of." In acting according to circumstances, we must take care not to be influenced by unhallowed principles, or to carry our concessions to too great an extent. It will sometimes happen, that the path of duty is extremely difficult to find, and that even good men may differ in their judgment respecting it: but in such cases it will be well, after consulting the most aged and experienced of the Lord's people, to commit the matter to the Lord, and to do that which we judge will be most acceptable in his sight: and, if we have the testimony of our consciences, that we are willing to be bound or die for him, we need not fear but that God will guide us aright, or, at least, so guide us, that we shall not greatly err.] 2. As far as you can consistently with a good conscience, consult in your conduct the welfare of those around you— [That inconsiderate conduct which has no regard to the feelings of others, is common indeed, but highly culpable. We may, by imprudence, cast a stumbling-block before others, when, by a more wise and temperate conduct, we might remove it out of their way. In all such cases, however we may think to please God by our zeal, we grievously offend him by our want of love. Happy would it be if this matter were better understood by young people of every description. Many thousands of persons might be won by a conciliatory conduct, who are repelled and disgusted by the injudicious sallies of intemperate zeal. Children, servants, yea, all of you who are under authority, remember, that if you have souls, so have your parents, and masters, and governors, souls also: and though you are not to concede one Christian principle for any man, or to act in any thing contrary to a known duty, yet you ought, to a certain degree, to " become all things to all men," and to "seek, not your own profit, but the profit of many, that they may be saved."] 3. Guard against rash and uncharitable judging— [If the conduct of Paul, when acting by the advice of James and of all the elders at Jerusalem, has been misunderstood, the conduct of holy men at this time may be misunderstood also; and we may be condemning them for things which God most highly approves. It is impossible for us to judge aright, unless we put ourselves into the precise situation of those whose conduct we are contemplating: nay, more, we should also know the exact motives by which they were actuated. But these things are known perfectly to God alone; to whom alone the office of judging belongs. "Who art thou that judgest another? To his own Master he standeth or falleth." If you do not see the exact propriety of a brother's conduct, apply to him for an explanation of it, if you will; but judge him not. Are you weak? judge not the strong: are you strong? despise not the weak: but all of you determine this rather, to "take up every stumbling-block out of your brother's way," and "seek those things whereby one may edify another"."] h Rom. xiv. 13, 19. MDCCCVI. CONVERSION OF ST. PAUL. Acts xxii. 16. And now, why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord. THE conversion of St. Paul, taken in connexion with all the circumstances attending it, is one of the most remarkable events recorded in the New Testament. Amongst the numberless observations to which it might give rise, there is one only which I would notice and that is, that it displays, in a preeminent degree, the sovereignty of God in the dispensation of his mercies. Considering how he was engaged at the moment when God was pleased to arrest him in his career of sin; and what condescension was manifested to him, in the personal appearance of the Lord Jesus himself to him, and in the oral communications made to him by the Saviour of the world; it must be acknowledged that he was one of the most signal monuments of divine grace that ever existed from the foundation of the world. But it is with the direction that was given him by Ananias that I propose at this time to occupy your minds: for, though it was addressed to him alone in the first instance, it is precisely what should be delivered to every one that is convinced of sin, and that is inquiring with sincerity, "Lord, what wilt thou have me to do?" I propose, then, to consider this direction, a ver. 15. with 1 Tim. i. 12-16. I. As given to the Apostle on this occasion Being a Jew, he had been circumcised in his infancy, according to the Divine appointment. But now, being converted to the faith of Christ, he must be baptized also, in order to participate in all the blessings of the Christian covenant. Mark, 1. The particular things enjoined [He must be baptized. Baptism was the appointed rite of admission into the Christian Church. It was enjoined by the Lord Jesus Christ himself to all his followers without exception; nor could any one be acknowledged as a Disciple of his, till he had submitted to this ordinance. Baptism however, of itself, could avail nothing to the salvation of his soul. It was the blood of Jesus Christ alone that would cleanse him from his sins: in that fountain, therefore, he must "wash," in order to be purged from his guilt and this process was the work of faith only. And hence was that further direction given him to "call upon the name of the Lord." The Lord Jesus Christ it was who had appeared to him, and had sent him to Ananias for instruction: and it was that same Lord on whom he must henceforth call, as the one only source of all good, "the Author of eternal salvation to those who seek and obey him"." It was the Lord Jesus Christ who had shed his blood for him: and to him must he apply, to sprinkle him with that blood, and thereby to cleanse him from his sin. Accordingly, we find that he did, in the time of his deepest extremity, direct his prayers unto that Saviour, and obtain from him that "grace which proved sufficient for him." In the discharge of this duty he must make no delay. He might think, perhaps, that he was too vile to be admitted thus at once into covenant with God; or that the Church itself would not receive him; or that, at all events, it would be better for him to wait for a season, in order to evince the sincerity of his faith. But to no such objections must he listen: the path of duty was plain before him; and he must follow it without delay, "not tarrying" a single day under the idea of finding a more convenient season.] 