Acts 22:16

DISCOURSE: 1806
CONVERSION OF ST. PAUL

Acts 22:16. And now, why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.

THE conversion of St. Paul, taken in connexion with all the circumstances attending it, is one of the most remarkable events recorded in the New Testament. Amongst the numberless observations to which it might give rise, there is one only which I would notice: and that is, that it displays, in a preeminent degree, the sovereignty of God in the dispensation of his mercies. Considering how he was engaged at the moment when God was pleased to arrest him in his career of sin; and what condescension was manifested to him, in the personal appearance of the Lord Jesus himself to him, and in the oral communications made to him by the Saviour of the world; it must be acknowledged that he was one of the most signal monuments of divine grace that ever existed from the foundation of the world [Note: ver. 15. with 1 Timothy 1:12.]. But it is with the direction that was given him by Ananias that I propose at this time to occupy your minds: for, though it was addressed to him alone in the first instance, it is precisely what should be delivered to every one that is convinced of sin, and that is inquiring with sincerity, “Lord, what wilt thou have me to do?”

I propose, then, to consider this direction,

I. As given to the Apostle on this occasion—

Being a Jew, he had been circumcised in his infancy, according to the Divine appointment. But now, being converted to the faith of Christ, he must be baptized also, in order to participate in all the blessings of the Christian covenant. Mark,

1. The particular things enjoined—

[He must be baptized. Baptism was the appointed rite of admission into the Christian Church. It was enjoined by the Lord Jesus Christ himself to all his followers without exception; nor could any one be acknowledged as a Disciple of his, till he had submitted to this ordinance.
Baptism however, of itself, could avail nothing to the salvation of his soul. It was the blood of Jesus Christ alone that would cleanse him from his sins: in that fountain, therefore, he must “wash,” in order to be purged from his guilt: and this process was the work of faith only. And hence was that further direction given him to “call upon the name of the Lord.” The Lord Jesus Christ it was who had appeared to him, and had sent him to Ananias for instruction: and it was that same Lord on whom he must henceforth call, as the one only source of all good, “the Author of eternal salvation to those who seek and obey him [Note: Hebrews 5:9.].” It was the Lord Jesus Christ who had shed his blood for him: and to him must he apply, to sprinkle him with that blood, and thereby to cleanse him from his sin. Accordingly, we find that he did, in the time of his deepest extremity, direct his prayers unto that Saviour, and obtain from him that “grace which proved sufficient for him [Note: 2 Corinthians 12:8.].”

In the discharge of this duty he must make no delay. He might think, perhaps, that he was too vile to be admitted thus at once into covenant with God; or that the Church itself would not receive him; or that, at all events, it would be better for him to wait for a season, in order to evince the sincerity of his faith. But to no such objections must he listen: the path of duty was plain before him; and he must follow it without delay, “not tarrying” a single day under the idea of finding a more convenient season.]

2. The connexion subsisting between them—

[The direction given him appeared to consist of different parts: but it was, in fact, one single act whereby he was to accomplish all. Baptism, though not necessarily accompanied with “the washing away of sin,” (for Simon Magus was as much “in the gall of bitterness and in the bond of iniquity” after his baptism as before [Note: Acts 8:16; Acts 8:23.],) was ordinarily, and intimately, connected with it. Of itself, indeed, it could no nothing; but, as used in faith, it did much. As appointed of God, it was a sign of the person’s believing in Christ, and a seal of the righteousness which he had received through faith [Note: Romans 4:11.]. It was also an acknowledgment on the sinner’s part that he was bound to serve the Lord in the way of holiness; and a pledge on God’s part that he should have grace and strength to do so, if only he would seek it in the exercise of faith and prayer [Note: Romans 6:3.]. Thus it was intimately connected both with the justification of the soul, and with its sanctification after the Divine image; and consequently, in the judgment of charity, it might be spoken of as “washing away both the guilt and the pollution of sin.” In both these senses it is said to “save” men [Note: 1 Peter 3:21.]: but then we must ever remember, that in the act of baptism there was “a calling upon the name of the Lord” for these blessings, and an exercise of faith in him for the communication of them. In itself, it was only a figurative representation of the blessings sought for and imparted: the communication of the blessings themselves depended on the sincerity of him who sought them: if he sought them with real humility and faith, they were imparted to his soul; and if not, they were withheld from him: but, as in that day it could not be expected that persons would apply for baptism unless they were sincere, it might well be hoped that, in the ordinance, they really obtained the blessings which they professed to seek, and that “as many as were baptized into Christ did really put on Christ [Note: Galatians 3:27.].” To this we may add, that God did, on many occasions, accompany that ordinance with a more than ordinary effusion of his Holy Spirit, both in his gifts and graces; according to what is intimated by the Apostle: “Not by works of righteousness which we have done, but according to his mercy God has saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly, through Jesus Christ our Saviour [Note: Titus 3:5.].” On the day of Pentecost, a hope was held forth to the awakened penitents, that God would so bless this ordinance to them [Note: Acts 2:38.]: and many years afterwards was this very connexion spoken of, as realized in the experience of the Corinthian converts. They had been amongst the most abandoned of mankind: yet says the Apostle to them, “But ye are washed (in baptism), but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God [Note: 1 Corinthians 6:11.].” As enjoined of God, the rite is necessary for all; but, as performed by man, it is effectual to those only who receive it aright, and who possess the dispositions which the ordinance itself supposes and implies.

But to all to whom it proves effectual, we may safely say, “Being buried with Christ in baptism, ye are also therein risen with him, and stand complete through him” in the presence of your God [Note: Colossians 2:10.]

