him now in any respect changed, either in his character, or in his power; had he been found deficient in his piety and virtue; had his love to man been now changed to hatred, when put into the power of his enemies; or had his power and wisdom been annihilated, now he had become a captive, Peter might have found some ground to justify himself in disowning him. But from all circumstances, seeing that Jesus was unchangeable in every respect, the same in his greatness and in his goodness; that his sufferings were voluntary, and an additional proof of his love to the world; these were reflections that hastened forward Peter's sincere repentance, and brought him to a just sense of his offences and his guilt. After this, his repentance is expressed in this short account,-He went out, and wept bitterly. Godly sorrow is the first step in repentance. A man never will change that way of life, in which he finds no uneasiness or pain. This was to Peter the hour of deep darkness: a multitude of thoughts now crowded into his mind: all his former tenderness and respect for his Saviour, return in their full force; 'and at the same time, all the instances and proofs that he had received at different times, of his Saviour's love; and that if he had been summoned to die by the side of his Lord, he could with pleasure have devoted his life to his service. Suppose his kind Master had not interposed with a gracious and

condescending look, but left him to himself, and to all the consequences of his guilt, what must have been his final portion? Glorious was that testimony which he formerly gave ;-Lord, to whom shall we go? thou hast the words of eternal life. Yet this very person was going upon the point of forsaking, and that for ever, Jesus Christ, and all that was great and good,

SERMON XVI.

ACTS xxiv. 14.

But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the Law and in the Prophets.

OF the several charges produced against Paul, he only allows the truth of the heresy. He was charged with being a mover of sedition, of being a ringleader of the sect of the Nazarenes, and also of profaning the temple. The first and last he denies positively in the 12th and 13th verses, and calls upon his accusers to produce their proof. But in the text, he confesses what they call heresy, and explains his meaning,-So worship I the God of my fathers, believing all things which are written in the Law and in the Prophets and have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. In this explanation of his faith, he takes no particular notice of his being a ringleader. He does not particularly mention his faith in Christ but still we are not to suppose that he omits this part of his confession either from fear or shame. He was much superior to these

weak passions. He was never on any occasion, ashamed of the gospel or cross of Christ, but on the contrary, gloried in them. Nor was he afraid; for he counted, he says, his life not dear unto him, so that he might finish his course with joy, and the ministry, which he had received of the Lord Jesus Christ. And that he was not particularly intimidated on the present occasion, we may collect from what follows, v. 24. They heard him there, this very assembly, concerning the faith in Christ. But the design is evident. He did not want to offend his hearers by an abrupt introduction of the christian religion, which was the very thing in dispute. Their minds were to be prepared beforehand for its reception. The first thing, and the most proper for this purpose, was to prove to them, that they were not called upon to embrace any new system by obeying the gospel; they were not to depart from the religion of their ancestors, but to follow entirely its directions. The Jewish scriptures pointed out Christ as to come, and taught them to acknowledge and obey him when he did come. Christ was the great end of the law and the prophets. To him alone all their predictions tended. When he says, therefore, that he believed all things which are written in the Law and in the Prophets, it was founding his faith upon these declarations. The question, then, is reduced to this,-Did they believe the Law and the Pro

phets? This they would not deny. Then do the law and the prophets teach us to expect Christ the Messias? All the Jews owned this. Here too they were agreed. It remains then, only to prove to them that Jesus of Nazareth was the very Christ. There is no impropriety, therefore, no evasion intended, in not taking notice immediately of his faith in Christ. This would have alarmed them. This would have prevented a patient hearing. He begins properly with an article on which both parties were agreed, that is, in their belief of the law and the prophets; and from this, as a principle, he means to establish the grand conclusion, that Christ was the Messias, and that, therefore, so far from being guilty of heresy, he was maintaining the true faith, he was firmly adhering to the scriptures. They only were guilty of heresy, who denied Christ, as, I make no doubt, he would at that very time, prove. He makes use of the very same reasoning in chap. xxvi. 22. Having therefore obtained help of God, I continue unto this day, witnessing both to small and great saying none other things than those which the prophets and Moses did say should come: that Christ should suffer, and that he should be the first that should rise from the dead. And in that striking and sudden address to Agrippa afterwards,-King Agrippa, believest thou the prophets? Our Saviour himself, in Luke xxiv. 25,