Atos 11:22,23

DISCOURSE: 1771
DUTY OF CLEAVING TO THE LORD

Atos 11:22. Then tidings of these things came unto the ears of the Church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch. Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord.

TO see men converted unto God is a source of very exalted joy: still, however, that joy is by no means unmixed. In viewing a tree full of blossoms, we almost irresistibly contemplate the dangers to which they are exposed, and the probability there is that many of them at least will never come to maturity. Our blessed Lord, in the parable of the Sower, has taught us to expect a similar issue in relation to the fruits produced by the Gospel: and experience confirms the truth of his representations. Hence, whilst we rejoice over young converts, we are constrained to “rejoice with trembling.” Agreeably to this observation, we find the Apostles invariably labouring “to confirm the souls of the Disciples [Note: Atos 14:21.],” and “persuading them to continue in the grace of God [Note: Atos 13:43.].” Such was the conduct of Barnabas towards the Disciples at Antioch: “He was glad when he saw the grace of God” manifested in their conversion; but, being “jealous over them with a godly jealousy,” he “exhorted them all, without any distinction, that with purpose of heart they would cleave unto the Lord.” This exhortation of his leads us to contemplate the dangers and the duties of the Lord’s people.

I. The dangers—

Had the new converts been in no danger of departing from the Lord, they had not needed such an earnest exhortation to cleave unto him. But the truth is, that all Christians are in danger.

1. From the ungodly world—

[It is not easy to say which are more replete with danger to the Christian, the frowns or the smiles of the ungodly world. Their hatred is often difficult to be borne. When persecution arises from those who are nearly related to us, or invested with authority over us, or on whom our temporal interests materially depend; and more especially when it rages to such an extent that we must forsake all to follow Christ; it requires much grace to meet the trial aright, and much strength to maintain our stedfastness in the Lord’s ways. We are apt to give way to that “fear of man which bringeth a snare.” On one occasion, Paul was forsaken by all the Church at Rome, through a fear of participating in his trials [Note: 2 Timóteo 4:16.]: nor can any man tell how he shall demean himself under such circumstances, till he is actually placed in them.

Sometimes it happens that our friends, instead of using violence, endeavour to divert us from our purpose by kindness: and then we feel it ten times more difficult to oppose their wishes: we begin to think that it is better to make compliances, and not adhere too strictly to the requisitions of the Gospel. We flatter ourselves, that by such means we shall soften their prejudices against religion, and perhaps win them to Christ: but in this way we are in danger of wounding our own consciences, and of relapsing altogether into the ways and spirit of the world. A measure of tenderness and conciliation we highly approve; but it may easily be carried too far, and bring us to seek that “friendship of the world which is enmity with God [Note: Tiago 4:4.].”]

2. From our own corrupt hearts—

[The heart is naturally carnal; and it is but in part renewed even in the best of men: “the flesh still lusteth against the Spirit, as well as the Spirit against the flesh [Note: Gálatas 5:17.].” Paul himself complained that he had “a law in his members warring against the law of his mind, and bringing him into captivity to the law of sin which was in his members [Note: Romanos 7:23.].” Hence the cares or pleasures of life soon regain an ascendant over us, if we in the least relax our watchfulness against them; or perhaps, like David, we fall into the grossest crimes. Demas has shewn us how awfully the most distinguished professors of religion may depart from God [Note: 2 Timóteo 4:10.]: and in the thorny-ground hearers, we see how all the life of religion may be lost, whilst the outward form of it remains unaltered [Note: Mateus 13:22.]. After our Lord’s exhortation to his own Apostles, we may see that there is no sin whatever into which we may not fall, if we be for one moment left to the workings of our own evil hearts [Note: Lucas 21:34.]. Indeed, independent of any gross sin to which we may be allured, the heart is of itself so indisposed to spiritual exercises, that it will soon faint and be weary in them, if its strength be not daily renewed by the Spirit of God. Hence that direction of the Apostle, “Be not weary in well-doing [Note: Gálatas 6:9.].”]

3. From the temptations of Satan—

[One of the first devices of Satan is, to persuade men that so much exertion in the divine life is not necessary; and, as he did respecting our Lord, he will instigate some friend to whisper in our ear, “Spare thyself.” If he do not succeed in this way, he will suggest to us that our efforts are in vain; that we never were truly converted unto God; that we are not in the number of God’s elect; that we have committed the unpardonable sin; and we had better secure the happiness that is within our reach, than labour for that which we can never obtain. Alas! how many has he deceived by these wiles, and ruined by these devices! Well then may we be on our guard against him, since we are told that “he is always walking about as a roaring lion, seeking whom he may devour.” There had not been such armour provided for our use, if we had not a very arduous conflict to maintain [Note: Efésios 6:11.]

