practise, or desire to practise, the same iniquities that they did in their unenlightened state, they are surely "in the gall of bitterness and the bond of iniquity." "Whosoever allowedly committeth sin is most unquestionably the servant of sin," and the child "of the devil."]

2. They who pursue religion for carnal ends

[Simon earnestly desired the power of conferring the Holy Ghost, and would have given a sum of money to obtain it. But from what motive did this spring? Was he desirous of honouring Christ, or of benefiting his fellow-creatures? No: he only desired to advance his own reputation and interest. Alas! how many are there who follow Christ from no better motive! They hope that by mixing with the society of God's people they shall promote their temporal interests. They wish to be caressed by religious persons, and to be held in reputation for their sanctity and zeal. They do not merely, as even sincere Christians too often do, feel a mixture of principle within them, which they mourn over and resist; but they act uniformly from selfish motives, and with a view to their own ease, interest, or honour. Need we ask the state of such people? It may be too easily "perceived." Like those who follow Christ for the loaves and fishes, they are in the gall of bitterness and the bond of iniquity.]

3. They who are not attentive to their thoughts as well as their actions

[Many, from the customs of the world, take care to regulate their outward actions, while their thoughts range at liberty and without controul. Simon conceived the thought of purchasing the power of conferring the Holy Ghost; and, instead of mortifying, indulged it. Peter, in his reproof, bade him particularly "pray, if perhaps the thought of his heart might be forgiven him;" and perceived by this thought, which he had so unadvisedly divulged, that his "heart was not right in the sight of God, and that he had no part or lot in the Gospel salvation." And may not many amongst ourselves draw the same conclusion from the vain thoughts that lodge within them? We are well aware that the best of men may have sinful thoughts rushing into their minds; but will they harbour them? No: every true Christian may say as in the presence of God, "I hate vain thoughts." But they, who regard iniquity in their hearts," are in a state of desperate delusion. God, who searcheth the heart, and trieth the reins, "will bring every secret thing into judgment," and acquit or condemn, according as he sees the prevailing bent of the

66

c John viii. 34, 44. and 1 John iji. 8.

heart. If then our "thoughts be not so far captivated to the obedience of Christ" that we cherish those that are holy, and mortify all that are corrupt, we may perceive beyond a doubt that we are in the gall of bitterness and the bond of iniquity.] INFER

1. What need is there for the professors of religion to examine their own hearts!

[Simon had been approved by his fellow-creatures, and even by an inspired servant of God. From hence doubtless he would augur well respecting his own state. Yet in the midst of all he only deceived his own soul. What need then have we to examine ourselves! The approbation of men is but a small matter. It is not he who commendeth himself, or is commended by others, but he whom the Lord commendeth, that shall stand before him with approbation in the last day. Judge yourselves then, brethren, that ye be not judged of the Lord. Examine not your actions only, but your desires, your motives, and your thoughts. By these will God determine your state in the last day; nor shall any but the upright in heart be accepted of him.]

2. What reason have true Christians to rejoice

[The declaration made to Simon intimated that no true Christian was in his state. Blessed thought! If we really believe in Jesus, and experience the purifying efficacy of that faith, we have nothing to fear. The bonds of sin are broken asunder. Nor shall one drop of the cup of bitterness be ever tasted by us to all eternity. Rejoice, believer, in thy Deliverer: thou once wast in the state of Simon, a miserable, enslaved, condemned sinner; but now "the Son hath made thee free, and thou art free indeed." "There is no condemnation to thee since thou art in Christ Jesus." Rejoice evermore; but endeavour still to maintain a guard over thy words and thoughts. "Seek not great things for thyself," nor "the honour that cometh of man." Be more solicitous about graces than about gifts. And whatever God hath bestowed on thee, labour to improve it, not for thine own glory, but for the good of men and the glory of God. Thus shall it be evidently" perceived" that thou art in the way of peace, and thou shalt receive the plaudit of thy Lord himself in the day of judgment.]

d 2 Cor. x. 18.

MDCCLX.

PHILIP AND THE EUNUCH.

Acts viii. 35. Then Philip opened his mouth, and began at the same Scripture, and preached unto him Jesus.

IF God have designs of love and mercy towards any person, he will be at no loss for means whereby to accomplish them. We can have no doubt but that the Ethiopian Eunuch was chosen, like the Apostle Paul, even from his mother's womb; yet had he left Jerusalem, where all the Apostles were assembled, without obtaining any knowledge of Christ Jesus. Moreover, he was now going to his own country, where the light of the Gospel had never shone, and where he seemed to be altogether beyond its reach. But God, by an angel, ordered Philip to go into the desert, through which the Eunuch was travelling; and then, by his Spirit, directed him to join himself to his carriage; that so he might communicate to him the knowledge he stood in need of, and lead him to the enjoyment of everlasting life.

The Eunuch was reading an interesting portion of Scripture, which he did not understand: and Philip, at his request, went up into the chariot with him, and expounded it to him.

