how common has it been, in every age of the Church of God, for men to rest contented with these; to regard them as the substance of reh- gion, and as constituting the service which God will be contented to receive, and to which he will assign his covenanted rewards. Important as the outward forms and offices of religion must ever be, to beings of a mixed and imperfect nature; yet if their proper end and use be not stedfastly kept in view, they will impede those spiritual results, which they are intended to produce. The reading of God's Word is a re- ligious duty: but if it be performed merely as being in itself a duty, and without the further and higher view of realizing both its precepts and promises in our own persons, it is made the groundwork of a mistaken and dangerous self- complacency : we fancy that we are building up a goodly superstructure, while in fact we are busied about the scaffolding ; and that, which is the true food of the immortal soul, from which, . in the process of a spiritual reading and digest- ing, it should draw that nutriment which feeds the life blood of the inner man, serves only to 136 ACTS OF THE APOSTLES. [[lECT VII. fill it with crude and speculative notions ; inflates it with vain glory, and confirms it in limited and inadequate views of religion. Such was the case with the Jews, who, as St. Paul said on another occasion, rested in the law, and made their hoast of God, and knew his will, and ap- proved the things that were more excellent (or tried the differences of things) being instructed out of the law;* and yet how far they were from profiting by that precious and highly valued treasure, appears from the history of our Sa- viour's ministry, and from the reception which they gave to his Gospel, shadowed out and prefigured as it was in their Scriptures. By a process analogous to this, the positive ordinances of religion are often by degrees substituted for its moral energies or effects ; and thus the very armour of righteousness becomes an incum- brance, instead of an instrument of protection or of conquest. I On the other hand, it sometimes happens, that ' when the word of God is for the first time heard by an ignorant sinner, and the glorious disclosures of the Gospel are made to one, who had before held no intercourse with religion, its effect is increased by the marvellous contrast between * Rom.ji. 17. LECT. VII.^ ACTS OF THE APOSTLES. 137 a total darkness and the sudden blaze of light : the soul is taken, as it were, by surprise ; its spiritual desires are at once awakened, and satisfied with the assurances of God's pardoning mercy : it is glad, and glorijies the word of the Lord.* But in thus contrasting the blindness and incredulity of the Jewish formalist, with the ready docility of the soul-humbled and awakened Gentile, who pressed eagerly forward into the kingdom of heaven, we must not do injustice to the ancient people of God. As a nation, the Jews rejected their Messiah. He was rejected by their rulers, their priesthood, the authorized interpreters of their law, and the chiefs of their religious sects. But then it must not be forgotten, that his Apostles were Jews ; that after his resur- rection he appeared to more than five hundred Jewish brethren at once; that three thousand Jews were added to the disciples on the day of Pentecost ; that not long after, five thousand were converted by Peter and John; that multitudes, both of men and women, were again added to the Lord after the death of Ananias and Sapphira; and that, by the confession, or complaint, of the high priest himself, the Apostles had filled * Acts xiii. 48. 138 ACTS OF THE APOSTLES. \jLECT. VII. Jerusalem with their doctrine,* insomuch that he and his fellows began to feel some alarm, lest the indignation of the people should be ex- cited against them as the murderers of Jesus. Ye intend to bring this maris hlood upon tis. Shortly afterwards we read, that t/ie number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith."): So even in this city of Antioch, where tlie chief men of tJie city persecuted Paul and Barnabas, many of the Jews followed them; and in Iconium, a great multitude of the Jeivs, and also of tJie Greeks, believed.X Let us, then, ^j in the first place, learn to regard the Jewish people, of whose unbelief and hardness of heart we are perhaps accustomed to speak in too indiscriminate terms of censure, as our elder brethren in Christ : and, in the second place, let ...J us observe, that although the Jewish nation is, by a just decree of the Almighty, degraded from its place and station in the world, so to remain, a perpetual monument of his justice and truth, till the fulness of the Gerdiles become in;^ yet the individuals of that nation are not ju- dicially excluded from the blessings of the gospel * Acts V. 28. t Acts vi. 7. X Acts xiv. I. § Kom. xi. 25. LECT. VII.]] ACTS OF THE APOSTLES. 139 covenant, although the very fact of their pre- servation as a distinct race, which ought to open their eyes to the evangelical fulfilment of pro- phecy, serves only to perpetuate their blindness: but tJiey also, if tliey abide not in unbelief, shall be grafted in; for God is able to graft them in again. But, lastly, let us take warning from their fate ; V" and not suffer a devoted attachment to, or a complacent acquiescence in the externals of reli- gion, to usurp the place of spiritual piety and holiness. Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to pro- voke them to jealousy; otherwise if God spared not the natural branches, take heed lest he also spare not thee* It appears, from the conclusion of the fourteenth chapter, that the mission, upon which Paul and Barnabas had been sent from Antioch, was a special mission, confined to certain objects, and to the inhabitants of a certain district. Wlien they had preached the word in Perga, they went down into Attalia, and thence sailed to Antioch, from whence they had been recommended to the grace of God, for the work which they fulfilled. * Rom. xi. 11. 21. 140 ACTS OF THE APOSTLES. [[LECT. VII. That work, it appears, was, to open, in a public and solemn manner, the door of the kingdom to the Gentiles ; and to justify its opening, even upon the principles of the Jews themselves : when they were come, and Imd gathered all the church together y they rehearsed all tJiat God had done with them, and how lie had opened the door of faith to the Gentiles. That great mystery of the Gospel having been thus proclaimed, they left the knowledge of it to be spread abroad by the ordinary means of com- munication ; till the curiosity of the heathen world should be sufficiently awakened, and the more reli- gious Gentiles prepared to receive the doctrine of the Apostles, when they should enter, at the proper time, into a larger and more arduous field of ministerial labours. The interval was employed by St. Paul and his colleague in strengthening and consolidating the foundations of Christ's Church, which had been already laid ; an object of the first importance, and nearest to the heart of that great Apostle, zealous as he was for the conversion of the heathen. They abode tJiere long time with tJie disciples* and continued in Antioch, teaching and preaching the word of the Lord, tvith many otliers also.\ * Acts xiv. 28. t Acts xv. Zb. LECT. VII.]] ACTS OF THE APOSTLES. Ml It is not enough that we bring men to the " knowledge of Christ, unless they are afterwards, by the usual process of instruction, rooted, and grounded, and built up in it. They are not made Christians once and for ever; but must grow in spiritual strength and grace, from the infancy of the life of God in the soul, to a perfect man, unto the measure of the stature of tJie fulness in Christ;* being fed by their appointed teachers, first with the milk of the word, and, by degrees, with stronger meat, from the principles of the doctrine of Christ, going on unto perfection.^ Happy are they, who possess the advantage of such continued and improving intercourse with those faithful labourers in the harvest of souls, who not only sow the good seed, but watch and tend it in its anxious progress to maturity ; and happy those spiritual husbandmen, who are per- mitted to behold the fields which they have sown, whitening for the harvest; and many souls, which they have trained up, under the continual dew of the Spirit, to be plants of righteousness, ready to be gathered, together with themselves, into the garners of the Lord ! * Eph. iv. 13. t Heb. vi. 1. LECTURE VIII. Acts xv. 8, 9, Gody ivhich hnoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us: and put no difference between us and them, purifying their hearts by faith. St. Peter is here speaking of the Gentiles, of whom the first-fruits had been gathered into the Church by himself, when he was sent into that harvest by a special revelation of the counsel of God. Upon that occasion he had made the joyful and consolatory declaration ; Of a truth I per- ceive tJiat God is no respecter of persons ; hut in every nation lie that feareth God and worketh righteousness is accepted of him.* This was to the Apostles themselves a great mystery; as it was to the Jews in general a great objection against the Gospel. That the Gentiles, aliens from the commonwealth of Israel, excluded, as they * Acts X. 34. LECT. VIII.)] ACTS OF THE APOSTLES. 143 supposed, from the promised inheritance, as well of the spiritual as of the earthly Canaan, were indeed to be naturalized in the kingdom of the Messiah, and to partake in all its privileges and expectations, was a truth, for the reception of which our Saviour had endeavoured in vain to prepare his countrymen by many hints and similitudes, intelligible enough to those, whose minds were not preoccupied by inveterate opinions. We cannot, however, be greatly surprised at the reluctance, with which even the disciples of Jesus Christ were brought to admit this novel and unexpected doctrine ; for although many intima- tions had been given by the prophets, that the heathen were to be enrolled in the number of Messiah's soldiers and servants; the Jews had been accustomed to understand those intima- tions, as pointing rather to a comprehension of subjugation and servitude, than to a fellowship of immunities and rewards. Certain it is, that this feature of the Gospel dispensation was not revealed to them with such a degree of clearness, as to leave them without excuse for not discern- ing and receiving it; for St. Paul expressly declares, that it was the mystery, which in other ages was not made hnown unto tJie sons of men, as it is now revealed unto his holy apostles and 144 ACTS OF THE APOSTLES. [[lECT. VIIL prophets, hy the Spirit ; tJiat tJie Gentiles should he fellow-lieirSy and of the same body ; and par- takers of his promise in Christ by the Gospel.* N^f There had been, in a certain sense, a mani- festation of Christ to the Gentiles, when the wise men came from the east, to do homage to the new-born king of the Jews ; but it seems hardly reasonable to suppose, that they were acquainted with the real nature of the Messiah's office and kingdom ; and that they received him themselves, or proclaimed him to their country- men, as the Saviour of the world. Yet still their heaven-directed journey to the abode of the infant Jesus was an indication, that he was born a king not for the Jews only ; and served, perhaps, to diffuse through the east a strong, though indistinct expectation, that some great change was to be effected by this wonderful person. But undoubtedly there was no revelation made to the Gentiles of Christ the Mediator, the Reconciler, the Redeemer, until his Apostles, by the special direction and impulse of the Spirit, proclaimed that new and glorious, but to the Jews unpalatable truth ; tliat God is no respecter of persons, as laying claim to his favourable regard in the new dispensation of grace upon * Eph. iii. 5. LECT. VIII.^ ACTS OF THE APOSTLES. 145 any other ground than that of their faith and godliness ; but that in every nation he that/eareth him and worleeth righteousness, is accepted of him. If God be no respecter of persons, then his Gospel mercies were designed from the first for v all mankind; not for the Jews alone, before the \ coming of Christ ; nor, since his coming, for a few, v-^ irrespectively and arbitrarily chosen. If it be said, that the Gospel was originally intended for, and promised to the Jews ; and that it was communi- cated to the Gentiles, only when they had rejected it ; we answer. True ; it was undoubtedly designed | in the first instance for the Jews; the promise / was to Abraham and his seed : but it was to be \ given to them only primarily, not exclusively. ■ Theirs was the right of primogeniture ; but not \ that right, which excludes the younger brethren ' from all succession to the inheritance. They had \ the privilege of precedence in entering into the ; kingdom of heaven. From them, as from a centre, the circles of divine mercy were to spread, with a wider and a wider compass, to every nation, and kindred ; till all mankind should become, what the Jews once were, a people in covenant with the Lord. I have already remarked, that although the Jewish nation L 146 ACTS OF THE APOSTLES. [^LECT. VIII. rejected the counsel of God, and proved them- selves unworthy of the honour for which they had been designed ; although the Lord of life came to his own, and his ovm received him not ;* yet still the Gospel was first delivered to Jews, and first embraced by Jews ; and by the ministry of Jews was it communicated to the world at large. This mystery of the Gospel dispensation, which has always been a stumbling-block of offence to the Jews, is to Christians a striking evidence of the truth of their religion. If the prophets foretold the appearance of a great person, who was to effect the overthrow of idolatry, and bring all mankind to the knowledge and worship of the true God ; and if the religion of Jesus Christ did effect this in a very wonderful degree, within a short time after its first promul- gation, and continues to effect progressively the same glorious change ; it is plain, that the con- version of the Gentiles is one proof, that Chris- tianity is a religion from God. Born in a Christian land, initiated in our infancy into the Gospel covenant, accustomed to the daily enjoyment of its privileges and means of grace, we are apt to overlook some of those * Jolm i. 11. LECT. VIII.^ ACTS OF THE APOSTLES. 147 features, which at its first establishment afforded to the pious believer topics of thankfulness to God. For instance, its comprehensiveness, which was a cause of offence to the unbelieving Jew, ought to be a distinct ground of rejoicing and gratitude to the believing Gentile, and to those, who like ourselves, are sprung from Gentile tribes. The supreme Ruler of the world might have confined the spiritual blessings of the Gospel, as he did the temporal advantages of the Law, to one peculiar people. All mankind had sinned and come short of the glory of Godf none de- served redemption : there would therefore have been no injustice, had he decreed to confine the covenant of grace to his ancient and chosen people. As all boasting was shut out by the universal corruption of sin ; all expostulation and complaint would also have been shut out, had sentence of perpetual exclusion been passed against those, who were aliens from the common- wealth of Israel. Undoubtedly the Creator had full right to say of his creatures, / will have mercy on whom I will have mercy ^ and I ivill have compassion on whom I will have com- passion.-\ It may be said, that such a limitation of his mercy would have been inconsistent with * Rom.iii.2i>. t Rom.ix. 15. Exod.xxxiii. 19. L 2 148 ACTS OF THE APOSTLES. [^LECT. VIII. his justice. We may now indeed conclude that it is so, because such limitation has not been made : but no man could have pretended to say beforehand, that he was of right entitled to redemption ; and therefore no man could justly have complained, if it had not been extended to him in all the fulness of its accomphshment by Jesus Christ. Surely then we, and all behevers, from the first development of that mystery of the Gospel to its final consummation, ought to be exceedingly thankful, that the Almighty did not so limit and circumscribe his plan of mercy ; that he did admit the Gentiles into the Messiah's kingdom; that he did pledge himself by his Holy Spirit to a larger and more comprehensive scheme of redemption ; and did execute it by his only- begotten Son, who died for the sins of the world. Lord, wlmt is man that thou art mindful of hiniy and tJie son of man, that thou so visitest him ?* When Jew and Gentile were alike concluded under sin,'\ how graciously didst thou vouch- safe to unclose alike the gates of mercy to them both ; to give light to tJiem tJmt sat in darkness and the shadow of death,\ and to lift up an ensign to the nations fr&m far,% even the ensign of the cross ! *Ps.viii.4. t Gal.iii. '2;.'. tLukei.79. §Is.v.26. LECT. VIII.^ ACTS OF THE APOSTLES. 149 Let US be thankful also, for indeed it is a subject of inexpressible thankfulness, that we are not amongst those heathen tribes, who have not even yet received the glad tidings of salva- tion. Let us bless God, that his providence has so I ordered the course of human affairs, that the tide j of civilization, at an early period after the rising | of the day-spring from on high, set towards the I shores of these countries, and prepared a bar- barous people for the reception of the Gospel. Let us be thankful that its light, although at times obscured and oppressed, has never been extinct amongst us ; and that since it was purified and renewed at the glorious Reformation, we have not only enjoyed its illuminating and sanctifying influence ourselves, but have been permitted to follow the steps of the holy Apostles in diffusing it to the remotest corners of the earth. It is a work of charity peculiarly suited to us, whom the Lord hath called out of darkness into his mar- vellous light* to repeat and enforce the call to those who are still in the shadow of death : Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.-\ Let us pray that the call may be more earnestly and emphatically made ; more readily and effectually listened to. * 1 Pet. ii. 9. t Epbes. V. 14. 150 ACTS OF THE APOSTLES. [^LECT. VIII. But it is time for us to return to the pro- ceedings of the Apostles. It was now fully revealed to them, that God had opened tJie door of faith to the Gentiles* But upon this arose a J very natural question : How are the Gentiles to be admitted into the kingdom of God ? Is the tabernacle of Moses to become the vestibule and entrance to the Church of Christ? Are the Gentiles to be made denizens in the common- wealth of Israel, before they can become fellow- citizens with the saints, and of tlie household of GodPf Is the distinguishing federal rite of the old Covenant to be the indispensable method of transition, from their natural state of total alienation, to one of complete reconciliation with God ? It was very natural for the Jewish converts to think that it should be so ; especially when they recollected, without fully understand- ing, our Saviour's declaration, that he was come> not to destroij the law, hut to fulfil it:\. If not to destroy the law, said they, then surely not to abrogate circumcision, the characteristic rite of the law : forgetting that circumcision was only a seal of the righteousness of faith ;§ of which God had now given a surer pledge and security in * Actsxiv. 27. t Ephes. ii. 19. : Matth. V. 17. § Rom. iv. 11. LECT. VIIlO ACTS OF THE APOSTLES. 151 the death of Jesus Christ ; in whom neither cir- cumcision availeth any thing, nor uncircumcision ; hut faith which worheth by love* The Jews attributed a greater virtue to circumcision than that with which it was invested by the ordinance of God. It was inconsistent with the spirit of the Gospel dispensation, to attribute any virtue, any intrinsic justifying or saving virtue, to any ordinance or outward act whatever ; and, there- fore, this opinion of the efficacious virtue of cir- cumcision, erroneous as it was under the Mosaic dispensation, was far more injuriously so under the Christian. By the deeds of the law, circum- cision amongst the rest, shall no flesh he justified in his sight.f If circumcision were necessary to a Christian convert, it was so, as having a justi- fying efficacy; not simply as an initiatory rite; for the appointed form of admission into the family of Christ was baptism ; but the sacrifice of the death of Christ was therefore necessary, because no legal observance had, or could have, any jus- tifying efficacy. The false opinion, then, which the Jewish be- lievers, especially they of the Pharisees, enter- tained, respecting the ' necessity of circumcision, was an error which affected the first and most * Gal. V. 6. t Rom. i. 20. 152 ACTS OF THE APOSTLES. [[lECT. Vlir. important principles of Christian faith. Yet it was not a question, respecting which the Holy Spirit had, in the first instance, fully enlightened the minds of all the Apostles and first preachers of the Gospel; for we read in the fifteenth chapter of the Acts, that when certain men which came down from Judea, taught the brethren, and said. Except ye he circumcised after the manner of Moses, ye cannot be saved; it occasioned no small dissension and disputation with t/iem; and in order to the allaying of it, they determined to send Paul and Barnabas, and certain other of them, to Jerusalem, to the Apostles and elders. Upon their arrival there, a council was holden of the Apostles and elders, for the purpose of considering this matter; and the circumstance recorded by St. Luke, that there was much dis- puting in that assembly, which was not appeased till Peter and Paul and Barnabas and James had addressed the council, proves that the Holy Ghost had not authoritatively predetermined this ques- tion ; but had left it to the determination of their own wisdom and piety. But perhaps it may be said, that this position is hardly to be reconciled with the expression employed in the letter which was the fruit of their deliberations, // seemed good to the Holy Ghost and to us. LECT. VIII.J ACTS OF THE APOSTLES. 153 And I must confess that the ordinary interpre- tation of that passage is this, — " It seemed good unto us, being divinely instructed by the Holy Ghost." Now I need hardly say, that I admit, in the fullest manner, that the Apostles were enlightened by the Holy Ghost; that they were at all times so far under his control, as to be secured by him from any error which could affect the integrity of the Gospel; and that they were especially informed and constrained where it was necessary. But I consider, that the necessity of circumcision to a Gentile convert was a question, which, having been once enlightened as to the free admission of the Gentiles into the Gospel covenant, they were competent to determine by the exercise of their own judgment, without the special interference of the Spirit. Upon this principle the Council of Jerusalem was assembled for the purpose of deliberating upon this question. Upon this principle St. Peter argued, that as he had been specially instructed to admit Cornelius into the Church of Christ, but had received no directions as to circumcision, it was reasonable to conclude, that God did not require the performance of that rite in the case of Gentile converts, having, without it, given them the Holy Ghost, even, says the Apostle, as he did unto us; 154 ACTS OF THE APOSTLES. QlECT.VIII. and put no difference between us, purifying their Jiearts Inj faith.* After which, Barnabas and Paul declared what miracles and wonders God had wrought among the Gentiles by them; no mention being made of circumcision; and at last, James, the first bishop of Jerusalem, to whom respect and deference appear to have been paid, perhaps because he was the kinsman of our Lord, termi- nated the discussion by a proposition full of wdsdom and moderation, that the Gentile be- lievers should be required to comply with the Mosaic law, only to the same degree in which the proselytes had always been required to ob- serve it, by abstaining from every practice which savoured of idolatry and idolatrous customs. But all this was the result of discussion and deliberation ; a result sanctioned undoubtedly by the Spirit of truth, who had given visible demonstration that these holy men were under his guidance and control ; but it was not a conclusion specially dictated by the Spirit. It appears, therefore, that the expression, it seemed good to tJie Holy Ghost and to us, is to be understood in the following sense : It seemed _^ good to the Holy Ghost, that circumcision should not be required of Gentile Christians; and this * Acts XV. 8, 9. LECT. VIII.^ ACTS OF THE APOSTLES. 155 we know, because he descended upon Cornelius and his household ; and tlieij of the circumcision which believed ivere astonisJied, as many as came with Peter y because that on the Gentiles also was poured out the gift of the Holy Ghost. ^ But Paul and Barnabas also, who were separated for the work of delivering the word of recon- ciliation to the Gentiles, have admitted great numbers into the Church, without requiring them to be circumcised ; this is another token that no such requisition has been dictated by the Spirit. It is plain, then, what the mind of the Spirit is, in this particular; and such, of neces- sity, must ours be : and thus, it seemed good to '■ the Holy Ghost before, and it seems good to us now, to lay upon ijou no greater burthen tlutn these necessary things; that is, no greater bur- then of ceremonial compliance with the law of Moses than these things, which are necessary to mark your detestation of pagan superstition, and your entire separation from the worship and ser- vice of false gods ; namely, that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication, which \/^ in the Jewish Scriptures is synonymous with idolatrous inclinations and practices ; from which * Acts X. 45. 15G ACTS OF THF, APOSTLES. [[lECT. Vllf. if ye keep yourselves, ye shall do well. Fare ye well. How necessary these inhibitions were, in the case of the Gentile converts, appears from the instance of the Corinthian Christians, who are cautioned by St. Paul not to be at the same time partakers of the Lord's table, and of the table of devils.* In the conclusion of the fifteenth chapter it is related, that when Paul and Barnabas were about to revisit the cities where they had preached the word of the Lord, Barnabas, whose name, " the Son of Consolation," which the Apostles had given him,t seems to indicate that he was of a kind and generous disposition, wished to take with them his kinsman John, surnamed Mark. But as he had departed from them on their former mission, from Pamphylia, through hesi- tation or timidity, Paul thought not good to take him with them ; the work which they had undertaken, being one which required great firm- ness and resolution on the part of those who were engaged in it; for no man having put his hand to the plough, and looking hojck., is fit for the kingdom of God;^ assuredly not fit for the ministry of that kingdom, which at all times ♦ 1 Cor.x. 21. t Actsiv. 36. I Luke ix. 62. L£CT. VIII.;] ACTS OF THE APOSTLES. 157 requires, but then most especially required, from those who undertook it, an uncompromising and unhesitating devotion of themselves, their energies, their inclinations, their designs, to the single object of saving souls. The contention between Paul and Barnabas was so sharp, that theij departed asunder one from the otJier; and so Barnabas took Mark, and sailed unto Cyprus; and Paul chose Silas, (or Silvanus,) and departed, being recommended by the brethren unto the grace of God* No doubt this contention was matter of afflic- tion to all parties concerned ; to Mark also of improvement. He was made to see the dan- gerous nature of his fault, by the opinion which the great Apostle entertained of it ; and was led to seek for a larger measure of spiritual strength and boldness. That he was afterwards restored to the good opinion of St. Paul, may be inferred from the manner in which he is spoken of in his Epistles ;t St. Peter also mentions him under the affectionate appellation of Marcus, my son.% As to Paul and Barnabas, their friendship had commenced under very peculiar circumstances. When Said was come to Jerusalem, he assayed * Acts xvi. 39,40. tCol.iv. 10. Phileni.24. 2 Tim. iv. 11. t 1 Pet. V. 13. 158 ACTS OF THE APOSTLES. [[lECT. VIII. to join himself to the disciples; hut they were all afraid of him, and believed not tlmt he was a disciple. But Barnahas took him, and brought him to the Apostles.* They were associated together for a particular purpose, by the express direction of the Holy Ghost. As preachers of the Gospel, they had been persecuted, and they had triumphed together. It was not likely that a friendship so begun, and so cemented, should be seriously or permanently interrupted by a diffe- rence which related to a question of expediency. 1 The inspired teacher who said. Be ye angry and sin not; let not the sun go down upon your wrath,-]' could not long retain a feeling of resentment. He resisted, somewhat warmly, what he consi- dered to be an ill-judged and injurious weakness on the part of Barnabas, who appears to have suffered the partiality of kindred to get the better of his judgment : but he continued to love him as his fellow -labourer in the sacred cause. In his first Epistle to the Corinthians, written a few years after this transaction, he speaks of Barnabas as again associated with him in the ministry ; or I only, and Barnabas, have not we power to forbear working ?X From this incident it appears, that the Holy * Actsix. 26. t Implies, iv. 2(5. { 1 Cor. i.\. (5. LECT. VIII.]] ACTS OF THE APOSTLES. 159 Spirit, while he fully informed the first preachers of the Gospel of all the truths which composed the perfect system of evangelical doctrine, and preserved them from error in all matters which concerned the integrity of the faith, and the purity of Christian worship, did not control their "^ passions, nor exempt them from natural infirmity ; but left them subject, like other men, to the hiffetings of Satan and his messengers, lest they should he exalted above measure, through the abundance of the revelations.* This distinction \ between intellectual gifts, even of the highest order, and the moral graces of Christianity, is to be carefully observed, in order that we may learn that the former are not necessarily and invariably productive of the latter. The richest treasures of speculative knowledge, and the most persuasive eloquence, are not incompatible with worldly- mindedness, or worse affections still, if they be not applied to the ends of a practical improvement in holiness; nay more, they may be very efficacious ^/ in bringing others to a knowledge of the truth, and yet not benefit their owner, unless he be fully aware of their intrinsic worthlessness, and count all things but loss, for tJie excellency of the knowledge of Christ Jesus. ^ * 2 Cor, xii. 7. t Philip, iii. 8. 160 ACTS OF THE APOSTLES. [|lECT. Vlll. At the same time we may learn — and it is a consolatory reflection to those servants, and espe- cially those ministers of Christ, who feel their own imperfections, and lament the hindrance which they may occasion to the cause of the Gospel — that some blemishes and weaknesses may be co-existent with very high degrees of spiritual excellence ; that it must be the constant endea- vour of those who labour under them, to master and subdue the sin that doth most easily beset them:^ but that while they manifest an ardent zeal for the glory of God, and the salvation of mankind, a singleness of holy purpose, a devoted- ness of heart ; the pious and candid of mankind will overlook those imperfections, which they know must exist even in the best of men ; or at least will gently admonish, and charitably excuse, and affectionately pray for them, and beseech the Lord that this thing maij depart front them.-\ 'And indeed under all circumstances we greatly Cged the prayers of our brethren. Engaged as e are in a continued warfare with the enemies iof man's salvation ; victims marked out by their /malice ; objects of their affected scorn, but real 'fear; opposed as we are, faithfully and fear- ilessly opposed, to the prevaiHng opinions, and * Heb. X. 1. 12 Cor. xii. 8. LECT. VIII.)] ACTS OF THE APOSTLES. 161 inclinations, and practices of a careless world; have we not abundant cause to desire, that like Paul and Silas, when they departed to the work of the ministry, we may be recommended hy you to the grace of God?* * Acts XV. 40, LECTURE IX. Acts xvii. 11. These were more noble than those in Thessalonica, i?i that they received the word with all readiness of mind, and searched the Scriptures daily, wliether those things were so. "SVe now enter upon that division of the apo- stolic history, which is confined to the transactions of St. Paul and his attendants. Upon his sepa- ration from Barnabas he chose Silas for his companion, and shortly afterwards Timotheus.