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of St. Peter was no more) confounded and dazzled the mind of the Apostle, so that he was insensible of the reality of that which had happened to him-He went out and followed him, and wist not that it was true which was done by the Angel, but thought he saw a vision. And if we look upon the wonders of our redemption, and upon the character of our Redeemer who is the glorious instrument of it, it seems incredible; the sense of mortal man is overpowered with the thought. When the Lord thus turneth again the captivity of Sion, then are we like unto them that dream. Some think the matter too wonderful to be true, and never recover of their doubts all the days of their life; but the believer, however transported for a time, will be assured of the reality of his deliverance, when other circumstances fall in to confirm it and shew him the truth of it. Is it not probable, that the same transport of mind which befel St. Peter, shall for a while oppress our senses, when the light of the last day shall shine upon us, and the Angel of the Lord shall take us by the hand to lead us forth from the confinement of the grave, to join the congregation of the faithful?
We come now to the concluding circumstances of this instructive miracle. "When they were past the "first and the second ward, they came unto the iron gate that leadeth unto the city, which opened to them of its own accord; and they went out and passed on through one street, and forthwith the "Angel departed from him." This part of the example is also to be fulfilled in us; the converted sinner must pass by the keepers of the prison. There is a first and a second ward, the world and the flesh, each of whom will think it their interest to interrupt him in his progress; but if he keeps close to his
guide, who has overcome the world, and suffered in the flesh, he will be able to perfect his escape, till he comes at last to the iron gate of death and the grave, that leadeth to the city of the new Jerusalem, which is the mother of us all, and passes through it to a joyful resurrection. When our heavenly guide presents himself, it opens of its own accord, and leaves the way clear for him to bring out his prisoners of hope. When he had overcome the sharpness of death, he opened the kingdom of heaven to all believers; and the gates of hell have no longer any power to confine them. Here then is the consolation we are to draw from this scripture; that a sure and certain hope is given to us, that though we are to walk through the valley and the shadow of death, we need fear no evil: the Angel of the Lord is with us as a guide, and his power is present to perfect the deliverance he hath now began in us. The whole work of the Gospel is here represented to us under a figure, as an opening of the prison to them that are bound; and our commission, like that of our Lord himself, is to preach liberty to the captives, and to proclaim the acceptable year of the Lord; that æra of grace, pardon, and deliverance, which began with the nativity of Christ, and will last till the consummation.
My brethren, it is of God's infinite mercy, that when I stand here, I have such glad tidings to deliver to you. What will be said for you, if you do not hear them, and make your advantage of them? If the light should shine upon you, and your darkness should not comprehend it? If you should wear your chains, and be contented with them, when you may enjoy the glorious liberty of the sons of God? If the iron gate should be shut upon you, and barred for ever against you, when the Angel of the Lord has offered to let you
out, that you may escape, and flee from the wrath to come? As it would have gratified the malice of the Jews, to have seen the blessed Apostle dragging his chains, and led out to execution; so will the evil spirits rejoice against you, when you are carried forth to punishment in the day of vengeance: they will mock at that indolence, that fatal drowsiness and stupidity, which lost for ever the opportunity of salvation.
The practical duty which we are to infer from all that has been said, is that kind of charity, which exercises itself in delivering others, either from sin or from sorrow. The question will be put to us, whether we have visited those that were in bondage, as the day spring from on high hath visited us? He who has no compassion upon his poor brother, that is bound, either by sickness, poverty, debt, sorrow, or sin, is insensible of the blessings of his own redemption: into his prison the light hath not yet shined, but he is in darkness even until now. To enlighten the ignorant, to raise up the afflicted, to restore the guilty to pardon, to awaken the imprisoned soul, and strike it with a sense of its own misery, and of God's mercy; these are the proper works of the children of light. If we do these things to others, then we shew all men that we believe God has done the same for us; and this is the best security we can find in the great day of inquisition and retribution. And why doth God require these things of us? Not for his sake, but our own: not that we may repay him for what he has done, but that we may qualify ourselves for the hearing of that blessed sentence, worth ten thousand worlds-Well done-enter thou into the joy of thy Lord: which, may he grant, for the sake of Jesus Christ, who was manifested to us Gentiles, that we should no longer sit in darkness, but have the light of life.
AND WHEN IT WAS DETERMINED THAT WE SHOULD SAIL INTO ITALY, THEY DELIVERED PAUL AND CERTAIN OTHER PRISONERS UNTO ONE NAMED JULIUS, A CENTURION OF AUGUSTUS' BAND.-ACTS XXVii. 1.
ALL the adventures of St. Paul are worth the consideration of a devout reader of the Scripture; but few parts of his history are more remarkable than this of his voyage and shipwreck in his passage to Rome. Several articles of that narrative, which is given us in the chapter from whence the text is taken, are so interesting, that I shall select them in the following discourse, and add as I go along such remarks as shall naturally arise from them. As to any critical consideration of the geographical part of this narrative, I have no concern with it, my design being rather of a moral nature. I shall not dispute about the true direction of the wind, called Euroclydon; neither shall I enquire whether the island called Melita was that which is now called Malta, near to Sicily, or another of the like name among the islands of the Archipelago. I shall neglect all such critical disquisitions for the present, and confine myself to such observations, as may teach us to understand in a better manner the goodness of God and the perverseness of man; both of which were signally displayed on this occasion. The particulars I mean to extract and propose to your meditation are these following:
1. I shall consider the situation and circumstances of the Apostle's sailing a prisoner to Rome.
2. The error of Julius the centurion in not taking the Apostle's judgment concerning the voyage.
3. The attempt of the shipmen to flee out of the ship, and leave her in a helpless condition.
4. The comfort, encouragement and safety derived to the whole company from the presence of St. Paul. 5. The necessity they were under of throwing their provisions into the sea, to lighten the ship.
6. And lastly, the insensibility and ingratitude of the soldiers, who gave counsel to kill the prisoners, amongst whom the blessed Apostle himself, who under God was the saviour of them all, must have fallen a sacrifice.
Of these things, all of which are of important consideration, the first that offers itself is the situation of St. Paul himself, sailing as a prisoner to Rome.
He is brought into this, as into all his other perils, by his fidelity to God and his services to the world as a minister of the Gospel. The malicious Jews raised a clamour against him, and falsely accused him to the Roman Governor, as a mover of sedition; with full purpose to take away his life; so that he was constrained to appeal to the authority of Cæsar for his own preservation; in consequence of which, he embarked on shipboard with other prisoners to take his trial at Rome,
When the servants of God are persecuted, and obliged to fly from reproach and treachery and cruelty, for their own security; we may be tempted to imagine, that God has forgotten them, and left them to the malice of their adversaries; whereas he is then most mindful of them. They are, as the Apostle himself speaks, persecuted but not forsaken, cast down but