under foot, but they had the tender feelings of a parent; they were fathers in Christ. They were more; they had the parental tenderness of the softer sex: " My little children," says Paul," of whom I travail in birth again till Christ be formed in you :" "We were gentle among you, even as a nurse cherisheth her children; so, being affecionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us."

This tenderness of affection appears in the history connected with the text. At Lystra and Derbe the apostles had endured the most violent treatment. Paul had been taken up as dead; but immediately, by a miracle, had been restored to life. We read of no effects of the stoning remaining on his body afterward, nor of any thing in him different from his usual health and vigour; we conclude, therefore, that a complete cure was instantaneously produced.

What fortitude, what patience, what magnanimity, appear in the apostles on this occasion! How fit to be chosen the witnesses of Christ's resurrection! So far from being deterred by the violence they suffered, they venture, not only into other churches and places, but return again to the very Lystra whence they had just returned by a miracle. Their purpose in visiting these cities is given in the text. The office of the apostles was twofold. To sow the seed of instruction in the mind-to regenerate men by the Divine word to a heavenly life; this was their first object. When this was done, they secondly endeavoured to confirm their new converts-to lead them on-to corroborate and strengthen them-to teach them to bear the trials, and bring forth the fruits which it was the end and design of Christianity to produce.

The Church of England, indeed, confines the idea of confirmation to one particular rite. This, I think, is a mistake. I understand confirmation as a constant, oft-repeated duty, performed by the word of warning, of comfort, and of exhortation.

The first office was that of evangelists; the second, of pastors and teachers. It would be well if both offices were continued in the Church now-if there were evangelists to go about and plant the gospel where it is unknown, before men were collected into churches under pastors and teachers. But the object of the apostles' visit, as recorded in the text, was to confirm the souls of the disciples, to deepen the impressions of Divine truth, to instruct them more fully in the way of God, to guard them against temptation, and fortify them against the impression of fear.

I. They confirmed them by holding out the evidence of the religion they taught. They established their minds by bringing them back to their first principles. The apostles, doubtless, reiterated to them the great facts upon which Christianity was founded, and appealed to the miracles they had wrought among them in support of its Divine authority.

It is very important for the young to be confirmed in the principles and evidences of their faith. Many are seduced into infidelity be

cause they never had a rational conviction of the truth of Christianity -never investigated its evidences-never understood the main course of that argument. Such persons may have had impressions, emotions, favourable prejudices, and thus have taken up the profession of the Christian religion; and where all this has been accompanied with humble penitence, and faith in the truth of the Scriptures, this may be enough. But in a religion that rests merely upon sentiment--upon circumstances upon negative grounds, there is nothing to resist temptation. When the feelings subside, that religion is gone; there is nothing of principle and conviction to sustain their faith under a state of decayed sensibility. It would be happy for young people, in this vain age, to confirm themselves in the evidences of Christianity before they go out into the world. This might soon be done. A small treatise, such as that of Doddridge, in the three sermons on the evidences of Christianity, furnishes a summary of the powerful argument such as no sophistry of infidels has ever been able to subvert. But the apostles not only thus confirmed the souls of the disciples, but,

II. Exhorted them to continue in the faith. They persuaded them, by all possible arguments, to adhere to the doctrine of Christianity, to hold it fast, to cleave to it with persevering faith, to yield themselves up fully to its influence.

Men may hold Christianity to be true, and yet never be under its proper influence, never continue in the faith. They may believe Christianity without acting upon it; their practical judgment and their conduct may remain the same as if Christianity were not true. But we must continue in the faith, obey its influence, and place conscience under its direction. Christianity has a Divine power to mould the soul more and more after its own image, the image of the Saviour.