* We may conclude also, that Luke himself, although he does not distinctly mention the fact, was either chosen, or permitted to attend the Apostle, if not before, yet certainly upon his coming to Troas ; for in speaking of his voyage to Macedonia, which took place not long after the departure of Barnabas, the historian uses the first person ; Therefore loosing from Troas, we * Acts XV. 40. xvi. 3. LECT. IX.]] ACTS OF THE APOSTLES. 163 came with a straight course to Samothracia.* It may be proper in this place to mention, that St. Luke, according to the constant tradition of the early Church, was a native or inhabitant of Antioch : that he was an inhabitant of that city, when the Gospel was first preached there, may be inferred, with some degree of probability, from the minuteness with which several particulars concerning it are related in the eleventh chapter. We are told that they, which were scattered abroad upon the persecution that arose about Stephen, travelled as far as Phenice, and Cyprus, and Antioch, preaching the word. But we are not informed of any of their proceedings in Phenice, or Cyprus ; whereas a detailed account is given of all that was done at Antioch. The only reason which has been urged against the proba- bility of this tradition is this, that his name is not a Syriac, but a Greek name ; which is not strictly true ; for it is, properly speaking, more of a Latin than a Greek name ; and even if it were true, it would be no objection; for in the sixth chapter of the Acts we find Nicolas, an undoubted Greek name, mentioned as that of a proselyte of Antioch. It seems a probable supposition that Luke himself was a proselyte. It is also, I think, far from * Acts xvi. 11. M 2 164 ACTS OF THE APOSTLES. [|lECT. IX. improbable, that Luke was the same person as the Lucius of Cyrene, who is mentioned in the first verse of the thirteenth chapter, as one of the prophets and teachers who were at Antioch, and of whom St. Paul speaks in the sixteenth chapter of his Epistle to the Romans ; Timoilieus my work-fellow, and Lucius, and Jason, and Sosipatei' my kinsmen, salute you. The objections which have been made to this supposition cannot now be considered in detail. They are not such as, in my opinion, to destroy, or greatly to weaken, its probability. I will only remark upon the argument, which is grounded upon the difference of names, that in writing to the Christians at Rome, St. Paul would naturally use the Roman form of Lucius, in preference to that of Lucas. But from this comparatively unimportant question let us return to the history itself. Timotheus, whom Paul selected for his confi- dential companion, was the son of a Jewess who had embraced the Christian faith; hut his father was a Greek.* His mother's name, Eunice, shews that she was of a family of Asiatic Jews, who spoke the Greek language. He was well reported of, says the historian, hy the brethren who were at Lystra and Iconium. The topics * Acts xvi. 1. LECT. IX.]] ACTS OF THE APOSTLES. 165 of their commendation may be inferred, from the praise which St. Paul himself bestows upon him in the second Epistle* addressed to this favourite disciple. In the first place his un- feigned faith ; a faith unmixed with any worldly motive; not assumed, or professed, for the pur- pose of obtaining the extraordinary gifts of the Spirit ; or of procuring to himself credit with men, as a distinguished teacher, and leader of a sect ; but wholly without the leaven of hypocrisy.f For the purity and stedfastness of his faith he was indebted to the care, which had been taken by his mother, to instil religious principles into his youthful mind; for tJie same faith, St. Paul observes, dwelt first in his grandmotJier Lois, and his motJier Eunice. If we inquire what the instruction was, which laid so sure a foundation for his Christian faith, we learn that it was instruction in the Scriptures of the Old Testament ; for Timothy from a child had known tJw Holy Scriptwes, which were able to make him wise unto salvation, through faith which was in Christ Jesus. The Scriptures, both of the law and the prophets, had been so explained to him, as to convince him of their fulfilment in the person of Jesus Christ. Lois and Eunice, who * 2 Tim. i. 5. f dwKOKpiTov. 166 ACTS OF THE APOSTLES. [[lECT. IX. had been converted to the true faith, had no doubt reasoned with Timothy, as our Lord had reasoned with the disciples on the way to Emmaus, and as St. Paul reasoned with the Thessalonians, out of tlie Scriptures; opening and alleging, that Christ must needs have suf- fered, and risen again from the dead, and that Jesus whom he preached unto them, was Christ.* It was St. Paul himself, however, who more perfectly instructed this youthful believer in the way of God, delivering to him tJie form of sound words,^ and afterwards ordaining him to the ministry by the laying on of his hands, and qualifying him to receive the special gifts of the Holy Ghost. ^ He therefore addresses him as his dearly beloved son, his own son in the faith.^ This youthful, but well instructed and trust- worthy Christian, St. Paul would have to go forth with him; and took and circumcised him, because of tlie Jews which were in those quarters; for they all knew that his fat/ier was a Greek. \\ This transaction at first sight appears to be in- consistent with the principle which had been laid down by the Apostolic council, that circumcision was not to be required of the Gentiles : but it is * Acts xvii. 2. t 2 Tim. i. 13. J 2 Tim. i. 6. § ^ Tim. 1.2. 1 Tim. i. 2. || Acts xvi. .'3. LECT. IX.]] ACTS OF THE APOSTLES. 167 inconsistent only in appearance. The principle asserted by the Apostles was this, that circum- cision was not to be required of any man, as necessary to salvation. They did not prohibit the use of circumcision to the Jewish Christians, provided that it was not regarded as a saving, or justifying ordinance. Timothy was not, properly speaking, a Gentile convert, for his mother was a Jewess, and he had been brought up either in the Jewish or the Christian religion : but he was not, like St. Paul, a Hebrew of the Hebrews, and would naturally be considered as following the parentage of his father, rather than of his mother. Now the very circumstance of St. Paul's being specially commissioned to preach the Gospel to the Gentiles, rendered it particularly desirable, that he should give no unnecessary offence to the Jews. Although he was not to compromise the Gospel, by sanctioning those prejudices, which were derogatory to its spiritual efficacy, neither was he to indispose the minds of his countrymen for its reception, by a harsh and intolerant con- demnation of those prejudices, where they did not interfere with Christian principles. Although St. Paul was a special ambassador of Christ to the Gentiles, yet he continued, even after he had solemnly opened his commission at Antioch in 168 ACTS OF THE APOSTLES. [[lECT, IX, Pisidia, to direct his first attention to the Jews, in every city which he visited ; for his Jiearfs desire mid prayer to God for Israel was, that theij might be saved.* Now Timothy, being born of a Jewish mother, might be rendered still more completely a Jew, by undergoing the legal rite of circumcision, not as being necessary to salvation, but as a means of propitiating his countrymen ; whereas Titus, being a Greek, that is, a Gentile by birth, was not compelled to be circum€ised,-\ lest it should be thought necessary for every man to pass through the Jewish religion into the Christian. This conduct on the part of St. Paul, was a specimen of that happy application of the maxims of human prudence to the advancement of religion, which our Saviour appears to have recommended, when he directed his Apostles to be wise as serpents, and harmless as doves ;% and it was an exemplification of the Apostle's own precept to his Corinthian converts. Give none offence, neitJier to the Jews, nor to the Gentiles, nor to the Church of God; even as I please all men in all things ; not seeking mine own profit, hit tlie profit of mamj, that they may be saved. § The same account is to be given of the motives * Rom.x. 1. t Gal.ii. 3. : Matih.x. 16. § 1 Cor. X. 32. LECT.IX.]] ACTS OF THE APOSTLES. 169 which induced St. James and the elders to recom- mend, and St. Paul to consent to a compliance with the prejudices of the Jewish Christians at Jerusalem, by purifying himself with certain men who were under the obligation of a vow. As long as the temple and polity of the Jews continued to subsist, the long-suffering of God appeared to abstain from a solemn and open abrogation of his covenant with the descendants of Abraham ; and so long were the Jewish members of the Christian Church, and especially those who dwelt in Palestine, permitted to observe the rites of the law, and the customs of the elders ; for they were all %ealous of tJie law, and were informed that Paul taught all the Jews which were avnong the Gentiles, to forsake Moses, saying that tJiey ought not to circumcise tJieir children, neitJier to walk after the customs.* I wish now to call your attention to the con- version of Lydia, related in the fourteenth verse of the sixteenth chapter. While the Apostle and his attendants were preaching at Philippi, in an oratory by the river side, a certain woman named Lydia, a seller of purple, of the city of Thyatira, which * Acts xxi. 20. 170 ACTS OF THE APOSTLES. [[lECT. IX. worshipped God, lieard tliem. Which wor- shipped God ; that is, the true God ; the God of Moses. She was a Gentile by birth, but a pro- selyte to the worship of Jehovah. Whose lieart the Lord opened. But how was her heart opened ? Was it at once enlightened in the doc- trines of the Gospel, and fixed in the stedfastness of a perfect faith ? Was she suddenly and irre- sistibly converted by an overpowering constraint of the Spirit ? No : her heart was opened so far, that she attended unto tlie things which were spohen of Paul. She was disposed by the Holy Spirit to inquiry after the things which belonged to her peace. She had served God to the best of her knowledge and ability, and so became, not indeed entitled to, but qualified for, a more effectual measure of light and grace. If any man will do his will, lie shall know of the doctrine, whether it be of God, or whether I speak of myself.* It is to be observed then, in the first place, that the understanding of Lydia, although she had aforetime worshipped the true God, did not enable her, by its natural light, clearly to discern the whole truth, or fully to comprehend the purport of the doctrines preached by Paul, until * Johnvii. 17. LECT. IX.]] ACTS OF THE APOSTLES. 171 it had been opened by the Lord ; enlarged, and cleared from prejudice by the Spirit. Yet it must be observed, in the second place, that the / effect of this spiritual interference was not to constrain her belief: it did not unseat reason from her tribunal, as a judge of truth ; nor command her to give sentence at once, without any examination of the evidence proposed: but only prevented and assisted her in forming a right conclusion. The heart of Lydia was opened by the Lord, not to an instantaneous conviction and comprehension, but to attend to the things which were spoken hy Paul. She considered, and examined what he said, with an inclination, no doubt, to beheve it— for every honest and good heart must wish to find the Gospel true— yet at liberty to disbelieve it, if it had been obviously unreasonable and untrue. But as the Lord had begun a good work in her, ' so he carried it on to perfection. Seriousness and honesty of purpose obtained his awakening grace; j a humble, teachable, inquiring spirit was guided ! by his enlightening grace in the use of its na- i tural faculties ; and the result was faith. The same process led to the same result in the case of the Beroean Jews, whom the historian characterizes, with a remarkable emphasis of 172 ACTS OF THE APOSTLES. [[lECT. IX, commendation, as being more noble than those in Thessalonica, in that they received tJw word with all readiness of mind, and searched tJie Scriptures daily wJiether those things were so. And therefore, adds St. Luke, that is, because they were both ready to receive the word, and diligent and candid in their inquiries into its authority, many of tJiem believed. This it is, to receive the word in an honest and good Jieart ; this it is, to secure that indispensable guidance and instruction of the Spirit, without which no man can come unto Christ ; which first predisposes him to long after a clearer insight into the things of God ; then enables him to obtain such an insight ; and lastly fixes and preserves him in just and satisfactory views of Gospel truths, and duties, and consolations. You will remark, that when Lydia was bap- tized, it was not singly and alone ; She was baptized, and her household. I pointed out, in a former lecture,* the practical inference to be drawn by Christian fathers and heads of families, from the example of Cornelius, who feared God with all his house. So when Stephanas was --i baptized, his household was baptized with him.f And when the keeper of the prison at Philippi * Lect. V. p. 93. t ^ Cor. i. 16. LECT. IX.]] ACTS OF THE APOSTLES. 173 inquired. Sirs, what must I do to be saved 9 the answer was. Believe on the Lord Jesus Christy and thou shalt he saved, and thy house: and he believed in God with all his house.* One peculiarity of ancient society ren- dered it comparatively easy for the master of a house to ensure an outward conformity in reli- gion on the part of his family. His servants were slaves. Yet we need not suppose that any compulsion was used, except that of the powerful influence of the Spirit speaking by the Apostles. The Gospel was preached not only to the head of the family, but to all the household, as at Philippi : they spake unto the keeper of the prison the word of tlie Lord, and to all that were in his house. But thus much at least we may collect, that these pious converts considered it to be a duty of charity, to afford to their slaves the same religious opportunities which they them- selves enjoyed. And this, if any thing, is impHed in the precept. Masters, give unto your slaves that which is just and equal; knowing that ye also have a Master in heaven.f When Paul and Silas were cast into prison at Philippi, we read that at midnight they pratjed^ and sang praises unto God.X In all probability * Acts xvi. 30. t Col.iv. 1. + Actsxvi. 25. 174 ACTS OF THE APOSTLES. [^LECT. IX. they sang portions of the Psalms; not only praising God that tlieij were counted worthy to suffer shame for his name ; * but praying to him for deliverance perhaps in the very words of the Psalmist ; Let tJie sighing of tJie prisoner come before tlwe, according to the greatness of thy power: preserve thou those that are appointed to die. — Deliver me from my persecutors, for they are stronger than I. Bring my soul out of prison, that I may praise thy name.-f And suddenly tJiere was a great eartJiquake, so tlmt the foundations of the prison were sJiahen : and immediately all the doors were opened^ and every one's hands were loosed. This awful interference of a divine power was not intended for the release of the imprisoned Apostle, as was the case when the angel opened the prison doors to Peter ; J for Paul refused to go, until the magistrates besought him. It was therefore, we may suppose, designed partly for the confirmation and support of Paul and Silas, under this earnest of the honds and afflictions ivhich awaited them in every city;^ and partly for the conversion of the jailor and his household. If it be objected, that the conversion of a single * Acts V. 41. f Ps. Ixxix. 11. clxii. 7. X Acts xii. 7. § Acts xx. 23. LECT. IX.]] ACTS OF THE APOSTLES. 175 family, and that not of high rank, was an object unworthy of so awful a display of supernatural power, we reply ; Of that it is impossible for us to judge. We are sure, that if the means were actually employed, the object, whatever it may have been, was worthy of them : and we are not to measure the importance of the object, in this instance, by the mere accession of a single family to the Christian cause. We know not in how great a degree the converted jailor may have been instrumental in bringing others to the knowledge of Christ. If he continued in his office, it is obvious that he would have more opportunities, than any other person in Philippi, of calling sinners to repentance. But we must not pass over without remark the circumstances of his conversion. Alarmed at the overpowering attestation which had been given to the divine commission of his prisoners, Jw came trembling, and fell down before Paul and Silas; and brought them out, and said, Sirs, what 7nust I do to be saved? No doubt he apprehended some immediate infliction of God's anger ; some avenging visitation upon himself, as the executor of unjust punishment. His notions of the wrath to come were probably indefinite ; but his fears were awakened : and he felt himself to be a 176 ACTS OF THE APOSTLES. [[lECT. IX. guilty sinner, in need of forgiveness. The same awakening of conscience had been wrought, by the preaching of Peter, in three thousand souls, on the day of Pentecost, and had suggested the same earnest inquiry. Men and brethren, wJiat shall we do$* The answer then was. Repent, and he baptized every one of you in tlie name of Jesus Christ, for the remission ^ of sins, and ye shall receive tJie gft of tlw Holy Ghost. The answer in this case was. Believe in the Lord Jesus Christ, and thou shall be saved. Here is no mention of repentance : either because the jailor was already penitent and humbled; or because the Apostle knew, that there could be no true belief without repentance. To believe in Jesus Christ as a Saviour, implies a consciousness of sins, from the consequences of which he is to save us; and a consciousness of sin, and a sense of the consequences of sin, and a desire to be rescued from them, are the essential ingredients of repentance. Again, St. Peter said, Rej)ent, and be baptized; St. Paul simply enjoined belief: but baptism was consequent upon belief, and J therefore, in apostolic language. Be baptized, means. Repent and believe, and be baptized. But what was the belief required of these * Acts ii. 37. LECT. IX.^ ACTS OF THE APOSTLES. 177 converts, as a prerequisite to their admission into the Church of Christ? Certainly not a belief in all the doctrines of the Gospel, separately and particularly considered : for although Paul and Silas spake the word of the Lord to the keeper of the prison, and to all that were in his house, they had not time to lay before him even a brief summary of all that Jesus had himself done and taught, and of all that he had instructed them by his Spirit to teach; for the narrative informs us, that he took them the uame hour of the night, and washed their stripes; and was baptised, he and all his, straitway. He was of course pre- pared to beheve implicitly all that Paul and Silas should declare to him, being satisfied that they were teachers sent from God. The articles of faith to which they required his immediate assent were undoubtedly these ; that Jesus Christ was the Son of God; that he died on the cross for the sins of mankind, and rose again on the third day : these points at least, and possibly others, were proposed to him for his assent. This we may safely infer from a collation of instances. When the Ethiopian eunuch desired Philip to open to him that remarkable prophecy of Isaiah, which speaks of the Messiah as being led like a sheep to the slaughter, and as bearing the 178 ACTS OF THE APOSTLES. [[lECT IX. iniquity of us all ; Pkilip opened his mouth, and began at the same Scripture, and preached unto him Jesus;* that is, proved to him that all these prophecies applied to Jesus : and then, upon his requiring of the eunuch, who desired to be bap- tized, a profession of belief, he said, / believe that Jesus Christ is the Son of God, Again, in the seventeenth chapter of the Acts, Paul is related to have reasoned with the Jews and proselytes out of the Scriptures, opening and alleging, that Christ mast needs have suffered and risen again from the dead; and that this Jesus whom I preach unto you, is Christ. And some of thetn, says St. Luke, believed; namely, that Jesus was the Christ, or Messiah, and therefore the Son of God; and that he had suffered death, and risen again from the dead. This, then, was the belief which carried with it salvation. It was the foundation, which the great master-builders of the Church laid for the superstructure of Chris- tian holiness; foi' otJier foundation can no man lay tlian that is laid, which is Jesus Christ ;\ Christ the Son of God ; Christ crucified ; Christ risen; Christ the atoner, the mediator, the in- tercessor. From this root, so planted by the * Acts viii. 35. f I Cor. iii. 11. LECT. IX.]] ACTS OF THE APOSTLES. 179 Apostles, watered by faithful teachers, increased ' by the Spirit of God, would naturally spring up all those opinions and affections and habits, which, combining together in perfect and unblemished symmetry, grow up into trees of righteousness, the planting of the Lord* The instruction, which the Apostle and his companions had given to the converts at Philippi, although it had convinced them of the truth as it is in Jesus, and made them partakers in the grace of God, was yet not sufficient to ensure the perfection of Christian knowledge and prac- tice, and to bring them to the xiery measure of the stature of the fulness of Christ.\ Those who believed, had still much to learn. We read of Apollos, that by his singular knowledge of, the Scriptures, he helped them much which had helieved through grace.% The growth of the spiritual man is gradual; and requires attention, and the use of all the ordinary means of im- provement, as well as the strengthening and refreshing dews of the Spirit. It was probably for the purpose of giving further instruction in Gospel truth, that Luke was left behind at Philippi, when Paul and Silas * Is. Ixi. S. t Ephes. iv. 13. % Acts xviii. 27. N 2 180 ACTS OF THE APOSTLES. [|lECT. IX. went to Thessalonica. That he did remain there, we infer from his speaking of their departure in the third person; nor does he resume the nar- rative in the first person, till the fifth verse of the twentieth chapter. In the seventeenth chapter the historian con- trasts the obstinate, uninquiring bigotry, and worldly-mindedness of the Jews at Thessalonica, \! with the candour and disinterestedness of their countrymen at Beroea, who manifested at the same time a perfect readiness of mind to receive that, which professed to be a revelation from God, and a sense of the duty incumbent upon every reasonable creature, to whom such a reve- lation is announced, of making the most careful and conscientious inquiry into the proofs of its authenticity. This is the true province and legi- timate exercise of human reason; not first to look at the doctrines of an alleged revelation, and by them to judge of its truth or falsehood; but to ascertain the fact of its being a divine revelation, and then to receive with meehiess the word, which is thus implanted, or engrafted* in their minds. They searched the Scriptures dailyy wJiether those things were so. The * James i. 21. LECT. IX.^ ACTS OF THE APOSTLES. 181 Beroeans are designated as noble, because they searched the Scriptures, the undoubted oracles of God, to discover whether the preaching of the Apostles contradicted, or was agreeable to that infallible canon of truth. With what equity, or piety, can that proceeding be now condemned, in an inquirer after the revealed will of God, which was commended in those who heard the decla- rations of an Apostle ? With what consistency can the pretended successor of St. Peter demand that implicit, uninquiring submission to his own interpretation of God's word, which St. Paul did not demand for himself? Contrast the conduct of these pious and wise Beroeans, and the praise bestowed upon them by an inspired historian, with the denunciations of scriptural research which have issued from the citadel of Romish super- stition ; and even with the efforts which have been made within the last few years, and are still making, in a part of this Christian empire, by those who ought to be the lights and guides of the people, to prevent them from discovering in the Scriptures the whole counsel of God. Con- trast the two pictures; and then determine, by this one criterion, which most resembles the pri- mitive and catholic Church of Christ; our own Church, which declares, that '* unto a Christian 182 ACTS OF THE APOSTLES. [[lECT. IX. man there can be nothing either more necessary or profitable than the knowledge of Holy Scrip- ture ;"* or that of Rome, which declares, that " since it is manifest by experience, that, if the Holy Bible be permitted in the vulgar tongue, by reason of the rashness of men, more loss than profit will arise — he that without a written faculty from the Bishop or Inquisitor shall presume to have, or to read the Bible, may not receive absolution of his sins, except he first deliver up his Bible to the Ordinary .f Let us pray, that He, who opened the heart of Lydia by the gentle influences of his Spirit, and beat down with an earthquake the pride and impenitence of the jailor at Philippi, and re- warded the pious curiosity of the Beroean Jews with the discovery of himself, may bless the efforts of those, who are endeavouring to dispel so dreadful, so destructive a delusion ; and direct the understandings and consciences of all men to the only sure test of truth and error, of right and wrong, the written and unchangeable word of God. And with respect to ourselves, let us not * Homily on the Reading and Knowledge of Holy Scripture. + Trent Expiirgatory Index. LECT. IX.]] ACTS OF THE APOSTLES. 183 forget, that the indispensable qualifications for him who would exactly weigh the claims of reve- lation, or spiritually comprehend its doctrines, are a pure heart, and a right mind; a sincere desire to learn the will of God, and a determination to obey it, cost him what it may. But to those, who love darkness better tJian light, because their deeds are evil* who are afraid lest the Gospel should be true, because if it be, it is their re- corded sentence of condemnation; and to those, who desire to know no more of it than is con- sistent with their own opinions and pursuits — to both these classes the Scriptures are a sealed book. They may hear them read, as the Jews did in their synagogues. Sabbath after Sabbath; but the vail remaineth untaken away upon their ' \ heart ;^ and unless it be rent asunder by some " ! force like that of an earthquake, how shall they ; i turn to the Lord ? Lord, we beseech thee open our hearts to the things which thou hast spoken unto us by thy Spirit. Whether by the gentle breathings of thy grace, or, if needs be, by the awakening voice of thine anger, dispose us to listen to thy commands, to fear thy warnings, to love thy * John iii. 19. \ 2 Cor. iii. 14, 15. 181 ACTS OF THE APOSTLES. [^LECT. IX. promises, to assure ourselves of thy forgiveness, to continue in the faith, grounded and settled, and not to he moved away from the hope of the Gospel, which we have Iward* * Col. i. 23. LECTURE X. Acts xvii. S2. And when they heard of the resurrection of the dead, some mocked, and others said, We will hear thee again of this matter. To those persons, whose studies have made them conversant with the literature, and manners, and opinions of classical antiquity, few portions of the history, which is now under consideration, are more interesting than that, which relates the cir- cumstances of St. Paul's visit to Athens. It was right that the Apostle of the Gentiles should preach the Gospel, in person, to a city, which, as to philosophy, and art, and science, had long been the metropolis, and was even then the school of the heathen world. Athens, the inventress of all learning ;* Athens, the source from wdiich huma- nity, science, religion, agriculture, jurisprudence, * Cic. de Orat. I. k ( /"^ 186 ACTS OF THE APOSTLES. [[lECT. X. and laws were made known to all lands ; * these were the panegyrical expressions, not of that self-commendation, in which a vain-glorious people indulged ; but of the great orator of antiquity, who had himself imbibed the principles of a false philosophy, and the rules of a true eloquence, in the porticoes and groves of the intellectual city. It was here that the Apostle was to encounter the demon of pagan superstition in his most formidable strong-hold ; the ancient mythology of a refined and subtle people, illustrated by the genius of their most admired poets ; endeared to them by the traditional recollections of their national vanity; embellished and adorned with the noblest monuments of art; and the more pertinaciously adhered to, and reverenced by the people, in proportion as they were debarred from the exercise of political rights, and deprived of that freedom which was of old their boast and their bane. But this description is literally applicable only to the populace of Athens. The educated class of the community, who were all ranged under the banners of some philosophical sect, although for the sake of preserving as much as possible * Cic. pro Flacco, c. 26. LECT. X.'2 ACTS OF THE APOSTLES. 187 the ancient characteristics of their city, they in- sisted upon the maintenance of the old rehgion, and resisted innovation, were, in point of fact, freethinkers, sceptics, or atheists ; with whom the externals of religion were a matter of derision and contempt, its essential doctrines a subject of speculation and wordy disputing. Gifted as the Athenians were by nature with a quick perception, and a subtle understanding; professing to have discovered all that human rea- son could discover, of the nature and attributes of the Deity, it might reasonably be expected, that they would have emancipated themselves from the thraldom of ancient superstition, and that they would entertain such just and rational notions upon those principles of religion, which God, as the Apostle says, has slwwed unto all men* as would have prepared them for the ready reception of the pure and simple revela- tions of the Gospel. Tlie eternal power and godhead of the Creator were so far manifested to the understandings of mankind hy the things that are made,'\ that an honest inquiry after truth would have led them, not only to a speculative disbelief, but to an absolute rejection of idolatry. So tJmt they were without excuse; because when * Rom. i. 19. t Rom. i. 20. 188 ACTS OF THE APOSTLES. [^LECT. X. Uwy knew God (that is, knew that there must be one supreme Creator) tJiey glorified him not as God; did not pay to him that exclusive honour and worship which were due to the one true God ; neitJier were thankful; hut became vain in their imaginations, and tlieir foolish heart was darkened. Professing themselves to be wise, tJiey became fools; and cJmnged the glory of the in- corruptible God, into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. These are the words of St. Paul himself; and we may there- fore easily conceive the reflexions which passed through his mind, and filled him with a pious indignation, or, as St. Luke says, stirred his spirit within him, when he saw the city wholly given to idolatry. The original word, which is more correctly rendered in the margin of our translation, full of idols, is very expressive of the fact to which the historian alludes. The city of -^ Athens was proverbially crowded with temples, and altars, and statues. More than two cen- turies after the visit of St. Paul, a heathen author ridicules it on this account.* Not only was it adorned with the more splendid monu- ments of genius and superstition, whicli crowned * Lucian Prometh. I. LECT. X.^ ACTS OF THE APOSTLES. 189 its Acropolis, or studded its olive groves, but the images of gods and heroes met the passen- ger at every turn; and the meetings of the ways were distinguished by ancient pieces of sculpture, holden in such sacred estimation, that to have injured them was a capital accusation, the odium of which crushed the most distinguished of the Athenian citizens.* TJierefoi'e, continues the historian, speaking of St. Paul, disputed he in the synagogue with tJie Jews, and with the devout persons (wor- shippers of the true God), and in the market daily, with them that met with him. The word marJcet would be more properly rendered the public place : of these there were several at Athens, to which resorted not only the men of business, but the philosophers, the politicians, and the idlers of the city. These were the places where Socrates, the great founder of practical philosophy, delivered those colloquial lectures, in which he had intimated the necessity of a divine instructor ; and here a greater and wiser than Socrates spoke, to his crowd of promiscuous hearers, of Jesus, and the resurrection. Now it appears, that the Jews had a syna- gogue in Athens ; and that there were also * Alcibiades. 