to join himself to the disciples; but they were all afraid of him, and believed not that he was a disciple. But Barnabas took him, and brought him to the Apostles.* They were associated together for a particular purpose, by the express direction of the Holy Ghost. As preachers of the Gospel, they had been persecuted, and they had triumphed together. It was not likely that a friendship so begun, and so cemented, should be seriously or permanently interrupted by a difference which related to a question of expediency. The inspired teacher who said, Be ye angry and sin not; let not the sun go down upon your wrath,† could not long retain a feeling of resentment. He resisted, somewhat warmly, what he considered to be an ill-judged and injurious weakness on the part of Barnabas, who appears to have suffered the partiality of kindred to get the better of his judgment: but he continued to love him as his fellow-labourer in the sacred cause. In his first Epistle to the Corinthians, written a few years after this transaction, he speaks of Barnabas as again associated with him in the ministry; or I only, and Barnabas, have not we power to forbear working?‡

From this incident it appears, that the Holy * Acts ix. 26. ↑ Ephes. iv. 26.

1 Cor. ix. 6.

Spirit, while he fully informed the first preachers of the Gospel of all the truths which composed the perfect system of evangelical doctrine, and preserved them from error in all matters which concerned the integrity of the faith, and the purity of Christian worship, did not control their passions, nor exempt them from natural infirmity; but left them subject, like other men, to the buffetings of Satan and his messengers, lest they should be exalted above measure, through the abundance of the revelations.* This distinction between intellectual gifts, even of the highest order, and the moral graces of Christianity, is to be carefully observed, in order that we may learn that the former are not necessarily and invariably productive of the latter. The richest treasures of speculative knowledge, and the most persuasive eloquence, are not incompatible with worldlymindedness, or worse affections still, if they be not applied to the ends of a practical improvement in holiness; nay more, they may be very efficacious in bringing others to a knowledge of the truth, and yet not benefit their owner, unless he be fully aware of their intrinsic worthlessness, and count all things but loss, for the excellency of the knowledge of Christ Jesus.+

At the same time we may learn and it is a consolatory reflection to those servants, and especially those ministers of Christ, who feel their own imperfections, and lament the hindrance which they may occasion to the cause of the Gospelthat some blemishes and weaknesses may be co-existent with very high degrees of spiritual excellence; that it must be the constant endeavour of those who labour under them, to master and subdue the sin that doth most easily beset them:* but that while they manifest an ardent zeal for the glory of God, and the salvation of mankind, a singleness of holy purpose, a devotedness of heart; the pious and candid of mankind will overlook those imperfections, which they know must exist even in the best of men; or at least will gently admonish, and charitably excuse, and affectionately pray for them, and beseech the Lord that this thing may depart from them.† And indeed under all circumstances we greatly need the prayers of our brethren. Engaged as we are in a continued warfare with the enemies of man's salvation; victims marked out by their malice; objects of their affected scorn, but real fear; opposed as we are, faithfully and fearlessly opposed, to the prevailing opinions, and

* Heb. x. 1.

† 2 Cor. xii. 8.

inclinations, and practices of a careless world; have we not abundant cause to desire, that like Paul and Silas, when they departed to the work of the ministry, we may be recommended by you to the grace of God?*

* Acts xv. 40.

Σ

LECTURE IX.

ACTS xvii. 11.

These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so.

WE

E now enter upon that division of the apostolic history, which is confined to the transactions of St. Paul and his attendants. Upon his separation from Barnabas he chose Silas for his companion, and shortly afterwards Timotheus.* We may conclude also, that Luke himself, although he does not distinctly mention the fact, was either chosen, or permitted to attend the Apostle, if not before, yet certainly upon his coming to Troas; for in speaking of his voyage to Macedonia, which took place not long after the departure of Barnabas, the historian uses the first person; Therefore loosing from Troas, we

Acts xv. 40. xvi. 3.