About midnight Paul and Silas were praying and singing hymns to God, and the other prisoners were listening to them. Sermons I. A BRIGHT EXAMPLE OF FAITH. 1. It overcame fear, shame, suffering. 2. It lay hold of the future - praying and praising, under the influence of hope. The time was midnight, but there was morning in their souls. 3. It was faith which was proved by experience; they remembered past deliverances. "His love in time past," etc. II. GOD WORKS WITH HIS PEOPLE. 1. He opens their lips, when the world would shut them. The inner prison and the stocks cannot silence truth. The audience is there - the prisoners and the Roman jailor. 2. Fellow-workers called in. "The earth helped the woman (Revelation 12:16). God is doing much under the surface of events. Streams of providential government unite with streams of spiritual influence. The revival of intelligence and humanism preceding the Reformation. The two great currents of the eighteenth century, spiritual and political; and now science helps the advancement of Christianity. 3. Leave God to find opportunity for us. Be patient, and hope to the end. The trouble of Christianity to the world works out peace. - R.
And when her masters saw that the hope of their gains was gone. I. CHRIST'S SERVANTS WILL USE WHATEVER POWER THEY POSSESS TO SET THE SLAVES OF SATAN FREE. Paul did not act from mere impulse, but upon the principle of compassion with which all true Christians are animated, he was miraculously endowed, it is true, while we have only the power of influence and persuasion. But when a country is invaded, what patriot will draw back because he has not a rifle of the most approved pattern? Let us then do what we can to exorcise the demons of intemperance, etc.II. CHRIST'S SERVANTS ARE NOT TO EXPECT THAT THEIR EFFORTS WILL WIN EARTHLY REWARDS. This ought to be the result; but connected with all evils are vested interests which resist all efforts to diminish their gains. The owners of this damsel looked not at her benefit, but at their loss. For the same reason all reformers have been hated; and they must not be surprised at it (John 15:19-21). III. CHRIST SECURES FOR HIS SERVANTS NOT EXEMPTION FROM SORROW, BUT A SUSTAINING JOY. All power is given to Christ, and He sometimes uses it to disappoint the enemies of His servants; but more frequently He leaves them, as here, to suffer for His name's sake. But it is then that He gives then the sweetest assurances of His presence and love; and makes them more than conquerors (Acts 5:41). IV. BY THEIR CONDUCT TOWARDS THEIR PERSECUTORS CHRIST'S SERVANTS SHOW THAT THEY ARE HIS. That can be no merely human religion which enables men to conquer the natural desire for revenge, and to do good to those by whom they have been despitefully used. V. BY THEIR FIDELITY TO CONVICTION AND THE BEAUTY OF THEIR CHARACTER CHRIST'S SERVANTS WILL ULTIMATELY WIN THE RESPECT OF THOSE WHO HAVE WRONGED THEM. The behaviour of Paul and Silas impressed the jailer quite as much as the earthquake. That might have been a natural occurrence, but the cheerfulness and kindness of the missionaries under the circumstances were obviously supernatural. So it is that "the blood of the martyrs is the seed of the Church." VI. TURNING TO THE JAILER, we learn — 1. That the worst of men may become the servants of Christ. 2. That they may become so instantly. How long does it take to enlist a recruit? The resolve may be the fruit of long consideration, and it may take months of drill to make him an efficient soldier; but the act of enlistment is instantaneous. 3. The proof that men have become servants of Christ consists not in emotion but in conduct. (R. A. Bertram.) I. THE PREPARATION FOR GOD'S SPIRITUAL WORK. The rebuke of the evil spirit in the girl, the anger of the crowd, the imprisonment, seemed to form a series of events complete in itself and existing for itself, if we may say so. But these things were but the preparation for something more important.1. The preparation for God's work was by affliction. The disciples found themselves cast down, but the sequel showed it was in order that they might be exalted, by being used as a means of glorying God. A man's best work comes sometimes after he has ceased to be able to work at all. God works through our afflictions even when we do not know it. Well may we then count it joy when we are honoured by falling upon them. 2. The affliction of the apostles was certain, sooner or later, because of the ever persisting antagonism between the gospel and the world. And is it not forever so to the end of time? Must not the gospel always find opposition from the world? Surely this vile world is not a friend to grace to help us on to God. 3. Paul's understanding of this made him careless of being unpopular. He had counted the cost of his service and was willing to pay it. 4. The affliction of the apostles was relieved by faith. They trusted God to give them strength to endure it, to lead them out of it into safety, and beyond these, to use the affliction itself as an instrument of his own purposes. 