To this end, we must have the same truths stated over and over again. It is not new food, but the constant return of the same simple food, which nourishes and preserves health. Thus, we do not teach you new things, but the same, and endeavour to bring your hearts into unison with them. They are Divine, living, efficacious principles. When they are heard in simplicity, they produce corresponding effects, though there may be a persuasion in the mind of the hearer that he has heard them before. The efficacy of the ministry consists very much in stirring up the minds of Christians by way of remembrance, recalling them to acknowledged principles. Truth is often a quiescent, inactive principle; a seed, not dead, perhaps, but yet not vigorous and vivifying. But by loosening the mould, so to speak, around it, it becomes pregnant again, and shoots forth with new life.

Thus we enforce and renew the impressions which truth has made. Faith admits of all manner of degrees; for every thing short of demonstration admits of degrees, and moral subjects do not allow of demonstration. The more we attend to the Christian doctrine, and fix our contemplations upon it, and renew and deepen the impressions of its truth, the more will our persuasion practically become strengthened,

and our faith be vigorous and productive. Truth becomes influential as it is brought into contact with the mind. It thus diffuses its powerful health throughout the soul.

The spiritual mind is in this way nourished; for attention to the acknowledged truths of Christianity feeds the spiritual life. There is an alienation of mind from God and goodness which grows in us if there be no efforts of attention, no care, no vigilance in the consideration of truth. And, on the other hand, there is a spirituality of mind which is corroborated and advanced as we bestow pains on religion, and fix our thoughts and contemplations on its doctrines, under the teachings of the Holy Spirit.

III. The apostles guarded the disciples from being turned away from the profession and practice of Christianity by tribulation. They told them "how that by much tribulation," many trials, various worldly discouragements, and persecutions, "they must enter the kingdom of God." It was a new thing to these converts to suffer for Christ: the Saviour had only just begun to put his cup into their hands. All Christians must suffer, though not in the same degree, or under similar circumstances, with those of the first age; through much tribulation they must enter the kingdom of God. There is a kingdom before them, and only one way to enter it, and that is by tribulation; and not by tribulation thinly scattered in the midst of flowery paths; but "by much tribulation," thickly sown and continually returning.

And St. Paul, doubtless, confirmed the souls of the disciples by his own conduct and experience. He showed, by his return to them after being stoned, his superiority to the influence of fear. "He comforted them that were in any trouble by the comfort wherewith he himself was comforted of God."

We are called to a certain portion of the same tribulation; or, if not, yet to others not less difficult to bear. There is an opposition between the world and the Church, which nothing can compose. The two bodies never can walk in union. "He that is born after the flesh persecuteth him that is born after the Spirit." The seed of the serpent and the seed of the woman are at enmity together, and nothing can destroy this internal hostility but regenerating grace. The Christian must sacrifice his popularity, the esteem of men; must be willing to be despised by many, and accounted weak and extravagant; must forego many advantages, resist many lucrative openings, and choose "rather to suffer affliction with the people of God, than enjoy the pleasures of sin for a season." He must stand in a position to make any sacrifice for conscience' sake.

There are seasons in every man's life when he must make his choice, and show that he prefers eternity to all the vain advantages of this transient world.

Besides, Christians have to fight with the remains of corruption in their own hearts. They have to endure eclipses of the Sun of Righteousness. Indwelling sin will disturb their peace and joy. They are engaged in a real conflict, not merely with flesh and blood, but with principalities and powers, with the rulers of the darkness of this VOL. IV. E E

world, with spiritual wickedness in high places. In this conflict the Christian must struggle and fight. It is Christ, indeed, that supplies all the strength, but the Christian himself must fight; it is he himself that wields the weapons, that makes the effort, that resists and overcomes; while Christ strengthens his arm, and gives the internal grace. Christ," the Captain of our salvation, was made perfect through sufferings," and so must we be. The furnace must be kindled for us as much as for any of the saints of old. All the Church has walked in this way, patiently enduring the will of God. "Ye have need of pa. tience," says the apostle, "that after ye have done the will of God, ye may inherit the promise." "Tribulation worketh patience, and patience experience, and experience hope.