The points to which we would draw your attention

are,

I. The passage expounded

[This is one of the most important passages in all the prophetic writings. The prophets indeed all speak of Christ in some measure; but Isaiah more than any other; insomuch that he has been called, The Evangelical Prophet: but of all his writings, there is not any other part so full, so plain, so rich as this: it might be rather taken for a history of past events, than a prophecy of things to come; so minute and circumstantial is it, in all that relates to the person, character, and office of Jesus Christ.

The precise words which the Eunuch was reading, are a part of a discourse or prophecy beginning at the 13th verse of the 52d chapter of Isaiah, and extending to the close of the 53d chapter. Some difficulty in the explanation of them.

arises from a difference between the Hebrew copies, and the Septuagint translation, from which the words were quoted: though in fact the sense in both is nearly the same; namely, that the person there spoken of was treated with the utmost injustice; that no one would offer a single word in his defence; and that he was cut off as a malefactor. The main difficulty in the Eunuch's mind was, to ascertain "of whom the prophet spake; whether of himself, or of some other person:" and this is a difficulty which the modern Jews are unable to surmount. The ancient Jews admitted, that the whole discourse related to the Messiah: but since the Messiah has come and fulfilled that prophecy, the Jews interpret it as referring to their nation, who were punished for their offences. But the most superficial reader will see in a moment the absurdity of such an interpretation for we are told again and again, that the person who suffered, suffered for the sins of others, and not for his own; and that" by his stripes the people of God were healed." So plain is the prophet's whole discourse, that nothing but the most inveterate prejudice can prevent any man from seeing its accomplishment in Jesus Christ: and we trust, that, at a future period, it will be the principal source of conviction to the whole Jewish nation, and make them, as it did the Eunuch in his own country, instrumental to the salvation of the heathen world.]

Such is the passage which Philip undertook to explain. Let us next consider,

II. The exposition given

["He began at the same Scripture, and preached unto him Jesus." Of course he would explain the terms, and shew the perfect accomplishment of them in Jesus, together with the impossibility of referring them to any other person. This was the method which Peter adopted on the day of Pentecost, when he shewed that David's prophecy relative to the resurrection of Christ could not be interpreted of David himself, but was actually fulfilled in Christ". Now this passage would afford him a fair opportunity of declaring every thing relating to Christ, as far as the time would admit, and the occasion required. The person of Christ, as God's Son and "Servant;" his unparalleled sufferings; the vicarious nature of those sufferings; (seeing that he had no sin of his own, but suffered under the load of our sins;) his resurrection to a new and heavenly lifef; his prevailing intercession for us at the right hand of God; and all the victories of his grace in the

a Acts ii. 25-36.

c Isai. lii. 14. and liii. 3. f Isai. liii. 12.

b Isai. lii. 13. and liii. 11.

d Isai. liii. 4-6. e Isai. liii. 9, 10. g Isai. liii. 12.

conversion and salvation of a ruined world: and lastly, the certainty of salvation to all who should know, and believe on himi: these, and many other glorious truths, he would have occasion to open to him, as lying on the very surface of the prophecy he was contemplating: and these truths well understood, and received into the heart as the ground of our hopes before God, are sufficient for every end and purpose of man's salvation. What can be added to them to relieve a doubting mind? In the atonement and intercession of Christ there is all that is necessary to satisfy an offended God, and consequently to satisfy and heal a wounded conscience. What can be added to stimulate us to holy obedience? If the wonders of redeeming love will not operate effectually on our hearts, nothing will; we must be "past feeling," "given over to a reprobate mind."

"From this passage then we would preach Jesus unto you." O contemplate what he has done and suffered for you! think also of what he is yet doing for you in heaven and let him now "see of the travail of his soul, and be satisfied" in the conversion and salvation of your souls

The excellence of his instructions may be judged of by,

III. The effect produced

"that

[The Eunuch's eyes were opened, and he saw Jesus was the Christ, the Son of God." Instantly therefore did he determine to surrender up himself to him as a faithful follower and servant: and, understanding that baptism was the rite whereby he must be admitted into covenant with him, he desired to have that rite administered to him without delay: which desire Philip hesitated not to comply with, as soon as he was convinced that his views of Christ were such as qualified him for admission into the Christian Church.

Who must not admire the decision of character here manifested. The situation of the Eunuch, as a leading person in a great empire, might seem to have justified his deferring such a step, till he had viewed it in all its bearings, and formed his judgment upon the maturest consideration. But his mind and conscience were convinced; and he would not give opportunity to Satan to get advantage over him: he therefore "conferred not with flesh and blood," but gave himself up instantly and unreservedly to God.

After he was baptized, and Philip was in a miraculous manner separated from him," he went on his way rejoicing. And well might he rejoice in having found such a Saviour, and

h Isai. liii. 10-12.

i Isai. liii. 1, 11.