190 ACTS OF THE APOSTLES. [[lECT. X. proselytes, persons who worshipped the one true God. There was, then, the less excuse for those who still continued idolaters. But we may col- -v/ lect from this fact, that if St. Paul had confined himself to a declaration of the truth, that there is one supreme God, the maker and preserver of the universe, his discourse would not have ex- cited any attention, beyond what might have been awakened by his earnestness and eloquence. His doctrine would have been contradicted by one sect of philosophers, and his proofs would have been ridiculed by another; but the asser- tion of it would neither have surprised nor offended the Athenians, already accustomed to the religious peculiarities of the Jews, and to the simpler theism of the proselytes. But when he proceeded to insist upon those consequences of the doctrine in question, which had been mat- ter of doubtful speculation to the philosopher, but had been brought to light by the Gospel; the immortality of the soul, and a judgment to come; the pride and the passions of his hearers revolted : and when he declared that funda- mental truth of Christianity, upon which human reason had not even hazarded a conjecture, the resurrection of the same body ; and when he proclaimed the crucified Jesus as the appointed LECT. X.^ ACTS OF THE APOSTLES. 191 judge of mankind, he was treated as a visionary enthusiast. His first opponents were certain philosoj)hers of tJw Epicureans and of the Stoics. There were at that time two other sects at Athens, the Academic and the Peripatetic. It is not said that the partizans of either had any controversy with St. Paul; probably because they were less bigoted to a particular set of opinions ; especially the Academic philosophers, who professed to be constantly inquiring for that which presented the greatest appearance of truth; and who, there- fore, could not consistently treat the doctrine of St. Paul with contempt or anger, for they themselves also maintained the immortality of the soul. Indeed, if the Apostle had confined his reasonings to a proof of that doctrine, which is suggested by the consciences of mankind, the belief of which is instinctive, and has been gene- ral in all ages of the world, he would have given no offence; although the authority upon which he grounded his assertion might have been treated by his hearers with contempt. But the doctrine which incurred their unmeasured ridi- cule, as it appeared to outrage all philosophy and experience, was the doctrine of a bodily resurrection. The transition of the disembodied 192 ACTS OF THE APOSTLKS. [^LECT. X. spirit into another earthly tabernacle they could comprehend; but not its reunion to the same body, once destroyed and dissipated by death. But the philosophers of the Garden and the Porch were utterly disqualified, by the principles which they professed, for the reception of Gospel truth; the former being virtually atheists, either denying the existence of a God, or allowing him only an inert and inoperative existence, without any control over, or concern for mankind; the other, not indeed in terms rejecting the notion of a Deity, but arrogating to themselves an equality with him in point of virtue and merit. These two sects of heathen philosophers had their parallels amongst the Jews, in the persons of the Sadducees and Pharisees; the former of whom were practically atheists as to belief, and dissolute as to conduct ; while the latter, al- though they entertained juster notions of God than the Stoics, corrupted and nullified reli- gion, as to its effects upon themselves, by their spiritual pride and arrogance. St. Paul was treated by the vain Athenians, as his blessed Master had been treated by the Pharisees and Sad- ducees ; the one sort deriding him as a babbler, for proclaiming the resurrection and a judgment to come ; the other, opposing him as an innovator LECT. X.]] ACTS OF THE APOSTLES. 193 in religion. Some said, What will this hahbler say? Other some, He seemeth to he a setter forth of strange gods ; because he preached unto tJwm Jesus, and the resurrection. Such also is the reception, which the preaching of the Gospel at all times encounters from those, who continue to be the faithful representatives of the Epicureans and Stoics; the profligate unbe- , liever, who will not, because he dares not, believe it to be true ; and the conceited rationalist, who relies upon his own wisdom and virtue, rather than upon the grace of God ; and chooses to rest in his own perfection, rather than be complete in him which is the head of all principality and power.* Such were the men, spoiled, hy philosophy and vain deceit, of those moral qualities which were required to fit them for the reception of divine truth, who took Paul, and brought him into Areopagus; not before the court of that name, but to the public place where it was accustomed to hold its sittings ; a place of great resort for the gravest citizens and magistrates, as well as the orators and philosophers of Athens. Here they desired him to give an account of this new doctrine of which he spake, and of the * Col. ii. 10. O 194 ACTS OF THE APOSTLES. []lECT. X. strange things which lie brought to their ears, in the presence of those who were best able to detect what was erroneous, and authorized to punish what Avas unlawful. Their object, how- ever, was not to call the Apostle to account be- fore a judicial tribunal, but, in the first instance, only to gratify their curiosity; for, adds the historian, as a reason of their proceeding, all the Athenians and strangers which ivere there spent their time in nothing else, hut eitJier to tell or to hear something neiv. St. Paul, thus called upon to declare the prin- ciples of true religion, before an assembly of men who held the most discordant opinions, so framed his discourse, that every member of it touches upon, and refutes some erroneous notion of his hearers. He commences with a rebuke, couched in very gentle terms, which the philosophical part of his audience could not deny, because they pleaded guilty to the charge in their own discourses and disquisitions : Ye men of Alliens, I perceive that in all things ye are too super- stitious. For as I passed by, and beheld the objects of your worship,* I found an altar ivith this inscription. To the Unknown God. This * TO. (TeftcLfffxaTa vfiiov, " your devotions." Rec. version, " the gods that ye worship." Margin. LECT. X.]] ACTS OF THE APOSTLES. 195 fact is urged by St. Paul, as an extreme instance of their superstitiousness. Not content with dedicating a shrine, or an altar, or an image, to every god whose name was recorded in their Pantheon, for fear of offending by omission any of the myriads of their fabulous deities ; they erected this altar to the Unknown God, or rather, as the inscription may be more correctly rendered, to an unknown God; not any deity or demigod in particular, but to any one who might happen to be omitted by name in the bead-roll of their superstition. Of this peculiarity St. Paul very skilfully took advantage, both to shelter himself from the imputation of being a setter forth of strange gods, and to awaken the curiosity and the pride of his hearers, by professing to relieve them from the absurdity of worshipping a god, of whom they did not even know the proper designation. Whom therefore ye igno- rantly worship; that is, worship without know- ing who is the real object of your adoration, / declare, or make known unto you. In addition to the many objects of your idolatry, whose titles and attributes ye profess to know, you appear to entertain an opinion, that there is some other deity, of whom you have no positive knowledge, who is yet entitled to your devotion and respect ; o 2 196 ACTS OF THE APOSTLES. \jLECT. X. I' and so far your opinion is right. There is indeed a God, to whom your homage is due; and him I now declare unto you. It is no other than the supreme creator and governor of the j universe, God w/io made the world, and all things therein. This proposition contradicted .^; the opinions of two kinds of philosophers;* those who maintained that the world was not the creation of a supreme intelligence, but the result of a fortuitous concourse of atoms ; and y those, who asserted that all things were eternally, and therefore independently existing. The Apostle then proceeds to show, that the popular form of religion was as far removed from just and worthy notions of the Deity, as the scepticism of the philosophers. Seeing that he is Lord of heaven and earth, he divelleth not in temples made with hands ; neitlier is worshipped with metis hands, as though he needed any thing ; seeing he giveth to all life, and hreath, and all things. This assertion was directed against that mean and debasing notion of idol-worship, that the gods required habitation and sacrifice ; a notion, against which it was necessary to caution even the people of God, by the voice of inspiration : If I were hungry, I woidd not tell thee ; for * The Epicureans and Peripatetics. LECT. X.^ ACTS OF THE APOSTLES. 197 the world is mine, and the fulness thereof* Even when a majestic temple was dedicated to the God of Israel by his own appointment, his spiritual and incomprehensible nature was declared to the worshippers in the very prayer of dedication: Will God indeed dwell on the earth? Behold, tJie heaven, and heaven of heavens can7iot contain thee; how much less this house which I have builded.f The Apostle proceeds : And he hath made of one blood all nations of men, for to dwell on the face of the earth ; and hath determined the times before appointed, and tlie bounds of their habitation. This assertion seems to be directed against the followers of Epicurus and Aristotle ; the former of whom pretended that man, like the world which he inhabits, was originally produced by an accidental combination of matter ; the latter supposed the human race to have existed from eternity. But it was not without its bearing upon a favourite tradition of the Athenian people, who prided themselves upon being sprung from the actual soil of the country in which they dwelt. St. Paul then declares, that God created man a reasonable and accountable being, endued with * Ps. 1. 12. t 1 Kings viii. 27. 198 ACTS OF THE APOSTLES. [[lECT. X. the power of learning the divine will, and answer- able for the exercise of that power. Timt they \ should seek tJie Lord, if haply they might feel after him, and find him, though he he not far from every one of us. This expression graphi- cally describes both the strength and the weakness of human reason, when employed in the investi- gation of things pertaining to God. There are, on the face of nature, and on the surface of human affairs, marks and traces of the wisdom and goodness and providence of God, abundantly sufficient to awaken curiosity, and irresistibly to suggest a belief of his existence, or rather to confirm that belief which is suggested by God himself to the consciences of mankind. But it is by careful inquiry, and cautious induction, and a pious modesty, that the mind, unassisted by divine light, feels after, and ascertains the existence and attributes of God, and finds out Him who is not far from every one of us ; for in him, continues the Apostle, we live, and move, and have our being : as certain also of your own poets Jiave said. For we also are his offspring. This quotation from one of their own authors who had lived three hundred years before, was made by St. Paul, not for the purpose of displaying his acquaintance with the literature of Greece LECT. X.'2 ACTS OF THE APOSTLES. 199 (although that circumstance would tend to con- ciliate the favour of his hearers), but because he knew the weight which the common people attached to the testimony of their poets, whom they considered as the great masters of morality and religion. And this is another remarkable instance of the sagacity and address, with which this great and wise Apostle became all things to all men, that hy all means he might save some. Convinced as he was of the intrinsic worthless- ness of human learning, when compared with the knowledge of Jesus Christ, and of its inefficiency as an instrument of propagating the Gospel, except when employed in subordination to spi- ritual principles and graces, he did not scruple to avail himself of its resources, wheresoever they could be made subservient to the great ends of his preaching, which he wisely varied according to the temper and prepossessions of his hearers ; sometimes availing himself even of their erroneous predilections, and aiming at them a shaft taken I from their own quiver. If St. Paul had spoken to the Athenians, in his first address, of Moses and the Prophets, of God's selection of a peculiar people, of his promise of a Redeemer, and that Redeemer a crucified Re- deemer, he would scarcely have found a hearer. 200 ACTS OF THE APOSTLES. [^LECT. X. But when he reasoned with them upon principles, with which the discussions of their own philoso- phers had rendered them familiar, and confirmed his arguments by a reference to authorities which they admitted, he was listened to with patience and interest; and it was not till he proceeded, from the elementary truths of religion, discover- able by human reason, to the peculiar doctrines of the Gospel revelation, that some of his hearers mocked. It has been justly remarked, that the conduct of St. Paul at Athens is a model for those who are sent to preach the Gospel in heathen lands.* His piety does not deprive him of prudence ; his zeal does not outrun his discretion. He does not attempt to gain the ear of the idolater, by violently attacking his favourite notions, without any precaution or reserve. But he endeayours to find out some common ground, upon which they may meet as friends ; some common princi- ples, to which both may appeal. The surest way of bringing a man to acknowledge his errors is, to give him full credit for so much as he has discovered of the truth. One thing is certain, that in the cause of missions, as in every other * Townsend's Chronological Arrangement of the New Testament, Vol. II. p. 2U. LECT. X.J ACTS OF THE APOSTLES. 201 department of his providential government, God works by instruments and means ; and blesses the right use of those faculties, which he has given us for the purpose of setting forward his glory, and the good of mankind : and there- fore the prudence and discretion, which are necessary in all our undertakings, are most indispensable in that which is, perhaps, the most difficult of all. Having thus taken up his position upon authority which his hearers could not dispute, St. Paul proceeds to draw a conclusion, which, opposite as it was to the practice of the Athenians, followed from the principles which they admitted : Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or siher, or stone, graven hy art and man's device. Had the Apostle been reasoning with Jews, he would have appealed to those sublime passages in the Psalms and prophetical writings, which declare the folly as well as sin- fulness of idolatry; but to the Athenians his argument is this : We are all the creatures of God's hand : that is a truth asserted by your own poets, and admitted by yourselves. How contrary then to reason and sense, that the creatures should pretend to make the Creator, 202 ACTS OF THE APOSTLES. [[LECT. X. ! and that too out of materials which owe their ' existence to him ! But St. Paul contents himself with proving in few words the unreasonableness and folly of such a proceeding ; and knowing that no argument could be urged in vindication of it, he forbears from all unnecessary reproach, which might set the passions of his hearers in opposition to their I reason ; and thinks it wise to suggest an excuse i for their past conduct, that they might the more readily acknowledge the necessity of reforming it. The times of this ignot'ance God winked at : or •Nj rather, having overlooked the times of this ig- norance, he now commandeth all men every wliere to repent. So, in his address to the people of Lystra, he had said. We preach unto you, that ye shoidd turn from these vanities to tJie living God, which made heaven and earth, and the sea, and all things that are therein. W/to in times past suffered all nations to walk in their own ways.* Not that the heathen world stood alto- gether excused in the sight of God, seeing that Jie left not himself without witness; having sJiowed unto them, by all his demonstrations of power and goodness, that which might he known of him;]' but the ignorance of a partially informed and * Acts xiv. 15. t Kom. i. I'J. LECT. X.^ ACTS OF THE APOSTLES. 203 unassisted reason was more excusable than an obstinate perseverance in error, after a distinct and authoritative revelation of the truth. He now commandeth all men every where to repent : because he hath appointed a day in the which lie will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurafice unto all men, iti that he hath raised him from the dead. In this sentence, for the first time, St. Paul contradicted and sur- prised all his hearers. Every other part of his discourse v^^ould be assented to by some, perhaps by the greater part of his audience ; but when they heard of the resurrection of the dead, there was a general outcry in the assembly, and they would hear no more. Some mocked, and others said, We ivill hear thee again of this matter: the former probably being the Epicureans, who derided, and the common people who did not understand, the notion of a resurrection ; the latter, some of the philosophers, who were forced to acknowledge the justness of the Apostle's rea- soning, but were not prepared to receive this novel doctrine of a bodily resurrection, nor to con- fess their ignorance in the presence of the people. But the reception, which this doctrine met with, was not owing altogether to its novelty, nor 204) ACTS OF THE APOSTLES. [[lECT. X, to its supposed contradiction to common sense and experience ; but to its connexion with a judgment to come. And this pecuharity of the Christian revelation has been from the first, and ever will be, the great obstacle to its reception with the children of this world. The difficulties of revealed religion offend the intellectual pride of the philosopher, who proceeds upon the principle of believing nothing which he cannot understand. But it is by its awful disclosures of the purposes of God, that it alarms and offends the more numerous class of practical unbelievers, the sen- sualist, the profligate, the worldly-minded, and the careless ; who love darkness rather than light because their deeds are evil.* They are afraid, and unwilling to admit the truth of that revela- tion, which pronounces sentence of condemnation upon themselves ; knowing that if God has indeed apj)ointed a day, ivherein he will judge the world in righteousness, they must either forsake and abjure their dearest pleasures and pursuits, or perish everlastingly. Such unbelievers are unbe- lievers by choice. They wish that the Gospel may not be true ; and therefore they will not inquire whether it be so, lest they should be convinced against their will : and if at any time they are * Johniii. 19. LECT. X.^ ACTS OF THE APOSTLES. 205 unexpectedly awakened to a perception of the truth, by a powerful discourse, or an argument pressed home to their conscience, they shrink back from its advances ; and when they are afraid to mock, they are eager to procrastinate ; we will Jiear thee again of this matter. But we do not read, that the Athenian unbelievers ever heard the Apostle again. He departed from among them. Let us beware of wasting or rejecting the opportunities, which God affords us, of religious instruction and improvement, lest they should be altogether withdrawn. He proposes the evi- dences of the Gospel, and warns us by the suggestions of his Spirit ; and reasons with us by his Word and his ministers ; and he is long- suffering and of great goodness. But his long- suffering is abused, and his goodness set at nought by those, who treat with contempt, or indifference, a single declaration and enforcement of Gospel truth ; and if that single declaration should be the last which is to be made to them, they will have no right to complain, if they are left to perish in their unbelief. Labour then to make the best use of the spi- ritual opportunities which are afforded you, while God is pleased to continue them ; profit by the 206 ACTS OF THE APOSTLES. [|lECT. X. ministry of faithful teachers, while such are to be found ; lest, if you continue unconverted and unfruitful, the Lord of the vineyard should cause them to depart from you, as Paul departed from the Athenians, and leave you to irreclaimable ignorance, and hopeless infidelity. May he im- part to us a larger measure of the zeal, and boldness, and prudence of that great Apostle, and to ijou an inquiring and a teachable spirit ; that He, who to tlie Jews was a stumhling-hlochy and unto the Greeks foolishness, may be unto tis who are called, Christ, the power of God and the wisdom of God.* * 1 Cor. i. 24. LECTURE XL Acts xviii. 9. Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace. When Paul turned away from Athens, despairing of making any salutary impression upon that strong-hold of idolatry and false philosophy, the Holy Spirit suffered him to depart, as from a people, the time of whose conversion was not yet come. But when, after a short sojourn at Corinth, he had not only converted the chief ruler of the synagogue, but many of the Corin- thians also believed and were baptized. Then spake the Lord to Paul in the night hy a vision, Be not afraid, hut speak, and hold not thy peace. For T am with thee, and no mayi shall set on thee to hart thee : for 1 have much people in this city; not many people who were already believers in Christ ; but many who were sincerely desirous of 208 ACTS OF THE APOSTLES. [^LECT. XI. learning the truth, and prepared to receive the Gospel with an honest and good heart. This is , the description of persons alluded to, when it is said, as many as were ordained to eternal life, \ believed.* St. Paul informs us, in his first Epistle to the Corinthians, that he had baptized in that city none but Crispus, and Gains, and the household of Stephanas ;t but, as we read in the Acts, that many of the Corinthians believed and were baptized, we may infer, that the ceremony of baptism was performed by his attendants. Of the two branches of that commission, which was delivered by Christ to his Apostles, Go teach all nations, and hapti%e them in the name of tJw Father, and of the Son, and of tJie Holy Ghost, one only appears to have been insisted upon in the special instructions given to St. Paul, for he says, Christ sent me not to baptise but to preach tlie Gospel.^ We are not, however, to under- stand from this expression, that St. Paul thought baptism an unimportant ceremony, or himself at > liberty to dispense with it ; but that, while others \ around him administered the outward rite of 1 admission into the Church of Christ, he himself had been employed in the more difficult and * Actsxiii. 48. t 1 Cor. i. 13. J 1 Cor. i. 17. LECT. XI.^ ACTS OF THE APOSTLES. 209 important work of preaching the Gospel, and of preparing his hearers for admission into the Church of Christ. And when he thanked God, that he had baptized none of the Corinthians, but Crispus and Gains and Stephanas, it was because he had thus given no pretence to any of the parties, into which the Church was di- vided, to say, that he had baptized in his own name. That he preached in his own name, they could not lay to his charge ; for he appealed to the Corinthians as witnesses, that lie ^readied not himself i hut Christ Jesus tlie Lord, and himself tlieir servant for Jesus' sake.* From the encouragement given him in a vision. Be not afraid, but speak and hold not thy peace; it may appear, that the Apostle laboured under a sense of his personal deficiencies, and a diffi- dence of his powers of persuasion, which he had exerted to so little purpose at Athens ; and which he was perhaps reluctant again to put to the proof, before the learned inhabitants of one of the most polished cities of Greece. This notion is confirmed by his own expressions to the Co- rinthians, in the tenth chapter of his second Epistle : Now I Paid myself beseech you, by the meekness and gentleness of Christ ; who in * 2 Cor. iv. 5. P 210 ACTS OF THE APOSTLES. [lECT. XI. presence, or outward appearance, am hose among you, hit being absent, am bold towards you — his letters (say they) are iveighty and powerful, but his bodily presence is weak, and his speech contemptible. Whatever may have been the cause, it is certain, that even an Apostle stood in need of spiritual encouragement in the dis- charge of his sacred duties. And what minister of Christ does not feel the want of such comfort and support, when he reflects on the magnitude and unspeakable importance of the work to which he is called ; the foes which he has to encounter ; the obstacles to be beaten down ; and the infinite value of the souls, whose eternal welfare may perhaps depend upon the success of his labours ? jfor we are unto God a sweet savour of Christ, in them that are saved, and in them that perish. To the one we are the savour of death unto death, and to tlie other the savour of life unto life : and who is sufficient for these things ?* Who indeed is sufficient ? Not he, who relies entirely upon \ enticing words of maris wisdom ;f upon the ' stores of his learning, or the power of his elo- ' quence; but he, who knows the true value of j human acquirements, as instruments of mini- ' sterial usefulness ; who, in the simplicity of an ♦ 2 Cor.ii. 15. f 1 Cor. ii. 4. LECT. XI.^ ACTS OF THE APOSTLES. 211 entire devotion to the cause of Christ, and with a confidence in its prevailing excellence, and acknowledging his sufficiency to he of God* hy manifestation of tJie truth, commends himself to every man's conscience in the sight of God;f not compromising, nor concealing the truth, for fear of offending the prejudices, or incurring the ridicule of those, who, like the Jews at Corinth, oppose themselves and blaspheme, or like Gallio, care for none of tliese things ;% but doing faith- fully tlie work of an evangelist, reproving, re- buking, exhorting ; while the voice of the master, whom he serves, prevails against the suggestions of a false shame, and the clamours of an opposing world ; Be not afraid ; but speak, and hold not thy peace ; for I am with thee. In the eighteenth and nineteenth chapters we find two instances recorded of persons, who had been baptized either by John or his disciples, and who had been prepared by their preaching for the coming of the Messiah ; and are yet supposed not to have been aware that the Messiah was already come. In that case they could not have heard either Jesus or any of his Apostles ; and it would then be probable that they had not been baptized by John himself, but by some * 2 Cor. iii. 5. f 2 Cor. iv. 2. J Acts xviii. 17. p 2 212 ACTS OF THE APOSTLES. [|lECT. XI. of his disciples, who had quitted Judaea before the miracles and preaching of Jesus had excited attention : or perhaps by some of those, who doubted whether Jesus were the Christ, and whose doubts were not removed by the sublime answer which he gave to them, when they were sent to him by the Baptist. But it appears to me, that both Apollos, and the Ephesian disciples, had in fact heard of Jesus Christ, and believed him to be the Messiah an- nounced by John the Baptist ; but that they were imperfectly acquainted with the nature of the Gospel revelation, and ignorant of the necessity of entering into the Church of Christ by baptism. St. Luke says of Apollos, that he was instructed in the way of the Lord ; had learned the rudi- ments of Gospel truth ; understood the meaning of those prophecies which foretold the coming of Christ, and knew that they had been accomplished in the person of Jesus, and was able to prove this by the Scriptures ; for he taught diligently, or accurately, the things of the Lord ; but yet he did not understand the nature, nor the dimen- sions, nor the efficacy of that faith in a crucified Redeemer, which could reconcile a sinner to his God ; nor the indispensableness of something more than repentance, to qualify him for an LECT. XI.]] ACTS OF THE APOSTLES. 213 inheritance in the kingdom of heaven ; for he knew only the baptism of John : and John, as St. Paul afterwards told the Ephesian disciples, baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. The baptism of John was the symbolical ex- pression of that repentance, by which sinners were prepared to seek for the remission of sins through the coming Saviour. But both repent- ance, and faith in Jesus Christ as a Saviour, were required of those, who desired to obtain that remission ; and these were to be testified by that baptism, which was administered in the names of the Creator, the Redeemer, and the Sanctifier of mankind. This neither ApoUos nor the twelve at Ephesus understood : but that they had heard of Jesus, and that they believed him to be the person spoken of by John, cannot, I think, be disputed. This is implied in the ex- pression, that Aqidla and Priscilla took unto them Apollos, and expounded unto him the way of God more perfectly; and by the phrase, certain disciples; for the word dis- ciples, so employed by itself, can only mean, in the history of the Apostles, Christian dis- ciples. 214 ACTS OF THE APOSTLES. [^LECT. XI. We find, in the case of the Ephesian converts, a proof, that the faith, which the Apostles re- quired in those whom they baptized, and about the sincerity of which they could not be deceived, was not always, and of necessity, a fruitful faith. A Christian life did not in every case follow the profession of a Christian faith, even such a pro- fession as satisfied an Apostle. It appears that many of the Ephesians, who had embraced Chris- tianity, continued to practise those arts of sorcery and witchcraft, which prevailed in the cities of Asia; nor was it until the pretended exorcists had been signally discomfited by the evil spirit, whom they adjured in the name of Jesus, that these inconsistent professors of the true religion came, and confessed, and sliewed their deeds. The story of Demetrius tJie sihersmith, which made silver shrines for Diana, and brought 7io small gain to the craftsmen, is a perfect instance of bigotry, engendered, or confirmed, by self- interest : and the clamours of the assembly, who were drawn together by his outcries, are a specimen of the arguments, by which popular prejudice, or ignorance, rejects and silences the modest expostulations of truth : When Alexander beckoned with tlie hand, and would have made his defence unto tJie people, they all with one LECT. XI.]] ACTS OF THE APOSTLES. 215 voice, about the space of two hours, cried out. Great is Diana of tJie Ephesians. This complaint of Demetrius proves incidentally the great effect which had been produced by the preaching of Paul. He continued at Ephesus by the space of two years ; probably for the same reason that our Saviour appears to have resided much at Capernaum, because it was a place of great resort ; so that all tJiey which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greehs. It was in con- sequence of a falling off in the demand for the idol-shrines of Diana, which were sold to the worshippers who came from all parts of the heathen world to her temple, that the craftsmen took the alarm. The narrative might easily be paralleled from the history of the relic-mongers and pardon-venders of the Romish Church. In the twentieth chapter is preserved the solemn and affecting charge, which St. Paul delivered to the elders of the Church at Ephesus, whom he had sent for to Miletus, to take leave of them, upon his departure for Jerusalem. He first reminds them, that the whole tenour of his conduct, and the circumstances of his life amongst them, had been such as to evince his sincerity : Ye know, from the first day that I came into 216 ACTS OF THE APOSTLES. [^LECT. XI. Asia, after wluit manner I have been with you at all seasons, serving the Lord with all humility of mind, and with many tears and temptatiojis which hefel me hy tJie lying in wait of the Jews. The first proof of the Christian ministry is, to serve the Lord with all humjlijty ; the second, to endure afflictions. The Christian's humility, and especially the Christian minister's, looks towards God and m.an. Towards God ; / am 7iot meet to he called an apostle. But, by tlie grace of God I am what I am.* — And I thank Christ Jesus our Lord, who Jmth enabled me ; for that he hath counted me faithful, put- ting me into the ministry.^ Towards man ; In lowliness of mind, esteeming others better tJmn himself :% having the same mind which was also in Christ Jesus ;^ putting on, as the elect of God, holy and beloved, bowels of mercies, kind- ness, humbleness of mind, meekness, lofig- siiffering.\\ The Apostle thus continues his appeal : How I kept back nothing that was jjrq/itable unto you ; but have showed you, and have taught you publicly, and from house to house, (or rather in private houses) testifying both to the Jews and * 1 Cor. XV. 9. t 1 Tim. i, 12. t Phil. ii. 3. ^ Phil. ii. 5. II Col. iii. 12. LECT. XI.]] ACTS OF THE APOSTLES. 