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1. God could address each one by name, and thus indicate what we should believe and do. He could speak to us by dreams or visions, as He did to Abraham, Isaac, and Eliphaz; He could address us by a voice, as He did Samuel; He could send a special messenger to us, as He did to Ahaz, Ahab, David, and Hezekiah; He could direct an angel to convey a message to us, as He did to Daniel, Zacharias, and the Virgin Mary; He could call us to His service by an internal voice, as He did Jeremiah and Ezekiel; or He could speak to us in His glory, as He did to Isaiah, to Saul, or to John.

2. There were reasons, however, why this should not be the usual method by which He addressed mankind. Such a mode, while it might have the advantage of determining at once the question of duty, would to a great extent render useless the faculty of reason, designed to aid us in investigating truth, and take away the stimulus to human effort in the search after what is right.

I. As we cannot rely on dreams, visions, etc., to guide us, WHAT METHODS ARE THERE BY WHICH OUR MAKER MAKES KNOWN HIS WILL TO US?

1. By His Holy Word. The Bible does not address each one by name, but it gives directions adapted to our common nature, and applicable to all the situations in which man can be placed. A case has never occurred in relation to which some principle could not be found in the Bible that would be a true indication of the will of God.

2. Our rational nature. We cannot suppose that God would so endow man as to lead him astray; nor that any direct statements from Himself by a revelation would be contradictory to what man's reason compels him to regard as true. Reason never lends its voice in favour of irreligion or crime. When, indeed, it attempts to penetrate the counsels of the Almighty and to form a system of religion which shall supersede that of revelation, it errs, for it has departed from its appropriate sphere. But it does not err when it speaks of the obligations of virtue, justice, and truth; when it directs the mind up through His works to God Himself.

3. The voice of conscience. Its province, indeed, is often mistaken; and hence, like reason, man makes it an unsafe guide. It is not given to be a revelation, for it communicates no new truth. In its own place, however, it is a method by which God communicates His will, and is as true to its office as the magnet to the pole. It urges to duty; it condemns wrong; and, when we have done what is right, it expresses approbation in a manner which we cannot but regard as the voice of God Himself. It is a way in which God is speaking to millions; and in such a manner, that if they would follow His counsels according to the laws of this arrangement, they would be in no more danger of erring than was Saul of Tarsus when he yielded obedience to the heavenly vision.

4. The events of Divine Providence. Every one may find in his own life not a few events that were designed to indicate to him what was the will of God. The Providence which commits to his care an aged parent, an unprotected sister, which lays at his door the afflicted, so speaks to him that he is in no danger of mistaking the Divine will. The Providence, too, which has given to a man wealth or learning, or which takes away an endeared object of earthly affection which stood between the heart and God, is an intimation as clear as if the lesson were written with a sunbeam. So a man in one pursuit in life finds his plans blasted, encounters obstructions; and he may find in these things an intimation that he is in a wrong path as clear as was that in the case of Saul.

5. The calls of the gospel — when the minister brings before a man undoubted truth in such a form as to be adapted to the particular circumstances.

6. The voice of a stranger. So it was when the eunuch was addressed by Philip. And so, now, on a steamboat, on a railroad car, in a remote hut where a traveller may tarry for a night, in a Christian sanctuary casually attended, the feet of the stranger may have been guided in order that he might speak about the way of salvation.

7. The influences of the Holy Spirit: a teaching and a guidance superadded to all the others, and without which none of them would be effectual. Life is made up of thousands of suggestions from some unseen quarter, starting some thought of what is wise and right. Sometimes they come with the gentleness of the evening zephyr; sometimes with the fury of the storm; sometimes when we are alone, or in the crowded place of business; or under the preaching of the gospel; and sometimes when there are no apparent causes giving a new direction to the thoughts. Can anyone on any other supposition explain how it was that Saul of Tarsus, , Luther, Bunyan, John Newton were converted? Can any mere philosopher explain how it was that John Howard was led to spend his life in the dungeons of Europe, that he might relieve the sufferings of the prisoners? or how it was that Clarkson and Wilberforce were directed to the evils of slavery? And can we be in danger of error in supposing that the same Spirit breathed into the hearts of Morrison, and Schwartz, and Henry Martyn, a desire for the conversion of the world; and that God by His Spirit appeals now to the sinner by a voice as real as that which addressed Saul of Tarsus on the road to Damascus?

II. TO WHAT DOES GOD CALL US IN THESE VARIOUS METHODS? Let us learn from the example of Saul. As in his case, so now, God calls the sinner —

1. To forsake the ways of sin.

2. To faith in the Saviour.

3. To prepare for another world; to be ready to give up their account to Him.

4. To devote themselves to His cause.

(A. Barnes, D. D.)

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KJV: Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision:

WEB: "Therefore, King Agrippa, I was not disobedient to the heavenly vision,