Atos 20:26,27

DISCOURSE: 1800
MINISTERIAL FIDELITY

Atos 20:26. I take you to record this day, that I am pure from the blood of all men. For I have not shunned to declare unto you all the counsel of God.

NO one can be conceived more averse to egotism than was the Apostle Paul. Yet, on some occasions, he felt it necessary, for the vindication of his own character, to assert what was true, even though the assertion did tend to place his actions in a more favourable point of view than he would have wished to place them, if such a necessity had not existed. Nor was it only when impelled by necessity that he so acted. There were occasions whereon a regard for the souls of men induced him to refer to his own feelings and proceedings towards them, that so he might the more deeply interest them in that line of conduct which he prescribed; and which would issue in their own eternal welfare. Such were the circumstances under which he made the appeal before us. He was addressing the elders of the Ephesian Church, whom he had sent for to Miletus, and whom he knew that he should never behold again in this world. He therefore reminded them how he had conducted himself amongst them; that so he might engage them, after his departure, to tread in his steps. The words which I have just read refer to the Ministerial fidelity which he had exercised towards them, and to the satisfaction with which, in the prospect of the future judgment, he looked back upon it; since he had a testimony in his own conscience, and in their consciences also, that, whatever might eventually be the effect of it with respect to them, “he was pure from their blood.”

In opening the subject of Ministerial fidelity, I will shew,

I. Wherein it consists—

The Apostle sums it up in this one expression: “I have not shunned to declare unto you the whole counsel of God.”
“The counsel of God” is that which he has revealed in the Gospel of his Son—
[It is elsewhere called “the word of reconciliation; namely, that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them [Note: 2 Coríntios 5:19.].” This, of course, comprehends all that relates to our fall in Adam, and our recovery in Christ. The whole of our guilt, both original and actual, must be stated; and so stated, as that every one may be made sensible of his lost condition, and of the utter impossibility of ever restoring himself to the Divine favour. The law must be set forth in its spirituality, and with its penal sanctions, that is, as requiring perfect and perpetual obedience, and as denouncing its irrevocable sentence of condemnation for one single transgression [Note: Gálatas 3:10.]. The plan which God, of his infinite mercy has devised for the satisfying of his justice and the honouring of his law, must then be opened. His gift of his only dear Son, to take our nature upon him, and in that nature to fulfil the law for us; enduring in his own person all its righteous penalties, and obeying to the uttermost all its holy demands; his gift of his Son, I say, thus to work out a righteousness for us, a righteousness fully commensurate with all the demands, whether of law or justice, and, by imputation made available for our restoration to his favour; this, I say, must be declared as the method devised by God for the salvation of the world — — — But it is not for our restoration to his favour merely, that he has devised this plan; but for our restoration to his image. And here must be opened the indispensable necessity of mortifying all sin through the influences of the Holy Spirit, and of devoting ourselves wholly and entirely to God — — —]

“The whole” of this must be set forth from time to time—
[It must be declared plainly, without disguise; fully, without concealment; firmly, without doubt; authoritatively, without fear. It is not to be wrapt up in polished language, for the sake of pleasing a fastidious ear; but to be opened in the simplest terms, or, as the Apostle says, “Not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual things with spiritual [Note: 1 Coríntios 1:17; 1 Coríntios 2:4; 1 Coríntios 2:13.].” Nor must there be any bias in our minds towards any one part of the system above another; to doctrines above duties, or to duties above doctrines: every truth that is revealed in the Scripture must be brought forth in its place, and have that measure of prominence in our statements which it bears in the sacred volume. On points of dubious aspect we may express ourselves with doubt; but on all the great leading features of redemption we should express no more doubt than on the most self-evident truth that can be subjected to our view. In delivering these truths, also, we should “speak as the oracles of God [Note: 1 Pedro 4:11.],” even as “Ambassadors from God, in whose place we stand,” and whose word we deliver [Note: 2 Coríntios 5:20; 1 Tessalonicenses 2:13; 1 Tessalonicenses 4:8.]

When the Apostle says that he “had not shunned” to exercise this fidelity, he strongly intimates,

II.

