Gentiles about six years afterwards, when he preached to Cornelius and his friends: and on both occasions God had given the same testimony of his acceptance to the people, pouring out upon the uncircumcised Gentiles, precisely as he had done on the circumcised Jews, his Holy Spirit, both in his miraculous and sanctifying operationsm. From hence he inferred, that God had unequivocally declared his mind and will, and had shewn, beyond all controversy, that in his eyes "neither circumcision was any thing, nor uncircumcision was any thing; but faith, that worketh by love," was all that he required. To require therefore from the Gentiles an observance of the Mosaic law was to "tempt God, and to put on their necks a yoke," which God had never intended to impose. Having stated thus the grounds of his judgment, he proceeded to give, what we may call, his confession of faith. He viewed salvation as a free gift of God to man, for the sake, and through the merits, of the Lord Jesus Christ. This salvation he regarded as wholly gratuitous in all its parts, and as equally so both to Jews and Gentiles: to the Jews it was not given because they were circumcised: nor should it be withheld from the Gentiles because they were uncircumcised: both to the one and the other it would be freely given, the very instant they believed in the Lord Jesus Christ". No good works were required to merit it; nor was any thing required to make the merits of Christ more effectual: it was given freely, without money and without price; and from first to last must be wholly of grace.] 2. The sentence of the whole College of Apostles at Jerusalem He [After Peter's sentiments were delivered, Paul and Barnabas confirmed his argument, by stating what God had done among the Gentiles by them; and, by thus uniting their testimony to his, they convinced at once the whole assembly. James, who appears to have presided in the council, drew up the sentence in which the whole Church concurred. appealed to Simeon's, that is, Simon Peter's, testimony, as exactly according with the words of prophecy: and then declared that no such yoke was to be imposed on the converted Gentiles. There were indeed some things which, under existing circumstances, it would be necessary for the Gentiles to forbear. They in their unconverted state had not merely regarded fornication as lawful, but had actually practised it in their idolatrous worship: they must therefore be especially on their guard against this, not only because it was sinful in itself, and therefore to be shunned by all, but because any approaches towards it would appear like a return to their former idolatry. On the other hand, there were some things forbidden to the Jews, such as "eating of things offered to idols, or things strangled, or the blood" of any animal; and it was necessary that the Gentiles should abstain from these things, lest they should put a stumbling-block in the way of the Jews, or cause disunion in the Church. But, as to their submitting to any rites, or their performing of any works, in order to obtain justification by them, no such thing was required, nor ought any such thing to be required: for, in fact, the requiring of them would only "subvert their souls," and ruin them for ever. Now this decision goes to the whole question as it now exists: for, if the performing of any act in order to obtain salvation by it, either in whole or in part, was unlawful then, it is unlawful now; and if it would subvert their souls, it will equally subvert and destroy ours°.] We shall CONCLUDE with, 1. Some cautions respecting yourselves [In maintaining this doctrine, there are two cautions especially to be attended to: the one is, that you do not abuse it; and the other, that you do not ever lose sight of it. Do not abuse it. If, by an indiscreet statement of it, you give reason to think that you despise morality, you will do incalculable injury to the souls of men. On the one hand, we must never be afraid to assert the doctrine of salvation by faith alone but, on the other hand, we must shew the necessity of good works as fruits and evidences of our faith, and must declare in the strongest terms, that an unproductive faith is no better than "the faith of devils P." We have only to distinguish between the foundation and the superstructure of a building. Every one can see that they are both necessary, though not necessary for the same ends: so they may see that both faith and works are necessary, though for different ends: both are good in their proper place: but they are good only for the ends and purposes for which they are required. Again: Do not ever lose sight of it. We see how even Peter himself was, not long after this, turned from the principles he had so firmly maintained'. So there is in us a wonderful tendency to lean to legal views, and self-righteous principles. Remember how jealous St. Paul was on this subjects; and "stand fast in the liberty wherewith Christ has made you freet."] o Rom. xi. 6. Gal. ii. 16. r Gal. ii. 11-14. P Jam. ii. 19, 20. • Gal. i. 8, 9. 91 Cor. iii. 11. t Gal. v. 1. 