III.

THE SCRIPTURE ALTERNATIVE.

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not of those who believe with the heart, and consequently be not justified in the sight of God, I know of no alternative, brethren, -we are in condemnation prove we ourselves then; for it is fit that we should have some knowledge of ourselves. Either Christ was received into the heart, or He was not received, wherever Paul and Barnabas preached! These are important inquiries, when pressed close upon the consciences of men it is in this way, or I am mistaken, that the truth of God is designed to search the heart, and probe the sincerity of our professions. I think these were the doctrines which caused the kingdom of Satan to fall like lightning in the east, and which are destined ultimately to govern the world; for they belong to all ages, and are applicable both to a rude and civilized state of human society. It is for us, therefore, brethren, to try whether the Gospel has been planted in our hearts, as well as in our island; let this be the Asia over which our reflections travel; let this be the map which we spread before our consciences: if we feel it has not been planted there, it is for us to be alarmed at our responsibility; if we feel it has, it is for us to magnify the grace of God, and not to live as if we had received His grace in vain; then may we look to the other words of the apostles, which they spake to the faithful on their return

202

EFFECTS OF DIVINE GRACE

[LECT.

to Lystra, and Iconium, and Antioch, "confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God;" then it will be time, and not till then, to apply and claim the promises which are in Christ Jesus, 66 My grace is sufficient for my strength shall be perfected in thy weekness;"" sin shall not have dominion over you," and the like.

66

thee;" "

The first journey of the apostle into Asia, exhibits the effects of Divine grace upon the hearts of those who had never before received or heard the Gospel. Although there is evidently a difference in our own case, to whom at least it hath been preached, yea, and who have been baptized into the faith of it, yet if we be not real Christians, like those of Antioch, but reject the word of life, and put it away from our serious consideration, we are certainly in a worse case than those who refused to hear Paul and Barnabas; for they were visited once only by the word, but the same word is pressed upon our attention daily, and our opportunities are far greater than theirs. I say, then, (in recurring once more to the doctrines which have been deduced from our subject,) that we equally exhibit, in our respective conditions, the sovereign power of God's grace and mercy, and the res

111.] FROM THE EXAMPLES ON RECORD. 203

ponsibility of the sinner. The sinner should consider the apostle in his first passage through the regions of Asia; and those who rely on the sovereign power of God's grace and mercy, are entitled to the consolatory words of St. Paul on his return. The sinner, or the unbeliever in heart, who is still responsible for all the privileges he possesses, should hear with fear and trembling these words of the missionaries, when at Pisidia: "It was necessary that the word of God should first have been spoken to you; but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo! we turn to the Gentiles." From this declaration of the apostle, all those who, in a similar manner, on the one hand repudiate the Gospel, may plainly perceive that the condemnation rests with them; they judge themselves unworthy of everlasting life. The very rejection of God's word, the non-receiving it, is condemnation: and then behold it passes away to another region; the candlestick is moved from its place, until both individuals and nations stumble in darkness and fall deeper into all kinds of misery, because they know not the day of their visitation. On the other hand, the Christian who has embraced the truth, will hear what Paul and Barnabas said to the brethren at Lystra, on their return" that we must, through much tribulation, enter into the kingdom of God," in which

204 TRIALS FOR SPIRITUAL IMPROVEMENT [LECT.

declaration is evidently set forth a kingdom into which, though trouble intervene, the faithful shall enter; yea, even into that "rest which remaineth to the people of God." The tribulation through which the saints must pass, may indeed vary in its character, according to circumstances; the Christians of Pisidia would, doubtless, have to endure what none of us can ever be called upon to suffer; but of this, the sincere Christian may rest assured, that he will have his share of tribulation. I speak not of the bodily affliction, or the events of Providence by which his faith may be put to the trial (though these are often sent upon him for his correction), but I speak rather of the tribulation which ariseth because of his infirmities, when he laments before God the sins and imperfections which a conscience less tender, or a heart not under the influence of the Divine love, neither thinks of nor acknowledges. What earnestness in prayer, what bitterness of repentance, what self reproaches, for so often forsaking the fountain of living waters! These are the inward tribulations; but then, my brethren, what joy and peace in believing, what assistance from Divine grace and love, what consolation in all the evils of life, what triumph in the hour of death, what glorious prospects, after all these trials, of being one day received into the number of the blessed! Let us then be care

III.]

TO BE EXPECTED.

205

ful that we be not found amongst the unbelievers of Pisidia, who lost even the privilege of hearing God's truth, but let us be found amongst those of Lystra and Iconium, yea, notwithstanding all their tribulations; for be it known unto the child of God, however much he may be afflicted, that those light afflictions, which are but for a moment, will work for him "a far more exceeding and eternal weight of glory."