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    What must I do to be saved? - Acts 16:30.

    These are the words of the jailer at Philippi - the question which he put to Paul and Silas, who were then under his care as prisoners. Satan had, in many ways, opposed these servants of God in their work of preaching the Gospel, and had been as often defeated and disgraced. But here he devised a new and peculiar project for frustrating their labors. There was a certain woman at Philippi, who was possessed with a spirit of divination, or, in other words, the spirit of the devil, and brought her masters much gain by her soothsaying. The devil set this woman to follow Paul and Silas about the streets, and as soon as they had begun to gain the attention of the people, she would come in and cry: "These men are the servants of the most high God, which shew unto us the way of salvation" (v. 17). That is, she undertook to second the exhortations of the preachers, and added her testimony, as if to give additional weight to their instructions.

    The effect of it was just what Satan desired. The people all knew that this was a wicked, base woman; and when they heard her attempting to recommend this new preaching, they were disgusted, and concluded that it was all of a piece. The devil knew that it would not do him any good to set such a person to oppose the preaching of the apostles, or to speak against it. The time had gone by for that to succeed. And, therefore, he takes the opposite ground, and by setting her to praise them as the servants of God, and to bear her polluted testimony in favor of their instructions, he led people to suppose the apostles were of the same character with her, and had the same spirit that she had. Paul saw that if things went on so, he would be totally baffled, and could never succeed in establishing a Church at Philippi. So he turns round upon her, and commands the foul spirit, in the name of Jesus Christ, to come out of her. "When her masters saw that the hope of their gains was gone" they raised a great persecution, and "caught Paul and Silas," and made a great ado, and brought them before the civil officers, and raised such a clamor that the civil officers shut up the messengers of the Gospel in prison, and the jailer "made their feet fast in the stocks."

    Thus, the enemy thought they had put down the excitement. But "at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them" (v. 25). This old prison, that had so long echoed to the voice of blasphemy and oaths, now resounded with the praises of God; and these walls, that had stood so firm, now trembled under the power of prayer. The stocks were unloosed, the gates thrown open, and every one's bands broken. The jailer was aroused from his sleep, and when he saw the prison doors open, he drew his sword, knowing that if the prisoners had escaped he must pay for it with his life, and was about to kill himself. But Paul, who had no notion of escaping clandestinely, cried out to him instantly: "Do thyself no harm: for we are all here." And the jailer "called for a light, and sprang in, and came trembling, and fell down before his prisoners, Paul and Silas, and brought them out, and said, Sirs, what must I do to be saved?"

    In my last Lecture, I dwelt at some length on the false instructions given to sinners under conviction, and the false comforts too often administered, and the erroneous instructions which such persons receive. It is my design now, to show what are the instructions that should be given to anxious sinners in order to their speedy and effectual conversion; or, in other words, to explain to you, what answer should be given to those who make the inquiry: "What must I do to be saved?" I propose:

    I. To show what is not a proper direction to be given to sinners, when they make the inquiry in the text.

    II. To show what is a proper answer to the inquiry.

    III. To specify several errors into which anxious sinners are apt to fall.


    No more important inquiry was ever made than this: "What must I do to be saved?" Mankind are apt enough to inquire: "What shall I eat, and what shall I drink?" and the question may be answered in various ways, with little danger. But when a sinner asks in earnest: "What must I do to be saved?" it is of infinite importance that he should receive the right answer.

    1. No direction should be given to a sinner that will leave him still "in the gall of bitterness, and in the bond of iniquity" (Acts 8:23). No answer is proper to be given, by complying with which he would not go to heaven, if he should die the next moment.

    2. No direction should be given that does not include a change of heart, or a right heart, or hearty obedience to Christ. In other words, nothing is proper which does not imply actually becoming a Christian. Any other direction that falls short of this, is of no use. It will not bring him any nearer to the Kingdom, it will do no good, but will lead him to defer the very thing which he must do in order to be saved. The sinner should be told plainly, at once, what he must do if he would not be lost; and he should be told nothing that does not include a right state of heart.

    Whatever you may do, sinner, that does not include a right heart, is sin.

    Whether you read the Bible or not, you are in sin, so long as you remain in rebellion. Whether you go to religious services or stay away; whether you pray or not, it is nothing but rebellion, every moment. It is surprising that a sinner should suppose himself to be doing service to God when he prays, and reads his Bible. Should a rebel against the Government read the statute-book while he continues in rebellion, and has no design to obey; should he ask for pardon while he holds on to his weapons of resistance and warfare; would you think him doing his country a service, and lay it under obligation to show him favor? No; you would say that all his reading and praying were only an insult to the majesty both of the lawgiver and the law. So you, sinner, while you remain in impenitence, are insulting God, and setting him at defiance, whether you read His Word, and pray, or let it alone. No matter what place or what attitude your body is in, on your knees or in the house of God; so long as your heart is not right, so long as you resist the Holy Ghost, and reject Christ, you are a rebel against your Maker.


