March 3

to experience; when they are seen cleansing us from all filthiness of flesh and spirit, making us partakers of the divine nature, leading us to walk worthy of the vocation wherewith we are called, filling us with kindness and benevolence, supporting us cheerfully under all our trials; it is then they glorify God by us.

How responsibly should they feel, and how carefully should they walk, who are entrusted with the honour of God in his word—which he magnifies above all his Name!

MARCH 3.—"Sira, what must I do to be saved!"—Acts 16:30.

WE may imagine the manner in which the jailor had addressed Paul and Silas before, from the manner in which he treated them; for having received them in charge, he thrust them into the inner prison, and made their feet fast in the stocks, while their backs were bruised and bleeding from the scourge; for their wounds were not dressed till some hours after. Doubtless bad words and reproachful names were added to the cruelty. But however he had insulted them before, he now reveres them more than kings; and calling for a light, he springs in, and comes trembling, and falls down before them in the inner prison, and brings them out, and cries, "What must I do to be saved?"

This was obviously the language of apprehension. He saw he was in danger of being lost. But how lost? Some have supposed that he refers to his temporal danger. The Roman jailor was made answerable for his prisoner; and if the prisoner escaped, the jailor bore the punishment the prisoner was doomed to endure. At first therefore the keeper was thus alarmed; for upon the earthquake, which shook the foundations of the prison, so that the doors were opened, and every man's bands were loosed, he awaked out of his sleep, and drew his sword, and would have killed himself, supposing that the prisoners had fled. But his alarm on this account must have been removed, as soon as ever Paul cried with a loud voice, "Do thyself no harm, for we are all here." And the answer given to his inquiry, shows that he did not refer to temporal death; for though faith in Christ saved him from hell, it would not have saved him from the penalty of the Roman law had he incurred it.

His anxiety, therefore, regards his spiritual and eternal state. It is in vain to argue against this, and say, how could this be, as it supposes a knowledge which this Pagan could not possess? For the heathen generally had some sense of a future state; and were all their life-time, subject to bondage through fear of death. Often their uneasinesses were such, that to obtain something like peace of mind, they would endure the greatest privations and self-inflicted tortures, and give the fruit of their body for the sin of their soul. God indeed has a witness in every bosom. Every man is a sinner; his conscience condemns him; he feels his need of pardon. Were he guiltless, he would be fearless. The innocent do not tremble when they hear the trumpet announcing the entrance of the Judge; but only those who are to be tried. The earthquake had roused the jailor's dread of the power and the anger of God. Perhaps he had heard Paul and Silas singing in the stocks. Perhaps they had dropped some-

thing while he was misusing them that had impressed his mind. Perhaps he had been informed of their preaching; and doubtless he had been told of the language of the Pythoness, who for many days had cried, "These men are the servants of the Most High God, which show unto men the way of salvation." To which we may well add, how soon the Spirit of God can reach the heart, and enter the conscience like a conqueror at the head of an army. No wonder his apprehension made him cry, "What must I do to be saved?" It is a fearful thing to fall into the hands of the living God. If a man were any way exposed to it, we should think it impossible that he could enjoy a moment's ease; or be capable of feeling a lighter sorrow, in hazard of such a tremendous doom. When I was awakened, says Bunyan, nothing so astonished me as to see how my fellow-creatures were affected with their outward troubles—I had many of these; but I could only cry, How shall I escape the damnation of hell?

His language contains a desire of information. In such a state as this, ignorance is dreadful, and perplexity intolerable. And in vain you address the man concerning any other subject. Tell me, says he, how I can flee from the wrath to come. How I can obtain acceptance with God. How I can be renewed in the spirit of my mind. Is there balm in Gilead, and a physician there? And what is that balm? Who is that physician? He also dreads imposition. Tell me the true state of my soul. If there be hope, announce it; but do not flatter me. Nothing will now satisfy the mind but certainty. And the man has it not in his power to be his own instructor or comforter. He distrusts himself, and suspects every thing like comfort that comes from his own heart, which has so often deceived him. Now therefore he prizes the means and the source of information. He reads the Scripture—and for the purpose for which it was written. He hears the word—and for the purpose for which it is preached. How beautiful now are the feet of him that bringeth good tidings! How endeared the throne of grace where the prayer is heard, "Thy Spirit is good; lead me into the land of uprightness."

Here was also a readiness to submit to the method prescribed for his deliverance. Some, when they are alarmed, think of building a shelter rather than of fleeing for refuge. They indulge in a legal bias, and human reasonings; and going about to establish their own righteousness, do not submit themselves to the righteousness of God. The simplicity of the scheme of gospel grace, pays no homage to the idol self; and the spiritual Naaman is ready to turn away in a rage, because the mode of relief is not such as he "thought." The scheme is additionally offensive, because it demands the destruction of every sin; and men love independence, and to walk according to the way of their own hearts. But bring a man into the state of the jailor, and he will be willing to yield—willing to be led. Tell him the way, and he will walk in it. Tell him the remedy, and he will submit to it, however it may require him to stoop, or whatever it may require him to sacrifice. Dr. Cheyne was an eminent as well as a pious physician. But he was supposed to be severe in his regimen. When he had prescribed, and the patient began to object to the treatment, he would say, "I see you are not bad enough for me