But this direction may be considered,

II.

As addressed to all who are convinced of their sinful and undone state—

To all such persons it says,

1. Seek the remission of your sins simply through Christ—

[For you he shed his blood upon the cross, even to effect thereby your reconciliation with your offended God and Father [Note: Colossians 1:20.]: and it was in reference to that event that the prophet spoke, when he said, “In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness [Note: Zechariah 13:1.].” In that fountain, therefore, you must wash: there is nothing else that can ever cleanse you from even the smallest sin. As for rivers of tears, they can be of no avail: they may prepare you for the reception of mercy, but can never purchase the pardon of one sin: the rivers of Abana and Pharpar would in vain have been applied to by Naaman the Syrian, when the office of healing his leprosy was assigned to Jordan only: and in like manner, how excellent soever any substitute for the blood of Christ may appear, it will effect nothing. On the other hand, “the blood of Jesus Christ will cleanse from all sin [Note: 1 John 1:7.]:” and therefore I say to every one who feels his need of mercy, “Go to Christ, and to the blood of sprinkling, which speaketh to you better things than ever the blood of Abel’s sacrifice did to him [Note: Hebrews 12:24.];” yea, and better things than the most enlarged heart can conceive [Note: 1 Corinthians 2:9.]. If you have been as moral as Paul in his unconverted state, you must seek remission in this way: and if you have been as bloody a persecutor as he, you may: “Not one that comes to Him shall ever be cast you.”]

2. Look to Him alone for all the blessings that you stand in need of—

[It is characteristic of the Christian in every age and place, that “he calls upon the name of our Lord Jesus Christ [Note: 1 Corinthians 1:2. with Romans 10:11.].” Now this does not merely imply an acknowledgment of him as God, but also a dependence on him for all spiritual and eternal blessings. He is appointed by God the

Father to be “Head over all thing’s to the Church [Note: Ephesians 1:22.]:” and “in him is treasured up a fulness of all spiritual blessings [Note: Colossians 1:19.],” that “out of his fulness we may all receive [Note: John 1:16.]” according to our faith, and according to our necessities. Comply, then, with this appointment, and go to him on every occasion; and “let the life which you now live in the flesh be wholly and exclusively by faith in him, even in the Lord Jesus Christ, who has loved you, and given himself for you [Note: Galatians 2:20.].”]

3. Confess Him openly before men—

[This is one of the great ends of baptism; which, in all cases of adults, implies an open acknowledgment of the Lord Jesus Christ as our Saviour, and a determined surrender of ourselves to his service [Note: Hebrews 10:22.]. To us, who have been baptized in our infancy, a repetition of the ordinance is uncalled for: but the thing implied in it, is required of every child of man. We must devote ourselves unreservedly to our God and Saviour; and must confess him openly before an ungodly world. Nor can this by any means be dispensed with: for if “with the heart man believeth unto righteousness, it is with the mouth that confession is made unto salvation [Note: Romans 10:10.]:” and our blessed Lord has warned us, that “if we are ashamed of him, and deny him before men, he will be ashamed of us, and deny us before his Father which is in heaven.” Perhaps you may imagine that circumstances are now so different, that there will be no difficulty in confessing Christ. But you will find it still no easy matter to approve yourselves faithful to him in this respect: for, though we are not now in fear of being dragged to prison and to death for our adherence to him, we are certain of exciting much contempt and hatred amongst our friends and relatives, as soon as ever we devote ourselves unreservedly to Christ. It is still as true as ever, in fact, though not in the same degree, that “all who will live godly in Christ Jesus shall suffer persecution:” and we need at this day, as they also did in the apostolic age, to be strengthened from above for this warfare, which every faithful soldier of Christ will have to maintain. For it, therefore, you must prepare; and in it you must engage with all boldness: and you must “be faithful unto death, if ever you would obtain a crown of life.”]

4. Let there be no delay in this necessary work—

[You may be ready to think that there is some reason for delay: you have some important engagements at this time, and you wish to stay till they are completed: or you apprehend that a future period will be more favourable than the present. But I must say, that no reason under heaven can justify a neglect or postponement of this duty. Tell me, thou convinced soul, “Why tarriest thou?” Give me a reason: give me a reason that shall satisfy even thine own mind. But I defy you: I defy the whole world to assign so much as one reason that shall bear even a moment’s investigation. But I could, if needful, assign a thousand reasons why it is madness to delay. Arise, then; “arise, and be baptized, and wash away your sins, calling on the name of the Lord.” What! shall it be needful to urge you in such a cause as this? Is there a fountain opened for sin, and will you need to be importuned and urged to wash in it? If one sin lying upon the soul is sufficient to plunge you into everlasting perdition, need you be exhorted to wash away, in one single moment, all that you have ever committed, so that you shall be before God as spotless as if you had never sinned? Is the Lord Jesus Christ ready to answer every petition that your soul can offer, and will you need to be urged to spread before him your requests? Is your honouring of him before men the recompence which he especially requires at your hands for all that he has done and suffered for you, and do you need to be urged to render him this reasonable service? I do hope that some of you, at least, will feel ashamed at your past delay; and that you will now, even before you depart from this place, seek grace from him, that you may be enabled to comply with the directions in my text, and to shew that you have not received such transcendent blessings in vain. Let me also entreat that you will go home in silent meditation, every one of you to his secret chamber, and there prostrate yourselves before him, imploring mercy at his hands, and consecrating to him your every faculty, both of body and soul. Let every one of you be able to say, with David, “I made haste, and delayed not, to keep thy commandments [Note: Psalms 119:60.].”]