2. Some directions respecting others [As the oppugners of our principles are apt to be intolerant towards us, so it sometimes is found that we speak too contemptuously of them. Now it is certain, that many who have an unfeigned zeal for God, have very imperfect views of this subject": and they ought to be regarded by us with love, and be treated by us with the greatest tenderness. See how the whole Church met together to deliberate on this point for the satisfaction of their weaker brethren: and should not we exercise forbearance towards them, and labour with patience to lead them to clearer views of the subject? If God has given you a more just conception of this great mystery, be thankful for it; but make use of your knowledge, not for the indulgence of vain conceit, but for the edification of men, and the glory of God. And whilst you seek the benefit of your fellow-Christians, do not forget your elder brethren, the Jews. "They have been broken off from their own stock on account of their unbelief; and we have been graffed in upon it:" remember them with pity, and strive by all possible means to promote their welfare. You see that the blending of their law with the Gospel was destructive to those amongst them who embraced Christianity: What then must be the state of those who reject Christianity altogether, and have no hope but in their law, which yet it is impossible for them, under their present circumstances, to obey? It is a shame to the Christian world, that we take so little pains to enlighten their minds, and to bring them to the knowledge of the truth. Consider then with yourselves what can be done for them, and how you yourselves in your respective stations may contribute to their good. And pray to God, that he will bring them back to his fold, and unite them with us under one Head, that "through the whole world there may be but one Lord, and his name one*."] INQUIRY INTO THE STATE OF THE CHURCH. Acts xv. 36. And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do. IT is of the nature of divine grace to be always operative, and never to remit its exertions, whilst there is any good to be done. Under its superabun dant influence, Paul and Barnabas were carried through all the labours and difficulties to which they had been expressly called by the Holy Ghost, and for which they had been set apart by the Church at Antioch. But Paul, not content with having executed the work assigned him, desired to renew his labours, in order to the further advancement of it in all the Churches which he had planted: and for this end he proposed to Barnabas to go and visit all the Churches again, and see in what state they were: "Let us go again, &c. &c." We will, I. Consider this proposal, in reference to the Churches then formed It is impossible not to admire the spirit by which it was dictated, or to withhold our approbation from the proposal itself. It was, 1. A desirable proposal— [Churches, like plantations in the natural world, are liable to great variations: they may thrive and flourish, or they may be blighted and wither. If we examine all the Churches founded by the Apostles, we shall find, that in some there were abuses, in others errors, in others divisions; and in all there were many things which needed to be checked by apostolic wisdom, and to be rectified by apostolic authority. But in Churches planted by these two Apostles, it might well be expected, that they should possess peculiar influence; because, in addition to the respect with which they would be regarded as Apostles of Christ, they would be considered by every one as standing to him in the relation of a father: and hence there would be in all places a ready acquiescence in their wishes, and a willing obedience to their injunctions. This was the effect which the Apostle expected to be produced at Corinth, when he said, "I will come to you shortly, if the Lord will; and will know, not the speech of them that are puffed up, but the power" and again, "The rest will I set in order when I come"." Such, we doubt not, was the original design of episcopal visitations and, if this great end were kept more in view, we a Acts xiii. 2, 3, with xiv. 26. c 1 Cor. xi. 34. b 1 Cor. iv. 19. have reason to think that the greatest possible good would result from them".] 2. A benevolent proposal [This was not a proposal for an excursion of pleasure, but for a service of great difficulty and danger. Conspiracies were often formed against their lives; and at one place Paul had been stoned, and left for dead. In this respect Paul trod in the steps of his Divine Master, who, to the utter amazement of his Disciples, proposed to go up again to Judea, where his adversaries had just before sought to stone him. Like him he "counted not his life dear unto him, so that he might but fulfil the ministry which he had received of the Lord Jesus:" he willingly endured all things for the elect's sake, that they might obtain the salvation that is in Christ Jesus with eternal glory." Even where his labours were less acceptable, he willingly devoted himself to the service of his fellow-creatures, and would "gladly spend, and be spent, for them; though the more abundantly he loved them, the less he were loved." O that such benevolence were more common in the Church! O that every minister could appeal unto God, "how greatly he longed after his people in the bowels of Christ," and even "travailed in birth with them, as it were, again and again, till Christ should be manifestly formed in them!"] 3. A beneficial proposal [Unhappily the proposal was an occasion of a very fierce contention between the two apostles. Not that Barnabas was less delighted to accept the proposal, than Paul was to make it: but Barnabas wished to take with them John, whose surname was Mark;" which Paul could in no wise consent to do. Mark had accompanied them for some time in their former journey; but had forsaken them when he found that their work was attended with so much difficulty and danger: and on this account Paul thought him unfit for the labour, and unworthy of the honour, of attending them again". In this matter neither of the Apostles would give way; so that they separated from each other, and, as far as we know, never saw each other again in this world'. To decide between the two, where God himself has not decided, is difficult: yet we apprehend that Barnabas was the d If this were the subject of a Visitation Sermon, here would be an excellent occasion for shewing what inquiries should be made as to the spiritual state of the different churches, and the effects produced by the ministry of the word, in awakening the careless, in comforting the afflicted, in sanctifying the corrupt. f John xi. 7, e Acts xiv. 5, 6, 19 |