5. God is with His children in times of trial. 6. Such faith makes one thoughtful for others. Paul was not so absorbed in his own rapture as to forget the jailer. "Do thyself no harm; for we are all here." Forgetfulness of others is no part of the soul's deepest joy. 7. In Paul's joy in God there was involved forgiveness to those who injured him. II. THE WORK OF GOD. God by His permission of the apostles' affliction had made ready for the first soul-ingathering among the heathen of Europe. 1. The first element that appears in the experience of the Philippian jailer is fear. He was trembling when he sprang into the cell (ver. 29). John Bunyan had an awful experience of his own sinfulness before he was converted. If all have sinned, all are entitled to a guilty fearful conscience. 2. This dread of conscience was immediately accompanied by a consciousness of the supernatural. 3. With fear went desire. "Sirs, what must I do to be saved?" What it was to be saved he knew in a most undefined way. Wants do not have to be defined in order to be genuine. A child knows that it feels bad but cannot always tell where or why, yet its suffering is most real. And to want the gospel comes with complete satisfaction. But it does not come except to the want. 4. The jailer was willing to do anything necessary for salvation. "Sirs, what must I do?" 5. The answer has well been called classic. It sums up once for all the ages everything that is required of man in order to be saved. (1) (2) (3) 6. This faith has its social bearing. It is recognised as an influential element in the family, which is here shown to be the God-constituted unit of human life. 7. True faith will not be ignorant. It recognises its imperfection and is ever seeking to learn more of the truth of God, that it may appropriate it by faith (ver. 32). 8. As soon as faith had entered the jailer's heart, it emerged again in a deed of kindness; he washed the apostles' wounds. So by a beautiful spiritual chemistry faith is ever transmuting the love of God as it comes into our upward-opened hearts into love for our fellow men (1 John 4:12). 9. Immediately there came an open recognition of Christian faith in the form of baptism. Wherever there is faith there should be frank, manly avowal of it. 10. No wonder the jailer when he had brought them into his house rejoiced (ver. 34). It was the happiest time he had ever known in his life. No wonder the jailer rejoiced. Blessed beyond words are all those who come to know Christ and His salvation. III. LESSONS ABOUT CONVERSION. 1. Providence often prepares for it, sometimes by suffering and sorrow. 2. There are many ways of being led to Christ, and all are valid. Lydia came one way, the jailer another. No one need try to force himself into another's experience. 3. Faith is the same for all. All are sinners. All need the atoning blood. All must trust without any merit of their own. 4. Salvation is free to all. What Paul said to the jailer he said to the whole world. Whosoever will may come. (D. J. Burrell, D. D.) 2. When you are hindering a man's business, he will charge you with precipitating a general business panic. 3. When you drive prosperity from a bad man's door, you may be inviting adversity to enter your own. 4. When you help some afflicted one, when you free some oppressed one, the affliction or the oppression may be transferred to yourself. 5. When you do a good deed, and are put in prison for it, wait for God's deliverance — it will come. 6. The night is not all dark, nor the stocks hard, nor the imprisonment bitter, to those who, in the consciousness that they are suffering for Christ, wait for the breaking fetters and the earthquake shock. (S. S. Times.) (H. C. Trumbull, D. D.) (J. J. Blunt, D. D.) (Dean Plumptre.) Stone walls do not a prison make, Nor iron bars a cage. 1. They were employed in the highest service. 2. They were the truest benefactors of society. 3. They were successful opponents of evil. 4. They were martyrs to religious fidelity. II. THE PLACE WAS NOTORIOUSLY WICKED. "Prison." 