[It was well known, from the prophetic writings, that the Messiah was to come, and to erect an universal empire in the world. This Messiah was come; and Jesus had proved, by the most unquestionable evidence, that he was the person so long foretold, and so earnestly desired. These proofs Philip doubtless set before them and declared to them the nature of that kingdom which was now established: it was not indeed such as the carnal Jews had expected, and such as existed among the heathen; it was a spiritual kingdom erected in the hearts of men, and consisting" in righteousness and peace and joy in the Holy Ghost"

4. That of this they might all become the happy subjects

[Satan had usurped dominion over mankind, and had held his vassals in the sorest bondage: but his power was broken: Christ had " triumphed over him upon the cross, and had spoiled all the principalities and powers" of hell. By making atonement for sin, Christ had reconciled men to their offended God, and had obtained for them the privilege of becoming his sons. This privilege Philip held forth to them as of inestimable value, and as to be secured simply by faith in the Lord Jesus. In urging this point, no doubt he opened fully the riches of grace and love that are in Christ Jesus: and entreated all the people to embrace his proffered salvation. He would expatiate largely on the privileges which all the subjects of this kingdom should enjoy; their security from all evil, their possession of all good in a word, he magnified the Lord Jesus Christ among them, as the only, and all-sufficient Saviour of a ruined world.]

This testimony he confirmed by miracles, which operated strongly to the conviction of their minds; as we shall see, whilst we consider,

II. The effect of his ministrations

It is supposed by many, that the Gospel is productive only of melancholy: but far different was its fruit in Samaria; for "there was great joy," it is said, "in that city." But whence did their joy proceed? We answer,

1. From the temporal benefits by which the Gospel was confirmed—

[These were certainly very great, and gave much occasion for joy, even among those who had no spiritual perception of

b Hagg. ii. 7.

its excellency. It could not fail to rejoice all who were related to the persons on whom the miraculous cures were effected, yea, and all too who had any measure of benevolence in their hearts.

And there is similar ground for joy wherever the light of the Gospel shines; for it banishes many dark and wicked superstitions, infanticide, parricide, the burning of women at the funeral of their husbands, together with innumerable other cruel and horrid practices. And still more, wherever the Gospel is preached with power, the people at large, as well as those who feel its influence, have reason to rejoice in it: for there all benevolent institutions are set on foot; the education of poor children, and their instruction in the faith of Christ, are attended to; societies are formed for the visiting of the sick, and the relief of the needy; and the general tone of morals is raised and all these are, to the ungodly, (what miracles were in the days of old,) evidences of the truth and excellency of that Gospel, which produces such fruits.

We admit therefore that the miraculous cures were to them one source of joy: and we affirm, that every city into which the Gospel now comes, has, on similar grounds, good reason for a joyful reception of it.]

2. From the spiritual benefits which they experienced in their own souls

[Multitudes of them, who had long been "led captive by the devil at his will," now had their chains broken, and were "delivered from the power of darkness, and translated into the kingdom of God's dear Son." A sense of God's pardoning love was now shed abroad in their hearts; and they had " a Spirit of adoption given them, whereby they could cry, Abba, Fatlier." Now they were brought as it were into a new world; "old things passed away, and all things were become new:" they had new views, new desires, new pursuits, new joys, even such as they never before had the least idea of. Can we wonder then that their "joy was great?" The Gospel, when published by angels at the Saviour's birth, was proclaimed as glad tidings of great joy to all people:" and the prophets had all with one voice represented it in the same light

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And we can appeal to all who have ever tasted its sweetness, that it is indeed " a feast of fat things full of marrow, of wines on the lees well refined."]

3. From the eternal benefits which were opened to their view-

For the spiritual benefit see Isai. xxxv. 1, 2. and lv. 12, 13. And for the joy excited by it quote Isai. xliv. 23. and the whole 98th Psalm.

[The kingdom into which believers are brought, is but the commencement of that which is perfected in heaven. The peace and holiness which are enjoyed here, are the blossom which will be brought to maturity in a better world. Grace is glory begun; and glory is grace consummated. Besides, the subjects of the Redeemer's kingdom will each have a crown and kingdom of his own: "the glory which his Father has given him, he has bestowed on them:" they all without exception are "kings and priests unto God ;" and "they shall reign for ever and ever.' Who must not rejoice in such a prospect as this? Truly if, with such a view of the happiness laid up for us in the eternal world, we did not rejoice, we should be more stupid than beasts, more insensible than stones. But no one can be "begotten again to a lively hope of this inheritance," without feeling in his soul a heaven begun, and "rejoicing in Christ with a joy unspeakable and glorified "."] APPLICATION

1. Who then amongst us desires this joy?

[Behold how the Samaritans obtained it: they "with one accord gave heed unto the things which Philip spake :" and the same attention to the Gospel now will be productive of the same effects. The Gospel which we preach is the same as was preached by him: we "preach Christ unto you:" we preach him as "the Alpha and Omega, the first and the last," the "All in all" in the salvation of man. 66 O" give earnest heed to what the Scripture declares" concerning him; treasure it up in your minds, and live upon it in your hearts'; and it shall operate, as it did in them, to your present and eternal welfare.]

