Acts 17:6 And when they found them not, they drew Jason and certain brothers to the rulers of the city, crying… In discoursing upon this subject, it is proposed, through the assistance of Divine grace — I. By a short historical deduction to show THAT THE CHARACTER OF SEDITIOUS, TROUBLESOME, AND DISORDERLY, HATH BEEN CONSTANTLY GIVEN BY WICKED MEN TO THE SERVANTS OF GOD. It would not be difficult to point out something of this spirit prevailing in the world, from the life of almost every good man whose name stands upon record, however short and general the account be that is given of many of them in Scripture. I shall content myself with some leading instances, in very different ages, from the earliest to the latest times. The first I shall mention is 1 Kings 18:17. Another instance may be found in Jehoshaphat and Ahab's consultation before going out to battle (1 Kings 22:7, 8). Here, you see, Micaiah was the object of aversion because he denounced the judgment of God against the king's wickedness. See an instance of a general accusation of this kind against all the worshippers of the true God by Haman (Esther 3:8). The prophet Jeremiah met with the same treatment at different times. Neither prince, nor priests, nor prophets, were able to bear without resentment the threatenings which he denounced in the name of God (Jeremiah 26:8, 9, 11; Jeremiah 37:13; Jeremiah 38:4). The prophet Amos is another instance, precisely parallel to the last. Because of his fidelity to God he was invidiously represented as an enemy to the king (Amos 7:10). Our Lord fell under the same accusation. However plain and artless His carriage, He is called a deceiver of the people (John 7:12). His enemies endeavoured to embroil Him with the civil government by this insidious question, "Is it lawful to give tribute to Caesar or not?" And that which brought Him at last to the Cross was the same pretended crime (John 19:12). I shall close this view of the Scripture history with the passage of which my text is a part. The whole crime of the Apostle Paul and his companion was preaching the doctrine of the cross of Christ, his great and darling theme. Having produced these instances from Scripture, which is liable to no exception, I shall say but little on the subsequent periods of the Church. Whoever will take the pains to look into the history of the Church before the Reformation, cannot fail to observe, that when anyone, either among the clergy or laity, was bold enough to reprove the errors in doctrine, or the ambition, luxury, and worldly lives of his contemporaries, he was immediately branded as a factious and disorderly person, and often severely punished as an enemy to the peace of the Church. II. We proceed now to inquire, WHAT IT IS IN TRUE RELIGION THAT GIVES OCCASION TO THIS CHARGE, AND MAKES THE WORLD PRONE TO BELIEVE IT. 1. The example of the servants of God is a continual and sensible reproach to the contrary conduct of the men of the world. As a deceived heart turns the wicked aside, so the continuance of self-deceit is necessary to his tasting those pleasures of sin in which his mistaken happiness is placed. To reproach his conduct, therefore, is to disturb his dream, and to wound his peace. And as pride, however finely disguised, has the dominion in every unrenewed heart, bow offensive must every species of reproof be to men of this character? Now, is not the example of every good man a severe though silent reproof to the wicked? And, as every worldly man's own conscience is thus made troublesome to him by the example of the children of God, so it tends to set sinners at variance with one another, and exposes the conduct of each to the censure of the rest. Sin, however universally practised, is yet generally shameful. Conscience though bribed, and comparatively blind in a man's own case, is often just and impartial, at least under far less bias in the case of others. It is in this way, and in this way alone, that the public honour and credit of religion is preserved amidst so great a majority who are enemies to it in their hearts. Must not, then, the example of a strict and conscientious person, set in the strongest light the faults of those who act a contrary part, so often as they happen to fall under observation together. Nay, does it not open the eyes of the world upon many lesser blemishes which would otherwise escape its notice? 2. Another reason why the servants of God are represented as troublesome is, because they will not, and dare not, comply with the sinful commandments of men. In matters merely civil, good men are the most regular citizens and the most obedient subjects. But, as they have a Master in heaven, no earthly power can constrain them to deny His name or desert His cause (chap. Acts 4:19). With what invincible constancy did Shadrach, Meshach, and Abednego refuse to bow before Nebuchadnezzar's golden image? The case of Daniel was perfectly similar, whom even the king's commandment could not restrain from prayer to God. There is a love of dominion natural to all men, which is under no control or restraint in those who are void of religion. This must naturally dispose them to carry on their schemes, and to insist on having them universally complied with. It frets and provokes them, therefore, to find any who will not be subservient to their pleasures. How few are able to bear this with patience, the history of the world in every age is one continued proof. Such refusals, also, do always reflect some dishonour upon the measures to which they stand in opposition. Whatever any person refuses to do, he, as far as in him lies, represents as wrong and sinful; and, in some respects, unworthy or unfit to be done. Thus it comes to be considered, not only as withdrawing his own allegiance, but as corrupting and seducing others. 