Father to be "Head over all things to the Church':" and "in him is treasured up a fulness of all spiritual blessings "," that "out of his fulness we may all receive" according to our faith, and according to our necessities. Comply, then, with this appointment, and go to him on every occasion; and "let the life which you now live in the flesh be wholly and exclusively by faith in him, even in the Lord Jesus Christ, who has loved you, and given himself for you."]

3. Confess Him openly before men—

[This is one of the great ends of baptism; which, in all cases of adults, implies an open acknowledgment of the Lord Jesus Christ as our Saviour, and a determined surrender of ourselves to his service. To us, who have been baptized in our infancy, a repetition of the ordinance is uncalled for: but the thing implied in it, is required of every child of man. We must devote ourselves unreservedly to our God and Saviour; and must confess him openly before an ungodly world. Nor can this by any means be dispensed with: for if "with the heart man believeth unto righteousness, it is with the mouth that confession is made unto salvation a:" and our blessed Lord has warned us, that "if we are ashamed of him, and deny him before men, he will be ashamed of us, and deny us before his Father which is in heaven." Perhaps you may imagine that circumstances are now so different, that there will be no difficulty in confessing Christ. But you will find it still no easy matter to approve yourselves faithful to him in this respect: for, though we are not now in fear of being dragged to prison and to death for our adherence to him, we are certain of exciting much contempt and hatred amongst our friends and relatives, as soon as ever we devote ourselves unreservedly to Christ. It is still as true as ever, in fact, though not in the same degree, that "all who will live godly in Christ Jesus shall suffer persecution:" and we need at this day, as they also did in the apostolic age, to be strengthened from above for this warfare, which every faithful soldier of Christ will have to maintain. For it, therefore, you must prepare; and in it you must engage with all boldness: and you must "be faithful unto death, if ever you would obtain a crown of life."]

4. Let there be no delay in this necessary work

[You may be ready to think that there is some reason for delay: you have some important engagements at this time, and you wish to stay till they are completed: or you apprehend that a future period will be more favourable than the

x John i. 16.

t Eph. i. 22. y Gal. ii. 20.

u Col. i. 19.

z Heb. x. 22, 23.

a Rom. x. 10.

present. But I must say, that no reason under heaven can justify a neglect or postponement of this duty. Tell me, thou convinced soul, " Why tarriest thou?" Give me a reason: give me a reason that shall satisfy even thine own mind. But I defy you: I defy the whole world to assign so much as one reason that shall bear even a moment's investigation. But I could, if needful, assign a thousand reasons why it is madness. to delay. Arise, then; "arise, and be baptized, and wash away your sins, calling on the name of the Lord." What! shall it

be needful to urge you in such a cause as this? Is there a fountain opened for sin, and will you need to be importuned and urged to wash in it? If one sin lying upon the soul is sufficient to plunge you into everlasting perdition, need you be exhorted to wash away, in one single moment, all that you have ever committed, so that you shall be before God as spotless as if you had never sinned? Is the Lord Jesus Christ ready to answer every petition that your soul can offer, and will you need to be urged to spread before him your requests? Is your honouring of him before men the recompence which he especially requires at your hands for all that he has done and suffered for you, and do you need to be urged to render him this reasonable service? I do hope that some of you, at least, will feel ashamed at your past delay; and that you will now, even before you depart from this place, seek grace from him, that you may be enabled to comply with the directions in my text, and to shew that you have not received such transcendent blessings in vain. Let me also entreat that you will go home in silent meditation, every one of you to his secret chamber, and there prostrate yourselves before him, imploring mercy at his hands, and consecrating to him your every faculty, both of body and soul. Let every one of you be able to say, with David, "I made haste, and delayed not, to keep thy commandments"."]

b Ps. cxix. 60.

MDCCCVII.

PAUL'S VINDICATION OF HIMSELF BEFORE FELIX. Acts xxiv. 14, 15. But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the Law and the Prophets: and have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.

IN the chapter before us we have a striking instance of the confidence inspired by the consciousness

