266 THE LAST DAYS OF THE HOLY CITY. [LECT. he prayed, on his knees, "I beseech thee, O Lord God and Father, forgive them, they know not what they do ;" upon these words, he was struck on the head with a fuller's club, and died. Josephus, as I have observed, confirms this account, calling him James the Just, the brother of Jesus, whom they call Christ, and he adds, that certain others were stoned with him; this violence he attributes to the high priest, who took the opportunity of doing these things before the arrival of the new governor, further adding, that the people saw, in the calamities which soon befel them, the Divine vengeance for the blood of this just person. About this time Jerusalem began to be a prey to those factions which only ended in that awful destruction which has ever since appalled the posterity of Judah. If ever Paul returned, this was the situation in which he found his unhappy people. It belongs not to our subject to relate the calamities which befel Jerusalem, which soon ceased to form any part of the Christian world. Jesus had warned his followers that when they should see certain signs, they were to flee from the scene of God's wrath, which they did accordingly : Josephus informs us that many left the city as a sinking ship, and it is probable no Christians remained in it, but that they went and stationed themselves in a village called Pella, situated beyond the River Jordan. v.] WARNINGS AND EXHORTATIONS. 267 The successor of James is said by many writers to have been Simeon the son of Cleophas, with whom ended the Church, which was the first fruits of the Gospel, and thus perished the city which had killed the prophets, and stoned them with stones. The emperor Titus, though a Pagan, owned the hand of God in his victory, and in the obstinate madness of the enemy which rendered it so destructive. I would fain have taken a glance at the subsequent condition of the principal churches in the East, but my limits are already passed, and it is time to conclude this lecture. You cannot but observe, my brethren, in all these important incidents, that there were two principles directly opposed to each other, whether you regard the general or the individual reception of God's truth. At one place you see a pious multitude engaged in prayer with the apostle Paul, at another you see an inhuman conspiracy formed to take away his life. Felix trembles, and Agrippa is almost persuaded to be a Christian; but the struggle between conviction and the natural love of sin, ended in favour of the latter, whence it came, that their spiritual condition was no better than that of the obstinate Jews who sought the life of him who told them the truth. How came it that the same individual was the object of affection at Tyre, and the object of a murderous hatred at Jerusalem? We know Paul changed not the doctrine, 268 WARNINGS AND EXHORTATIONS. [LECT. he preached the truth his theme was, "Jesus Christ and him crucified," for he would know nothing else. There were then, as I observed, two principles brought into action by applying the touchstone of God's truth: the principle of fallen, degraded human nature, and the principle of Divine grace at Jerusalem it was the former: on the sea shore at Tyre it was the latter; the one of sinful man, the other of God's free mercy. The object was fixed and conspicuous; how was it that some saw it with the eye of hatred, and others with the eye of gratitude? This object was Christ suspended on the cross to expiate the sins of man. The pride of the Jews would not allow them to acknowledge their sins, much less the necessity of such a ransom as that paid for them and, instead of the offer of mercy awakening conviction of guilt, it only stung the foes of Christ to wrath, until they fell upon the messenger of the glad tidings. Now, brethren, we would not have you ignorant, that whenever these same eternal truths are held up to the view of men, and pressed close upon the conscience, there are the same two principles brought into action, whatever may be the age of the world or the condition of civilized life. There is the natural resistance to the force of them, and there is the humble reception of them by the grace given. The resistance does not always show itself in the v.] SIMILAR EFFECTS OF PREACHING. 269 way the Jews showed theirs, by outward violence on the contrary, it is sometimes, only a half resistance, like that of Agrippa, almost persuaded, or it is rendered ineffectual through indifference. But how are we interested in the trembling of Felix, or the amiable compliance of Agrippa? We wish to show you only that it is the same spirit of "enmity against God," in whatever modified shape it may appear it is the natural dislike to submit to the teaching of God's Holy Spirit, and to receive "the mystery of godliness" into the heart, which the strength of reason cannot analyse. And the very circumstance, that the effect of preaching the Gospel is the same now as it was in Paul's time, exciting the hatred and contempt of some, and the gratitude of others, is to my mind a very strong proof that it is Paul's doctrine; for when a minister of God's word has declared his message, in a manner which pleases every one, he may almost suspect that there is some part of the counsel of God therein, which he has not fully declared, since there is a carnal mind and there is a spiritual mind; and if these should be satisfied with the same elements, it seems to me to show at least, that the food is insipid. We speak not as though we would have men's anger excited against our Gospel that were an unworthy notion, but we speak of those consequences which 270 A CRITERION OF THE TRUE DOCTRINE, [LECT. seem so inevitable, that they may really become the criterion of the existence of primitive Christianity. If ye, brethren, have embraced from the heart, that form of doctrine, which sets forth salvation through Christ alone, the necessary renovation of the heart and affections, in order to receive and appreciate the remedy provided for human transgression, and the sanctification of the spirit, in order to perfect holiness in the fear of the Lord; then these things will be felt and inwardly discerned, not as mere theories, but as realities, (and it were a lifeless Christianity which would seek to annul such feelings), then, I repeat, these doctrines will not be irksome, but they will be music to your ears, and joy to your hearts, “thanksgiving, and the voice of melody.” But, if ye are still far from God; if ye can ill bear the thoughts of relinquishing the vanities of this world for the kingdom of heaven's sake; if ye cling to your own excellences, or if ye deny or deride the Spirit's influence, as an idea to be entertained only by the enthusiast, because it is sometimes abused, so surely will ye harbour in your secret thoughts a rebellion against the word of God, which does so unceasingly proclaim the sinfulness and selfishness of man, whereby he is condemned, and the free grace and mercy of God in Christ Jesus, whereby alone he can be saved. Let this then, brethren, be the criterion of your |