The difficulty of maintaining it—

Such statements as these are very offensive to the pride of man—
[Man is ready to conceive of himself as not very sinful, and not deserving of any great measure of punishment. He hopes, too, that he has within himself a sufficiency of wisdom to discern his duty, and of resolution and strength to perform it. He trusts also, that, by executing his own purposes at the time that he shall find convenient to do so, he shall reconcile himself to God, and obtain favour in his sight. Bat the Gospel brings down at once all these towering imaginations, and reduces every child of man to a level with publicans and harlots; so far, at least, as to make them “renounce all confidence in the flesh [Note: Filipenses 3:3.],” and seek for mercy simply through faith in Christ. It pronounces every man “wretched, and miserable, and poor, and blind, and naked [Note: Apocalipse 3:18.];” and counsels him to seek in “Christ alone, his wisdom, and righteousness, and sanctification, and redemption [Note: 1 Coríntios 1:30.].” Nor is the holiness which the Gospel requires a whit less offensive to the worldly man, than its humiliating doctrines are to the self-righteous. When we say to him, “Love not the world, neither the things that are in the world: for all that is in the world, the lust of the flesh, the lust of the eye, and the pride of life, is not of the Father, but is of the world [Note: 1 João 2:15.];” and when we require him to “be crucified to the world by the cross of Christ [Note: Gálatas 6:14.];” we seem to him as exacting far too much, and as shutting heaven against all but a few gloomy enthusiasts.]

Nor does any one ever make this stand for God with impunity—
[Look back to the days of old, and see which of the prophets was not persecuted by the people to whom he ministered [Note: Atos 7:52.]. And who amongst the Apostles escaped the rage of their indignant enemies? Even our blessed Lord, who “spake as never man spake,” and wrought such numberless miracles in confirmation of his word, was hated and persecuted even unto death. He tells us, “The world hateth me, because I testify of it that the works thereof are evil [Note: João 7:7.].” And see, in the present day, whether there be not the same enmity evinced against his faithful servants as in the days of old? See whether ministerial fidelity do not uniformly subject a man to hatred, and reproach, and persecution, in every place, and every age. It matters not how blameless a man is in the whole of his conversation, or how benevolent in the whole of his conduct; hated he will be, yea, and despised and persecuted too, if he be faithful to his God, and to the souls of men. Men will account him “their enemy, if he tell them the truth [Note: Gálatas 4:16.]:” and so universal is this effect, that “if a minister please men, he cannot be the servant of Jesus Christ [Note: Gálatas 1:10.].” If we would “speak unto them smooth things, and prophesy deceits, and in our life and conversation countenance their worldly habits, we might easily conciliate their regards:” “if we were of the world, the world would love its own:” but when we bear our testimony against the ways of men, we must expect them to say of us, “I hate Micaiah, because he doth not prophesy good concerning me, but evil [Note: 1 Reis 22:8.].”

Now it must be supposed that we have our feelings as well as other men; and that it can be no pleasing thing for us to render ourselves objects of contempt and hatred to all around us: but we know what we have to expect: we know that “the servant cannot be above his lord; and that it is sufficient for him if he be treated as his lord [Note: Mateus 10:24.].” But this plainly shews, that to maintain this fidelity is no easy matter; and that, if we consulted with flesh and blood, we should “shun” the office which is sure to entail upon us such painful consequences.]

The solemn appeal which the Apostle makes respecting his fidelity, leads us to notice,

III.

The importance of it to the souls of men—

It is indeed of the utmost importance,

1. To those who are ministered unto—

[There is but one way by which any man can be saved; and that is the way which God has revealed to us in the Gospel. God, in his eternal counsels, “has laid a foundation for us in Zion [Note: Isaías 28:16.]:” and “other foundation can no man lay than that is laid, which is Jesus Christ [Note: 1 Coríntios 3:11.].” Whatever men may imagine, “there is salvation for us in no other: for there is no other name given under heaven whereby we can be saved, but the name of Jesus Christ [Note: Atos 4:12.].” Now, if we conceal this way of salvation, or pervert it in any respect, either by adding to it or taking from it, we must of necessity mislead the people, and, as far as they depend on us, eternally ruin their souls. To have such a pastor, is their misfortune: but it will pot be considered as any excuse for them. They have the sacred records in their hands; and if they studied them with diligence, and earnestly sought instruction from God, they should “be guided into all truth,” and “be made wise unto salvation.” If, being themselves blind, they commit themselves to the guidance of the blind, they must participate in their leaders’ fate, and with them “fall into the ditch [Note: Mateus 15:14.].”]