217 also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. This is the third point of faithfulness in the ? I Christian minister, to keep back nothing that is profitable to his hearers : not to be deterred — by an unworthy fear of shocking their prejudices, or thwarting their favourite opinions, or exciting their displeasure by the condemnation of practices in which they indulge — from declaring the whole counsel of God ; from declaring it, though not without discretion, yet without reserve, and with- out respect of persons. It is his duty to consider, not what will be agreeable to them, but what will be profitable ; to prophesy, not smooth, but salutary things ; not to soothe a gangrene with anodynes, but to cure it, if needs be, with the knife and the cautery. To the ungodly and the careless he insists principally upon repentance towards God; to the self-righteous, the rationalist, the asserter of his own meritorious worthiness, upon faith towards our Lord Jesus Christ. And now, behold, I go hound in the spirit, (or constrained by the Spirit influencing my determination) unto Jerusalem : not knowing the things that shall hefal me there; but anxious, probably, to make one vigorous effort more to reclaim his countrymen from their almost 218 ACTS OF THE APOSTLES. [[lECT XI. hopeless infidelity ; anxious also, perhaps, to find consolation, and encouragement, and counsel, amongst the Apostles and elders, who still re- mained in that city. Not knowing tJie things tJiat shall hefal me there ; save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. Not long afterwards, the Apostle received a more precise intimation from a certain prophet, named Agabus, of the trials which awaited him at Jerusalem, where he was to be imprisoned and delivered into the hands of the Gentiles ; and he had been prepared for the worst that could befal him, by that brief but emphatic warning of his Lord, which although he did not hear it with his own ears, he had learned from the other Apostles, and had already seen exemplified in their case and his own : Ye shall be hated of all Tnen for my name's sake. But, continues St. Paul, none of these things move me ; 7ieitJier 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. So speaks the Apostle in the history ; now hear him in his own Epistle : / take pleasure in infirmities, in reproaclies, in necessities, in LECT. XI.]] ACTS OF THE APOSTLES. 219 persecutions, in distresses, for Chris fs sake; for when I am weak, then am I strong.^ The faith- ful servant of Christ sits down, and counts the cost, before he undertakes the active duties of a ministry, which requires of him many sacrifices, and will expose him to many trials. As there is no concord between Christ and Belial, so neither can there be any friendship or agreement between their servants respectively. He who has no fellowship with tJie works of darkness, hut re- proves them,-\ must expect to be disliked by the workers of them. He, who exhorts and rebukes the ungodly with all authority;^ whose duty and office it is, to preserve and point out the broad and ineffaceable boundary line between right and wrong, must expect to encounter ridicule, reproach, and slander. And he must learn to regard all these trials as proofs of his own faith- fulness ; as the unwilling testimony borne by an ungodly world to the success of his labours in the cause of Christ. If one Apostle could glory in tribulations % of the sharpest kind; and if another counted it all joy when he fell into divers temptations'^ — such tribulations and such tempta- tions as have now, thanks be to God, ceased to * 2 Cor. xii. 10. t Eph. v. 11. % Tit. ii. 15. § Rom. V. 3. II James i. 2. 220 ACTS OF THE APOSTLES, [[lECT. XI. vex the Church of Christ, or his ministers ; — if, in I later days, a Cranmer, a Ridley, and a Latimer, I did not count their life dear to themselves, so j that they might bear testimony to the truth by their death, and seal the charter of religious freedom with their blood ; how little excuse is left for the timid and time-serving minister of the Gospel, who trembles at the thought of awaken- ing the resentments of profane and profligate men, enemies of the cross of Christ; who tem- porizes, and holds parley with the powers of darkness ; calls by soft and inoffensive names practices, which his code of instructions broadly condemns ; and doubtfully insinuates, rather than proclaims with authority, the strict unbending rules, and awful prohibitions of the everlasting Gospel. Such ministers of Christ, who are not fully emancipated from the bondage of false opinions, and worldly sentiments, and selfish fears, cannot appeal, as St. Paul did, to those amongst whom they have laboured in the Lord : / take you to record this day, that I am pure from the hlood of all men. For I have not shunned to declare unto you all the counsel of God. But the trials of our courage and per- severance are many and fearful ; and we have ^ great need, my brethren, that you should pray LECT. XI.^ ACTS OF THE APOSTLES. 221 for us, that utterance may be given unto us, that we may open our mouth boldly, to make hiown the mystery of the Gospel ; tliat therein we may speak boldly, as we ought to speak* The concluding part of St. Paul's valedictory discourse to the elders of the Asiatic churches, reminds them, that the flock, entrusted to their spiritual care, was so entrusted by the Holy Ghost ; and that their office was, to feed with wholesome doctrine the Church of God, not merely because they had been set over it by the Spirit of God, but because the Son of God had purchased it with his blood. That, for which so great a price had been paid, must needs be a precious charge. The Redeemer gave himself for it; that lie 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 should be holy and without blemish ;f and the degree, in which it shall correspond to this requirement, must mainly depend upon the faithfulness of those, who are appointed to build it up with the words of sound doctrine, and the power of holy example; and to watch against * Ephes. vi. 19. f Ephes. v. 26. 222 ACTS OF THE APOSTLES. [|lECT. XI. the grievous wolves that enter in, of infidelity, or error, or ungodliness. The Apostle, in the last place, reminds his hearers of that, which had been a constant theme of his preaching, as it is of the very essence of Gospel morality, a self-denying, active charity : / have showed you all things, how that so labour- ing, (that is, as I did, with mine own hands mitiistering unto mij necessities, and to them that were with me) ye ought to support tJie weak; (those who are unable to labour for themselves) and to remember the words of the Lord Jesus, how lie said. It is more blessed to give than to receive.* This declaration of our Lord is not recorded in any of the Gospels ; but was remem- bered and preserved by the disciples, amongst whom, in the first age of the Church, many sayings of Jesus Christ must have been current, which were not committed to writing by the Evangelists, who, as they profess to have written only a part even of the miracles which he wrought, would certainly not have attempted to give a transcript of all that he said. Other sentences are ascribed to our Saviour by some of the earlier writers of the Church, and may probably have been spoken by him. But we do * Acts XX. 34. LECT. XI.^ ACTS OF THE APOSTLES. 223 not ascribe divine authority to any traditional records, but those which are expressly contained in the writings of the Apostles and Evangelists. The remaining part of St. Paul's adventures, as recorded by St. Luke, will form the subject of my concluding lecture. A very brief and cursory survey only can be taken of them, as illustrating the courage, and zeal, and wisdom, of that wonderful man, and the providence of God, as displayed in the first settlement of his Church. We are not to suppose, that while Paul was labouring, and journeying, and encountering peril and hardship of every kind, the other Apostles were less diligently employed, in laying the foun- dations, and rearing the fabric of that Church. St. James, as we learn from the twenty-first chapter of the Acts, presided over the Church at Jerusalem as its first Bishop ; and, therefore, as the first Bishop of the Christian world. Peter, as we collect from his Epistles, was labouring in Pontus, Galatia, Cappadocia, Asia, and Bithynia. Of the provinces, in which the other Apostles executed their commission, we have a less certain tradition in the earlier historians of the Church : but a sure proof that their labour was not fruit- less, is the fact, that by their preaching, the name 224 ACTS OF THE APOSTLES. [^LECT. XI. of Jesus was made known, within a few years after his resurrection, to every province of the Roman empire. The history of St. Paul's ministry, or rather of a certain period of his ministry, is recorded as a specimen of apostolical zeal and activity in general. It is a single portrait, drawn in the liveliest colours by the hand of a master-artist, and suspended in the school of Christian instruc- tion, to serve as a model and encouragement to those, who are called to the like ministry with the great original ; and from whom the Lord, who has called them, expects the same faithful- ness, and the same exertions, in proportion to the door which is opened to them, in setting forward the cause of his Gospel, and the salvation of mankind. May all those, who have laid the burthen of that duty upon their own souls, have grace to shadow out, in their ministry, the lineaments of that perfect example ; that wlien the chief Shepherd shall appeal', they may receive a crown of glory that fadeth not away.* * 1 Pet. V. 4. LECTURE XII. Ephes. iii. 1. Paul, the prisoner of Jesus Christ for the Gentiles, It has been already observed, that the character and conduct of St. Paul ought to be carefully studied by all those, who are sent, like him, but with a less direct and authoritative commission, to preach the Gospel to heathen nations ; to be studied, as presenting a model, not only of fervent zeal, and unwearied activity, but of sagacity, and judgment, and discretion. His was not that blind and turbulent enthusiasm, which rushes strait forward to its object, regardless of inter- vening obstacles and difficulties; nor that worldly cunning, which seeks to achieve apparent success, at the expense of sacred principle ; but a steady, considerate, well-regulated zeal, unconquerable indeed by persecution, and unmixed with any Q / 226 ACTS OF THE APOSTLES. [[lECT. XII. worldly or selfish motives, but guided by the principles of sound reason, and common sense, to choose and to pursue the surest, as well as the holiest methods of accomplishing its purposes. He complied with the innocent prejudices, and studied the unavoidable prepossessions of his hearers, so far as to conciliate their kindness, and to ensure their attention ; but never so far, as to sanction an error, which affected any material point of religious belief or practice. In how great a degree the work of evangelizing the heathen has been impeded, in the later ages of Christ's Church, by the inconsiderate and eager zeal of some preachers of the Gospel, and by the temporizing and unholy weakness of others, the annals of Christian missions too plainly declare. Let all, who are entrusted with a dispensation of the Gospel, but especially those, who are charged with the arduous duty of conveying it to the nations that sit in darkness and the shadow of death, bear in mind, that if they are to tread in the footsteps of St. Paul, they must strive to imitate the whole of his ministerial character in its happy proportions and combinations. They may possess a measure of his ardour in the cause of Christ, of his affectionate concern for the sal- vation of mankind, of his laborious perseverance. LECT. XII.;] ACTS OF THE APOSTLES. 227 his boldness, his patient endurance ; but, as they must not expect the same infusion of spiritual gifts and powers, they must be the more diligent in completing the resemblance in its remaining features, by copying his wisdom, his considerate- ness, his judicious discrimination of character, and his happy choice of arguments. ^ There is another feature in the conduct of St. Paul, which deserves to be pointed out, in contrast to the foolish enthusiasm of some mis- sionaries, and preachers of the Gospel, who have considered it a part of their duty, in that character, to court, or at least not to avoid, persecution. St. Paul was never deterred by the fear of persecution from proclaiming the truth as it is in Jesus ; but he did not scruple to decline it, when he could do so without betraying the cause which he was engaged to maintain. Not to mention other instances of this, which occur in the Acts of the Apostles, I may refer you to his conduct at Jerusalem, as related in the twenty- second chapter. When the chief captain gave orders that he should be examined by scourging, he escaped that punishment, by asserting his cha- racter of a Roman citizen; Is it lawful for you to scourge a man that isaRmnan, and uncondemfied?* * Actsxxii. 25. q2 228 ACTS OF THE APOSTLES. [^LECT.XII. Again, when he was brought before the council, and perceived that the chief priests and scribes were bent upon his destruction, he took advantage of the circumstance, that the one /»«r^ of them were Saclducees, and the other Phaiisees* to make a declaration which he knew would set them against each other, and probably divert their resentment, for the time at least, from him- self: Men and brethren, I am a Pharisee, the son of a Pharisee : of the hope and resurrection of the dead I am called in question. And when he had so said, there arose a dissension between the Pharisees and the Sadducees : and the multi- tude (that is, the great body of the council) was divided. Upon that occasion the scribes, that were of the sect of the Pharisees, asserted the cause of Paul against the violenc;e of their opponents, not because they regarded him, or his doctrines, with favour, as being themselves sincere lovers of the truth ; but from a hatred of the Sadducees, and from a spirit of party, which urged them to defend a member of their own sect, however odious and offensive to them on other grounds, rather than acknowledge, in presence of their adversaries, that he was a preacher of false doctrines : We * Acts xxiii. 6. LECT. XII.]] ACTS OF THE APOSTLES. 229 Jincl no evil in this man ; hut if a spirit or an angel hath spoken unto him, let us not fight against God. A somewhat similar counsel had before been given by Gamahel, but probably from different motives : Refrain from these men, and let them alone : for if this counsel or this work be of man, it will come to nought : hut if it he of God, ye cannot overthrow it ; lest haply ye he found to fight against God* But neither did Gamaliel, in the case of Peter and his brethren, nor did the Pharisees, in that of St. Paul, pursue their reasoning, till it should land them in the right conclusion : If by opposing this counsel, and persecuting these men, we should be fighting against God ; then, by neglecting and disregard- ing their doctrines, we are despising God, and rejecting his counsel : if it be dangerous to oppose them, it must be sinful not to follow them. It appears, from the narrative of St. Luke, that the Jews who handed together, and hound them- selves under a curse, to kill Paul, were en- couraged by the chief priest and elders : | these therefore must have been of the sect of Sadducees : and when Ananias and the elders accused him before Felix, Paul declared that they had found * Acts V. 38. t Acts xxiii. 12, 14. 230 ACTS OF THE APOSTLES. [[LECT. XII. no evil doing in him, while lie stood before the council, except it were for that one voice, or expression, that lie cried, standing among them. Touching the resurrection of tJie dead, I am called iti question by you this day. In the fifth chapter of the Acts, it is expressly said, that the then high priest, Caiaphas, and his family, were Sadducees. What a dreadful revolution was that in the government of God's people, which had seated in the pontifical chair, and invested with the consecrated symbols of spiritual authority, the profligate, the scoffer, and the atheist ! Well did it beseem the hypocrite, whom the Apostle indignantly designated as a whited wall; who hated, if he admitted the existence of that God, whom he professed to serve ; well did it beseem him to be the foremost amongst the persecutors of Paul, the single- hearted, the persuasive, the fearless preacher of the resurrection, and a judgment to come. It is impossible for the reflecting Christian to peruse this portion of the Apostolic history, without calling to mind that era of the Christian Church, when the truth was opposed, and its asserters persecuted by unbelieving and profligate men, high priests over the house of God, and lords over his heritage, fierce maintainers of all the LECT. XII.]] ACTS OF THE APOSTLES. 231 corruptions of religion, and relentless enemies of its sincere professors, in proportion as tliey them- selves disbelieved the foundations of its authority, and were ignorant of its spiritual energies. We learn, from the historian of the Jews, that the Sadducees, who laughed to scorn the notions of a resurrection and a judgment to come, were remarkable for their severity, and for their pitiless infliction of the most cruel punishments. Other points of resemblance might easily be discovered ; but the course which is pursued by the enemies of divine truth is in all ages much the same. The mistaken zeal of the bigot, who verily thinks with himself that he ought to do many things contrary to the name of Jesus of Nazareth, when it is preached otherwise than suits his prejudices ; and the politic intolerance of the hypocrite, whether in the Jewish or the Christian Church, have raised the same clamour against the apostles of truth : We have found this man a pestilent fellow, and a mover of sedition throughout the world. In answer to this accusation, St. Paul declares, that his accusers had not found him in the temple dispiding ivith any man ; neither raising up the people, neither in the synagogues, nor in the city. They knew that the charge of sedition was likely 232 ACTS OF THE APOSTLES. [[lECT. XII. to awaken the jealousy of the Roman governor ; for the Jews were a turbulent and rebellious people, ready to follow the auspices of any pretender, who promised to deliver them from the yoke of a servitude which they abhorred. By this argument they had determined the. wavering resolution of Pilate ; If thou let this man go, thou art not CcBsar's friend .•* whereas the Roman magistrates in these provinces treated with contempt the prejudices and jealousies of the Jews respecting their religion ; " If it he a question of words, and names, and of your law, looh ye to it ; for I will he no judge of such matters.-\ With such words did Gallio drive the Jews from the judgment-seat. St. Paul was described by the hired orator of his Jewish accusers, as a ringleader of tJie sect of the Naxarcnes. The word, which is here translated sect, is in the fourteenth verse ren- dered heresy. It signifies the adoption of a distinct and peculiar set of opinions ; and as the fourteenth verse is St. Paul's answer to the charge which is contained in the fifth, the same version should be employed in both cases. Let us observe the candour and courageous sin- cerity of the Apostle. The false and calumnious * John xix. 12. f Acts xviii. 15. LECT. XII.]] ACTS OF THE APOSTLES. 233 accusations of his enemies, he repelled with the just indignation of conscious innocence. But the real cause of their hatred, and the true front of his offending, he confessed and gloried in : But this 1 confess to thee ; that after the waij which they call heresy , (or sect) so worship I the God of my fathers, beliemng all things which are written in the law and the prophets. In this ingenuous and simple confession, St. Paul dis- plays his usual judgment and sagacity. His accuser had employed an invidious term ; the sect of tlie Na%arenes. What that sect was, Felix in all likelihood did not know : but he would conclude, from the manner in which the phrase was employed, that it was a seditious and dan- gerous party. St. Paul, therefore, while he con- fessed that he was one of those whom they called Nazarenes, denied that he belonged to a sect, in their sense of the word, as a subverter of the national religion; but acknowledged that he was, in that character, a strict worshipper of the God of his and their fathers ; (a line of conduct essen- tial, in the eyes of a Roman, to the perfection of a good citizen) believing all things written in the law and the prophets. And, he adds, / have hope towards God, which tliey tJwmselves also allow (not indeed Ananias and his Sadducean 234 ACTS OF THE APOSTLES. [^LECT.XII. party, but the Jewish nation in general), that there shall he a resurrection of the dead, hath of tlie just and unjust. And lierein do I exer- cise mijself, or make it the chief object of my care and diligence, to have always a con- science void of offence toward God, and toward men. It is my study and endeavour, not to transgress or neglect any of those religious ob- servances towards God, which are prescribed to me as a Jew by his ritual law ; nor any of those duties towards men, which the moral law re- quires. This, I think, is the meaning of St. Paul's expression; as in the beginning of the twenty- third chapter, where he says. Men and brethren, I have lived in all good conscience hefm^e God, until this day, I conceive the meaning to be, I have lived in all respects as a true and sincere subject of God under the law of Moses. When Felix had heard St. Paul's defence of himself, having more perfect Jcnoivledge of that way, he deferred tJwm, till Lysias the chief captain should come. The simplest and the most probable interpretation of these words is undoubtedly this ; that Felix, having a clearer notion of the true nature of Christianity, from the account just given him by St. Paul, and per- ceiving that it had been grossly misrepresented. LECT.XII.^ ACTS OF THE APOSTLES. 235 deferred giving judgment, as the Jews desired. And he permitted Paul to enjoy as much liberty as was consistent with his safe keeping, com- manding the centurion, to whom he was given in charge, tJmt he should forbid none of his ac- quaintance to minister, or to come unto him. Although by this show of lenity, the Roman Governor might hope to obtain from Paul some of the money which he had brought to Jeru- salem ;* yet it appears, that some impression had been made upon him by the pleading of the Apostle ; for after certain days, when Felix came with his wife Drusilla, which was a Jewess, whom he had probably about that time seduced from her legitimate husband ; Jie sent for Paul, and heard him concerning the faith in Christ. He sent for him, as it should seem, more to gratify his own curiosity, or perhaps that of Drusilla, than from any sincere desire to ascertain the real claims of the Gospel upon the belief and obedience of mankind. But the Gospel asserted and enforced those eternal principles of truth and justice, which God had made known to all mankind by conscience, his interpreter ; and it enforced them with that sanction, which con- science required and longed for, but which * Actsxxiv. 17, 26. ACTS OF THE APOSTLES. [[LECT.XII. reason could never supply, the certainty of a future retribution. And therefore, as Paul rea- soned of righteousness, temperance, and judgment to come, Felix trembled. The plainest rules of justice, or righteousness, he had violated, as well by his oppressive and rapacious misgovernment, as by depriving the king of the Emesenes of his wife. Of his disregard of temperance his ap- pearance with Drusilla was a sufficient proof. No wonder then, if the word of God, driven home to his conscience by the eloquence of an inspired teacher, with all its unqualified denunciations of wrath against the workers of ungodliness, was found sharper than any two-edged sword, and a discerner of tJie thoughts and intents of tJie heart* He trembled ; but that was all. He trembled, with the involuntary shudder of con- scious guilt ; with the fear, which inspires a horror of the consequences of sin, but works not a detestation of its nature. Apprehensive that the Apostle would press his arguments still more irresistibly, and force him upon the fearful al- ternative of utterly forsaking, or everlastingly perishing in his sin, he stopped him short with an adjournment of the trial, in which he was sensible that conscience was about to give * Heb.iv. 12. LECT.XII.)] ACTS OF THE APOSTLES. 237 judgment against him: Go thy way for this time: when I have a convenient season, I will call for thee. The convenient season came ; but such seasons, when suffered once to pass away from us unimproved, rarely indeed return to any good purpose. The trembling of the conscience- stricken Felix was but as the ruffling of the surface, when a stone falls into the mantling pool. The waters are divided, and their still- ness is disturbed for a moment ; but there is no continued nor salubrious agitation. The trembling heart, and the thoughtful head, were soon otherwise occupied, one with intem- perate desires, the other with the schemes of avarice ; for he hoped that money should have been given him of Paul, that he might loose him; wJierefore he sent for him the qftener, and communed with him. As Agrippa, when Paul appealed to Moses and the prophets, and to the knowledge which his hearer had of the events that had happened to the fulfilment of their prophecies in the person of Jesus Christ, ex- claimed, Almost thou persuadest me to he a Christian; so, when the Apostle reasoned with Felix of those duties, which his conscience ac- knowledged, but his practice had so grossly violated ; and declared the certainty of that 238 ACTS OF THE APOSTLES. [^LECT. XII. expectation of a future judgment, which haunts even the hardened sinner ; his agitation and terror seemed to say. Almost thou persuadest me to , repent. But it was only an almost ; for imme- diately he says to Paul, what he ought to have said to sin. Go thy way. He was convinced, for the time, by the reasoning of the Apostle ; he believed that there would be a day, on which God would judge t/ie world in lighteousness ; or he would not have trembled. But he resisted conviction, and loved darkness ratJier than light, because Ms deeds were evil; and forced himself to disbelieve that, which he was afraid might be true ; and therefore he affected to treat the awful doctrines, and powerful reasonings of the Apostle, as the dreams of a doating superstition. He informed Festus that when Paul's accusers stood up, they brought none accusation of such things as he had supposed: but had certain questions against him of their own superstition ; and of one Jesus, which was dead, whom Paul affirmed to be alive.* With the same con- temptuous unbelief did Festus himself, when the Apostle preached repentance and the resurrec- tion, exclaim. Paid, thou art beside thyself, much learning doth tnake time mad.^ ,* Acts XXV. 18. \ Actsxxvi. 24. LECT. Xll.^ ACTS OF THE APOSTLES. 239 In censuring the obstinate unbelief, or the stupid self-delusion of these ignorant heathens, let us consider, how far the moral of their history is applicable to ourselves. " Methinks if I could but once hear an Apostle reason of righteousness and temperance, and a judgment to come, I should not only tremble, like Felix, but feel my conscience stirred within me to a thorough repentance, and exclaim with an earnest anxiety. What shall I do to be saved ? Yes," the careless sinner may say, " to an Apostle indeed I could not do otherwise than listen with respect : the commission of the Spirit would carry with it so much weight of authority, that I should pay a serious attention to every thing which fell from his lips. But your preaching is only the advice of a man like myself; and I feel none of that alarm or edification, while listening to you, which an Apostle, or even an apostoHcal man, would inspire." Such is the reasoning, by which the hypocrite and the self-deceiver bring themselves to con- temn the authority of those, who are appointed to reprove, rebuke, and exhort them : Nay, but if one came unto us from the dead, we should repeiit. My brethren, you have the words, if not the voice of an Apostle, in your Bibles, and 240 ACTS OF THE APOSTLES. [^LECT. XII. in the ministry of the Church. You have the preaching of the Lord Jesus himself. He reasons with you, in language too plain to be misunder- stood, of righteousness, temperance, and judg- ment. But it is on that very account, because the language of the Gospel is alarmingly plain and uncompromising, that so many refuse to listen to it: they will not believe that law to be of divine authority, which proscribes so many opinions and practices, approved of and rewarded by the world. To general and indefinite commendations of virtue they can listen with complacency ; and they assent to the truth, that sin is displeasing to God : but when the preacher applies himself directly to their consciences ; fixes the Gospel prohibitions upon their own particular indul- gences ; enforces the necessity of personal holi- ness ; and points out their individual danger ; they tremble, perhaps ; but their pride straitway rises ; the fancied security of a determined, or careless unbelief is contrasted with the fearful anxiety of a convinced and self-condemned sinner ; and the preacher is dismissed — and would be, even were he an apostle — Go thy way. In the different discourses of St. Paul, before Felix and Agrippa, we have another instance of the discernment and prudence, with which he LECT. XII.]] ACTS OF THE APOSTLES. 241 accommodated his mode of reasoning to the intellectual, or moral peculiarities of his hearers. To Felix, a heathen in religion, and a profligate in practice, he argued, upon those principles of right and wrong, which even the heathens un- derstood and acknowledged, for the duties of righteousness and temperance ; and pointed out, from the marks of God's providential govern- ment, which were upon the face of nature and the surface of events, the high probability of a judgment to come: from thence he proceeded to declare its revealed certainty, and the necessity of repentance, because God Imtli appointed a day in ilw which he will judge the world in righteousness hy that man, whom he hath ordained; whereof he Jiath given assurance unto men, in that lie hath raised him from the dead. Such was the line of argument, which he pursued with the Athenians ; and such no doubt was his mode of reasoning with Felix. But in his pleading before Agrippa, who was expert in all customs and questions which are among the Jews,* he appeals both to the writings of the Old Testament, and to the received opinions and constant traditions of his nation; and argues for the credibility of the resurrection, from the hope of the promise made * Actsxxvi. 3. R 242 ACTS OP THE APOSTLES. [^LECT. XII. of God to tlieir fathers — saying 7ione otiier things than those which tJie prophets and Moses did say should come. This mode of reasoning was so strange to Festus, that he treated the Apostle as a madman : but Agrippa, to whom it was more immediately directed, felt its force, when he said. Almost thou persuadest me to he a Christian. When Paul was in custody at Jerusalem, tlie Lord stood by him and said. Be of good cheer, Paul ; for as thou Jmst testified of me in Jerusalem, so must tJwu hear witness also at Rome.* It is possible, that this intimation was present to the mind of the Apostle, when he appealed from the judgment of Festus to that of Caesar ; a necessary consequence of which appeal would be, the being sent to abide by it at Rome. No doubt he was influenced, in part, by the persuasion, that justice would not be done to him by Festus ; whose interest it was, to gratify the Jews upon his coming into the province. As Felix, willing to sJiew tlie Jews a pleasure, had left Paul hound ;-\ so it was to be apprehended, that Festus, from the same motive, would act towards the Apostle, as Pilate had acted towards a holier and a nobler victim, * Actsxxiii. 11. t Actsxxiv. 27. LECT. XII. ^ ACTS OF THE APOSTLES. 243 and deliver him to their will* But the testi- mony of Agrippa, himself a Jew, to the innocence of Paul, compelled the Roman governor to ac- knowledge, that he had done nothing worthy of death or bonds. And Agrippa said unto Festus, This man might have been set at liberty, if he had not appealed unto Ccesar. But that appeal had been providentially ordered by God ; and we may discover a probable reason of that pro- vidential arrangement in the consideration, that if Paul had visited Rome of his own accord, a private and obscure individual, he would not have excited the same interest and attention, which were awakened by the circumstance of his being sent thither as an appellant to the tribunal of the emperor. This brought him immediately within the precincts of the court ; and one result was, the conversion of some of the imperial household. He tells the Phi- lippians, that the things which happened unto him had fallen out rather unto the furtlierance of the Gospel; so that his bonds in Christ were manifest in the palace, and in all otlier places. The limits of this discourse permit me to notice but very briefly the voyage of St. Paul to Rome; * Luke xxiii. 