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INQUIRY INTO THE STATE OF THE CHURCH
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 superabundant 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 [Note: Act_13:2-3, with Act_14:26.]. 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 [Note: 1Co_4:19.]:” and again, “The rest will I set in order when I come [Note: 1Co_11:34.].”
Such, we doubt not, was the original design of episcopal visitations: and, if this great end were kept more in view, we have reason to think that the greatest possible good would result from them [Note: 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.].]
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 [Note: Act_14:5-6; Act_14:19.]. 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 [Note: Joh_11:7-8.]. 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 [Note: Gal_4:19.]!”]
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 [Note: Act_13:2; Act_13:5; Act_13:13. with Act_15:38.]. 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 [Note: Act_15:39.].
To decide between the two, where God himself has not decided, is difficult: yet we apprehend that Barnabas was the more blameable of the two; first, because he seems to have been too much actuated by partiality for his nephew [Note: Col_4:10.]; and next, because the Church at Antioch appear to have sided with the Apostle Paul; “commending him with renewed earnestness to the grace of God,” whilst Barnabas was suffered to depart without any such expressions of their regard [Note: Act_15:40.]. Still it seems as if Paul himself was not wholly blameless, in suffering the contention to rise to such a pitch; when, if he had proposed to refer the matter to God with solemn fasting and prayer, we can have no doubt but that God would have made known to them his will respecting it.
The separation however was overruled for good: for Paul went with Silas, and Barnabas with Mark, each to his native country [Note: Act_4:36; Act_21:29.], where they hoped to labour with most effect; and thus “confirmed and established more Churches [Note: Act_15:41 and Act_16:5.]” than they could have done, if they had executed the plan that was at first proposed.]
We will now endeavour to,
II. Fulfil the design in reference to the Church here present—
The design of their projected journey was, to inquire into the state of the different Churches which they had planted: “Let us go and see how they do.” Now if such an inquiry was necessary among the apostolic Churches, doubtless it cannot be superfluous amongst us. We will direct our inquiry then,
1. Generally, to the Church at large—
[We are called a Christian Church: but are there not many amongst us who have no more of Christianity than the name? In the Church of Philadelphia there were some who “said they were Jews, and were not, but did lie [Note: Rev_3:9.]:” and so it is amongst us: there are many who “name the name of Christ,” without ever once endeavouring “to depart from iniquity,” or truly to give up themselves to him as his disciples. But, to speak rather of those who profess a love for the Gospel, and who therefore more resemble the primitive Church; are there not many who “have a name that they live, and yet are dead;” or, at least, “the gracious dispositions that remain in them are so weak, that they are ready to die [Note: Rev_3:1-2.]?” Are there not many who “have left their first love [Note: Rev_2:4.],” and are relapsed into such a lukewarm state, (neither cold nor hot,) that they are as hateful to God as if they made no profession at all [Note: Rev_3:15-16.]? And are there not many also of whom it must be said, that “their works are not perfect before God [Note: Rev_3:2.]:” and that, instead of having “their last works more than their first [Note: Rev_2:19.],” they have lost much of their spirituality and devotion to God? Verily, if we were to address you all, as John did Gaius, and “wish your bodies to be in health, and prosper as your souls prosper,” we fear that we should be wishing the greater part of you either sick or dead [Note: 3Jn_1:2.].]
2. Particularly, to different classes of Christians in the Church—
St. John divides the members of Christ’s mystical body into three classes, “little children, young men, and fathers.” We ask then of the “little children,” in what state are you? Are you “growing in grace, and in the knowledge of our Lord and Saviour Jesus Christ?” and, in order to the promotion of that growth, are you “desiring and delighting in the sincere milk of the word [Note: 1Pe_2:2.]?” Are you sensible of your weakness and sinfulness; and looking to the Lord Jesus Christ to cleanse you daily in his blood, and to uphold you by his Spirit? And are you so diligent in every good work, as to “make your profiting appear unto all?” To the young men, of whom it is said that “the word of God abideth in them, and that they overcome the wicked one [Note: 1Jn_2:14.],” we next address ourselves: Do you indeed find that “the word of Christ dwells richly in you in all wisdom?” that the precepts are your guide, and the promises your support? Do you go forth with that “word as the sword of the Spirit,” to fight with all your spiritual enemies? and do you shew from day to day, that you are gaining fresh victories over the flesh and all its lusts, the world and all its vanities, and the devil and all his temptations? If there be any amongst us who, on account of their long standing and their high attainments in the divine life, are worthy the name of fathers, we would ask of them, are you increasingly growing in an acquaintance with God, so as to “walk with him,” like Enoch? and are you “forgetting all that you have attained, and reaching forth to still higher attainments, and pressing forward for the prize of the high calling of God in Christ Jesus?”
Let all of every class search and try themselves, that they may know what answer to give to such inquiries as these. The great High-Priest walketh among the seven golden candlesticks, and observes infallibly the state of every lamp, whether it be burning dimly, or its light be bright [Note: Rev_1:14; Rev_1:20.]: and to every one will he give according to his state before God [Note: Rev. 1:23.]. Let this inquiry then lead you all to diligent examination, and redoubled earnestness in the ways of God: for “we have no greater joy, than that our children walk in truth [Note: 3Jn_1:4.]:” and “then we live, if ye stand fast in the Lord [Note: 1Th_3:8.].”]