There is an arduous struggle in the Christian course. There must be a perpetual effort, a constant resuscitation of the powers of the mind. Who can deny himself and live a life of faith, surrounded as he is with objects full of seduction, but by an effort, a resolution, a courage not to be overcome, with an eye fixed upon the Captain of his salvation?

A man may live a life of worldly morality, and be applauded, and feel no conflict within or without; but if a man is truly spirituallyminded, and acts accordingly, he will have fightings and persecutions to endure. And one way of confirming the soul is to remind each other that this is necessary; that Jesus Christ did not deceive us, that He told us from the first to sit down and count the cost.

Are there, then, any before me in danger of being moved from their steadfastness? Let them recollect that these tribulations are the very test of their Christian perfection. Grace which is not tried can never be known to be genuine. God designs by these afflictions to humble you, and to prove you, to know what is in your heart.

Do not think that because discouragements arise you must decline the particular duties before you. Just the contrary. The more difficulties arise, the more it is the will of God, supposing the thing be in itself right, that you should go on. "Our light afflictions, which are but for a moment, work out for us a far more exceeding and eternal weight of glory."

And when we set the kingdom which is before us over against the trials in the way, there appears to be no comparison between them. Soon will the conflict be over; soon will the storms of the voyage give place to an eternal serenity.

Shall we

Can we, then, for a moment hesitate as to our choice? not, like the apostles, "rejoice that we are counted worthy to suffer shame for his name?" Shall we not consider it, as they did, a gift vouchsafed by Divine goodness, to suffer for the sake of Christ? "To you," says the great apostle, "it is given, on the behalf of Christ, not only to believe on Him, but also to suffer for his sake."

Let us aim, then, at that rooted piety, which takes stronger hold and becomes more deeply fixed in consequence of our trials. The true Christian who has passed through much tribulation is ripened thereby for the glory and bliss of heaven. God has sufficient cordials

for his suffering servants to make them rejoice in tribulations. And the same God can imbitter all worldly prosperity to those who refuse to suffer for Him; and make it either awfully destructive in its consequences, or send his favour with it, which shall make them loathe their earthly comforts and pleasures. He has promised to give his afflicted servants "all things that pertain to life and godliness;" yea, that He will withhold no good thing from them that walk uprightly."

LVIII.

CONTENTION BETWEEN BARNABAS AND PAUL.* ACTS, xv., 39: The contention was so sharp between them, that they departed asunder one from the other.

[Preached at Broadmead, Bristol, Thursday evening, May 6, 1830, preparatory to the Lord's Supper.]

No portion of the Scriptures is more interesting to the Christian Church in every age, and especially the present, than the book of the Acts. At a time when missions to the heathen are so extensively conducted by the different parts of the Christian world, the example of the primitive Church cannot be too deeply studied, whether by those who project or those who execute the missionary labours. There are, however, shades mingled with the bright parts of this history: the passage which you have heard records an occurrence which we might not have expected in so pure a society. I shall offer a few remarks, which arise out of this instructive incident.

With the circumstance itself you are well acquainted. Barnabas, it may be proper to notice, was by far an earlier convert to the gospel than Paul; he is mentioned as one of those converted on the day of Pentecost; he had introduced Paul to the apostles, who would not trust their recent persecutor, until "Barnabas brought him, and declared how he had seen the Lord on the way, and had preached boldly in the name of Jesus." Barnabas went with Paul to Antioch, where they laboured together during a whole year, and from which place the Holy Spirit sent them forth by a special commission, saying, "Separate Me Barnabas and Saul for the work whereunto I have called them:" the first example of a missionary being set apart for his office. Thus Barnabas, though not an apostle, was yet a minister of a higher order than others, as he was a teacher expressly commissioned from heaven, and so far, indeed, an apostle.

Yet these two excellent men differed in the manner stated. Mark, disgusted by the toil, was for returning to Jerusalem. This conduct was exceedingly disgraceful; yet there is no reason to

From the notes of the Rev. T. Grinfield.