2.5 , R 2 244 ACTS OF THE APOSTLES. [[lECT. XII. and the remarkable illustration which it affords of a truth, which we must acknowledge and repose in, and yet are unable to comprehend ; that the fixed purposes of God's providence are not so fixed, as to exclude the instrumentality of human means : but that the certainty of his decrees is consistent with what we consider to, be a contingency. Paul had been assured in a vision, that there should be no loss of any man's life in the ship ; and yet he prayed them to take meat, and declared that unless all continued in the ship, none could be saved.* An implicit reliance, therefore, upon the divine protection, does not exclude the diligent use of all probable means of ensuring our own safety. The Jews at Rome received the doctrine of Paul, as their brethren had done elsewhere : satfte believed the things that were spoken^ and some, the greater part, as we collect from his rebuke, believed not. The Apostle therefore turned to the Gentiles, amongst whom he was assured that the Gospel would find a readier reception. And lie dwelt at Rome two whole years, preach- ing the hingdom of God, and teaching those things which concern tlie Lord Jesus Christ, with all confidence, no man forbidding him. ♦ Acts xxvii. 22, 31. LECT. XII.]] ACTS OF THE APOSTLES. 245 During his residence there, he wrote four, if not five of his Epistles ; in some of which he speaks of himself as tJie prisoner of Jesus Christ* and his ambassador in bonds. ^ At the end of two years he was set at liberty, and travelled to other countries, to plant the Church of Christ ; not building on other men's foundations, but passing on from land to land, to pi'each the Gospel in the regions beyond, and not to boast in another man's line of things mrnde ready to his hand.^ By some he has been supposed, but with very little probability, to have visited these islands. Whether he did so or not, is of small importance to us ; but it is a consideration of infinite im- portance, (inasmuch as it lays upon us an awful responsibility,) that the same Gospel which Paul preached, has been preached to us ; and that we possess, in the written monuments of its history, an amount and weight of evidence, which none of his immediate hearers enjoyed. Let us take comfort from reviewing the won- derful manner, in which God put forth the energies of omnipotence, in mighty demonstra- tion of the truth as it is in Jesus ; and let us take warning from the example of those who * Ephes. iii. 1 ; Philem. i. 9. f Ephes. vi. 20. t 2Cor. X. 16. 246 ACTS OF THE APOSTLES. [[lECT. XIK despised and rejected that salvation, which was proposed to them with so much clearness of evidence, and so great importunity of kindness. For, as the great Apostle has said, unto us was the Gospel preached, as well as unto them ; hut the word preached did not profit them (nor will it profit, yea rather it will destroy us), not being mixed with faith in them that heard it.* Let US labour therefore to enter into that rest, which they despised, lest any man fall after tlie same example of unbelief Let us pray to be blessed with such a freedom from pride, and false opinion, and corrupt incli- nation ; with such a clearness of spiritual vision ; such a longing after the kingdom of God and his righteousness ; such a spirit of meekness and submission to his revealed will ; that through patience and comfort of tlie Scripture, we may ham hope ;^ and be filled ivith all joy and peace in believing ;X and remain stedfast and exemplary members of that Church, which is built upon the foundation of the apostles and proplwts, Jesus Christ himself being the chief cormr-stone,\ * Heb. iv. 2. f Rom. xv. 4. t Rom. XV. 18. § Ephes. ii. 20. COURSE OF LECTURES ON THE GOSPEL OF ST. JOHN, PREACHED IN THE PARISH CHURCH OF ST. BOTOLPH, BISHOPSGATE, In Lent, 1823. H:iHUTu:i f A nam UmK LECTURES THE GOSPEL OF ST. JOHN. LECTURE L John xx. 3L And Tuany other signs truly did Jesus in the presence of his disciples, which are not written in this book. But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that be- lieving, ye might have life through his name. There is scarcely any part of the sacred Volume, especially of the New Testament, how often soever he may have read it, which will not, upon a careful re-perusal, furnish a Christian with new matter of instruction and reflexion. If those persons, who have leisure and ability for the pursuit, would frequently read the Gospel History, each time with a view to some par- ticular point of inquiry, they would find their 250 GOSPEL OF ST. JOHN. [[lECT. I. labour amply repaid, by a clearer insight into the force and consistency of all its parts. For instance, I would at one time study the narratives N4 of the Evangelists, with a view to the peculiar opinions which the Jews entertained concerning their expected Messiah. I would read them n/ again, with reference to the personal character and conduct of our Saviour ; at another time, M for the purpose of comparing all the parables which speak of the kingdom of heaven ; at Nj another, with an eye to the fulfilment, or abro- gation, of the Mosaic law ; and lastly, with a particular attention to that important and capital feature of the Gospel dispensation, the office and nature of our blessed Saviour. In pursuing our inquiries on this head, we shall find our atten- tion particularly drawn towards the Gospel of 'xj St. John ; which tells us a great many things, about which the other Evangelists are silent, and takes but little notice of others, upon which they enlarge. I have selected this Gospel for the subject of my Lectures during the present season of Lent, intending to consider it, not so much in a his- torical point of view, as with reference to the great and sublime doctrines which it inculcates, of the divine nature, and mediatorial office of LECT. I.]] GOSPEL OF ST. JOHN. 251' Jesus Christ. It was in allusion to these doc- trines, that the Gospel of St. John was called by the ancient Christians, " the spiritual Gospel ;" and to every mind, which is properly disposed to receive with humble thankfulness the revelation of the great mystery of godliness, or qualified to admire and reverence the unspeakable love, and piety, and condescension of the Redeemer, this Gospel is in the highest degree interesting and affecting. It is natural that it should be so. It was written by the disciple whom Jesus loved ; whose head rested on his bosom ; whom he vouch- safed to take with him as a witness of his trans- figuration; and to whose care, upon his departure from the world, he commended his aged mother. No other disciple was likely to write with more warmth of affection, or a greater zeal for the honour of his Lord ; or to give a more faithful transcript of the discourses of Him, who spake as never man spake. The Gospel of St. John was written several years after those of the other Evangelists ; and evidently with a different object. They relate the principal incidents of our Saviour's life ; St. John is more diligent in recording his dis- courses. The other Evangelists enumerate a great variety of miracles; St. John describes 252 GOSPEL OF ST. JOHN. [[lECT. K only a few of the most remarkable, which had a more immediate reference to the particular object of his Gospel. They repeat the dis- courses which Jesus held with the people, mostly in Galilee, in the form of parables and short moral sentences : John has preserved the longer and more argumentative conversations of our Saviour with the learned Jews, on the subject of the Messiah ; and those in which he explained to his disciples the nature of his mission and office. Now it is very plain, that whatever other objects St. John may have had in view, this was one, — to convey to the Christian world just and adequate notions of the real nature, character, and office of that great teacher, who came to instruct and redeem mankind. For this purpose, he studiously selected for his narrative those passages of our Saviour's life, which most clearly displayed his divine power and authority; and those of his discourses, in which he spoke most plainly of his own nature, and of the efficacy of his death, as an atonement for the sins of the world. The object, which this Evangelist had in view, is very clearly stated in the words of the text. It was not to accumulate as many instances as possible of the miraculous power LECT. I.]] GOSPEL OF ST. JOHN. 253 exerted by Jesus ; but only those which most dis- tinctly illustrated his peculiar office and nature : Many other signs truly did Jesus, in the presence of his disciples, which are not written in this booh. But THESE are written, that ye might believe that Jesus is tJie Christ, the Son of God ; and that believing, ye might have life through his name. This expression seems to prove, that those persons are wrong, who suppose that St. John wrote his Gospel merely to supply the defects and omissions of the other Evangelists. The real difference between them is, that they ' wrote a history of our Saviour's life ; but St. John, of his person and office. Whoever, then, desires to form a just notion of the real office and dignity of the Saviour of the world, let him study the representations which Jesus has given of himself, in the dis- courses recorded by St. John. The Apostles speak of him in their Epistles, it is true, in noble and characteristic expressions : but Jiere the Saviour speaks of himself, and in language which no ingenuity can pervert. St. Matthew and St. Luke begin by relating the circumstances attending the birth of Jesus ; and trace his genealogy from David, whose de- scendant the promised Messiah was to be. But 254 GOSPEL OF ST. JOHN. (^LECT. I. John introduces him at once in his divine cha- racter, as having existed before the world began, himself the Creator of the world. And having thus, in the very opening of his Gospel, announced the transcendent dignity of his subject, he takes occasion to inculcate the same truth throughout the whole of his subsequent history. With this notion of the scope and purpose of the Evangelist, his Gospel is clear, consistent, and intelligible : upon any other supposition, it is obscure and inexplicable. In the beginning, says the Evangelist, was the Word. Whatever may have been the origin of this expression of the Wo?'d, it is quite evident that it means Jesus Christ ; for in the following verses he is described in terms which leave no room for doubt. Li the beginning, i. e. in the beginning of time ; from all eternity. Here, then, is asserted the eternal pre-existence of Jesus Christ. On what authority does St. John assert it ? On the express testimony of our Lord him- self; who in his prayer to the Father, said. And now, Father, glorify thou me with thine own self, with tJie glory which I Jiad ivith thee before tlie world began* These words abundantly refute the interpretation which the Unitarians would * John xvii. 5. LECT. 1.^2 GOSPEL OF ST. JOHN. 255 put upon the first words of the Gospel, who say that in tlie beginning means simply, " from the commencement of Christ's ministry ;" so that John is made to say this ; ' Christ was, or existed, in the commencement of his ministry :' a strangely unmeaning sentence ! But no unprejudiced person can doubt, that the Evangelist follows the his- torian of the creation ; that as Moses declares. In the beginning God created the heaven and tJie earth ; so John uses the phrase in the same, or in a still higher sense. Agreeably to this St. Paul tells us, that God hath chosen us in Christ before tJie foundation of the world.* In the next place, as a question might probably be asked. Where was the Christ in this state of pre-existence ? the Evangelist adds. And the Word was with God; agreeably to the declara- tion of our Lord above mentioned, glorify thou nm with the glory which I had with thee before the world began. And again, / came dowtifrom Jieaven to do the will of Him that sent me, viz. God. But according to St. John, not only was the Word with God, but the Word was God. So direct and irrefragable is this testimony to the divine nature of Jesus Christ, that the Unitarians * Ephes. i. 4. 25& GOSPEL OF ST. JOHN. [^LECT. I. are driven to the most unreasonable methods of interpretation ; and some of them to a still bolder measure than misinterpretation, that of rejecting the whole Gospel, as not having been written by St. John. We need not dwell at length upon this point ; for the words which next follow are so precise, that they seem to have been employed by St. John for the express purpose of excluding all equivocation. All' things were made hy him; and without him was not amj thing made that was made. This passage the Unitarians translate, " all things were done by him, and without him was not any thing done that was done." But we, I think, may be very well content to understand \j it as an Apostle has done ; who, in his Epistle to the Hebrews, declares expressly, that God made tJie worlds hy his Son* The same writer says, through Jaith we understand that the worlds were framed hy tlie word of God.\ From these two passages it is clear, that the Word of God is ♦ Heb. i. 2. t Heb. xi. 3. Compare Col. i. 16. By Him were all things created that are in heaven, and that are in earth, visible and invisible. He is before all things, and by Him all things consist. The Unitarians would explain this to mean, " that all things were done by Christ which relate to the Christian dispensation !" LECT. I.]] GOSPEL OF ST. JOHN. 257 the Son of God ; that by him all things were created ; and that the Unitarian interpretation is unfounded. But since an opinion might be entertained by some, that Christ was only the instrument of creation, in the hands of his Almighty Father, himself having been created, the Apostle shuts out that supposition by saying, that without him was not any thing made that ivas made. If so, Christ himself was uncreate ; and therefore self- existent. This assertion destroys what is called the Arian scheme, according to which the divine Word was the first and highest of created beings. St. John declares that the Word was no creature ; no, not even of the highest conceivable rank and order ; nor created at the remotest point of time. But how are we to reconcile this with St. Paul's expression in his Epistle to the Colossians, where he says of the Son ; Who is the image of the invisible God, the first-born of every creature?* We answer thus : The original word either im- plies that inconceivable generation, by which the Son came from the Father from all eternity, as in Heb. i. 6, When he hringeth the first-begotten \ox first-born^ into the world; or it may mean, for it will bear the sense, the first producer of * Coloss. i. 15. 258 GOSPEL or st. john. [[lect. i. the whole creation ; and this interpretation seems to be rendered probable by the words which immediately follow. For hy him were all things created, that are in heaven, and that are in earth, visible and invisible, wJiether tliey be thrones, or do^ninions, or principalities, or powers. All things were created by him, and for him ; and he is before all things, and by him all things consist. St. John then proceeds to state, that the Divine Word created all things, as possessing in himself the power of giving life : In him was life. Our Saviour says of himself, in the fifth chapter; The Son quickeneth, or giveth life, to whom lie will. —As the Father hath life in himself, so hath he given to the Son to have life in himself ; and he is there contrasting life with actual corporal death. The Evangelist then, who remembered our Lord's expressions, must have intended here the power of communicating life, properly so called ; and not merely, as the Unitarians pre- tend, " the words of eternal life." And the life, says St. John, was the light of men. This divine Being, who was the source and giver of life to the things of creation, was also the fountain of spiritual light to mankind : being sent by the Father to enlighten their understandings LECT. I.]] GOSPEL OF ST. JOHN. 259 with the knowledge of true religion. Here again the Apostle adopts the language of his divine Master, who said of himself, / am the light of the world f and in a lower sense he declared to his Apostles, Ye are the light of tJie world. He himself was pre-eminently the light of men ; for he was that Su7i of righteousness that arose with healing in his wings ;\ the great Light which was seen by the people that walked in darkness, and in the land of the shadow of death.^ Perhaps also the term "light" implies blessing : a metaphor frequent in Jewish writers. The almighty Author of good is called by St. James, the Father of lights.^ Jesus Christ is indeed the light of men ; not merely as the great instructor of mankind in the precepts of his Gospel, but as holding out the glories of his kingdom to all true believers, and illuminating with his Spirit the pious heart, and diffusing through the soul the light and warmth of his grace. He is a light to us in his word, his sacraments, his ordinances ; a light, which none of the changes of life's uncertain day can ex- tinguish or overcast ; and which to the faithful Christian shines brighter and brighter, as the * John viii. 12. f Mai. iv. 2. X Is. ix. 2. § James i. 17. S2 260 GOSPEL OF ST. JOHN. [[lECT. I. shades of evening gather round his declining years. The use of light is, to disperse the darkness : but the light which shone upon the darkness of men's sinful state, in too many instances shone in vain. Those who were blinded by sinful indul- gence, or pride, would not take advantage of it : they did not even perceive that it was the light. Both Jews and Gentiles, with comparatively few exceptions, were in this condition : for how very small, when compared with the great mass of mankind, was the number of those who had pro- fessed a behef in Jesus Christ at the time when St. John wrote ! Christ crucified was to the Jews a stumhling-hloch, and to the Greehs foolishness :* and so the light shineth in darhness, and tlw darhness cmnprehendeth it not, I fear that even at the present day this description is too exten- sively verified. Of those, upon whom the light of the Gospel has shined, some reject it, and shut their eyes against it altogether ; some profess to receive it, yet seem not to comprehend it, either as to the degree in which it was intended to illuminate them, or as to the proportion, which must always exist, between the clearness of our * 1 Cor. i. 23. LECT. 1.'2 GOSPEL OF ST. JOHN. 261 knowledge and the strictness of our duty. Let | us be careful not to be such as we should have ! been, had we been born in the darkness of heathen ' ignorance and idolatry : let us walk as children of light;* ever bearing in mind, that the light which shines upon us, deepens all the shades of our moral character ; that the more we know, the more sinful are our defects of practice. Let us also beware of perverting the light, which God has vouchsafed to us in the revelation of his word, to sanction our own erroneous notions or prin- ciples ; and take good heed, that the light which is in us he not darlmess.-f Nothing can be more complete, and at the same time more concise, than the attestation, borne by the Evangelist in this preface, to the divine nature of the Messiah. He was in the V- beginning ; existent from all eternity. He was ? with God, and so distinguished from him in , ^ person, and yet he was God. And he did not begin to be with God, as some have supposed, at a certain definite period of time, before which he was not ; but he was m the beginning with ^^■' God, as he declares of himself in the Revelations, I am Alpha and Omega, the beginning and the end; the first and the last. Nor was he a created, * Ephes. V. 8. t Luke xi. 35. 262 GOSPEL OF ST. JOHN. [[lECT. I; and consequently a finite being; but all things were made hij him ; and loithout him was not any thing made that was made. He contained within himself the principle of universal life and exist- ence ; in him was life : — men and angels, as well as the humbler tribes of animated beings, received the breath of life from him ; and He was the light of men, restoring them to the knowledge and favour of God. After this brief, but sublime description of the Word, the Evangelist proceeds to tell his readers, that it was not John the Baptist, (as some perhaps might think,) of whom he was speaking ; who was held in such high estimation by the Jews, that many supposed him to be one of the old prophets returned to life, and some even thought him to be the Messiah himself. And therefore St. John, having mentioned the Baptist, as a man sent from God, adds, that he was so sent, not to be himself the Messiah, the Word, the Light; but to bear witness of the light, and to prepare men's minds for its recep- tion. That was the true light, which lighteth every man that cometh into the world.* During * The original words may be rendered, that was the true light, which, coming into the jvorld, entighteneth every man. And this seems to have a natural coherence with the follow- LECT. I.)3 GOSPEL OF ST. JOHN. the residence of the incarnate Word upon earth, few indeed knew him to be the true light, or at least were aware of his real nature and office. And although he came, in the first instance, to that peculiar people, who had been set apart for the purpose of keeping alive the promise of his advent, and to whom that promise more immediately pertained, yet he encountered an ungracious reception. They refused to acknow- ledge him as the promised Messiah ; He came to his own,-\ and his own received him not. Some few, however, there were, who did receive him in that capacity, convinced, as well by the doctrines which he preached, as by the wonderful works which he performed. These he made the first partakers in that great regeneration, which he came to effect, of making all mankind children of God, instead of children of wrath : i. e. of imparting to them a capacity of obtaining the favour and forgiveness of their heavenly Father ; a change from their former spiritual conditicMi ing words, He was in the world. So in iii. 19. ^nd this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. It does not, however, seem to be material which version we adopt. t The original word may signify his own house. 264 GOSPEL OF ST. JOHN. [[lECT. I. SO complete and effectual, that He might justly be said to have begotten them unto a lively hope"^ of the inheritance, and they, to have undergone a regeneration, or new birth. This is the meaning of St. John in the twelfth and thirteenth verses : But as many as received him, to them gave lie power to become the sons of God; even to them that believe on his name ; which were born, not of blood, nor of tJie will of the flesh, nor of the ivill of man, but of God. Observe the condition of this regeneration — to them that believe on his name. As the Evan- gelist does not explain the meaning of this expression, we must of course understand the belief, which he speaks of, to be a belief in Christ, as he has just been described ; viz. as the Eternal Word ; the creator of the world ; the light of men ; the source of life. If we have any doubt on this subject, it will be re- moved by the express words of St. John in the text, as to the essential point of Christian belief: TJiese are written, that ye might be- lieve that Jesus is the Christ, the Son of God; and that believing, ye might have life through his name. * 1 Pet. i. 3. LECT. I.;] GOSPEL OF ST. JOHN. 260 Finally, having given this brief but forcible description of the divine nature of the Word, of his power, and efficacy ; the Evangelist, in order to obviate any notion of the communication of power from God to the man Jesus, and to meet the objection of the Jews, who denied that the Messiah had come in the flesh, says, that tJie Word was made flesh, (i. e. a human person) and dwelt amongst us ; and we beheld his glory, tJie glory as of the onhj-be gotten of the Father, full of grace and truth.* John himself beheld the glory of Christ, when he was transfigured, and declared by a voice from heaven to be the be- loved Son of God. St. Peter, who was also present on that occasion, says, we were eye-witnesses of his majesty,^ This glory of the Word was not only that which resulted from his display of supernatural power ; but also a visible personal glory ; such a glory, according to the Evangelist, as may well be supposed to distinguish the only- begotten Son of God ; his Son, not in the sense in which other holy men have been honoured with that title ; but the Son of God, by a mode of generation peculiar to himself ; his onhj-begotten Son. The words, full of grace and truth, refer * 1 Johniv. 1. t 2 Pet. i. \6. ^66 GOSPEL OF ST. JOHN. [^LECT. I. to the first part of the sentence, which will appear plainer, if it be read thus : And the Word was made flesh, and dwelt among ns, full of grace and truth ; and tve helield his glory, the glory as of tJie only -begotten of tJie Father. From this explanation of the first chapter of St. John, it appears, that his chief object, in writing it, was to assert the divinity of the Eternal Word : and the same object, as we shall hereafter see, displays itself throughout the whole of this Gospel. If men would be content to receive, with simpli- city and seriousness of intention, such information respecting the dispensations of God, as God him- self has been pleased to give, and in the form in which He has given it, this purpose of the Evangelist would be so obvious, as to need no illustration. But since those persons, who reject all such parts of revelation as are above their own comprehension, have endeavoured to explain away the force and meaning of the testimony, which this great Evangelist has borne to the divinity of Christ; we shall not be unprofitably employed, in placing that testimony in a clear and com- prehensive point of view. It will serve, if not to exalt our own notions of the Redeemer's person LECT. I.)] GOSPEL OF ST. JOHN. 267 and office, yet to strengthen and enliven our faith ; and to confirm us in the comfortable assurance, that Jesus is indeed the Christ, the Son of tJie living God. LECTURE 11. John i. 18. No man hath seen God at amj time. The only-begotten Son, which is in the bosom of the Father, lie hath declared him. In the fourteenth verse of this chapter the Evangelist declares, that he and his fellow-dis- ciples had beholden the glory of the incarnate Word, as of the only-hegotten of the Fatlier ; and here he terms him the only-hegotten Son, which is in the hosom of tJie Father. Is it to be believed, that St. John would have repeated and enforced so remarkable an expression, if he had not wished to convey to his readers a notion, that Christ was the Son of God, in a sense en- tirely different from, and superior to that, in which the angels, and prophets, and holy men of old, were called sons of God? Christians are confessedly the children of God by adoption and grace ; which is more than can be said of any LECT. II.)] GOSPEL OF ST. JOHN. 269 man under the old covenant ; yet how different is the language in which the Evangelist speaks of tliem, from that in which he describes our Saviour ! To as many as received him, gave he power to become sons (or children) of God. But Christ is called the only-he gotten Son ; i. e. the Son, by a mode of generation peculiar to himself; and therefore not in the same manner in which any other being whatever could be called the Son of God. The Unitarians indeed pretend, that the word, as used by St. John, means nothing more than dearly beloved: but even if we admit this interpretation to be true (which, however, has been again and again refuted*), still it implies the highest possible degree of affection, such as a father feels towards his only son : and even in this case we shall be compelled to acknowledge, that Christ is tJie object of a peculiar and unparalleled divine love,^- and is the Son of God in a sense exclu- sively belonging to himself. No man, says the Evangelist, hath seeti God at any time, i. e. hath had a perfect compre- * See " A Vindication of the First Two Chapters of St. Matthew and St. Luke, by a Layman," p. 228. t See Dr. John Pye Smith's Scripture Testimony to the Messiah, vol. ii. p. 533. 370 GOSPEL OF ST. JOHN. ^LECT. II. hension of his nature and attributes. We may conjecture his power, and wisdom, and goodness, from the works of creation : but to know him, to have a certain acquaintance with divine things, and especially with the secrets of his moral go- vernment of the world, is what no man can boast of. Yet this knowledge, to such an extent, as is proportioned to the faculties of the human mind, has been revealed to us by the Son of God, who was always,* to use an image expres- sive of perfect familiarity, in the bosom of his Father ; and knew his most intimate counsels ; and was therefore able to impart to us that enlarged and just knowledge of God, which neither Moses, nor any of the prophets possessed. Is it credible, that the Evangelist could have said of a mere man, that he was in the hosom of God the Father? Surely such an expression would be little short of impious. Let us put the fol- lowing case to a Unitarian, who maintains that the simple humanity of Jesus Christ is the * The original words should probably be translated, who WAS in the bosom of the Father. So in iii. 13, No man hath ascended up to heaven but he that came down from heaven, even the Son of Man which is in heaven, rather, which was in heaven. The original in both instances is the present participle being. This is the interpretation of the best com- mentators. LECT. II.]] GOSPEL OF ST. JOHN. 271 plain undeniable doctrine of the New Testa- ment : Suppose that the Gospel had been recently- published to the world ; and that a diversity of opinions had begun to prevail amongst those who had embraced it, relating to the person and office of Jesus Christ. His favourite disciple, who must naturally be desirous that correct notions should be entertained upon this point, knowing that men's opinions are divided, applies himself to record certain incidents of his Master's life, and certain of his discourses, which may throw some light upon the points in dispute. If he is convinced that Jesus, although an in- spired prophet, was no more than a man, he will take care to avoid all ambiguous expressions, which may be construed into an assertion of his divinity. Now St. John was precisely in that predica- ment ; he knew that erroneous opinions were abroad concerning the nature of Christ ; for he says in his first Epistle, Who is a liar, hut he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son.* Yet how does he begin his account of Jesus Christ ? Does he speak of him as a highly * 1 John ii. 22. 272 GOSPEL OF ST. JOHN. [[lECT. II. gifted and divinely commissioned man ? No ; he seems to take all possible care to exclude the supposition. He says of John the Baptist (whom our Lord pronounced to be more than a 'prophet), that he was a man sent from God ; but of Christ he declares, in unqualified terms, that he was in the beginning ; that he was with God ; that he was the only-begotten Son ; in the bosom of the Father ; that he was God ; that he was the Creator of all things, himself uncreate ; that he is the source of life, and the light of men ; that he was made flesh (which implies that he had borne a spiritual nature before) ; and that John the Baptist, although older than Jesus, declared that Jesus was preferred before him, for he was before him ;* i. e. existed before him : an ex- pression which would be well understood by the Jews, who entertained a notion of the pre- existence of their expected Messiah.f Would * The Unitarian Version says, *' for lie is my principal." It would hardly edify the class of readers for whom these Lectures are intended, if I were to enter upon a verbal criticism, and show, as others have done before, that this interpretation is wholly unjustifiable. t The following expression occurs in an ancient Jewish commentary on Gen. xlix. 2. " It is written (Gen. i. 2.) The Spirit of God brooded on the waters. That Spirit is the Spirit of Messiah the King." LECT. U.'2 GOSPEL OF ST. JOHN. 273 an Evangelist, entertaining the opinions which the Unitarians of the present day profess, have opened his Gospel with a series of expressions, so strongly declaratory of the divine nature of Christ, that in order to avoid the force of them, we must call in the aid of allegory of the harshest and most unusual kind ? Surely it is not possible to read the first verses of St. John, taking for our guides the acknowledged and usual rules of in- terpretation, without perceiving the irresistible evidence which they afford to the grand doctrine of our Lord's divinity. Let us now consider the testimony borne by John the Baptist. After having professed him- self not worthy to unloose the shoe-latchet of that great Unknown, who, coming after him, was preferred before him ; the next day, seeing Jesus coming unto him, he saith. Behold the Lamb of God, which taheth away the sins of tJie world. " Afterwards, when Jesus was baptizing the Jews by his disciples, and many resorted to him, the disciples of John, jealous of the honour of their master, complained to him that Jesus drew away the people to himself, and took upon him the office of baptizing them. Upon this. John, with great sincerity and modesty, declared how much he was inferior to Christ: He reminded 274 GOSPEL OF ST. JOHN. [[lECT. II. them how often he had said that he was not the Messias, but his forerunner ; he told them that his office would soon expire, and that Christ, who then began to appear, should obscure his glory ; which was to him a cause of joy, not of envy ; he told them that Christ was the beloved Son of God, sent by him, and received from him the Holy Spirit without measure, to reside upon him at all times, and to direct him in all things ; that therefore whosoever believed in him should have everlasting life, and whoever rejected him, should not see life, but the wrath of God should abide upon him."