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to which we may be allured, the heart is of itself so indisposed to spiritual exercises, that it will soon faint and be weary in them, if its strength be not daily renewed by the Spirit of God. Hence that direction of the Apostle, "Be not weary in well-doing."]

3. From the temptations of Satan

[One of the first devices of Satan is, to persuade men that so much exertion in the divine life is not necessary; and, as he did respecting our Lord, he will instigate some friend to whisper in our ear, "Spare thyself." If he do not succeed in this way, he will suggest to us that our efforts are in vain; that we never were truly converted unto God; that we are not in the number of God's elect; that we have committed the unpardonable sin; and we had better secure the happiness that is within our reach, than labour for that which we can never obtain. Alas! how many has he deceived by these wiles, and ruined by these devices! Well then may we be on our guard against him, since we are told that "he is always walking about as a roaring lion, seeking whom he may devour." There had not been such armour provided for our use, if we had not a very arduous conflict to maintain'.]

4. From the very members of the Church itself—

[St. Paul warned the elders of Ephesus that they were in great" peril from false brethren;" and that not only from other quarters, but " even from among their own selves, some would arise, speaking perverse things, and drawing away disciples after them "." And who that is conversant with the sacred writings, or with the state of the Christian Church at this day, need be told what havoc false brethren have made, sometimes "subverting whole houses," and "bringing in damnable heresies, whereby they bring destruction both on themselves and multitudes of unsuspecting followers"." Even where persons do not go to these extremes, they may diffuse a vain, conceited and contentious spirit, and beguile to an awful extent the simpleminded. We all know how easy it is to receive bad impressions; and how difficult to get rid of them, when once received. There is, if I may so call it, a virgin simplicity, which is the chief beauty and excellence of a Christian, and which, if once lost, is very hardly recovered; and to preserve it amongst a people, requires all the vigilance of the most active minister, as well as all the caution of the people themselves.]

From contemplating the dangers of the Lord's people, we are naturally led to consider also,

k Gal. vi. 9.
I Eph. vi. 11, 12.
n 2 Pet. ii. 1. and iii. 17.

m Acts xx. 29, 30. • 2 Cor. xi. 2, 3.

II. The duties

These are manifestly contained in the words of our text, partly by implication, and partly as directly expressed

1. We should be aware of our danger

[There is not any thing more prejudicial to the Christian than a presumptuous security: yet how extremely common is it in the Church of God! The professors of religion see, and condemn, this evil amongst their less-enlightened neighbours, and yet are unconscious of its existence in themselves. They even see it in each other; but almost every one conceives himself to be an exception from the rest: others may be ensnared by the world, or deceived by their own corrupt hearts, or beguiled by Satan, or drawn aside into some wrong sentiments or habits by their brethren; but I am clear; I am right; I am in no danger. But let all of us look back, and trace the workings of our own hearts, and we shall find reason to acknowledge either that we have already, on many occasions, been impeded in our Christian course, or that, if we have not, it has been owing to the exceeding and abundant grace of God towards us. We should be deeply sensible of our own frailty; and should shun the means and occasions of sin, as much as sin itself. We should "not be high-minded, but fear;" and, "whilst we most think that we stand, we should take heed lest we fall." Not that it is desirable for any one to be brought into bondage, or to live under the influence of slavish fear: but, an humble filial fear is desirable at all times; such a fear, I mean, as drives us to the Lord for safety, and leads us to put our whole trust in him. In this sense, "blessed is the man that feareth alway."]

2. We should have a fixed and determined purpose to cleave unto the Lord

[Let me not be misunderstood, as if I would recommend any one to make resolutions in his own strength: the example of Peter may shew us the folly of such confidence: he who one hour declared that he would sooner die with Christ than deny him, denied him the next hour with oaths and curses. But in the Lord's strength we may, and must resolve. "My heart is fixed, my heart is fixed, I will sing and give praise unto the Lord," was a resolution worthy to be formed; as was that also of Joshua, that though all Israel should depart from God, "he and his house would serve the Lord." Indeed without such a fixed purpose of heart, we shall become the sport of every temptation. We must determine, through grace, that we will be faithful to our God; that neither the allurements of life, nor the terrors of death, shall induce us

to turn aside from following him. We must keep our eye single in this respect: we must have one object, and one alone, in view to honour God must be the one aim of our lives. In relation to this, we must maintain with equal firmness the principles and the practice of Christianity: we must "hold fast the profession of our faith without wavering," and "be steadfast, unmoveable, and always abounding in the work of the Lord."] "Suffer ye then a word of EXHORTATION”—