4. From the very members of the Church itself—

[St. Paul warned the elders of Ephesus that they were in great “peril from false brethren;” and that not only from other quarters, but “even from among their own selves, some would arise, speaking perverse things, and drawing away disciples after them [Note: Atos 20:29.].” And who that is conversant with the sacred writings, or with the state of the Christian Church at this day, need be told what havoc false brethren have made, sometimes “subverting whole houses,” and “bringing in damnable heresies, whereby they bring destruction both on themselves and multitudes of unsuspecting followers [Note: 2 Pedro 2:1; 2 Pedro 3:17.].” Even where persons do not go to these extremes, they may diffuse a vain, conceited and contentious spirit, and beguile to an awful extent the simple-minded. We all know how easy it is to receive bad impressions; and how difficult to get rid of them, when once received. There is, if I may so call it, a virgin simplicity, which is the chief beauty and excellence of a Christian, and which, if once lost, is very hardly recovered; and to preserve it amongst a people, requires all the vigilance of the most active minister, as well as all the caution of the people themselves [Note: 2 Coríntios 11:2.]

From contemplating the dangers of the Lord’s people, we are naturally led to consider also,

II.

The duties—

These are manifestly contained in the words of our text, partly by implication, and partly as directly expressed—

1. We should be aware of our danger—

[There is not any thing more prejudicial to the Christian than a presumptuous security: yet how extremely common is it in the Church of God! The professors of religion see, and condemn, this evil amongst their less-enlightened neighbours, and yet are unconscious of its existence in themselves. They even see it in each other; but almost every one conceives himself to be an exception from the rest: others may be ensnared by the world, or deceived by their own corrupt hearts, or beguiled by Satan, or drawn aside into some wrong sentiments or habits by their brethren; but I am clear; I am right; I am in no danger. But let all of us look back, and trace the workings of our own hearts, and we shall find reason to acknowledge either that we have already, on many occasions, been impeded in our Christian course, or that, if we have not, it has been owing to the exceeding and abundant grace of God towards us. We should be deeply sensible of our own frailty; and should shun the means and occasions of sin, as much as sin itself. We should “not be high-minded, but fear:” and, “whilst we most think that we stand, we should take heed lest we fall.” Not that it is desirable for any one to be brought into bondage, or to live under the influence of slavish fear: but, an humble filial fear is desirable at all times: such a fear, I mean, as drives us to the Lord for safety, and leads us to put our whole trust in him. In this sense, “blessed is the man that feareth alway.”]

2. We should have a fixed and determined purpose to cleave unto the Lord—

[Let me not be misunderstood, as if I would recommend any one to make resolutions in his own strength: the example of Peter may shew us the folly of such confidence: he who one hour declared that he would sooner die with Christ than deny him, denied him the next hour with oaths and curses. But in the Lord’s strength we may, and must resolve. “My heart is fixed, my heart is fixed, I will sing and give praise unto the Lord,” was a resolution worthy to be formed: as was that also of Joshua, that though all Israel should depart from God, “he and his house would serve the Lord.” Indeed without such a fixed purpose of heart, we shall become the sport of every temptation. We must determine, through grace, that we will be faithful to our God; that neither the allurements of life, nor the terrors of death, shall induce us to turn aside from following him. We must keep our eye single in this respect: we must have one object, and one alone, in view: to honour God must be the one aim of our lives. In relation to this, we must maintain with equal firmness the principles and the practice of Christianity: we must “hold fast the profession of our faith without wavering,” and “be steadfast, unmoveable, and always abounding in the work of the Lord.”]

“Suffer ye then a word of exhortation”—

[That the subject is deserving of your deepest attention, cannot be doubted: the character given of Barnabas, in the words following our text, is a pledge of it; “He was a good man, and full of the Holy Ghost and of faith.” He was “a son of consolation;” and therefore we may be sure he did not needlessly endeavour to distress the souls of any: yet he exhorted all without exception, because all are in danger of falling, and of “making shipwreck of the faith.” Consider then, beloved, what obligations you are under to cleave unto the Lord. Has he so highly favoured you with tokens of his love and mercy, that you should forsake him at last? Has our blessed Saviour shed his blood for you, that you should “tread him under your feet” by relapsing into sin? Has the Holy Spirit enlightened, quickened, sanctified you, that you should “do despite to him,” and “quench “his sacred motions? Have you “found God a wilderness to you,” that you should desert him, and go back again to the world for happiness? Is it wise to “leave the fountain for broken cisterns?” Is it likely to make you happier even in this world; and, if not, how much less will it do so in the world to come? Did you never read, that they who turn back, “turn back unto perdition;” and that “God’s soul can have no pleasure in them?” Be on your guard then, ere it be too late. But if any will not take warning, I shall conclude my address to them with the solemn declaration of Moses, just before his death; “I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life that ye may live, and that ye may love the Lord your God, and cleave unto him; for he is your life, and the length of your days [Note: Deuteronômio 30:19.]