* All this is stated in the latter part of the third chapter ; where the Baptist expressly distinguishes between men, who are of the earth, earthly, and Christ, who coinethfrom heaven, and is above all ; as St. Paul afterwards expressed it, tJie first man is of the earth, earthy, the second man is the Lord from heaven.-\ What interpretation does common sense require us to put upon these words ? We have the forerunner of our Lord, and his Apostle, and our Lord himself, in his conference with Nicodemus, concurring in the same plain, intel- ligible assertion, that the Christ, whether spoken * Jortin on the Christian Religion, p. 182. t 1 Cor. XV. 47. LECT. II.)] GOSPEL OF ST. JOHN. 27S of as Son of God, or Son of Man, came down from heaven. Yet the Unitarians would persuade us, that " coming from heaven" means nothing more than receiving a divine commission. But how is this interpretation to be reconciled with the 51st verse of the sixth chapter, where our Saviour says, / am tlie living bread which came down from heaven ? The Jews understood those words of a literal descent from heaven :* and when some of his disciples were offended at that notion, he said. Doth this offend you 9 What and if ye shall see the Son of Man ascend up, where he WAS BEFORE ?t John the Baptist calls our Saviour, the Lamb of God, which taketh away tJie sin of the world. The persons to whom he spoke were Jews : in what sense would they naturally understand him ? If we can resolve this question, we shall ascertain the real meaning of the Baptist's words. They could hardly have comprehended the appellation of the Lamb of God, except as referring to the lamb, which was sacrificed in the rite of puri- fication, or to that passage of Isaiah, with which the Jews were familiar, in which it is said of the Messiah, the Lord hath laid on him the iniquity of us all — lie is brought as a lamb to tJw * John vi. 42. f See Lect. IV. t2 276 GOSPEL OF ST. JOHN. []LECT. II. slaughter.* In either case, the comparison in- volved the idea of a violent death ; and that death was connected, by the following words, with a liberation from sin, that is, from the punishment of sin. Some indeed have contended, that the Baptist employed this image, merely to denote the purity of Christ's character ; and that * taking away the sin of the world' means simply the reformation of manners which he was to effect. But if we attend to the analogy of scripture, we must explain this passage of a sacrificial atonement for sin, to be made by the death of Christ; for St. Peter tells his readers, that they were 7'e- deemed — ivith tJie precious hlood of Christ, as of a lamb without blemish and without spot ;f an image which is very prominent in the Revelations. We may remark, by the way, that our Saviour is here described as bearing, or taking away the sin of the world. So in his first Epistle, St. John says, that if any man sin, we have ati ad- vocate with tJw Father, Jesus Christ the righteous: and lie is t/ie propitiation for our sins ; and not for ours mdy, but for the sins of tJw whole world:^ from which passage it is plain, that the plan of divine mercy is not limited to a certain * Isaiah liii. G. + 1 Pet. i. 1 •). t 1 John ii. 2. LECT. II.]] GOSPEL OF ST. JOHN. 277 number of chosen individuals. Lastly, although John, under the guidance of the Spirit, designated Jesus as one who was to be slain, with the ap- probation of God ; and who was to take upon himself the sin of the world, it does not follow that John himself, much less those who heard him, entertained a just and adequate notion of the manner in which this was to be effected. " Thus then is John the Baptist a witness of Christ, his office and dignity ; he calls Christ the Son of God, and the Redeemer of the world ; he affirms that he had a being before he ap- peared on the earth; that he came from God to teach men the way to obtain eternal life ; he asserts that he saw the Spirit descend upon him, and heard the voice from heaven which declared him to be the Son of God."* One remarkable circumstance here demands our notice. The Baptist speaks of the Son of God, without giving any explanation of the term. It must then have been familiar to the Jews, as a title of their expected Messiah. In like manner we find the terms Son of Man, and Son of David, used of the Messiah, without expla- nation, because they were current amongst the Jews, as scriptural designations of the great * Jortin, J). 183. 278 GOSPEL OF ST. JOHN. [[lECT. II. deliverer. So also the kingdom of heaven was a phrase in common use amongst them, to denote the dominion which the Messiah was to establish upon earth. The testimony, borne by John the Baptist, to the superior dignity and authority of Jesus, induced two of his disciples to follow this new teacher ; and after having passed some hours in conversation with him, one of them said to his brother, Simon, We have found the Messias. The day following, Philip, who had been called by Jesus, said to Nathanael, We have found him, of whom Moses in the law, and the pro'pliets, did write, Jesus of Na%areth, the Son of Joseph. Nathanael, struck by the supernatural knowledge which Jesus displayed at their first interview, exclaimed, Rahbi, thou art tJie Son of God, thou art the King of Israel, i. e. thou art the expected Messiah. We must not interpret this declara- tion too strictly, as implying that Nathanael possessed a just or adequate belief of the divine nature of Christ. The conceptions which the Jews at that time entertained on the subject of their Messiah, were in some respects gross and earthly ; but the appellation of Son of God, thus applied, surely indicated a belief that Jesus was something more than a mere man. The time was not yet LECT. 11.^ GOSPEL OF ST. JOHN. come for a fuller revelation of the great mystery of godliness ; but our Saviour said to the pious Israelite, Because I said unto thee, I saw thee under the jig-tree, helievest thou ? thou shalt see greater things than these. — Verily, verily I say unto you. Hereafter ye shall see heaven open, and tlw angels of God ascending and descending upon the Son of Man. That is, ye shall see many wonderful instances of the intimate con- nexion and communication between my heavenly Father and myself; many singular displays of divine power exerted in attestation of my Mes- siahship. So in Psalm xci. 11, the angels of God are represented as entrusted with the guardian- ship of righteous men : He shall give his angels charge over thee, to heep thee in all thy ways ; they sJiall hear thee up in their hands, lest thou dash thy foot against a stone ; and in Psalm xxxiv. 7, TJie angel of the Lord encampeth round about them that fear him ; and deliver eth them. Within a few days after this promise had been made, it began to receive its fulfilment, in the first miracle which Jesus wrought, in Cana of Galilee ; by which, says the Evangelist, he mani- ■ fested forth his glory; and his disciples believed on him. He exhibited the most convincing 280 GOSPEL OF ST. JOHN. [[lECT. II. proofs of his divine power ; and his followers were now confirmed in their faith. Shortly afterwards occurred that remarkable transaction, which was repeated towards the con- clusion of his ministry, the expulsion of the money- changers, and of those who sold animals for the uses of the worshippers, from the outer court of the temple. We need not pause here to consider the intent of that unusual exercise of authority on the part of our Saviour; but I wish to direct your attention to the words which he used on that oc- casion : Take these things hence : make not my Fatlier's house a house of merchand'me. So, when his parents found him at Jerusalem, disputing with the doctors in the temple, he said. Wist ye not that I must he about my FatJiers business ? or, as the words should probably be rendered, that I mv^t he in my Fatlier's house 9 Surely this would be a strange and presumptuous mode of speech to be used by a mere man. Had Jesus been no more than a creature, although inspired, he would rather, one would think, have said. Make not your heavenly Father's house a house of merchandize ; agreeably to his mode of expression, when he alluded to the relation in which his disciples stood to God ; your Father wJiich is in Jieaven. L£CT. II.]] GOSPEL OF ST. JOHN. ^St But to this question we shall have occasion to revert hereafter. At present let us attend to his answer to the Jews, when they required a sign of him, in attestation of his authority. Destroy this temple, (i. e. his body) and in three days I will raise it up:* that is, my resurrection from the dead, on the third day after you shall have put me to death, shall be an evident and convincing proof of my divine mission. But in what manner, and by whose power, was this miracle to be effected ? undoubtedly by the power of God ; and yet our Lord says, / ivill raise it up ; an apparent discre- pancy, which cannot well be reconciled, but by concluding that the Father and the Son are one. As the Father raiseth up the dead, and quicheneth them, even so the Son quickeneth whom he will.-f " He, then, which quickeneth the dead bodies of others, when he raiseth them, he also quickened his own body when he raised that.l^" Again, our Lord declared, / lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself I have power to lay it down, and I have power to take it again.\ " If Christ had done no more in the Resurrection than lifting up his own body when it was revived,'*. ♦John xi. 19. t John v. 21. I Bp. Pearson on the Creed, Art. V. § John x. 17. 282 GOSPEL or st. john. [|lect. ii. (which is the interpretation put by some Uni- tarians upon our Saviour's expression of raising up his own hody,) " he had done that which any other person might have done, and so had not declared himself to be the Son of God with power." It remaineth, therefore, " that Christ, by that power which he had within himself, did take his life again which he had laid down, did re-unite his soul unto his body, from which he separated it when he gave up the ghost; and so did quicken and revive himself: and so it is a certain truth, not only that God the Father raised the Son, but also that God the Son raised himself."* If it be said, that Jesus, when he spoke of doing, as of his own authority, the most wonder- ful miracles, intended only to assert the power which he had received from God, for the purpose of attesting his mission ; we reply, that no man, who was conscious of deriving all his authority and power from God, could with propriety have used such unqualified language in describing his own exercise of that power. We do not find that the Apostles, when they wrought many wonderful works by the power which was vested in them, spoke of them as their own acts ; but, * Bp. Pearson on the Creed, Art. V. LECT. II.]] GOSPEL OF ST. JOHN. 283 on the contrary, they expressly disclaimed all share in them, except as far as God had been pleased to make them the instruments of his goodness. When Peter had excited the astonish- ment of the people by restoring the lame man in the temple, he addressed them thus : Ye men of Israel, ivhy marvel ye at this ? or why looh ye so earnestly on us, as though hy our own power or holiness we had made this man to walk ? the faith which is hy him (Jesus) hxith given him this perfect soundness in the presence of you all.* If now, as the Unitarians say, power was communicated to Christ, as it was afterwards to the Apostles ; how can we account for the fact, that our Lord always spoke of performing miracles on his own authority, and by virtue of his intrinsic power, while the Apostles studiously avoided all appearance of claiming such a power, and repre- sented themselves as mere instruments in the hands of God?t In the conclusion of the second chapter it is stated, that although many believed in the name of Jesus (i, e. believed him to be the Messiah) in consequence of the miracles which he performed * Acts iii. 12,16. t Add to this, that the Apostles worked their miracles in the name of Jesus. 284 GOSPEL OF ST. JOHN. [[lECT. IW at Jerusalem during the Passover, he did not commit himself unto tJwm, because lie knew all men, and needed not that amj should testify of man; for he knew wJmt was in man. And he perceived, no doubt, that of those who professed to believe in him, many entertained an imperfect or unreasonable faith, which would be shaken by the hardships of their profession, or by the difficulties of the Gospel revelation ; which did in fact happen, when our Saviour discoursed to them of the living bread which came down from heaven : from that time, says St. John, mamj of his disciples went bach and walked with him no more* He knew the force of prejudice, and the pride of human reason, to be so great, as often to prevent men from believing that which they cannot fully comprehend ; he foresaw that many would reject their Saviour, because he came to them in appear- ance different from what they had expected ; and because he asserted claims, which they could not reconcile with their own notions. The same will ever be the case, as long as men set up their own reason for a perfect and paramount guide in matters of religion; instead of receiving, with humility and thankfulness, the revelation which * John vi. GC. LECT. II.)] GOSPEL OF ST. JOHN. 285 God is pleased to make of himself, and waiting for a more perfect knowledge of him, till the time when we shall see him face to face, and know him even as we also are known.* * 1 Cor. xiii. 12. LECTURE III. John iii. 13. No man hath ascended up to heaven, but he that came dmvn from heaven, even the Son of Man which is in heaven. One of the most striking passages in St. John's Gospel is our Saviour's conference with Nico- demus. He appears to have been a timid, but well meaning man, who was convinced that Jesus was a divinely commissioned teacher ; and there- fore came to him by night, for the purpose of proposing to him some questions concerning the Messiah's nature and office ; a subject which then occupied the attention of the religious Jews. I am not about to dwell upon that conversation, except as far as it touches upon the great question which these Lectures are intended to illustrate : but I cannot avoid remarking, by the way, that our Saviour's declaration of the necessity of an entire change in the state of man, to be wrought LECT. IIlO GOSPEL OF ST. JOHN. 287 by the outward sign of water, and the inward operation of the Spirit, is so positive and general, that it seems very presumptuous and unsafe, to separate the two, and to question the necessity of either part of the regenerating process. A certain sect denies that the ordinance of baptism was intended to be perpetual. But our Saviour's words contain no limitation ; nor was the com- mission of baptism, which he gave to his Apostles, restricted by any definition of time. We are at least on the safe side, in retaining an ex- pressive rite, appointed by our Lord, which his words appear positively to enjoin upon us, and which we know was considered to be necessary not only by the Apostles, but by their successors through a great many ages. I proceed now to consider the words of my text ; No man hath ascended up to heaven, hut he that came down from Jieaven, even the Son (yf Man which is in heaven. As Jesus had not yet ascended up to heaven, we must understand this phrase to mean the perfect knowledge which he possessed of the counsels of his heavenly Father. But here the Unitarian turns round upon us, and says. If you interpret the phrase of ascending up td heaven in a figurative sense, so also must you interpret the expression coming down from heaven. 288 GOSPEL OF ST. JOHN. [[lECT. III. to mean, simply, the communicating of this hea- venly knowledge to mankind. To which we reply, that if coming clown from heaven be a metaphor, it must have a meaning precisely the opposite of that which belongs to the counter metaphor of ascending up into Iieaven; and in that case, if the latter figure means, ohtaining a perfect knowledge of the divine counsels, the former must signify the losing of such knowledge, or the non-possession of it. And what sort of sense will this give ? Although it is a very ob- vious and easy figure to say, that a man, who acquires a supernatural knowledge of divine things, ascends up to heaven, I cannot see with what propriety, or force, he, who imparts divine knowledge to others, can be said to come down from Iwaven. The knowledge itself may be said to come down from heaven, but not the man who possesses or imparts it. But according to our interpretation, the passage bears a very easy and natural sense ; No man hath enjoyed the opportu- nity of acquiring an intinmte and perfect hiow- ledge of tlie counsels of God, hut lie who came down from heaven; even tlie Son of Man, who WAS in Iieaven; (for so the original words may be rendered.*) Compare this passage with the 18th * See Note in p. 270. LECT. III.)] GOSPEL OF ST. JOHN. 289 verse of the first chapter, which I considered in my second Lecture, and you will see how the one explains and enforces the other. Our Lord de- clares, in express terms, of himself, what John the Baptist had before asserted of him, that he had been in heaven, and that he came down from heaven; a declaration which no earthly man, whatever degree of authority or inspiration he might have possessed, would have presumed to make. The sum and substance of the information, which our Lord gave to Nicodemus, touching the Messiah, was this: That the Messiah was the Son of God ; his only-begotten Son ; not merely a teacher sent from God, which Nicodemus had acknowledged Jesus to be : that he was to un- dergo death ; contrary to the prevailing opinion of the Jews, who expected that the Messiah would never die. The particular mode of death which he was to suffer, our Lord did not think fit to disclose, otherwise than by a similitude ; but a very strong and pertinent similitude; that, as the brazen serpent was raised up by Moses, in order that the children of Israel, at the sight of it, might be cured of bodily disease; so the Messiah was to be lifted up; that by a stedfast looking to, and firm belief in him, so lifted up, all 290 GOSPEL or ST. JOHN. [[lect. III. men might be healed of the spiritual disease of sin — that whosoever helieveth in him should rwt •perish, hut have eternal life. No words could more pointedly express the efficacy of the death of Christ. He is lifted up,* or crucified ; in order that whosoever believeth in him, may have eternal life. Now surely men might have believed, (and many did believe) that Jesus was the Messiah, a prophet sent from God, without his being cruci- fied ; and indeed our Saviour does not say that he was to be crucified, that men might believe in him, but in order that those who did believe in him, might be saved. It is then a plain and necessary inference, that the death of Christ was the indispensable condition of man's salvation ; and that the belief, required of Christians, is a belief in the efficacy of that death. It is added. For God so loved tlie world, that he gave his only-he got te7i Son, that whosoever helieveth in him should not perish, hut have everlasting life — gave, i.e. gave up to death; as in Luke xxii. 19, This is my hody which is given for you. But as God is here said to have * So viii. 28, When ye have lifted up the Son of Man — xii. 32. And I, if I be lifted up from the earth, rvill draw all men unto me. This, adds the Evangelist, he said, signifying what death he ahould die. LECT. III.^ GOSPEL OF ST. JOHN. 291 given his only-begotten Son, so it is said of Christ, by St. Paul, that he gave himself for our sins.* In the same sense he is said to have been given up, or delivered for our offences. ■\ In this declaration then of our blessed Lord, are clearly stated the effects of his death upon the cross ; it liberated mankind from the penalty of eternal death, and procured to them the capacity of eternal life. And this is a funda- mental doctrine of the Gospel, which we should cherish, as we value our religious stedfastness in this world, or our hope in another. The atone- / ment made for our sins by the sacrifice of the incarnate Word, is the distinguishing and con- . solatory feature of his religion. Upon our faith in that, depends our capacity of receiving divine grace through him. If Jesus was no more than man, his death upon the cross had no more virtue, nor efficacy, than the death of any other holy man, who at any time has died in defence of the truth: it was an attestation of his own sincerity and rectitude of intention ; but it could have no influence upon the condition of other men's souls, with respect to the punish- ment due to sin ; for, as the Psalmist says. None of tJiem can hy any means redeem his hrotlier, * Gal. i. 1. t Rom. iv. 25. U 2 292 GOSPEL OF ST. JOHN. {^LECT. III. nor give to God a ransom for him: for the redemption of their soul is precious, and it ceaseth (or is let alone) for ever.* Deny the exalted nature of the Redeemer ; reduce him to the common level of the human race; and the Atonement is done away: He is no longer the Lamb of God which tdketh away the sins of tJie world: He is no longer that Saviour, who gave his life a ransom for many,-\ and for us amongst the rest: the comfortable assurance of a propi- tiation made for our sins, which we have clung to as an anchor of tlie soul, both sure and siedfast,^ is withdrawn from us; and we are left under the penalty due to those, who are commanded to fulfil the law of righteousness, but are incapacitated by their nature from doing so ; and who have no means whatever of making even the slightest amends for their deficiencies. The Scriptures of the New Testament become con- fused and obscure ; the declarations of our Lord and his Apostles inconsistent with one another; the dignity of the Gospel dispensation lowered, the beauty of its holiness defaced. Oh, let us beware of falling under that fearful denunciation of the Apostle ; Of how muck sorer punishment, suppose ye, shall he be thought worthy, who *.Ps. xlix. 7. t Matt. xx. 28. | Heb. vi. 19. LECT. III.]] GOSPEL OF ST. JOHN. 293 hath trodden under foot tlie Son of God, and hath counted tlie hlood of the covenant, where- with he was sanctified, an unholy thing, and hath done despite unto the spirit of Grace?* Our Saviour declares, in the 18th verse of the third chapter, that he that helieveth on him is not condemned: but he that helieveth not is con- demned already, because he hath not believed in the name of the only-begotten Son of God: that is, because he hath not believed him to be that^ which lie professed to be, the only-begotten Son of God. Surely this indicates very clearly the object of a Christian's faith ; the only-begotten \ Son of God, made flesh, and crucified for our sins ; and set forth to be a propitiation through \ FAITH IN HIS BLOOD.f Having already considered the testimony of John the Baptist recorded in the latter part of the third chapter, I will only recall your atten- tion to the marked manner, in which he contrasts the nature of the Messiah with his own ; He that \ Cometh from above, is above all; he that is of 1 tJie earth is earthly, and speaheth of the earth; he that cometh from heaven is above all, and \ what he hath seen and heard, he testifieth. Here I are three points of difference. The Baptist says \ * Heb. X. 29. + Rom. iii. 2r,. 294 GOSPEL OF ST. JOHN. [[LECT. III. of liimself, that he is of the earth; that he is consequently earthly in his nature ; and that, as to his doctrine, he speaketh earthly things : in each of these particulars he marks a contrast in the person of the Christ ; he is from above, of heaven; he is consequently superior to all, in ; nature heavenly ; and he testifieth what he hath ' seen and heard ; i. e. in heaven. The parallel \ is thus perfect, and the contrast complete. I vv^ill only add one remark : how strange it is, that, while John the Baptist, who did not live to see the consummation of the divine plan of mercy, spoke in such magnificent language of the exalted nature of the Redeemer, Christians, who have before them the still stronger decla- rations of our Lord and his Apostles, should attempt to degrade the dignity of his person, and to disparage the worthiness of the sacrifice which he offered for the sins of the world. In the fourth chapter is related our Saviour's conversation with the woman of Samaria. From her words, / Jenow that Messias cometh* it appears that the Samaritans, as well as the Jews, were looking for the advent of the Christ ; and if we may judge from the woman's ex- pression, when he is come he tvill tell us all • John iv. 2.K LECT. III.^ GOSPEL OF ST. JOHN. 295 things, their notions of the Messiah's office were far more correct than those which were held by the Scribes and Pharisees. Afterwards, when the Samaritans, amongst whom our Saviour abode tXvo days, had heard his preaching, they said to the woman. Now we believe, not because of thy saying ; for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.^ The despised and detested Samaritans, uncorrupted by vain tra- ditions, and selfish expectations, recognised at once the great teacher and redeemer of the world : while the Jews, who fancied themselves possessed of the key of divine knowledge, and masters of every circumstance relating to their own Messiah, as they considered him, rejected and reviled the meek and holy Jesus, calum- niated his miracles,' and despised his preaching. In return for the honest readiness of the Sa- maritans, Jesus told them in plain, unequivocal language, that he was indeed the Messiah : he accepted from them the title of the Saviour of the world ; and the whole transaction is recorded by St. John, with a view to his main object, that of proving, from the discourses of Jesus, the superior dignity of his nature. Let us make, by * John iv. 42. 296 GOSPEL OF ST. JOHN. [[lECT. IfT. the way, one reflexion upon this incident in our Saviour's ministry ; that divine knowledge is most readily and abundantly communicated to those minds, which are least possessed by pre- judice, or by an opinion of superior wisdom. In the fifth chapter is related the cure of the impotent man at the pool of Bethesda. When the Jews persecuted Jesus, and sought to slay him because he had done this thing on the sab- bath-day, Jesus answered them. My FatJier worheth hitherto, and I work ;* that is, my Fa- ther exercises his power and providence conti- nually, without the intervention of rest ; in like manner, I perform divine works when I please. This was a plain assumption of divine authority ; and so his hearers understood it : therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his FatJier, making himself equal with GodA You will remark, that the Evangelist does not say, that the Jews supposed Jesus to have said this, or that they misunderstood him ; but that they were incensed, because he actually did make himself equal with God. One thing is certain, that the Jews under- stood the phrase of t/ie Son of God to imply * John V. 17. t John v. 18. LECT. III.]] GOSPEL OF ST. JOHN. 297 an immediate connexion with the Father, of a peculiar and sublime nature. And if they had been mistaken in that notion, Jesus would surely either have forborne from applying it to himself upon, all occasions, or have given some explanation of it. But what is the real state of the case ? Instead of disclaiming that equality with God, which the Jews understood him to assert, he enforces it, and enters into par- ticular instances : Verily, verily, I say unto you. The Son can do nothing of himself, hut wJiat he seeth the Father do ; for what things soever he doeth, these also doeth the Son liJeeivise.* The Son then has equal power with the Father; but it cannot be that the Father and the Son should be opposed to, or differing from each other, in the exercise of their power; be- cause their will, as well as their power, is iden- tical : For the Father loveth tJw Son, and sheweth him all things that himself doeth.-f The word " sheweth" evidently means a communication, not only of knowledge, but of power, — And he will shew him greater works than these, that ye may marvel, i. e. in such a degree as to excite the astonishment and admiration of men. These greater manifestations of divine authority and * John V. 19. t John v. 20. 298 GOSPEL OF ST. JOHN. [^LECT. lU. power our Saviour then proceeds to specify, namely, the raising of the dead to life, and the final judgment of mankind ; which he declares to be committed to him by the Father, and yet to belong to him, by virtue of his own power. For as the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom he will. For the Father judgeth no man, hut hath com- mitted all judgment unto the Son : that all men should honour the Son, even as they honour the Father.^ Let me ask, would any man of com- mon understanding, who has no preconceived opinions upon disputed points of theology, put any other interpretation upon these words, than that which lies on the surface, that the Son is to be believed in, and loved, and worshipped, equally with the Father ? Our Saviour adds. He that honourcth not the Son, honoureth not the Father which Jmth sent him. — As the Father hath life in himself; so hath he given to the Son to have life in himself; and hath given him authority to execute judgment because lie is the Son of Man.f There is a peculiar propriety, if we may pre- sume so to speak, in the appointment of Christ to be the judge of men, because he has himself *Jolmv. 21. t John V. ^6. LECT. III.]] GOSPEL OF ST. JOHN. 299 been made flesh, or taken a human body; be- cause he has been in all points tempted lihe as we are, yet without sin* As the Redeemer of mankind, as having the power of conferring eternal life, he is spoken of in the Scriptures under the title of the Son of God : as having taken their nature upon him, as the second Adam, and as the great judge of the human race, he is called the Son of Man. Our Lord then states, that he can do nothing distinctly from, and independently of the Father; that the same judgment, which the Father would pronounce, will be pronounced by the Son ; who, in knowledge, and in will, is one with the Father : / can of mine own self do nothing : as I hear, I judge ; and my judgment is just : because I seek not mifie own ivill, but the will of the Father which hath sent me A Let us now briefly recapitulate the chief points of this remarkable discourse to the Jews. Our Lord declares, that he came from the Father ; that he did nothing of his own independent will and judgment, as distinct from those of the Father ; but every thing in intimate conjunc- tion with him ; that he was the Son of God, and, as such, co-equal with him in power and * Heb. iv. 15. f John v. 30. 300 GOSPEL OF ST. JOHN. [[LECT. lit. authority ; that he was appointed to raise the dead, and to judge the human race according to their works ; that he was therefore the Messiah, spoken of by the prophets, and expected by the Jews; Search tlw Scriptures ; for in them ye think ye have eternal life; and they are they which testify of me: — had ye believed Moses, ye would have believed me ; for he wrote of me. But if ye believe not his writings, how shall ye believe my words ?* To him, who can rise from the perusal of this chapter of St. John, unmoved by the evi- dence which it affords to the great doctrine of a divine Redeemer, we may surely apply the same language of expostulation in which our Lord addressed the Jews. No reasoning, no moral demonstration will satisfy him, who will not receive, with simplicity and meekness, the plain words of Scripture. We refer him to the Evangelist, the companion and friend of Christ ; we intreat him seriously and candidly to weigh his testimony, against the surmises of his own limited understanding ; and if he still remain in a state of doubt and unbelief, all further argument is vain ; if ye believe not his ivrititigs, Jiow shall ye believe my words ? * John V. 39, 4G. LECTURE IV. John viii. 58. Verily, verily, I say unto you, Before Abraham was, I am. 