2. Are there any amongst us who experience this joy?

[Then endeavour to "walk worthy of Him who hath called you unto his kingdom and glory." To this we would exhort you with paternal authority and love. Do you ask, How you are to walk worthy of him? we answer, By uniting closely with each other in faith and love', and being increasingly fruitful in every good work. Let it be remembered, that this is the very end for which "God has called you out of darkness into his marvellous light," that you should "shew forth his praise," and glorify his name.]

d 1 Pet. i. 3-5, 8, 9.

8 1 Thess. ii. 12.

* Col. i. 10.

e Heb. ii. 1.

f Heb. iv. 2.

h 1 Thess. ii. 11.

i Phil. i. 27.

MDCCLIX.

THE STATE OF UNGODLY MEN.

Acts viii. 23. I perceive that thou art in the gall of bitterness, and in the bond of iniquity.

IT is no real disparagement to the Gospel of Christ, if some hypocrites be found among the professors of religion. This has been the case in every age of the Church, even when the temptations to hypocrisy were far less than they are at present. There was a Judas among the twelve Apostles, and a Simon Magus among the converts of Philip. Simon had appeared sincere in his professions of faith, and therefore Philip had baptized him. He had attached himself with admiration to Philip's ministry, and therefore the true Christians regarded him as a brother: but he soon discovered the hypocrisy of his heart, and shewed that notwithstanding his pretensions to conversion and grace, he was still, as much as ever, in a state of nature. Hence Peter addressed him in the words of the text. In discoursing on them we shall inquire, I. What is the state here described?

The various terms here used are not unfrequent in the Holy Scriptures. They import,

1. A state of subjection to sin

[Nothing can so justly be termed "gall" as sin. It is indeed the bitterest gall, and the sorest bondage. Men may "roll it as a sweet morsel under their tongue, but they invariably find it gall in the stomach:" it may please them for a time, but at last "it will bite like a serpent and sting like an adder." Let those, whose conscience is at all awakened, testify respecting this. Whether we be penitent or not, if our sin have found us out, if will prove a bitter cup. Peter wept bitterly at the remembrance of his guilt; and Judas, who was not a real penitent, could not even endure his own existence, when his conscience upbraided him with the act he had committed. And a dreadful vassalage it is to be led captive by sin. No slave in the universe is so much an object of pity, as

a ver. 13.

b Deut. xxix. 18. and xxxii. 32. Heb. xii. 15. Isai. lviii. 6.

he who " for a morsel of meat sells his birthright," and for a momentary gratification consigns his soul over to perdition.] 2. A state of condemnation on account of sin

[This necessarily accompanies the former. There is no freedom from condemnation where there is bondage to sin. Christ came not to save his people in their sins, but from them: and the certainty of punishment is that, which renders sin so bitter and so formidable. Were there no future account to be given of our actions, the bonds of iniquity would lose their terror but it is the thought of hell that gives a poignancy to the accusations of conscience, and makes the sinner tremble at the prospect of death and judgment, and often wish for utter annihilation. We say not that every sinner feels such anguish of soul (for many are "past feeling, having seared their consciences as with an hot iron "), but we are sure that they would do so if they knew their state, and will do so the very instant they enter into the invisible world. They are therefore in the gall of bitterness, because "the wrath of God abideth on them."]

That this is the lamentable condition of many amongst us will appear, if we inquire,

II. Who may evidently be "perceived" to be in that state?

While some are manifestly in a very different state, and the condition of others is dubious, there are some who are indisputably in the state just described

1. They who are yet under the dominion of their former lusts

[Simon had lately been a sorcerer, but upon embracing Christianity had ceased from the practice of his magic arts. Nevertheless his desire of gain and his love of man's applause were altogether unmortified. Hence when a prospect of

And

aggrandizing himself opened to his view, he was ready to return to his former course of life. Nor did he regard what means he used, provided he might but attain his end. are there not too many amongst ourselves who are yet addicted to their former lusts? Are not many, who in the days of their ignorance were proud, passionate, unforgiving, still prone to relapse into their former sins the very instant that any temptation occurs? Are not many as earthly, sensual, and devilish, in their tempers and dispositions as ever? Let them then not deceive themselves-their state may be easily and clearly "perceived." It was by such marks that Peter knew beyond a doubt the state of Simon; and by such may the state of every professor in the universe be determined. If they