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PAUL’S COMMISSION
NEVER was there a more glorious triumph of Divine grace than in the conversion of St. Paul. How active and inveterate an enemy he was to Christ, previous to his conversion, is well known — — — Had he only been arrested in his career, and humbled, it would have been a signal victory: but to change the whole current of his affections, and to turn against Satan those weapons, which through the instrumentality of this fiery bigot, he had been using to destroy the Church, this was indeed to “beat the sword into a plough-share, and the spear into a pruning-hook,” and to display, in the brightest colours, the power and grace of Christ. We do not wonder, that when the Christians, whom he had so cruelly persecuted, heard of “his preaching the faith which he had just before laboured to destroy,” “they glorified God in him.”
The call of this man to the apostleship, and the particular commission given him, are the points contained in our text. But as St. Paul’s ministry differs from ours only in the extent of his commission, and not in the subject of his ministrations, we shall wave any particular notice of him, and state to you the immediate and ultimate, objects of our labours—
I. The immediate objects of our labours—
That there is some considerable difference between the Gentiles and ourselves, we willingly concede. The darkness among them was more entire, their superstitions more absurd, their impieties more gross. But when we have made all due allowance on these heads, we must still say, that the points of resemblance between us are general, while the points of difference are only few and particular.
What, we would ask, is our state with respect to knowledge and practice?
[From education we have obtained some general notions of Christianity. But what views have we of the extreme depravity of our nature, and the total alienation of our hearts from God? What insight have we into the way of salvation, as honouring all the perfections of the Deity, and as rendering Christ the hope, the joy, the glory of the universe? Is the beauty of holiness, or the nature and excellence of the spiritual life clearly discerned amongst us? Are the devices of Satan known? and are we so exercised in the use of the Christian armour, as to be able to “fight a good fight,” and “war a good warfare?”
Is not our practice too as defective as our knowledge? Satan is “the God of this world,” “the spirit that now worketh in the children of disobedience.” And by what do we discover his agency? is it not by the wickedness to which he instigates the world? See then, whether he do not exercise his power over us. Do not envy, wrath, malice, revenge, too often dwell in our hearts? Are not pride, ambition, covetousness, and earthly-mindedness, the principles which actuate us in almost all our pursuits? Do we not harbour in our bosom sensuality, uncleanness, lasciviousness, and a whole host of evil passions! What greater proof can we have, that we are yet “in the snare of the devil, and led captive by him at his will?”]
To rectify the state of our hearers with respect to these things, is the immediate object of our labours—
[We wish “to open the eyes of men, and to turn them from darkness unto light.” It is with this view that we set forth the “unparalleled deceitfulness, and desperate wickedness of the heart:” it is with this view that we exhibit Christ in all his fulness, suitableness, and sufficiency: in short, it is with this view that we study, and labour, and pray: and it is the hope of being useful in enlightening your minds, that makes our crosses easy, and our burthens light.
We know, that if light once come into your minds, we may hope to see you cast off the yoke of Satan, and become “the freemen of the Lord.” While you continue in darkness, we are aware that you must of necessity remain under the power of the evil one: but when you have learned what provision is made for you in the Gospel, and how effectual the operations of the Holy Spirit shall be for your restoration to God, we anticipate the result, and rejoice in the prospect of your perfect emancipation. This is the end we desire to accomplish; even that you may be brought to surrender up yourselves unreservedly to God, and live as entirely under his influence, as you have hitherto lived under the influence of Satan.]
But these objects, important as they are, are only means to a further end, which we call,
II. The ultimate object of our labours—
It were a small matter to rectify your sentiments, or to change your conduct, if we did not succeed also in our ulterior objects; namely,
1. The bringing you into a state of acceptance with God—
[What would any change avail you, if you were under the guilt of unpardoned sin? That you all need forgiveness, you yourselves will not deny. And that the attainment of it is the most desirable of all objects, is a truth, which, in seasons of reflection, you cannot but feel. In a dying hour especially, if your minds are at all suitably impressed, you would account it of more value than the whole world. This then, beloved brethren, is what we desire to bring you to. It is painful, inexpressibly painful to us, to see you perishing in the midst of mercy. We long for your salvation: we would account the salvation of a soul as the richest recompence we can possibly receive: and on this account we endeavour to take you by the hand, and to lead you to Christ. We assure you in God’s name, that “the blood of Christ will cleanse you from all sin;” and that “all who believe shall be justified from all things.” And then do we feel most truly happy, when we see you enjoying peace with God, and walking with him as your reconciled God and Father.]