    Generally, you may give the sinner any direction, or tell him to do anything, that includes a right heart; and if you make him understand, and he follows the directions, he will be saved. The Spirit of God, in striving with sinners, suits His strivings to the state of mind in which He finds them. His great object in striving with them is, to dislodge them from their hiding-places, and bring them to submit to God at once. These objections, difficulties, and states of mind, are as various as the circumstances of mankind - as many as there are individuals. The characters of individuals afford an endless diversity. What is to be done with each one, and how he is to be converted, depends on his particular errors. It is necessary to ascertain his errors; to find out what he understands, and what he needs to be taught more perfectly; to see what points the Spirit of God is pressing upon his conscience, and to press the same things, and thus bring him to Christ.

    The most common directions are the following:

    1. It is generally in point, and a safe and suitable direction, to tell a sinner to repent. I say, generally. For sometimes the Spirit of God seems not so much to direct the sinner's attention to his own sins as to some other thing. In the days of the apostles, the minds of the people seem to have been agitated mainly on the question, whether Jesus was the true Messiah.

    And so the apostles directed much of their instruction to this point, to prove that he was the Christ. And whenever anxious sinners asked them what they must do, they most commonly exhorted them to "believe on the Lord Jesus Christ." They bore down on this point, because here was where the Spirit of God was striving, and this was the subject that especially agitated the minds of the people, and, consequently, this would probably be the first thing a person would do on submitting to God. It was the grand point at issue between God and the Jew and Gentile of those days, whether Jesus Christ was the Son of God. It was the point in dispute. To bring the sinner to yield this controverted question was the way the most effectually to humble him.

    At other times, it will be found that the Spirit of God is dealing with sinners chiefly in reference to their own sins. Sometimes He deals with them in regard to a particular duty, as prayer - perhaps family prayer.

    The sinner will be found to be contesting that point with God, whether it is right for him to pray, or whether he ought to pray in his family. I have known striking cases of this kind, where the individual was struggling on this point, and as soon as he fell on his knees to pray, he yielded his heart, showing that this was the very point which the Spirit of God was contesting, and the hinge on which his controversy with God all turned.

    That was conversion.

    The direction to repent is always proper, but will not always be effectual, for there may be some other thing that the sinner needs to be told also.

    And where it is the pertinent direction, sinners need not only to be told to repent, but to have it explained to them what repentance is. Since there has been so much mysticism, and false philosophy, and false theology, thrown round the subject, it has become necessary to tell sinners not only what you mean by repentance, but also to tell them what you do not mean.

    Words that used to be plain, and easily understood, have now become so perverted that they need to be explained to sinners, or they will often convey a wrong impression to their minds. This is the case with the word "repentance." Many suppose that remorse, or a sense of guilt, is repentance. Then, hell is full of repentance, for it is full of remorse, unutterable and eternal. Others feel regret that they have done such a thing, and they call that repenting. But they only regret that they have sinned, because of the consequences, and not because they abhor sin. This is not repentance. Others suppose that convictions of sin and strong fears of hell are repentance. Others consider the remonstrances of conscience as repentance; they say: "I never do anything wrong without repenting and feeling sorry I did it." Sinners must be shown that all these things are not repentance. They are not only consistent with the utmost wickedness, but the devil might have them all and yet remain a devil. Repentance is a change of mind, as regards God and towards sin. It is not only a change of views, but a change of the ultimate preference or choice of the soul. It is a voluntary change, and by consequence involves a change of feeling and of action toward God and toward sin. It is what is naturally understood by a change of mind on any subject of interest and importance. We hear that a man has changed his mind in politics; everybody understands that he has undergone a change in his views, his feelings, and his conduct. This is repentance, on that subject: it is a change of mind, but not toward God.

    Evangelical repentance is a change of willing, of feeling, and of life, in respect to God.

    Repentance always implies abhorrence of sin. It of course involves the love of God and the forsaking of sin. The sinner who truly repents does not feel as unrepentant sinners think they should feel at giving up their sins, if they should become religious. Imrepentant sinners look upon religion in this way: that if they become pious, they should be obliged to stay away from balls and parties, and obliged to give up theatres, or gambling, or other things that they now take delight in. And they see not however they could enjoy themselves, if they should break off from all those things. But this is very far from being a correct view of the matter, Religion does not make them unhappy, by shutting them out from things in which they delight, because the first step in it, is, to repent, to change their mind in regard to all these things. They do not seem to realize, that the person who has repented has no disposition for these things; he has given them up, and turned his mind away from them. Sinners feel as if they should want to go to such places, and want to mingle in such scenes, just as much as they do now, and that it will be such a continual sacrifice as to make them unhappy. This is a great mistake.


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