'We have already considered those expressions in the six first chapters of this Gospel, which bear most strongly upon the point of our Saviour's divinity. Before we proceed to examine the following chapters, let us take notice of the manner in which our Lord on all occasions spoke of God as the Father, in contradistinction to himself, as the Son; and of the still more pecu- liar expression of my Father, which he used without any qualification or definition ; whereas in addressing his disciples, he spoke of God, as of tlieir heavenly Father — t/ieir Father in heaven. " Christ has directed us to say. Our Father ; a form of speech which he never used himself; sometimes he calls him the FatJier, sometimes 302 GOSPEL OF ST. JOHN. [[lECT. IV. my Father, sometimes youVy but never our: he makes no such conjunction of us to himself, as to make no distinction between us and himself." * Towards the conclusion of the eighth chapter, our Saviour tells the Jews ; your father Abraham rejoiced to see my day, and he saw it, and was glad: he rejoiced in the promise, that in his seed all nations of the earth should he blessed: he understood it to refer to a future Redeemer ; and he exulted in the prospect. The Scripture, says St. Paul, foreseeing tlmt God would justfy the heathen through faith, preached before the Gospel unto Abraham, saying. In thee shall all nations be blessed.-f The faith which the same Apostle attributes to the patriarchs and holy men of old, was a faith in the promised Redeemer. But the Jews understood Jesus to say, that Abraham had seen him alive ; upon which they asked, with a natural incredulity. Thou art not yet Jifty years old, and luist thou seen Abraham? Our Saviour answers them, according to their own sense of his words, in the affirmative. From their misapprehension he takes occasion to place his superiority to Abraham in a fresh point of * Bp. Pearson on the Creed, Art. I. from Augustin. t Gal. iii. S. LECT. IV.^ GOSPEL OF ST. JOHN. 303 view ; and tells the Jews, that although as a man, he was by many ages younger than that patriarch, yet that he existed before him. This was, in fact, declaring himself to be the Messiah ; whose pre-existence, as I stated before, was a received notion amongst the Jews. What do the Unitarians say to this? They insert a word in the text, " Before Abraham was born, I am he I' and then explain it thus ; " My mission was settled and certain before the birth of Abraham." But what is the force of lie ? It is equivalent, they say, to " the Christ ;" as in the 24th and 28th verses of the same chapter, where it is inserted in our received version. But it is evident, that the Jews did not conceive Jesus to assert that he was the Messiah, till he made the declaration in the text ; and the text contains no such assertion, unless it be taken to imply a pre- existence. In that sense the Jews understood it ; and perceiving immediately that Jesus pro- fessed himself the Messiah, they no longer set any bounds to their anger, but took up stones to cast at him. If it be asked, why should that profession of Messiahship, upon the part of our Saviour, have excited jn the breasts of the Jews such a 304 GOSPEL OF ST. JOHN. [[LECT. IV. transport of rage ? — we reply, because they expected their Messiah to be a divine person, the Son of God ; and therefore considered it nothing short of blasphemy, for an obscure and mean individual, such as Jesus appeared to be, to lay claim to that character. So in the tenth chapter, ver. 30, when our Lord declared, in the plainest and most direct terms, his intimate union with God, / and my Father are one, the Jews under- stood him, as every common reader or hearer must, in the obvious sense of the words ; and they took up stones again to stone him: and when he inquired for which of his good works they treated him so ; they answered him. For a good work we stone thee not; hut for blasphemy; and because thou, being a man, mahest thyself God. Upon that occasion, our Saviour, not con- descending to enter into an explanation of that sublime feature of the Gospel to prejudiced and obstinate men, shows them that, upon the authority of their own Scriptures, he might with propriety be called the Son of God, as having received an authority from God far superior to that which was entrusted to magistrates and kings under the old covenant, and yet even they were called gods : Jesus answered them. Is it not written in your law, I said. Ye are gods ? LECT. IV.2 GOSPEL OF ST. JOHN. 305 If he called them gods, unto whom the word of God came, and the Scripture cannot he broken (i. e. cannot be called in question), sai/ ye of him, whom the Fatlier hath sanctified and sent into the ivorld, Thou hlasphemest ; because I said I am tlie Son of God? Our Saviour's argument then is this : Scripture gives the appellation of gods to those, who are ordained of God to exercise earthly dominion : how much more am I entitled to the appellation of Son of God, who have received of the Spirit without measure, and am sent into the world to establish a spiritual kingdom ? He argues upon the ' received principles of the Jews themselves, and shows that, even according to them, he is not guilty of blasphemy : the higher grounds of jus- tification he leaves untouched. The blasphemy, which the Jews imputed to our Lord, consisted in his assuming the title of the Son of God, which they considered to belong exclusively to their Messiah. It is to be re- marked, that to his disciples, and to the woman of Samaria, he avowed himself the Christ; to the Scribes and Pharisees he spoke of himself under the appellation of the Son of God. Now the assumption of the Messiahship was not blas- phemy, unless it was considered to be the 306 GOSPEL OF ST. JOHN. [[lECT. IV. assumption of a divine character : and that it was so considered by the Jews, appears from St. Mark's account ; Again the High Priest ashed him, and said unto him. Art thou tJie Christ (or Messiah) tJw Son of the Blessed? And Jesus said, I am : and ye shall see tJie Son of Man sitting on the right hand of power, and coming in tlie clouds of heaven. Then the High Priest rent his clotlies, and said, What need we any further witnesses ? Ye have heard the blasphemy ; what think ye? Arid they all condemned him to he guilty of death.* From a comparison of these passages, it is plain that the Jews apphed to the Messiah the title of Son of God, in a sense which implied some sort of participation in the divine nature ; that Jesus adopted the appellation, and applied it to himself, in a manner which asserted that participation ; and that, in consequence, the Jews accused him of blasphemy. They knew the birth, parentage, and condition of the man Jesus ; whereas they expected that the Messiah would make his first appearance upon earth in Bethlehem; but that no man would know his origin. This appears from St. John's description of the hesitation expressed by the people, when • Mark XIV. 61. LECT. IV.^ GOSPEL OF ST. JOHN. 307 they heard Jesus speaking boldly in the temple ; Do the rulers know indeed that this is the very Christ? Howheit we know this man whence he is: hut when Christ cometh, no man knoweth wlience he is.* — While others said. Shall Christ come out of Galilee? Hath not the Scripture said, that Christ cometh of the seed of David, and out of the town of BethleJiem, where David was ?-\ Upon the whole it is apparent, that the Jews entertained very high and magnificent, though perhaps somewhat indefinite notions, of the dignity of their expected Messiah ; and our Saviour, far from insinuating that those notions were unfounded, spoke of himself to the learned Jews, under the most exalted of all the titles, which they applied to the Messiah ; and in lan- guage, which implied an intimate and unparal- leled union of himself with the Father in counsel, power, and will. Nevertheless, during the period of his ministry, lie was found in fashion as a manX and humbled * John. vii. 26. t Perhaps there were two parties, entertaining these two opinions ; one, that the Messiah was to be born at Beth- lehem ; the other, that he was to appear suddenly amongst them, no man knowing whence. I Phil. ii. 8. X 2 308 GOSPEL OF ST. JOHN. [[lECT. IV. himself, in that character, before the majesty of the Father. When certain Greeks,* who came up to Jerusalem, to worship at the feast, had demanded to see Jesus, and, as it seems pro- bable, had been introduced to him by Andrew and Philip,t Jesus spoke of himself as the Son of Man : The hour is come, that the Son of Man should he glorified. The Son of God, as such, was incapable of further glorification : but having taken upon him our flesh, the hour was at hand, when he was to suffer death upon the cross ; to rise from the grave ; to ascend into heaven ; and to sit on the right hand of the Father in glory : in the glory which he had with him before the world was.t But the first step in this ascent to glory was painful to that nature, which the divine Word had taken upon himself; and his voluntary submission to it was that great act of obedience, which was so meritorious in the sight of God, and which remedied the evil effects of man's disobedience. Now there would have been no extraordinary merit in obeying that ordi- nance of the divine wisdom, which required the sacrifice of his life, unless he had had the power * u e. Greek proselytes, or converts to the Jewish re- ligion. t John xii. 20. t John xvii. 5. LECT. IV.]] GOSPEL OF ST. JOHN. 309 of disobey 'mg ; that is, unless he had been equal in authority with the Father. Our Saviour's power, as a divine Being, ren- dered his submission, as a man, to the penalty of death, inexpressibly worthy. So argues the Apostle to the Hebrews : Who in the days of his flesh, when lie had offered up prayers and supplications, with strong crying and tears, unto him that was able to save him from death, and was heard in that he feared; though he were a Son, yet learned he obedience by the things which lie suffered ; and being made perfect, he became the author of eternal salvation unto all them that obey him.^ But the nature, which he had condescended to take upon him, he took with all its feelings and infirmities ; and there- fore he was not insensible to the severity of the trials which awaited him. The dignity of his superior nature is thus perfectly reconcilable with the humility which displayed itself, when the Son of Man thus addressed himself to God ; ISlow is my soid troubled; and what shall I say ? Father, save me from this hour : but for this cause came I unto this hour,-\ — My mind is troubled at the approach of a violent . death. What then shall I say ? shall this be * Hcb. V, 7. t Jolni xii. 27. 310 GOSPEL OF ST. JOHN. []lECT. IV. my prayer. Father, save me from this hour ?— Yet I know, that to undergo this season of trial and trouble was the very object of my coming, — Compare this with what took place at Gethse- mane, on the eve of his crucifixion. Our Saviour in that trying moment said. My soul is exceeding sorrowful, even unto death. — imj Father, if it he jjossible, let this cup pass from me : never- theless, not as I will, but as thou wilt.* From these incidents we may take occasion to remark, once for all, that our blessed Lord, in speaking of himself to the Jews, in the character of the Messiah, asserted the dignity of his nature, and his right to the most exalted of those titles, which they applied to their expected Redeemer, the very Son of God ; but in the company of his disciples, when referring to the humiliation which he was about to undergo, for the purpose of accomplishing the salvation of mankind, and in the presence of the people, to whom he was de- ■isirous of exhibiting an example of piety, and submission, and trust in God ; and of marking his sense of the superintending providence of his heavenly Father over the good ; he spoke of himself as the Son of Man, and had recourse to audible and fervent prayer. With this * Matt. xxvi. 38. LECT. IV.]] GOSPEL OF ST. JOHN. $SJ; impression, as to the motives which influenced our Saviour, in his discourses with these different kinds of men, we shall find no difficulty in the words which he addressed to his disciples. If ye loved me, ye would rejoice, because I said, I go unto the Father : for my Father is greater than /.* In the thirteenth chapter of St. John, we have these words : Jesus knoiving that the Father had given all things into his Jiands, and that he was come from God, and went to God — risetli from supper — and began to wash the disciples' feet.\ It is evident, that the Evangelist intended to. contrast the humility of the action with the dignity and authority of the person who performed it. Our Lord said to his disciples after his resurrection. All power is given unto me, in heaven and in earth ;\ where the words, in heaven, prove that this power is not to be understood merely of the influence which his religion was to exercise over the hearts of men, but of an actual and positive dominion over the universe — That he was come from God, and went, or was going to God. Now as he was going to ascend personally into heaven, so his coming from heaven must be understood of * John xiv. 28. + John xiii. 3, 4, 5, I Malt, xxviii. 18. 312 gospI':l of st. John. []lect. iv. a personal descent from the abode of the divine Majesty, where he " was with God in the beginning." The circumstance itself, of our Saviour's having performed for his disciples one of the meanest offices of a servant, is a practical lesson of that condescension and kindness, which Christians are bound to exercise towards one another; and a signal illustration of that emphatic description given by St. Paul ; Let this mind he in you, which was also in Christ Jesus ; who, being in the form of God, thought it not rob- hery to be equal with God ; hut made himself of no reputation* and took upon him the form of a servant.-f Towards the conclusion of his ministry our Lord spoke more plainly to his disciples of his approaching sufferings and death ; and his dis- courses took a more affectionate and consolatory tone; Let 9iot your heart he troubled ; Ye believe in God, believe also in me.X Here again we may ask, could such a mode of speech have been used, without presumption, by a mere man ? Still more applicable is this question to what follows. He that hath seen me hath seen the Father :\ which words infer at least a * Literally, " emptied himself," i. e. of bis glory. \ Phil. ii. 5. " A slave." X John xiv. 1. § John xiv. 9. LECT. IV.]] GOSPEL OF ST. JOHN. BIB- parity and perfect agreement with the Father, such as no man could lay claim to. Again, Believe me that I am in the Father, and the Father in me.* In the 13th verse our Saviour says, whatsoever ye shall ash in my name, that will I do, that the Father may he glorified in the Son. Here is a plain declaration, that what- soever degree of power the Apostles might require, and pray for, as his disciples, he himself would grant it ; and that, for a particular purpose, that God the Father might be glorified by the establishment of a religion, the founda- tion of which was to be a belief in God the Son. The Father and the Son are here spoken of in terms of perfect similarity, as to nature and quality ; and let us here again inquire, could a mere human prophet have made such a promise as this, that he would himself grant the prayer of his followers ? In the 16th verse of this chapter, our Sa- viour gives to his Apostles the promise of a Comforter, who should supply the place of their Master, guide, and friend, now about to be taken from them into glory. / will pray tlw Father, and he shall give you another Com- forter, that he may abide with you for ever, * John xiv. 11. 314 GOSPEL OF ST. JOHN. [[lECT. IV. even the Sjnrit of truth. After his resurrection from the dead, and previous to his ascension, our Lord breathed on the Apostles, and said. Receive ye the Holy Ghost; whose soever sins ye remit, tJiey are remitted unto them; and whose soever sins ye retain, tJiey are retained.* From these words it appears, that the Holy Ghost was at that time conferred upon the Apostles, as far as the spiritual authority of their office was concerned ; although the actual descent of the Spirit did not take place till the feast of Pentecost. And we may remark, that when our Lord said to the Apostles, Receive ye the Holy Ghost, he took upon himself to do, by his own authority, that which he had told them he would pray the Father to do. As the man Jesus, in which character he was then best known to his disciples, he had said to them, / will pray the Father, and lie shall give you another Coniforter : as the Lord of life, triumphant over the spiritual enemies of mankind, he spoke with the authority of the Son of God, Receive ye the Holy Ghost: so true was his assertion. All things that tJie Father hath, are mine.-\ You will observe also, that, as at one time the Comforter is described * John XX. 22. f John xvi, 15. LECT. ]V.]] GOSPEL OF ST. JOHN. SilS as coming from the Father, while at another time our Saviour said, / will send the promise of my Father upon you; it follows, that the Holy Spirit proceeds from the Son, as well as from the Father ; a truth which Christ most emphatically declared, by coupling the words. Receive ye the Holy Ghost, with that significant action of breathing upon the Apostles. These doctrines, it may be said, are mysterious. How can they be otherwise ? seeing that they relate to a nature different from and infinitely superior to our own? Let it not be supposed that we are attempting to give any explanation whatever of the mode of existence, by which the two natures were united in Christ. It is sufficient \ for us to know, that he is described in Scripture j as the only-begotten Son, one with the Father ; ' that he emptied himself of his glory ; took upon j him the form of a servant ; was made in the likeness of man ; and that he was, to all intents and purposes, a man, during his sojourn upon earth. If all these points are separately and distinctly insisted upon in the word of God — as to any common apprehension they certainly are — it is not our part to devise schemes for avoiding the difficulties of revelation, with the vain hope of reducing all that is told us, of the nature 316 GOSPEL OF ST. JOHN. Q.ECT. IV. and dispensations of God, to the level of our own understanding ; but to take each truth separately, as we find it declared in Scripture, and to confess that great is tJie mystery of godliness. Let us be contented with the knowledge which God has been pleased to impart to us of himself, and receive it such as he has revealed it, without presuming to apply the measure of our own comprehension, limited and imperfect as it is, to the communications of that Holy Spirit, who is known to us only so far as he has seen fit to disclose himself in his Word. How just is the observation of St. Paul : The natural man re- ceiveth not the things of the S2nrit of God, for they are foolishness unto him ; neither can lie know them, because tJiey are spiritually discerned. But they are not the less true because they surpass our natural understandings : the simple question being, with us, whether they be declared in the Word of God ? For the rest, let us be content to wait, till we enter into that more pure and spiritual existence, where the twilight of this uncertain state shall give place to the clearness of the perfect day ; and we shall be admitted to behold the ineffable brightness of the Divinity ; the majesty of the Father ; the LECT. IV.]] GOSPEL OF ST. JOHN. 317 glory of the only-begotten Son ; and the pure ' effulgence of that Holy Spirit, who now vouch- safes to us only a glimpse of the skirts of eternal light. LECTURE V. John xvii. 3. And this is life eternal; that they might know thee, the only true God; and Jesus Christ whom thou hast sent. The plan of God's mercy to mankind was one of those secrets of the divine government, into which even the angels might desire to look. Intimations of its nature and extent were at sundry times, and in divers manners, as the Apostle says, conveyed to mankind by the prophets ; but it was not disclosed in all its important features, till it had been completed by the death of the Redeemer. Even the Apostles, the constant friends and followers of Christ, did not fully understand the vastness of the divine mercy, nor the means, by which it was to be conferred upon mankind, till the covenant of grace was sealed with the blood of the Mediator, and the promise of the Comforter LECT. V.^ GOSPEL OF ST. JOHN. 319 fulfilled by the descent of the Holy Ghost. How little appearance was exhibited by the Saviour of the world during his abode upon earth, of that exalted nature which alone could impart an adequate worthiness to the sacrifice about to be offered by him for the sins of the whole world ! But this was the trial of men's faith. Jesus displayed sufficient proofs of his divine mission : A Pharisee confessed, we know that no man can do the things which thou doest, except God he with him.* It was therefore the part of reasonable men, and sincere lovers of truth, to commit themselves to his guidance ; and to wait patiently for a knowledge of the plan of redemption, till he should think fit to impart it. This is the line of conduct which the Apostles pursued ; and our Lord commended them for it, in that beautiful address to his heavenly Father, which is contained in the seventeenth chapter of St. John ; / have matii- fested thy name to the men, which thou gavest me out of the world: thine they were, and thou gavest tliem me; and they have kept thy word. Now they have known that all things, whatsoever thm hast given me, are of thee. For I have given unto them tJie words which thou gavest * John iii. 2. 320 GOSPEL OF ST. JOHN. [[lECT. V. me; and they have recewed them, and have known surely that I came out from tliee, and they have believed that I came out from thee, and they have believed that thou didst send me. Our Saviour here declares, that his Apostles were fully convinced of his being indeed the Messiah. This was the extent of their know- ledge, and of their faith, at that period. They were to be endowed with a more perfect ap- prehension of the things concerning the Gospel covenant, upon receiving from on high the promised gift of the Spirit. In the mean time it was sufficient, for the purposes of proving their sincerity, and of securing their fidelity, if they were assured that Jesus was the Christ. Many things there were, relating to the great mystery of godliness, which they were not qualified to hear, till the season of their Lord's humiliation should be past. Our Saviour told them, / have yet many things to say unto you ; but ye cannot bear them now.* But after his resurrection, during the forty days which he spent in the company of his disciples, he sj)ake to them of the things 2)ertaini?ig to the kingdom of God ;-\ that is, relating to the Christian dis- pensation. . * John xvi. 12. f Acts i. 3. LECT. V.^ GOSPEL OF ST. JOHN. 321 In his character of Messiah, as sent by the Father into the world, he offered up a prayer at the same time for his own glorification, and for the perseverance and final recompense of the Apostles : Father, the hour is come ; glorify thy Son, tlmt thy Son also may glorify thee.* Our Saviour, in his human nature, prays to the Father for the instruction and comfort of his disciples, in words, which at once express his humihation, as the Son of Man, and his participation in the divine glory. The effect, for which he prayed, was to be reciprocal; glorify thy Son, that thy Son also may glorify tliee. This is not the language of a creature to his Creator. — As thou hast given him 'power over all flesh, that he should give eternal life to as many as thou hast given him. And this is eternal life, that they might know tJiee, tlie only true God, and Jesus Christ whom thou hast sent. By those who deny the divinity of Christ, this passage has always been considered one of their strong-holds. We are desired to " observe, that there is but one true God, and that Jesus Christ is expressly excluded from being that true God, and contradistinguished from him as his messenger." * John xvi. 1. Y 522 GOSPEL OF ST. JOHN. [[lECT. V. That there is but one true God, we admit, and assert, as fully and unequivocally as these interpreters themselves : that there is any thing in this, or any other text of Scripture, which expressly excludes Jesus Christ from being that true God, we deny. There is no contradistinction in this passage between God, and Christ ; but between the one true God, and the false gods of the heathens ; this is apparent from the use of the epithet true, which has no force at all, as a mark of contradistinction, except as opposed to false. It is here applied, as it is by St. Paul, and how ye turned from idols to serve the living and TRUE God* So far are our Saviour's words from containing a plain contradistinction between God and Christ, as to their nature, that the knowledge of Christ is put upon a level with the knowledge of God. The only distinction, which really is made, is between the Father, who sent his only-begotten Son into the world, and the Son, in his charactei* of Messiah, who was so sent. The true meaning of the passage, both as to the knowledge of which it speaks, and the objects of that know- ledge, is illustrated by the following words of St. John, in the conclusion of his first Epistle ; * 1 Thess. i. 9. LECT. V.^ GOSPEL OF ST. JOHN. 323 And ive know that tJie Son of God is come, and Jrnth given us an understanding, that we may know him that is true : and we are in him tliat is true; even in his Son Jesus Christ. This is the true God and eternal life. In which passage it is evident that the epithet true, means * true God : ' we are in him that is the true God, even in his Son Jesus Christ. This is the true God, &c. The words in the text may therefore be un- derstood as follows : " And this is life eternal ; to know the true God, as he has revealed himself in and by Christ ; and to know Christ, as he has declared himself united with and sent by the Father." It is not life eternal, to know and recognize God as the creator and governor of the universe; for such a knowledge was possessed by the Jews before the Gospel dispen- sation ; nay, by the evil angels themselves : but to know him, as planning and accomplishing the scheme of man's redemption, by the ministry and death of his Son ; and to recognize the Son as the author and finisher of salvation, that indeed is life eternal. The same tenour of language is observable throughout the whole of our Saviour's most solemn and affecting prayer. He declares, with y2 324 GOSPEL OF ST. JOHN. [lECT. V. a tone of conscious satisfaction, which would ill accord with the deficiencies of a sinful man, / have glorified thee on tJie earth : I have finished the work which thou gavest me to do. Our Lord himself had said to his disciples ; wJien ye sJmll have done all those things which are commanded you, say, We are unprofitable servants.* But what is his own language ? And now, O Fa- ther, glorify thou me with thine own self, with the glory which I had with tliee before the world was. And all mine are thine, and thine are mine; and I am glorified in them.-\ The intimate connexion and conjunction of the Son with the Father is strongly expressed in our Saviour's prayer for the Apostles : Holy Father, keep through thine own nameX those whom thou hast given me, that they may be one, AS WE ARE : § which expression implies, at least, such a community of counsel and will with God, as no being, merely human, could have asserted. Again, our Lord prays, that the Father will sanctify the Apostles through his truth ;j| but * Luke xvii. 10. f John xvii. 4, 5, 10. X Rather in ihine own name; i. e. in the profession of the true religion. § John xvii. 1 1 . II Jphn xvii. 17. LECT. V.^ GOSPEL OF ST. JOHN. 325 of himself he says. For their sokes I sanc- tifij myself; that they also might be sanctified through tJw truth* Again; that they all may he one; as thou, Father, art in me, and I in thee; that they also may he one in us: that the world may helieve that thou hast sent me. The intimate love and union, subsisting between the Father and the Son, is the model of that love which ought to subsist between Christians, as far as the difference of their natures will permit. But surely no man could pretend to the same reci- procity of feeling and will, between God and himself, which connects man with man : no human prophet, nor inspired teacher, would pre- sume to couple his own name with that of the Deity in such a phrase as this; Let my disciples he in us! Our Saviour prays that this union between his disciples may be perfected, in order that the world might see the love of God towards them, in its effects, as clearly as they had seen it displayed towards the Redeemer himself, in the communication of miraculous power ; that tlie world may hiow that thou hast sent me, and hast loved them, as thou hast loved me\, i. e. that * John xvii. 19. f John xvii. 23. GOSPEL OF ST. JOHN. [^LECT. V. mankind at large may be assured, from the blessed effects of that unanimity with which they shall be inspired, that the author of that religion which produces those effects, has indeed been sent by thee ; and that thou lovest these my disciples, not indeed in the same degree, but as evidently as thou hast loved me. What follows in the 24th verse is still more remarkable : FatJwr, I will that they also, whom thou hast given me, he with me, where I am: that tliey may behold my glory, which thou hast given me: for thou lovedst me before the foun- dation of the world. How noble and striking an assertion of his own pre-existence and ex- alted nature! Our Saviour desires that his dis- ciples may in due time be with him, in the place whither he was then going; that they might behold, not only his Father's glory, but his own ; his own glory as the divine Word. Here again St. John's Epistle illustrates his Gospel ; Be- loved, now are we the sons of God; and it doth not yet appear what we shall be: but we know that, wJien he shall a'ppear, we shall be like him; FOR WE SHALL SEE HIM AS HE IS. I am not called upon, by the nature of my subject, to consider at length the concluding scenes of our Saviour's ministry. After his LECT. V.^ GOSPEL OF ST. JOHN. 3^7 resurrection, when he appeared to Mary Mag- dalene, he used these remarkable words, — Go to my hrethren, and smj unto them, I ascend unto my Father and your FatJier, and unto my God and your God.* Although I would not lay any great stress upon this mode of expression, in this particular instance; yet when we take into consideration the manner in which our Sa- viour usually spoke of God as his Father, and as the Father of his disciples, but not under the common term of our Father, this disjunctive description appears to be deserving of remark.-f The Evangelist has recorded a more striking testimony to the divinity of our Lord, in the confession of a doubting apostle : Then saith lie to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side : and he not faithless, but believing. And Thomas answered and said unto him, my Lord and my God.\ This appears to be a direct and unequivocal confession of our Saviour's divine nature. The Unitarians say that it is only an exclamation of surprise ; ' My Lord and my God, how great is thy power!' It is quite certain that the words * my Lord' refer to our Saviour ; and in an exclamation, like that * John XX. 17. t See Lect. IV. p. 301. | John xx. 27. 328 GOSPEL OF ST. JOHN. [^LfiCT. t; of Thomas, which was occasioned by the joyful certainty of his Master's resurrection, we can hardly separate the two members of the sen- tence, and apply one to Christ, and the other to God. Had St. John so understood it, he would have taken care to record it in such a manner (supposing him to have entertained the same notions with the Unitarians) as not to give it the semhlance of a direct acknowledgment of Christ's divine nature. He would have told us, that Thomas said. My Lord ! and shortly after- wards, my God! or something to that effect. But a fatal objection to the Unitarian interpre- tation is this ; St. John says expressly, that this exclamation was addressed to Jesus ; Thomas answered and said unto him. Besides which, our Saviour commended it as a confession of faith ; which it would not have been, had it expressed only surprise. This passage is the more de- serving of our attention, because it is the first time that Christ is called God by any of his disciples. After having related this incident, the Evan- gelist declares the object and intent of his Gospel ; These are ivrittcn, that ye might believe that Jesus is the Christ, tJie Son of God; and tJiat believing, ye might liave life through his name. LECT. V.]3 GOSPEL OF ST. JOHN. 329 We have now considered the manner in which St. John has executed his purpose. He com- \ mences his work with a full, precise, and positive ! declaration of the eternal pre-existence and divine nature of the Word ; of his agency in the work of creation; of his incarnation and ; residence amongst men. He then details, in ; succession, those discourses of our Saviour, in which, while there is a constant reference to his office of a divine legate, there are also frequent and striking allusions to his participation in the divine nature. Not one of these allusions is explained away by St. John ; there is not a word, which can be construed into an assertion of our Saviour's simple humanity ; but there are many passages, which plainly imply his divi- nity ; and which cannot be otherwise explained, without doing violence to the natural propriety of language, and to the most unquestionable rules of interpretation. The intention of the Evangelist displays itself in every page of his Gospel. It was, to exhibit Jesus, as the true Messiah ; the restorer of the human race, not by his doctrines only, but by his death ; as the Son of God, existent from eternity, with the Father ; having all things that the Father hath ; and doing all things which 330 GOSPEL OF ST. JOHN. [[lECT. V. the Father doeth ; and to be honoured by all men, even as they honour the Father. All these points St. John in the first instance briefly, but pointedly asserts; and afterwards proves them at large, by the words of Jesus himself. And in conclusion he tells us that his object was, not to record all the wonderful things which Jesus did, but only such particulars as might convince mankind that he was the Son of God ; not merely a prophet, (for that he was proved to be by his miracles, which the other Evangehsts had related,) but the very Son of the Most High, which he repeatedly declared himself to be, in the discourses preserved by St. John. I will conclude with a brief recapitulation of the prin- cipal doctrines which are taught in this remark- able Gospel. So God loved the world, that he gave (i. e. to death) his only-begotten Son, that men might be saved by their belief in him as such. Jesus Christ was this only-begotten Son ; the Son of God, in a manner, and by a mode of generation, peculiar to himself. He had God for his own Father, and was equal to him ;* existing with him before he appeared in the flesh ; and sent by him upon earth, t He had dwelt with his * Johnv. 