2. The connexion subsisting between them [The direction given him appeared to consist of different parts: but it was, in fact, one single act whereby he was to accomplish all. Baptism, though not necessarily accompanied with the washing away of sin," (for Simon Magus was as much" in the gall of bitterness and in the bond of iniquity" after his baptism as before,) was ordinarily, and intimately, d Acts viii. 16, 23. b Heb. v. 9. c 2 Cor. xii. 8-10. connected with it. Of itself, indeed, it could no nothing; but, as used in faith, it did much. As appointed of God, it was a sign of the person's believing in Christ, and a seal of the righteousness which he had received through faith. It was also an acknowledgment on the sinner's part that he was bound to serve the Lord in the way of holiness; and a pledge on God's part that he should have grace and strength to do so, if only he would seek it in the exercise of faith and prayer'. Thus it was intimately connected both with the justification of the soul, and with its sanctification after the Divine image; and consequently, in the judgment of charity, it might be spoken of as "washing away both the guilt and the pollution of sin.” In both these senses it is said to "save" mens: but then we must ever remember, that in the act of baptism there was " a calling upon the name of the Lord" for these blessings, and an exercise of faith in him for the communication of them. In itself, it was only a figurative representation of the blessings sought for and imparted: the communication of the blessings themselves depended on the sincerity of him who sought them: if he sought them with real humility and faith, they were imparted to his soul; and if not, they were withheld from him: but, as in that day it could not be expected that persons would apply for baptism unless they were sincere, it might well be hoped that, in the ordinance, they really obtained the blessings which they professed to seek, and that " as many as were baptized into Christ did really put on Christ"." To this we may add, that God did, on many occasions, accompany that ordinance with a more than ordinary effusion of his Holy Spirit, both in his gifts and graces; according to what is intimated by the Apostle: "Not by works of righteousness which we have done, but according to his mercy God has saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly, through Jesus Christ our Saviour." On the day of Pentecost, a hope was held forth to the awakened penitents, that God would so bless this ordinance to them: and many years afterwards was this very connexion spoken of, as realized in the experience of the Corinthian converts. They had been amongst the most abandoned of mankind: yet says the Apostle to them, " But ye are washed (in baptism), but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God'." As enjoined of God, the rite is necessary for all; but, as performed by man, it is effectual to those only who receive it aright, and who possess the dispositions which the ordinance itself supposes and implies. e Rom. iv. 11. f Rom. vi. 3, 4. g 1 Pet. iii. 21. But to all to whom it proves effectual, we may safely say, "Being buried with Christ in baptism, ye are also therein risen with him, and stand complete through him" in the presence of your Godm.] But this direction may be considered, II. As addressed to all who are convinced of their sinful and undone state To all such persons it says, 1. Seek the remission of your sins simply through Christ [For you he shed his blood upon the cross, even to effect thereby your reconciliation with your offended God and Father and it was in reference to that event that the prophet spoke, when he said, " In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness." In that fountain, therefore, you must wash: there is nothing else that can ever cleanse you from even the smallest sin. As for rivers of tears, they can be of no avail: they may prepare you for the reception of mercy, but can never purchase the pardon of one sin the rivers of Abana and Pharpar would in vain have been applied to by Naaman the Syrian, when the office of healing his leprosy was assigned to Jordan only and in like manner, how excellent soever any substitute for the blood of Christ may appear, it will effect nothing. On the other hand, "the blood of Jesus Christ will cleanse from all sin":" and therefore I say to every one who feels his need of mercy, "Go to Christ, and to the blood of sprinkling, which speaketh to you better things than ever the blood of Abel's sacrifice did to him;" yea, and better things than the most enlarged heart can conceive'. If you have been as moral as Paul in his unconverted state, you must seek remission in this way: and if you have been as bloody a persecutor as he, you may: "Not one that comes to Him shall ever be cast you."] 2. Look to Him alone for all the blessings that you stand in need of [It is characteristic of the Christian in every age and place, that "he calls upon the name of our Lord Jesus Christ." Now this does not merely imply an acknowledgment of him as God, but also a dependence on him for all spiritual and eternal blessings. He is appointed by God the |