1. Circumstances are no criterion of character. 2. Doing good does not necessarily produce its equivalent. 3. The world is ignorant of the nature of true religion. 4. The good are non-resistant in their method of meeting persecution. 5. The ungodly are permitted great freedom. III. THE TIME was extremely unusual. "Midnight." It was neither of the usual "hours" of devotion. The heart of man on earth and the ear of God in heaven are not regulated by our chronometers. Midnight, as well as midday, is the "accepted" time. 1. It was singular time. The world asleep. 2. It was sacred time. David and other eminent servants of God often worshipped them. 3. It was suitable time. Silence reigned. Quietness favourable to devotion. IV. THE SERVICE WAS MARVELLOUS IN ITS NATURE. They had been stopped serving God by preaching. In the circumstances they did what they could. 1. There was supplication. (1) (2) (3) (4) 2. There was song. (1) (2) (3) 3. There was sublimity. Such conduct in such a place was unique — marvellous. V. THE RESULTS WERE EXTRAORDINARILY GREAT. 1. Shaking of the prison. (1) (2) (3) (4) 2. Conversion of the prison keeper. (1) (2) (3) (4) (5) (6) (7) 3. Liberation of the prisoners. (1) (2) (3) (4) 1. God cares for the good. 2. Fidelity to God rewarded. 3. Ultimate triumph of the gospel. 4. Worship God. (B. D. Johns.) II. THE SINGULAR TEMPLE — a prison. III. The remarkable conductors of THE SERVICE. — Paul and Silas in the stocks. IV. THE STRANGE CONGREGATION — the prisoners in their cells. (K. Gerok.) I. TIME — "midnight." The Jews were strict as to their stated seasons of supplication; but this was the hour of neither the evening nor the morning oblation. But God never slumbers, He is alive to His children's wants even in "the dead of night." II. PLACE. This was the first time the voice of Christian devotion was heard in those precincts — the earliest dungeon in Europe which held a mercy seat, although it has had many successors. III. POSTURE. It was neither standing, nor kneeling, nor lying on one's face. What a poor time they would have had, if they had been compelled to use a formula or work themselves into an attitude. God does not care for attitudes when only the heart is right, and the spirit true, and the want pressing. IV. KIND OF PRAYER. "Praying, they sang." They set their petitions to music. True prayer is praise, and genuine praise is prayer. V. EXPRESSION OF PRAYER — by tones of old Hebrew melodies such as one hears now in the synagogue: wild, pathetic, plaintive, and fascinating. Match one of David's psalms or Isaiah's anthems to it, and it will move one's heart like a strain from the sky. He who has at command psalm after psalm has wonderful resources of comfort in his times of trouble. VI. REACH OF PRAYER. No doubt God heard it, but "the prisoners" also heard it. These were the "songs in the night" that Elihu told Job about; perhaps the psalm was that where David told of the good his singing did him (Psalm 42:8). And we can have no sort of doubt that the jailer heard everything that was going on. VII. FORCE OF PRAYER. The Lord sent the earthquake in answer, and converted the jailer. VIII. DIRECTION OF PRAYER. Imagine a triangle. The perpendicular line represents the direction of a Christian man's petition: it goes up straight towards God. The horizontal line represents the level pressure of the same force, going out towards those within range. That jailer, no doubt, heard the singing and the praying; it was not addressed to him, but it swept out toward him with lateral force. It is not safe to calculate deliberately upon affecting a bystander by our supplication; preaching in prayers is never to be commended; but a life of prayer, and an unconscious fervour of prayer in an individual instance, may be useful to one who watches it. (C. S. Robinson, D. D.) (H. R. Haweis, M. A.) (J. FB. Tinling, B. A.) (W. Arnot, D. D.) I. A GREAT EARTHQUAKE. 1. The prisoners rejoicing (ver. 25). They were praying — for they needed comfort. They sang praises — for comfort was given. Their hymns were unto God alone; but "the prisoners were listening unto them." The Christian often exerts an influence of which he is unaware. What must have been the feelings of the listeners? Probably —(1) Wonder. Songs from that inner prison was an unheard of thing. From there usually came groans, curses, wails of despair.(2) A conviction that the two men were sustained by the God whom they were praising.