Christ were compelled either to leave the Roman dominions, renounce their religion, or forfeit their lives. Only a few chose the first, fewer still the second, and, consequently, most of them submitted to the last. The blood of the martyrs, however, proved to be the seed of the Church; for it was found, at the end of each of the ten general persecutions, that the Christians were more numerous than at its commencement. It is true, the tide of emigration never rolled so strong from earth to heaven as during the continuation of those persecutions; yet the accessions to the Church were exceeding numerous, insomuch, that, in less than three centuries, Christianity triumphed over the mightiest empire of the world. But, unfortunately for the Church, it became connected with the state, and a decline in the tone of piety was the result. The Church soon passed into her wilderness state; and, for more than ten centuries, her stars were few and very far between. A Church, indeed, existed; but it was deeply corrupt. But few of its members possessed the form, and fewer still the power of godliness. However, during the sixteenth century, a glorious reformation was effected through the instrumentality of Luther, Calvin, and others. The work progressed prosperously for a time, until the Protestant Churches becoming national, they, in their turn, began to be greatly corrupted. At the time that Wesley, Whitefield, and others made their appearance, the condition of the Church in Great Britain was deplorable indeed. They, although members of the Established Church, discovered that the Establishment had well-nigh lost the power of godliness, and that but little of the form remained. Hence, they began to seek for holiness themselves, and to preach reformation of life to others. Their labors were signally blessed of the Lord, and soon the work of God revived. All who are acquainted with the histories of these two great revivals of religion, will be a testimony, that to those who were the chief instruments thereof, the language of the text is applicable: they "labored," and they "suffered reproach." And it will, generally, be found true, that where Christianity has not gained the ascendency of infidelity, that branch of the Christian Church which is the purest in doctrine and practice will receive the largest amount of reproach from the world. And, in like manner, the individual whose principles and practice approach nearest the correct standard will receive the largest amount of reproach. The reason is obvious. The example and influence of that Church and that individual most powerfully reprove the world. And this is the subject of my third general division: III. To show the reason why we labor and suffer reproach: "Because we trust in the living God." All who "trust in God," are required to obey his commands. But God commands us to "labor;" therefore, trusting in God, we obey his command and labor. And we suffer reproach for this very reason-that we labor in obedience to his commands. Were I to spend an hour on this division, I could make it no plainer; hence, I shall leave this, and propound one important question. Does it not imply wisdom to "trust in the living God?" Doubtless, you will answer in the affirmative. Then let me conclude by offering a remark or two, to encourage you to trust in him unwaveringly to the end. 1. There is no God that can deliver like "the living God." He has exhibited that ability in the deliverance of our race from under the curse of a violated law, and in making salvation possible for all. The great mass of our race, who have come to mature age, have, by their own acts, plunged themselves into difficulties, and exposed themselves to the pains of an endless hell. None of them could effect their own deliverance; none of them could hopefully look for deliverance from any order of created beings. However, to all such a gracious day of probation has been given: they are privileged to call upon the living God, who is a Savior," and obtain absolution from all their sins. Thousands have made the experiment-thousands are now making it; and the unanimous testimony of all is, "None can deliver like the God in whom we trust." 2. There is no God that can preserve like "the living God." The Christian consecrates himself, and his all, to God, and God takes care of him. The adversary of his soul may seek for his destruction, as, long ago, he sought for that of Job. He may gain permission of the Lord to afflict him for a season; but, in the end, the afflicted soul will always find cause to exclaim, "Good is the will of the Lord concerning me." He will find that, although the enemy had power to afflict, he had not power to destroy. "Thus far," for purposes of wisdom and mercy, he may be permitted to go, "but no farther." Job, in the midst of his severest afflictions, was enabled to say, "Though He slay me, yet will I trust in him." He trusted in God, and was preserved. 3. And there is no God that can reward like "the living God:" "The earth is the Lord's, and the fullness thereof, the world, and they that dwell therein." But the earth, large as it is, is only one small province of his empire. Could you travel east, west, north, or south-could you rise above, or sink beneath, and push onward with the swiftness of light, you would not have traveled three-score years and ten, until you would have passed worlds in number beyond enumeration, and in magnitude vastly superior to the one of your nativity; and, upon your return, you would acknowledge that the dominion of " the living God" is universal, his resources boundless, and his possessions infinite. Then, O, “trust” him—trust him as the God of providence, and trust him as the God of grace. As the God of providence, he will provide you with temporal mercies, and, as the God of grace, he will feed your soul with the bread of heaven. And, while you employ the means to obtain the blessing of the God of providence, use the means to obtain the blessing of the God of grace, and you shall be happy on earth, and happy in heaven. SERMON XXII. BY REV. HENRY E. PILCHER. THE GOSPEL MINISTRY. "How, then, shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things!" Romans x, 14, 15. In this chapter, of which our text is a part, the apostle Paul continues his controversy with the Jews in reference to their mistaken views of God's method of saving sinners. He combats their errors with his usual perspicuity-charges them with having a zeal for God not according to knowledge-exposes their sophistry-repels, with the power of divine truth, the force of all their arguments, and shows most conclusively, that, in their tenacity for the ceremonies of the law of Moses, they overlooked almost, if not entirely, the grand procuring cause of human salvation, by virtue of the death of Christ; or, otherwise, though they professed to believe in the Messiah, yet they rejected Jesus Christ, the true Messiah, and the Gospel which he came to establish, by perverting the testimonies of God which were contained in the Old Testament Scriptures, the authenticity of which they publicly acknowledged. And, further, the apostle affirms their entire ignorance of God's righteousness, and charges them with going about to establish their own righteousness. He then shows the absurdity of their claims to justification by the deeds of the law, and, at the same time, declares that Christ is the end of the law for righteousness to every one that believeth; and, further, represents Christ, in all his offices, as the true Messiah-the only Savior of perishing sinners. He chides their unbelief, and represents Christ as the only true and proper object of faith. He takes occasion here, not only to set forth the true claims of the Gospel, in reference to Christ, as its immediate author, but its efficacy in the salvation of all who believe with a heart unto righteousness. He then proceeds to show the design of the Gospel, and that, in order to the accomplishment of its ultimate object, it must be promulgated through the instrumentality of a proper and regularly authorized ministry : "For how shall they hear without a preacher, and how shall they preach except they be sent?" which leads us to an examination of the authority by which the minister of Christ should enter upon, and the manner in which he should execute the sacred functions of his high calling. The text indicates, I. A DIVINE CALL TO THE WORK OF THE GOSPEL MIN ISTRY. II. THE NECESSARY QUALIFICATIONS FOR THE WORK. IV. THE MANNER IN WHICH ITS DUTIES ARE TO BE PERFORMED. I. The text indicates a divine call to the work of the Gospel ministry. God has always employed his own instruments for the accomplishment of his own work. In the early dispensations of his moral government, in our world, he called the patriarchs, the prophets, and sometimes the direct ministry of angels, to execute his equitable and gracious designs in our world. Subsequently, he called the apostles and their |