2. To those who minister—

[“God has committed to us the ministry of reconciliation;” and he has said, “He that hath my word, let him speak my word faithfully [Note: Jeremias 23:28.]” To us, also, he has committed the souls to whom we minister; and he will require an account of them from us, at the day of judgment. He has placed us as watchmen, who are to care for their souls, and to give them warning from him. “O Son of man,” says he, “I have set thee a watchman unto the house of Israel: therefore thou shalt hear the word at my mouth, and warn them from me. When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked man from his way, that wicked man shall die in his iniquity, but his blood will I require at thine hand. Nevertheless, if thou warn the wicked of his way to turn from it, if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul [Note: Ezequiel 33:7.].” On his own fidelity his everlasting salvation depends. It is with him as with a sentinel at the extremity of a camp. If the enemy come, and he give the alarm, whether the enemy prevail or not, he is blameless: but if he sleep upon his post, or neglect to give the alarm, he is amenable to his commander for every life that has been sacrificed, and his life must go as an atonement for his fault. If this be the case where a man is in the service of an earthly monarch, and where the bodily life only is concerned, how much more must it be so in the service of the Most High God, and where the eternal welfare of souls is committed to us! It is just; it is right that it should be so: and it is in vain to hope that we shall ever “save ourselves,” if we be not faithful in our endeavours to “save them that hear us [Note: 1 Timóteo 4:16.].”]

Address—
1.

Those who have disregarded all the counsel that has been given them—

[To many our word has appeared only as “a cunninglydevised fable,” and “an idle tale.” But we call you to witness, yea, and can make our appeal to God also, that we have, according to our ability, “declared unto you the whole counsel of God.” And, though we have met with our measure of discouragement, like others, we have never shrunk from our duty, or shunned to execute it to the very utmost of our power. On your own souls, therefore, must lie the guilt of neglecting God; or, as the Apostle expresses it, “Your blood must be upon your own heads: I am clean [Note: Atos 18:6.].” Yet God forbid that I should rest without further efforts for your salvation. God is not weary in waiting for you; neither would I be weary in laying before you his whole counsel. It is probable, indeed, that this may be the last time in which I shall ever behold the face of some amongst you: for though I should not be removed from you before another Sabbath, the probability is, that some one at least may be here present this day, with whom my next meeting will be at the bar of judgment. I beseech you, then, to think what an awful thing it will be to go to the judgment-seat of Christ with all your guilt upon you! Yet, if you remain impenitent and unbelieving, this must be your unhappy condition: you will “die in your sins,” and endure the punishment of them to all eternity. Think me not harsh for asserting this: for, as St. Paul says, “How shall ye escape, if ye neglect so great salvation?” so St. Peter also appeals in like manner, “If judgment begin at the house of God, what shall the end be of them that obey not the Gospel of God? If the righteous scarcely be saved, where shall the ungodly and the sinner appear [Note: 1 Pedro 4:17.]? These appeals are very forcible, because they make you judges in your own cause. I ask, then, “What must your end be? and where will you appear at the last day?” If you will say, ‘In heaven,’ be it so: I would to God you might! But conscience is not so blind, but that it will remonstrate against such a confidence as that. Conscience will tell you, that, if you will not obey the Gospel, but will continue to “reject the counsel of God against yourselves,” you will do it at your peril; you will do it to your ruin.]

2. Those who are disposed to follow the counsel of their God—

[Remember to follow “the whole of it,” “without partiality and without hypocrisy [Note: 1 Timóteo 5:21.Tiago 3:17.].” The religious world are extremely apt to forget their duty in this respect. Some place all their piety in contending for doctrines, in opposition to morals; and others, in exalting morals, to the disparagement of doctrines. Some will take one set of doctrines; and others, a set which appear opposed to them: and both will think that they are doing God service, whilst they anathematize each other; as if religion consisted in the adoption of human creeds, rather than in the conversion of the soul to God. But let it not be thus with you. Let the word of God, and not the word of man, be your guide. Let every thing be received from him with the simplicity of little children. And if there he in his word things which you cannot understand, sit not in judgment upon them with unhallowed confidence; but spread them before the Lord, saying, “What I know not, teach thou me.” You will bear me witness, that “the whole counsel of God has been declared to you;” nor has any thing ever been kept back from you, because it did not square with this or that system of man’s device. Let every part of the inspired volume be treated in the same way by you. Never be afraid to trace every thing to the sovereign counsels of your God: and, on the other hand, never forget that your condemnation is, and will be, the work of your own hands, even as your salvation is of God alone. By yourselves, indeed, must salvation be wrought instrumentally: but, if you ever attain to it, you must say, “He that hath wrought us to the serf-same thing, is God;” for it is altogether the fruit of his counsel, and the operation of his grace.]