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[That the subject is deserving of your deepest attention, cannot be doubted: the character given of Barnabas, in the words following our text, is a pledge of it; "He was a good man, and full of the Holy Ghost and of faith." He was a son of consolation;" and therefore we may be sure he did not needlessly endeavour to distress the souls of any yet he exhorted all without exception, because all are in danger of falling, and of "making shipwreck of the faith." Consider then, beloved, what obligations you are under to cleave unto the Lord. Has he so highly favoured you with tokens of his love and mercy, that you should forsake him at last? Has our blessed Saviour shed his blood for you, that you should "tread him under your feet" by relapsing into sin? Has the Holy Spirit enlightened, quickened, sanctified you, that you should "do despite to him," and "quench "his sacred motions? Have you found God a wilderness to you," that you should desert him, and go back again to the world for happiness? Is it wise to "leave the fountain for broken cisterns?" Is it likely to make you happier even in this world; and, if not, how much less will it do so in the world to come? Did you never read, that they who turn back, "turn back unto perdition;" and that "God's soul can have no pleasure in them?" Be on your guard then, ere it be too late. But if any will not take warning, I shall conclude my address to them with the solemn declaration of Moses, just before his death; "I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life that ye may live, and that ye may love the Lord your God, and cleave unto him; for HE is your life, and the length of your days P.]

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P Deut. xxx. 19, 20.

MDCCLXXII.

BENEVOLENCE OF THE CHURCH OF ANTIOCH.

Acts xi. 29, 30. Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judæa: which also they did, and sent it to the elders by the hands of Barnabas and Saul.

GOD is love; and all who have been truly taught of God, are transformed into his image their selfish passions are in a good measure subdued; and their delight is in the exercise of the most benevolent affections. To such an extent was the principle of love carried by the first converts, that the rich parted with their estates and goods, to form one common stock for the subsistence of the whole Church, thereby reducing themselves to a level with the poorest of their brethren. The Church of Antioch also were very exemplary in their exercise of this grace. They were informed by prophecy, that there would, ere long, be a famine throughout all the Roman empire: and therefore, concluding that the pressure would be particularly felt by their brethren at Jerusalem, where there were none able to succour their distressed neighbours, on account of the voluntary poverty they had brought upon themselves, they raised a collection, and sent it to the elders of that Church, who, from their knowledge of the various individuals, might dispose of their alms to the greatest possible advantage.

This benevolence of theirs shall be the subject of our present discourse. We will,

I. Contemplate it for your instruction

In the account of it which is here given us, there are two things to be noticed;

1. The occasion that called it forth

[A prophet, named Agabus, foretold a famine which should involve the whole Roman empire in extreme distress: and, as he had recently come from Jerusalem, it is probable that he stated some circumstances in relation to the Church in that place, which would occasion the affliction to be felt there

with more than ordinary severity. Immediately the Church at Antioch, feeling their obligations to those at Jerusalem, to whom they were indebted for all the spiritual benefits they enjoyed, and justly conceiving that this was a peculiarly proper season for requiting them with temporal benefits, which on account of their comparative opulence they were able to do, immediately raised a collection among themselves, for the relief of their brethren at Jerusalem when the season of their trial should arrive.

Now from hence we learn some very important lessons; the first of which is, That every word of God should be regarded by us as a ground of action. The event predicted did not come to pass for some time: yet was the provision made for it instantaneously, as much as if it had existed at that very moment. The prediction itself was to them a sufficient pledge that the season would arrive, whether at an earlier or more remote period: the times and seasons were in God's hands; but their duty was to provide for the occasion beforehand; and therefore they exerted themselves without delay. How happy would it be for us, if we regarded every declaration of God with similar awe and reverence! O let us not think that remoteness of time will make any difference as to the certainty of future events; for every thing that God has spoken in reference to the eternal world, will as certainly take place, as if the events were close at hand; and it is our duty now to act, as if we were assured that a few hours only would intervene between the prediction and the accomplishment.

Another lesson which their conduct teacheth us is, That benevolence is essential to the Christian character. Their benevolence was altogether spontaneous, the effect of a principle universally operative among them. That principle is altogether inseparable from the Christian character; for, "if we love not our brother whom we have seen, how can we love God whom we have not seen?" We should consider "all, but especially the household of faith," as "brethren;" and should regard our property as a talent committed to us by our common Father, for the benefit of the whole family. "We should not seek our own things, but the things which are Jesus Christ's". -]

2. The manner in which it was exercised

[Behold their zeal! all were animated by the same spirit; and "every one" exerted himself "according to his ability.' Had they been disposed to indulge a selfish spirit, they might have found excuses enough for withholding present supplies. "The occasion had not yet arrived: they themselves would be subject to the same calamity, and were more bound to provide for their immediate neighbours than for others at the

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