of truth. St. Paul had been seized under the mistaken idea that he had introduced a heathen into the temple, and profaned the temple. Had there been no other ground of animosity against him, it is probable that he would soon have convinced his adversaries of their mistake; but he was the great Apostle of the Gentiles, and therefore very obnoxious to the whole Jewish nation. Hence a prejudice existed against him, as hostile to the temple and the law: and the moment a cry was raised against him, though on quite a mistaken ground, it excited an universal tumult. From the enraged populace he was rescued by the Roman soldiers and an opportunity was thus afforded him of vindicating himself before the Roman Governor at Cesarea. Ananias, the high-priest, with the elders of the Jewish people, went down, with a famous orator named Tertullus, to accuse him. Tertullus, anxious only to obtain judgment against him, omitted nothing whereby he might gain his cause. He complimented Felix on the equity and acceptableness of his government; when it was universally complained of as most iniquitous: and he charged Paul with the profanation of the temple, of which he had not been in the least guilty; and with exciting the tumult, which the Jews themselves had raised. But, in the midst of all, Paul stood like a rock, unmoved by the waves that dash upon it. When permitted to speak, he followed his accuser through the various articles of the charge. In his introduction, he shewed the difference between the artful compliments of a courtier, and the respectful address of a Christian: and, in the remainder of his short apology, he refuted every accusation that was brought against him. There was one part indeed of the charge, which, in a less obnoxious form, he acknowledged. He was accused of being "a ringleader of the sect of the Nazarenes:" "This," says he, "I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers."

Now from this acknowledgment of his we shall take occasion to shew,

I. In what way the Christian serves his God

We have not here to consider the Christian's experience at large; but simply to advert to his faith and hope-

[The Christian "believes all things that are written in the law and the prophets." Whatever God has told him, whether it accord with his pre-conceived notions or not; yea, whether he can comprehend it or not; he does not presume to gainsay it, but receives it upon the authority of God.

But the things to which the Apostle more especially alluded in the text, were those which relate to Christ and his Gospel"; such as the prophecies which predicted his advent, the representations which shadowed forth his work and offices; and the promises made to his obedient followers; all of which are embraced by the Christian with faith unfeigned.

This is the foundation on which the Christian builds his hope. He expects assuredly, that "there shall be a resurrection both of the just and unjust," when "every one shall receive according to that he hath done, whether it be good or evil." To the ungodly this period is an object of fear and terror; but to the Christian, of joyful hope. He "knows in whom he has believed; and is presuaded, that what He hath promised, he is able also to perform:" to that day therefore he looks forward, as the completion of all his wishes, and the consummation of all his joys---]

In all this there appears to be nothing very remarkable. But before we affirm that, let us consider, II. In what light this service of his is often viewed-

[Where these sentiments are held in a merely speculative manner, they give no offence: they are even approved as orthodox: but where they are practically maintained and enforced, they are vilified as "heresy," and loaded with every opprobrious name. It is in vain that we appeal "to the law and the prophets;" it is in vain that we shew to men that these are the things "which they themselves allow;" in vain we refer them to the articles and homilies, which contain the acknowledged sentiments of our Church; or to the prayers which every member of our Church offers up to God: nothing can convince men that we are not heretics or fanatics. Practical Christians are still "a sect everywhere spoken against "."

Now what is the reason of this? Whence is it that the same truths which are approved in theory, should be disapb Acts xxviii. 22.

a Acts xxvi. 22, 23.

proved when reduced to practice? The reason is, that whilst held in theory only, they leave us in full possession of all our evil habits and propensities; but when applied to practice, they produce a course of life directly opposite to the desires of the flesh, and the customs of the world. Suppose, for instance, a man's faith be such as enables him to realize all that the Scriptures have spoken; to tremble at every threatening, and to expect the accomplishment of every promise; suppose it lead him to "live entirely by faith on the Son of God," as "all his salvation and all his desire:" what a difference will this of necessity put between him and others! Suppose his hope also be such as disposes him to live in daily preparation for his last account, and in a blessed anticipation of the glory that awaits him; will not this make him appear strange and singular? and will not those who feel condemned by his heavenly life, reflect on him, rather than on themselves? Doubtless they will: they did so in the days of Christ and his Apostles; who neither said, nor did, more than the Scriptures required: but the people hated the light, and would not come to the light, lest their deeds should be reproved; and agreed to brand that as heresy, which they could not prevail upon themselves to embrace and practise. And thus it will be to the end of time men will let you think as you please, if only you will conform to their habits: but if you will take the Scriptures as the only rule of your faith and practice, you shall be hated and reviled for it as long as there is an ungodly man upon earth: "He that is born after the flesh, will, and cannot but, hate and persecute him that is born after the Spirit:" "The servant cannot be above his Lord."]

What then is to be done? Are we to lay aside this service? if not, let us inquire,

III. In what manner it is to be maintained

This whole apology affords us a very bright example. We are not to sacrifice truth and virtue to a senseless or malignant clamour; but to maintain our principles,

1. With firmness of mind

[We are to "prove all things; and then to hold fast that which is good." We cannot be too careful in examining every principle which is inculcated as of Divine authority. We should never give our assent to any doctrine whatever upon the testimony of man; but should search the Scriptures for ourselves, to see whether the things we hear be agreeable to them or not. But, when once we are satisfied that any

c 1 Thess. v. 21.