2. The bringing you to the final and everlasting possession of his glory—
[Our object is not fully attained, till you are placed beyond the reach of harm, in the complete possession of happiness and glory. Could we but prevail with you, we would leave not so much as one of you in a perishing or doubtful state: we would “take all of you from the dunghill, and set you among the princes,” “the saints in light.” Those who have been set apart in the Divine counsels, and renewed after the Divine image, are already “begotten to an incorruptible inheritance:” even now are they “heirs of God, and joint-heirs with Christ.” But at present they are only minors, who have the title indeed, but not the full possession of their estates. We long to help you forward to the latest hour of your lives, and, if you die before us, to see you, like a ship sailing into its destined port, enjoying “an abundant entrance into the kingdom of our Lord and Saviour Jesus Christ.” Then Christ himself “sees of the travail of his soul, and is satisfied;” and then we also bless our God, that “we have not laboured in vain, or run in vain.”]
In improving this subject, we would commend to your attention the following reflections:
1. How injurious to the world is prejudice!
[There is a sad prejudice prevailing in the world against the truth itself, and against all who faithfully dispense it. The Gospel is often represented as calculated only to make persons melancholy, if not to drive them mad: and the worst motives that may be conceived, are imputed to us for preaching it. The consequence of this is, that many are kept away from attending the ministration of the word; and many, when they do hear it, shut their ears, and fortify their hearts, against the admission of it. But look into the text, and see what our objects are: is there any thing so formidable in these, that the succeeding in them should be called “a turning of the world upside down?” See the effects of the Gospel elsewhere described: “The wilderness and the solitary place shall be glad; and the desert shall rejoice and blossom as the rose;” “Instead of the brier shall grow up the fir-tree, and instead of the thorn shall grow up the myrtle-tree;” “Then shall the lame man leap as an hart, and the tongue of the dumb sing; for in the wilderness shall waters break out, and streams in the desert.” Are these such changes as are to be deprecated, or that those who are instrumental to them should be regarded as “the filth of the world and the off-scouring of all things?” Search the Scriptures, brethren, and judge for yourselves: or, if ye will form your judgment from the calumnies of a blind ungodly world, then know that these very calumnies are so many testimonies to the truth of what we preach; and that in proportion as our ministry is reviled after the manner of Christ’s and his Apostles’, the presumption is in our favour, that it does indeed resemble theirs.
2. How highly should the ordinances be prized—
[Conversion, from the first motions of good desire, to the entire formation of the Divine image on the soul, is of the Spirit of God. But the Holy Spirit works by means, and principally by the ministry of his servants in the public ordinances. When therefore we go up to the house of God, we should go thither with a full expectation of meeting our God there, and with an ardent desire to experience his powerful operations on our souls. There, if we really desire it, our eyes shall be opened, our clouds of darkness dispelled, our chains broken, our iniquities pardoned, and the whole work of salvation perfected within us. Should we then grudge the time that will be occupied in waiting upon God? Should we prefer business, or pleasure, or any worthless indulgences, on the Sabbath, to a devout attendance on the house of prayer? Or should we fear a little banter and ridicule, or the loss of any temporal interest, which may be incurred by shewing an attachment to the Gospel of Christ? If we could have access to any that are now before the throne of God, and could ask them, what they thought of the ordinances? Would they shew towards them the indifference that we do? Would the three thousand who were converted on the day of Pentecost, express regret, that ever they heard that sermon of Peter’s, and “continued steadfastly in the Apostles doctrine and fellowship, and in breaking of bread, and in prayers?” Learn then now to think of the ordinances as you will think of them hereafter; improve them, whether on the Sabbath-day, or week-day, as you will hereafter wish that you had improved them; and beg of God in private, before ever you go up to his public ordinances, that you may draw water with joy out of those wells of salvation.”]
3. How efficacious a principle is faith!
[The concluding words of our text are generally considered as connected only with the word that immediately precedes them: and certainly, in this sense, they declare a most important truth, namely, that we are “sanctified by faith in Christ.” But we apprehend, that a comma should follow the word “sanctified;” and that the last words of the text should be connected with both the clauses that precede it [Note: Thus—“That ye, by the faith that is in Christ, may receive, &c.”]. Faith is in reality that principle, by which, and by which alone, we obtain all spiritual blessings. Certainly it is that by which we receive the “forgiveness of our sins [Note: Rom_5:1.]:” for nothing but faith will unite us to Christ, or interest us in his meritorious death and passion. It is by faith also that we must be “sanctified [Note: Act_15:9.];” for we cannot be renewed but by the Holy Spirit; nor can we receive the Spirit but from, and through, the Lord Jesus Christ, in the exercise of faith. Finally, it is by faith that we must obtain “that inheritance, which God has prepared for them that love him.” We must “live by faith,” and “stand by faith,” and “walk by faith,” and be “saved by faith,” from first to last. The very text informs us, that by faith we are justified, and sanctified, and glorified. Let us then beg of God to infuse this divine principle into our hearts Let us study the character of Christ more and more; in order that we may know his excellency, and “receive continually out of his fulness;” and that “God may make him unto us Wisdom, and Righteousness, and Sanctification, and Redemption.”]