3. One other reason why the servants of God are accused as troublesome is, because they are, in many instances, obliged to bear testimony against the sins of others, and openly to reprove them (Leviticus 19:17). Some sins are so flagrant in their nature, that even to witness them with silence would imply some participation of the guilt. In such cases it is the glory of the poorest and meanest servant of God to resent the dishonour that is done to His name, and reprove the most exalted sinner. But this duty, and the odium arising from it, falls most frequently to the share of the prophets and ministers of God, who have received a commission to speak in His name and to plead His cause. How offensive this to human pride! It must certainly either convince or provoke, reform or inflame. How many martyrs to truth have there been since the world began! But there cannot be a better example, or indeed a more lively and well-drawn picture of the effect of plain and just reproof, than in the case of Stephen when pleading his cause before the Jewish rulers (Acts 7:51, 52, 54). It is plainly for this reason that the apostles, in their prayers for assistance, do almost constantly ask that they may be endued with a proper degree of boldness and resolution (Acts 4:29; Ephesians 7:19; 2 Thessalonians 3:2). It is very natural for everyone, at this distance, to imagine that he could have been in no danger of making such an obstinate resistance to the truth, or persecuting, with such implacable enmity, those who espoused it. But all worldly men, in every age, have still the same abhorrence of the faithful servants of God; the same impatience of reproof when it touches themselves. I have taken notice above that in every period of the Church, the most faithful of the servants and ministers of God have, in fact, been counted troublesome by corrupt and worldly men. The same passages of history constantly show that this has arisen chiefly from their attempts to stem the tide of prevailing vice; from their boldness and faithfulness in reproving fashionable crimes. In the twelfth century, Arnulphus, a devout man and excellent preacher, speaks thus to the clergy: "I know that you seek my life, and will shortly kill me. But why? I speak the truth to you, I reprehend your pride and haughtiness, avarice and luxury; therefore I please you not." III. PRACTICAL IMPROVEMENT. 1. You may learn from what has been said upon this subject the just and proper answer to an objection against the gospel, much insisted on by its enemies, viz., That it has introduced persecution for conscience' sake, with which the world was in a great measure unacquainted before. There are few subjects on which infidels enlarge with greater pleasure, than the cruel animosity that has prevailed, the savage and inhuman massacres that have been perpetrated on a religious account since the publication of the gospel, I think this objection is but seldom answered as it might be. It is usually observed that whatever may have been done by those professing the gospel, there is no countenance given in it to such a spirit and practice. But the objection is not wholly removed while infidels are allowed still to contend that persecution has been its constant attendant and inseparable effect. We ought, therefore, to wrest this argument out of their hands, and first to produce this fact as an accomplishment of our Saviour's prediction (Matthew 10:34-36). Having gone thus far, we have reason to contend that the disciples of Christ have always suffered, and never inflicted the injury, though they have often been obliged to bear the blame. The multitude of heathen religions, though not always, yet did generally agree together: and well they might, for they were all from the same author. None of them, however, could agree with the gospel, for this plain reason, that "no lie is of the truth." But from what quarter did the violence proceed? Did not the dreadful persecutions against the Christians, in the three first centuries, proceed from the heathens? Did the Christians commit any other crime against them, than pointing out the sin and danger of their idolatrous worship and immoral practices? Was not this alone sufficient to raise a cry against them, as turning the world upside down? And in all the subsequent persecutions among professing Christians, was it anything else than the proud, violent, and worldly spirit of those who made a gain of godliness, oppressing the few real believers of every denomination? 2. From what hath been said you may see the guilt and danger of those who falsely accuse the children of God. Nay, our present state as a Church and nation, seems to render such a warning peculiarly seasonable. We have long enjoyed outward peace. In every other country this has introduced a worldly spirit, ambition, luxury, and sloth. And is there no vestige of these characters among us now? Are there not some who cannot endure such strictness as is inconsistent with conformity to the gay and fashionable world? Do not all such incline to charge every profession of piety with hypocrisy? Do they not consider every faithful reprover as an enemy to their peace? Do they not hear with secret pleasure, and spread with apparent triumph, every report to the prejudice of such troublers of Israel? This, then, is the character, and as many of you as conscience charges with the guilt may see your danger. You may see whose cause you plead, and whose reward you shall share. 3. If this has been the constant lot of all the servants of God, to be accused as seditious and troublesome, let every cautious person beware of being misled by the persecuting cry. 4. Since the world is so prone to receive the accusation of faction against the children of God, let them be careful to give no real ground for it. (1) Let all our zeal for the glory of God be conducted, not only with steadiness but with meekness. (2) Let ministers take care to avoid officiously intermeddling in civil matters. 5. Since the charge of faction and sedition has been always brought against faithful ministers, let us learn to bear it with patience and never dissemble the truth, or depart in any measure from our duty in order to avoid it. (J. Witherspoon, D. D.) Parallel Verses KJV: And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also; |
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