18. t -lohniii. 13, 17. LECT. V.^ GOSPEL OF ST. JOHN. 331 Father in glory, before the world was;* he had come from that glory, and returned to it.* He was exactly equal, in attributes and powers, to the Father, and is to be worshipped as the ■ Father. The Father and the Son have a per- ' feet unity of counsel, will and operation. And there is the same unity subsisting between the Holy Spirit and the Father, and between the Holy Spirit and the Son.f We are further taught, that Christ came upon earth to save mankind, by dying for them upon the cross : that he was the Messiah | sent from God, who had been promised to the ' holy men of old ; and spoken of by Moses and I the prophets : that he did nothing without the direction and consent of the Father ; and taught nothing but what he had heard, not by divine inspiration, like the prophets, but by intimate communication with the Father in heaven : that he laid down his life, by the command of his Father ; and yet that he had power of himself to lay it down, and to take it again : % that the same credence is to be given to the Son, as to the Father : that it is the Son * John vi. 38, 62 ; viii. 42 ; xvi. 28 ; xvii. 5. t John V. 17, 19, 23, 26; x. 30 ; xvi. 13, 15, &c. : Johniii. 14, 15 ; v. 19; viii. 38; x. 17, 18. 332 GOSPEL OF ST. JOHN. [[lECT. V. \ who has the power of conferring eternal life upon believers,* and that he is to be the judge of mankind. These are the leading points of that faith, which is described in the Gospel of St. John, as being necessary to salvation ; to illustrate and establish it was the object of his writing. Some of the ancient heretics, at a very early period, finding it impossible to evade the force of that testimony, which this Gospel affords, to the divinity of Christ, rejected it altogether, as con- taining erroneous doctrines. This is a striking evidence of the impression which it is calculated to produce upon the mind ; and the very fact, of its being calculated to produce such an impres- sion, affords a strong argument in behalf of our interpretation ; since it is highly improbable, that at a time, when the church had begun to be distracted by heresies concerning the nature of Christ, an Apostle should have employed ex- pressions, which to all appearance assert the divinity of our Saviour, if he had known that doctrine to be unfounded. The great and sublime truths which this Evan- gelist proclaimed in his Gospel, he reiterated in his Epistles. He there describes Christ * John vi. 39 ; xvii. 2. LECT. V.'2 GOSPEL OF ST. JOHN. 333 as the Word of life ; the Son of God, and eternal life ; as cleansing us by his blood from all sin ; as having laid down his life for us ; as having come in the flesh ; as sent hy the Father to he the Saviour of the world; and as horn of God ; as avi advocate with the Father , and the propitiation for our sins. He warns us, and it is indeed an awful warning, that whosoever denieth the Son, the same hath not the Father.* And he concludes with those words, which, if I have succeeded in explaining his views, you will now without hesitation adopt, in their literal and unqualified sense; we know that the Son of God is come, and hath given us an understanding, that we may know him that is true ; and we are in him that is true ; even in his Son Jesus Christ. This is the true God, and eternal life." * 1 Johni. 2, 7; ii. 1, 23; iii. 16; iv. 3, 14; v. 1. NOTES LECTURES ON THE ACTS OF THE APOSTLES. NOTES. LECTURE I. P. 10. decided the question by lots.^ See Lev. xvi. 8. Josh, xviii. 6. 1 Sam. x. 20. 1 Chron. xxiv. 5. Bishop Beveridge, Sermons, Vol. I. p. 59, assigns the reason, which rendered necessary, in this instance, a direct and special appeal to the Holy Ghost, who, having taken upon him to supply the place of Christ to his Church, chose two Apostles, in as plain and apparent a manner as Christ himself had done it. The superstitious custom of drawing lots, which after- wards crept into the Christian Church, is, perhaps, less to be referred to this single transaction of the Apostles, than to the adoption of a heathen custom. Instead of the sortes Homericce or Firgiliame, the early Christians drew lots from the Bible ; and even stated offices of worship were used beforehand. This practice was sometimes resorted to by the priests, for the ends of gain. An instance occurs, in the Decretals, of a sacerdos sortilegus, who was excommunicated for this offence. The following is Jerome's sensible caution against abusing the example of the Apostles : " Non statim debemus sub exemplo Jonae sortibus credere, vel illud de Actibus Aposto- lorum huic testimonio copulare, ubi sorte in Apostolatum Matthias eligitur ; cum privilegia singulorum non possint facer e legem communem." See Boehmer's Corpus Juris 338 NOTES ON THE [[LECT. I. Canonici, T. I. p. 876. The following letter is the best illustration I can offer of the danger pointed out in the text. A question arose, after Mr. Wesley's death, whether the Methodist preachers had any scriptural authority to admi- nister the Holy Communion. The question was decided by lot, and the Conference wrote as follows. To the Members of our Societies, who desire to receive the Lord's Supper from the hands of their own preachers. " Veky Dear Brethren, " The Conference desire us to write to you, in their name, in the most tender and affectionate manner, and to inform you of the event of their deliberations concerning the admi- nistration of the Lord's Supper. After debating the subject time after time, we were greatly divided in sentiment. In short, we knew not what to do that peace and union might be preserved. At last, one of the senior brethren (Mr. Pawson) proposed that we should commit the matter to God by putting Tthe question to the lot, considering that the Oracles of God declare, that ' the lot causeth contentions to cease, and parteth between the mighty.' And again, 'that the lot is cast into the lap, but the whole disposing thereof is of the Lord.' And considering also that we have the example of the Apostles themselves, in a matter, which we thought, all things considered, of less importance J We accordingly prepared the lots ; and four of us prayed. God was surely then present, yea, his glory filed the room. Almost all the preachers were in tears, and, as they after- wards confessed, felt an undoubted assurance that God him- self would decide. Mr. Adam Clarke was then called on to draw the lot, which was, 'You sliall not administer the sacrament the ensuing year.' All were satisfied. All sub- mitted. All was peace. Every countenance seemed to testify that every heart said, ' It is the Lord, let him do what LECT. I.]] ACTS OF THE APOSTLES. 339 seemeth him good.' A minute was then formed according to the previous explanation of the lots, that the sacrament should not be administered in our Connexion, for the ensuing year, except in London. The prohibition reaches the Clergy of the Church of England, as well as the other brethren. We do assure you, dear brethren, we should have been perfectly resigned if the lot had fallen on the other side. Yea, we should, as far as Christian prudence and expediency would have justified, have encouraged the administration of the Lord's Supper by the preachers ; because we had not a doubt but God was uncommonly present on the occasion, and did himself decide. " Signed, in behalf of the Conference, " Alexander Mather, President. " Thomas Coke, Secretary. "London, July, 1792." And yet, although we are assured that " God was uncom- monly present on the occasion, and did himself decide," and decide generally, the Conference took upon themselves to make an exception (an exception from the divine decision) in favour of London, without casting lots a second time. Some judicious animadversions are made upon the gross inconsistency, not to say the profane presumption of such conduct, by Mr. Mark Robinson, in his Letter on Church Methodism, p. 74. A somewhat similar transaction on the part of certain Bohemian and Moravian Presbyters is related by Dr. Hickes, in his Letter to the Author of Lay Baptism Invalid, p. liv. I will subjoin Bishop Stillingfleet's re- marks addressed to a certain prelate, who made a vow that he would resign his bishopric, in case it should be so determined by lot ; and " having fasted, prayed, and received the sacra- ment, of two lots took up one, as received from God ; and 340 NOTES ON THE [[lECT. I. before opening, on his knees promised performance, and the lot was for resigning— but some time after, a great scruple arose in his mind. The Apostles (whose practice was his main motive) had the Holy Ghost to guide them ; he had not. They did it to determine a necessary point ; his was a voluntary matter. — Whereupon he had recourse a second time to lots, concluding that God would not suffer him twice to be misguided." Upon this strange instance of weakness Dr. Stillingfleet observes, " This is no competent way for any man to judge what the mind of God is in such a case. To fast and pray to understand the mind of God, about things which we have sufficient rules to direct us in, is the funda- mental principle of enthusiasm ; and was the method of those who, by virtue of this principle, were carried to do such things which we profess to abhor. I think it were far better to fast and pray for wisdom and courage to do our duty, than to know whether we are to do it or no. It may be just with God to suffer those to be deluded, and entangled in their own snares, who are rather asking God what they are to do than setting themselves about their work." — " It is a thing very presumptuous for any particular person to imagine the Providence of God will concern itself as much about his affairs, as about the choice of an Apostle. But the wise man says. The lot is cast into the lap, and the whole disj)osing thereof is from the Lord: which signifies no more than that the most casual and uncertain things are under the dispo- sition of divine Providence ; not as though God would declare his mind every time men cast lots, though they should do it never so seriously ; and to expect God should do that which he hath never promised to do, is in plain terms, tempting of God ; which is, calling in the help of extraordinary Provi- dence, where God hath never promised it ; as appears by our Saviour's answer to the Devil's temptation. Again, it is impossible for any man to come to any satisfaction in his LECT. I.]] ACTS OF THE APOSTLES. 341 mind this way ; for he can have no assurance that the lots did express the mind of God, unless he would try that by another lot, and so run on till he be entangled, that he can find nothing to rest upon." — Miscellaneous Discourses, p. 21. P. 12. cloven.'] I have employed the word used by our translators, although hajxtpil,6ixtvai means not cloven, but distributed among them. I should not have thought it worth while to direct the reader's attention to the right interpre- tation of this phrase, had not a fanciful propriety been dis- covered by some commentators in the supposed cloven form of each tongue of fire. P. 13. There are two channels, ^o.] This paragraph is in great measure taken from Ernesti's Dissertation de Dono Linguarum, in his Opuscula Theologica, p. 457. P. 16. such as should be saved.] rovg ffoji^ofiiyovg. Dr. Hammond interprets this, those that did escape, having com- plied with the direction given in v. 40, a(6dr]T£ dird Ttjg jEvtag Trig crKoXiag ravrrig. Our translators have rendered it as though it were auyQrftxcjitvovg. Ibid, continued steadfastly in the Apostles^ doctrine.] ijaav wpocrKapTepovvTeg rrj ^ida-)(rj rioy diroaTokiav, continued steadily and closely attending to the teaching of the Apostles, who, as we are informed, in c. v. ver. 42, daily in the temple, and in every house, ceased not to teach and preach Jesus Christ. So in 1 Tim. iv. 13, Till I come, give attendance to reading, to exhortation, to doctrine. It should rather be to teaching : as in Rom. xii. 7, or he that teacheth on teaching. Our translators, however, used the word doctrine in this sense, which is no longer given to it in common discourse. Mark iv. 2, And he taught them many things by parables ; and said 342 NOTES ON THE [[lECT. II. unto them in his doctrine. Matth. vii. 28, When Jesus had ended these sayings, the peo'ple were astonished at his doctrine. Ibid, and fellowship.'] rj/ Koivioviq Kal rrj KXdaei row dprov. Chrysostom, on 1 Cor. x. 16, the bread which we break, is it not the communion {Koivwvia) of the body of Christ? refers to this passage of the Acts, so as to make it appear that he understood rj) Koivwviq to refer to the communion of the Eucharist, and that it was to be coupled with rj) KkdatL rov apTOv. So Bishop Pearson, Joseph Mede, and others ; while many have understood it of a community, or communication of goods, viz. to the poor : so Heinrichs and Kuinoel. But with this last interpretation the word TrpoffKaprepovvTes seems to be incompatible ; and with the former, the absolute use of Koiywvia. I am therefore disposed to adhere to the inter- pretation of our translators. See Bishop Pearson, Lect. in Act. Apost. p. 34. P. 17. from house to house.] kut oiKoy, more correctly rendered, in the house: domi, not domatim. oikov is here expressly distinguished from Itpov. So Scaliger, Hammond, Beveridge, Cave, Wolf, and the Arabic and Syriac versions. See Joseph Mede's Works, I. p. 409. LECTURE II. P. 22. They spoke more largely, <^c.] I would not be understood as alluding to the notion of a Disciplina Arcani, imparted only to the more worthy ; but simply to the order of instruction which would naturally be observed by the teachers of a new religion. LECT. III.] ACTS OF THE APOSTLES. 343 P. 29. By the laws of God and nature.'] See Locke on Government, c. 4, sect. 42. P. 32. This expression, ^c] I follow the interpretation of Hammond, which is also maintained by Kuinoel, in oppo- sition to Rosenmiiller. P. 33. By the advice of Gamaliel.'] It is surprising that any persons should have conjectured from this incident, that Gamaliel was a Christian. The readiness, with which the council acceded to his advice proves that they had no sus- picion of his leaning to the new doctrine ; and yet that they were suspicious enough, appears from their rebuke to Nico- demus, John vii. 52. " Mihi quidem," says Pearson, " videtur Gamalielem, pertinacissimum Pharisaeum, ideo consilium dedisse ut dimitterentur Apostoli, quod Sadducaei eos accu- sarent, quodque ipsi tarn strenue resurrectionem tuerentur." See Witsius Meletem. Laid. p. 13. LECTURE in. P. 36. Grecians.] 'EWriviffral. Bishop Pearson thinks that this word denotes exclusively the " Proselytes of Right- eousness," converted heathens, who had been circumcised, and had taken on themselves all the obligations of the Mosaic law. So Camerarius, Beza, and Salmasius. Scaliger, Grotius, and Hammond understand the Jews, who lived out of Palestine and used the Greek language, (or, as they sup- pose, Greek words, but a Syrochaldee idiom.) It is well known how sharply this question was contested by Daniel Heinsius and Salmasius. In my opinion, we are to under- 344 NOTES ON THE \jLECT. m. stand both the classes of persons whom I have mentioned in the text. I think it is clear, from v. 5, that the six first- mentioned deacons were Jews, because Nicolaus is expressly- distinguished from them, as a proselyte. 'E\Xrjv«(TT??c is pro- perly a person who has adopted Grecian habits, whether of speech, or manners. One is surprised to find a Pharisee of Jerusalem, a ruler of the Jews, with the Grecian name of Nicodemus. Probably his father was a Hellenistic Jew. Basnage, Exercit. Crit. p. 8, contends that the Hellenistae were Proselytes. P. 38. These were the first bishops.'] The reader wHl find a very clear and convincing " Defence of Episcopacy derived from the New Testament," amongst the Tracts of the late W. Hey, p. 571. P. 38. In the annals of the early Church.'] By the early, I mean the primitive Church. If readers were employed at all in the first century, they did not constitute a spiritual order, but a ministerial class of men. P. 39. Libertines, or citizens of Libertum.] Of the dif- ferent explanations which are given of the term Libertines, I agree with Schleusner in thinking this the most probable. The position of the word shews that the writer is speaking of the Jews from some town or district in Africa. P. 44. a sleep, not as the heathens described it, an endless, hopeless sleep.] drepfiova, vijyperoy vttvov, Moschus : the perpetuus sopor of Horace. Sometimes, indeed, the heathen poets speak of death as a sacred sleep; but in a manner which leaves it doubtful whether they alluded to a future state. Callimachus Epigr. 10, T^^e ^duyvo AiKioroc, 'AKavdiosy lepdv vvvov Koindrai. dviiaKeiv firj Xeye tox)q dyciGouc. LECT. IV.]] ACTS OF THE APOSTLES. 345 P. 45. A courage and resolution more than human.'] See in particular the affecting details contained in the Letter from the Churches of Vienne and Lyons, preserved in Eusebius, Hist. V. 1. Routh. Reliq. Sacr. I. p. 267. ,P. 53. Simon Magus.'] It may not be undeserving of mention, since I do not perceive it to be noticed by the latest commentators on the Acts, that Mosheim, in a letter to Lacroze (Epist. Lacroz. T. I. p. 266,) suspects Simon Magus to have been the same person with Apollonius Tyanasus : a very improbable supposition. LECTURE IV. For a more extended view of the arguments advanced in this Lecture, the reader is referred to Lord Lyttleton's Ob- servations on the Conversion and Apostleship of St. Paul, Leland's View of the Deistical Writers, and Mr. Hughes's Answer to the publication of some insane unbeliever, the title of which is " Not Paul but Jesus." To these may be added Mr. Townsend's notes in his very useful Chronological Arrangement of the New Testament, Vol. II. p. 88, and Bishop Warburton's View of Lord Bolingbroke's Philosophy. P. 59, His name rvas originally Saul.] There is a great variety of conjectures as to the reason of this change of name. Basnage thinks that Origen is right, in supposing that Saul had two names, (perhaps as a Jew and a Roman citizen;) and that he was called by one of them while his ministry was confined to his own nation, but by the other upon his going to the Gentiles. This supposition appears 846 NOTES ON THE [|lECT. IV. to be confirmed by Acts xiii. 9, Saul, who is also called Paul — after which he is always spoken of under the latter P. 61. An interesting question.'] The following are Bishop Sanderson's remarks : — " St. Paul, though he were a persecutor of the truth, a blasphemer of the Lord, and in- jurious to the brethren; yet he obtained mercy, because he did all that ignorantly. His bare ignorance was not enough to justify him; but he stood in need of God's mercy, or else he had perished in those sins for all liis ignorance; but yet who can tell, whether ever he should have found that mercy, if he had done the same things, and not in ignorance ? Igno- rance, then, though it do not deserve pardon, yet it often findeth it, because it is not joined with open contempt of him, that is able to pardon. But he that sinneth against know- ledge, doth ponere obicem (if you will allow the phrase, and it may be allowed in this sense :) he doth not only provoke the justice of God by his sin, (as every other sinner doth) but he doth also dam up the mercy of God by his contempt, and doth his part to shut himself out for ever from all pos- sibility of pardon; unless the boundless over/lowing mercy of God come in upon him with a strong tide, and with an unre- sisted current break itself a passage through." — Sermons, p. 280. Bishop Jeremy Taylor says, " St. Paul's ignorance was very culpable, when in zeal and rage he persecuted the Church of God ; but yet this ignorance lessened the malice of the effect, and disposed him greatly towards pardon." — Ductor Dubit. p. 801. St. Paul's ignorance was either vincible, or voluntary, or both : vincible, because there was evidence which ought to have convinced him of the truth of Christianity, if he inquired into it : or voluntary, be- cause when he had the opportunity of making that inquiry he would not make it. His ignorance, therefore, was LECT. IV.)] ACTS OF THE APOSTLES. 347 undoubtedly sinful ; and yet his persecution of the Church was rendered less sinful by that ignorance. P. 64. The two accounts.'] This is the explanation given by Vitringa and Wolf; and it is confirmed by John xii. 28. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people, therefore, that stood by, and heard it, said, that it thundered : others said. An angel spake to him. They heard the noise, but did not distinguish articulate sounds. Skelton says, that St. Paul's attendants heard the words, but did not under- stand them, for they were Hebrew words. Senilia, Works, Vol. VI. p. 88. P. 81. Peter was the first, ^c] These points of pre- eminence are stated by Barrow, in his Treatise of the Pope's Supremacy, p. 558. P. 83. great similarity of disposition.] TravTaj(ov <(>ai- vovrai ovTOi ttoXXtjv exovTeg Trpoc dWrjXove ofxovoiav. Chry- sostom, quoted by Bishop Pearson, Lect. in Acta Apost. p. 39. His words, however, may perhaps be more correctly rendered, were like-minded towards each other. P. 85. This explanation of our Saviour's words.] Bishop Horsley has shown, after Hammond and Whitby, that the declaration of our Lord contains a direct and particular pro- mise to Peter, as distinguished from the other Apostles. See also the passage quoted from Tertullian by the present Bishop of Lincoln, in his Ecclesiastical History illustrated from the Writings of Tertullian, p. 237. P. 86. the wall of partition — was first broken down.] St. Peter's claim to the privilege of first preaching Christ to the 348 NOTES ON THK Q.ECT. V. Gentiles was so distinctly asserted by himself, that at first sight there appears a considerable difficulty, unless we sup- pose, with Basnage (Exercit. Historico-Criticae, p. 125,) that the conversion of Cornelius preceded that of the Ethiopian eunuch, and that St. Luke, as is not unusual with him, in- verts the chronological order of the two events. Most of the commentators suppose that the eunuch was a Proselyte of Righteousness. I think it more probable that he was an Egyptian Jew, who had been carried, while young, into Ethiopia: this seems to be Kuinoel's opinion. LECTURE V. P. 87. guide them into all truth,'} See Archbishop Seeker's Sermons, Vol. VL p. 22. P. 88. / withstood him to the face.} In order to elude the argument which this fact affords against the supposed pri- macy of St. Peter, the Romanists have adopted a notion of Clemens Alexandrinus, ap. Euseb. Hist. L c. 12, that the person reproved by St. Paul, was not Peter the Apostle, but another Cephas. This notion is elaborately refuted by Deyling, in his Observ. Sacr. T. IL p. 520, after Heidegger, and Ittigius, in his History of the First Century, p. 230. P. 9G. a term of reproach or contemjit.} The Jews called the disciples of Christ Nazarenes, Acts xxiv. 5, not Christians, for they did not use the Greek word Xpiirroc, but the Hebrew Messiah, or some inflexion of it; and if they had applied to the Christians a name formed from either of these words, it would have implied an acknowledg- LECT. VI.^ ACTS OF THE APOSTLES. 349 ment of Jesus as their Messiah. The termination of the word bespeaks a Roman rather than a Grecian origin. Tacitus is the first Latin author who mentions the appel- lation. Annal. IV. 44. Quos, per Jlagitia invisos, vulgus Christianos appellabat ; aucior nominis ejus Christus, Tiberio imperifante, per procuratorem Pontium Pilatum sujiplicio affect.us est. He therefore regarded it as a term of reproach. LECTURE VL P. 105. The Church— in Jerusalem.^ In the present state of religious controversy it will not be unseasonable to notice the clear and satisfactory evidence, which this history affords, against the claims of the Romish Church to be considered as the eldest born of all the Churches; a character, to which it is evident that the Church of Antioch had a far better title than that of Rome, but that of Jerusalem the best of all ; which is therefore called by the Council of Constantinople, the mother of all the Churches; and by the Emperor Justin, the mother of the Christian name. See Pearson, Lect. in Act. Apost. p. 36. Lowth on Ezekiel xvi. 61. On the inde- pendence of the apostolic churches, the reader may consult the Bishop of Lincoln's Remarks on TertuUian, p. 236. P. 110. The deacons might be evangelists."] Timothy, who was a bishop, was commanded by St. Paul to do the work of an evangelist, 2 Tim. iv. 5. " We know why four were called evangelists, namely, because they were so well skilled in the history of our Saviour's life and death, as to give it us in writing. By parity of reason, all others, called evangelists, were such as made it their study and business 350 - NOTES ON THE [|lECT. V!I. to make themselves acquainted with our Saviour's actions, and sermons, and sufferings, and to relate such passages of them in the public congregation, as the occasion required. And this was as useful and edifying an office as any in the Church of God, and was extremely necessary for some years after our Lord's ascension ; for it was a good while before the Gospels were written, and much longer before they were dispersed, and universally received. During all this time, the evangelists, who could confirm any great truth, add weight to any advice, or reprehension, by rehearsing any discourse, or relating any momentous passage of our Sa- viour's life and death, must have frequent and great occasion to exercise their abilities; but when the four Gospels were committed to writing, and were in every one's hand, this office of course ceased ; nor is there any mention of such officers in the History of the Church of the ages next to the Apostles." — Johnson's Preface to the Second Volume of the Clergyman's Vade-Mecum. LECTURE VIL P. 134. ordained to eternal life.'] reTay/jLhoL £?e (^w»}v nlwyioy. I have suggested that which appears to me to be the most probable of the various interpretations of this passage: not that I think it very material which of them we adopt ; for unless TETayfiivoi be equivalent to irpotopi- (TfiEvoi, which it is not, no argument can be drawn from this text to prove the Calvinistic tenet of predestination. P. 138. Jilled Jerusalem with their doctrine:'] i. e. with their teaching. See Notes on p. 16. LECT. VII.]] ACTS OF THE APOSTI/ES. 351 P. 147.] On the subject of universal, or limited redemp- tion, as involving a question of the divine justice, the reader will find some very judicious remarks, in a review of Mr. Grinfield's work on the Salvability of the Heathen, British Critic for April, 1828, p. 326. P. 155.] This interpretation of the phrase it seemed good to the Holy Ghost, and to us, nearly coincides with that of Bishop Pearce: " It seemed good to the Holy Ghost; and, therefore, to us." P. 155. which in the Jewish Scriptures, &c.] There is, however, no objection to retaining the literal sense of TTopveiag in this passage, as being a sin in which the heathens indulged without restraint. P. 156. Through hesitation or timidity.'] Mr. Blunt, in his ingenious Remarks on the veracity of the evangelists, observes, that as Barnabas was a Cypriot, so probably was Mark; or, at least, that he had friends and relations in Cyprus; and that, having availed himself of the voyage of Paul and Barnabas to that island (xiii. 4.) to visit his connexions there, upon their landing in Pamphylia he left them, and returned to Jerusalem. It is probable that Mark himself was born at Jerusalem, or that he had passed the greater part of his life there, since it appears, from Acts xii. 12, that his mother Mary resided there, as a widow, in her own house. P. 158. From this incident, &c.] See Witsius Melet. Leid. p. QQ. P. 164. Lucius — Lucas.] In some of the MSS. of St. Luke's Gospel, the author is called Lucius. Origen 352 NOTES ON THE [[lECT. VII. mentions that there were some persons before his time, who supposed that Luke the EvangeUst was the same with Lucius, whom St. Paul describes as his kinsman ; an opinion maintained by Heumann (Poecile, T. IL p. 519), and Koehler (Diss, de Luca Evangehsta, § 4); and although Pritius asserts that no probable reason can be assigned, why the Apostle should have called him Lucius, in his Epistle to the Romans, I think that the reason which I have suggested in the text, is quite sufficient to account for his use of the Latin form. If Lucius was a proselyte, and yet a relation of St. Paul, who was a Jew, we must suppose him to have had a Gentile father, but a Jewish mother; as was the case with Timothy. It is objected by Michaelis and Kuinoel, that when St. Paul wrote his Epistle to the Romans, in which he conveys to them the salutation of Lucius, St. Luke was at Philippi, while the Apostle himself wrote from Corinth; and he refers to Acts xx. 6. But it is by no means certain that Luke remained at Philippi, from the time of his being left there by Paul and Silas (Acts xvi. 40), till Paul again visited that town. Paley remarks, " Lucius is another name in the Epistle (to the Romans.) A very slight alteration would convert Aoviciog into AovKdc, Lucius into Luke, which would produce an additional coincidence : for, if Luke was the author of the history, he was with St. Paul at the time; inasmuch as, describing the voyage which took place, soon after the writing of this Epistle, the historian uses the first person ; We sailed amatj from Philippi. Acts xx. 6." — Horce Paul. p. 28, note. If, as is generally supposed, St. Luke was the brother alluded to by St. Paul in 2 Cor. viii. 18, as having been sent by him to Corinth, together with Titus, to receive the collections of the Corinthian Christians, the Apostle would find him there on his arrival, and thus St. Luke would actually be with him, when he wrote his LECT. VII.]] ACTS OF THE APOSTLES. 353 Epistle to the Romans. Another observation of Kuinoel's is, that if the Luke mentioned in Coloss. iv. 14, had been the Lucius, who was a kinsman of the Apostle, St. Paul would have described him as his relation, rather than under the designation of " the beloved physician." But I can per- ceive no reason why he should have preferred this descrip- tion to the other : it is probable that the Colosslans would know St. Luke in his character of a physician, quite as well as by his relationship to St. Paul ; which was not the case with the Romans; for when the Apostle wrote his Epistle to them, Luke had probably never been at Rome, and, there- fore, had never exercised his art among them. That St. Luke took a part in the work of teaching, may be inferred, though not conclusively, from the manner in which he speaks of himself in conjunction with St. Paul, ver. 13, " We sat down, and spake unto the women which resorted thither." He mentions in chap. xi. 20, that some of them which first preached the word in Antioch " were men of Cyprus and Cyrene ;" and this, as Mr. Blunt has well observed, may have been the reason why Barnabas, himself a Cypriote, was selected by the Apostles to visit Antioch, and make inquiry into the state of the Church there. Of the teachers from Cyrene, Lucius was one, and perhaps the only one. P. 169. In an oratory by the river side.~\ Although this interpretation has been learnedly defended by Joseph Mede and others, I am not sure whether our received version be not more correct, if by prayer we understand congregational prayer. P. 191. The transition of the disembodied sjnrit, Sec.'] " Non irrisuri omnino, si animi solius restitutionem ab eo audissent: suscepissent enim vernaculae suae philosophiae A A 354 NOTES ON THE [^I.ECT. VII. praesumtionem." Tertull. de Resurr. Carnis, c. 39. See Knappii Scripta p. 350. The reader is referred to the masterly analysis of this discourse of St. Paul contained in Dr. Bentley's Boyle Lectures. P. 195. To an unknown God.'] ayvworw 0fw, not tw dyv