(3) A desire to partake of the same peace and joy. When a disciple has sunshine in trial, then men say, "If religion can do that for us, then we want it." Songs in the night are better than sermons in the daytime. 2. The prisoners loosed. God now endorses the singers. The earthquake was natural in its character; but it happened at a time that shows that God was in it, using it, as He can use any force of nature, to accomplish His will. II. A GREAT CHANGE. 1. The keeper despairing (ver. 27). His life depended upon the keeping of the prisoners. Awakened by the shock his first thought was of fidelity to his office, and, when he beheld the open doors, his instant conclusion was that the prisoners had escaped. 2. The keeper saved.(1) From self-destruction (ver. 28). There are two interesting questions in connection with this.(a) How did Paul know that the keeper was intending suicide? He was in the "inner" prison, where he could have seen nothing.(b) Why did none of the prisoners attempt to escape? It would seem as if the songs of the two missionaries, and the marvel which followed, had held them spellbound.(2) From eternal destruction. Why did the keeper tremble? He was in no danger; for not a prisoner had escaped. He had rightly connected the earthquake with God and the presence of the servants of God. His fear was of Him who is the Judge of all. How was he saved? "Believe," etc. Note how much larger the promise was than the question — "thou and thy house." He had asked for himself only, but ha obtained assurance for those whose salvation was of as much consequence as his own. 3. The keeper changed. How was the change shown?(1) In washing their stripes. His occupation had made him indifferent to the sufferings of others. But now that he had learned to love the Saviour his heart was touched with pity.(2) "Was baptized, he and all his immediately." Thus he and they expressed at once their faith in Christ.(3) "Set meat before them." He did not forget any of their physical wants in his own great joy. Those who have been fed with the Bread of Life should not be oblivious to the fact that the minister by whom they are fed has a body that needs to be fed also.(4) "Rejoiced greatly," etc. Now he was the possessor of the same joy that had caused those songs in the night. III. A GREAT HUMILIATION. 1. The magistrate's permission to depart.(1) Given (ver. 35). They realised that they had acted hastily, and without warrant, and desired to get rid of the men as quietly as possible.(2) Refused. Paul did not stand upon a point of order as a matter of pride. If they departed without vindication, their influence as preachers of the gospel would be gone. For the honour of the Master, they refused to go. 2. The magistrates' humiliation (ver. 37). And the magistrates were made to come. They did not feel safe until they had gone where they would not again hear from them. The missionaries went out of prison with their innocence as publicly declared as their punishment. And thus they strengthened the hold of the gospel in Philippi. 3. The missionaries' departure (ver. 40). Having suffered so much, one would think that they needed comforting by the brethren instead. But God had comforted them with so great a comfort, that they still were the richer, and could afford to give. They went away, but they left brethren behind them. The Church was established at Philippi, and that could not be driven out. (M. C. Hazard.) I. THEIR COMPARATIVE ESTIMATE OF WHAT THEY GAINED, WITH WHAT THEY LOST. It is by such comparisons that we form our estimate of almost every condition in human life. In this world, that is reasonably esteemed an eligible condition in which the good to be enjoyed far outweighs the evil to be endured. What then was the case of these prisoners? Were they in prison — it was not the prison of death. Were they in chains — they still possessed the liberty of the sons of God. Did they endure the pains of the lash — they had peace which passeth all understanding. Had they no hopes from the world — they had the hope of eternal glory. Who that possessed millions would grieve at the loss of a penny? When, therefore, we hear them say, "As sorrowful, yet always rejoicing; as having nothing, yet possessing all things," their language is intelligible. II. THE ASSURANCE THAT THEIR SUFFERINGS WERE THE MEANS OF GREAT GOOD. They regarded suffering not only as inseparably connected with the crown of glory, but as the appointed means of the preparation to wear it. They, therefore, "gloried in tribulation because tribulation worketh patience," etc. They rejoiced in the darkness of the dungeon, because there every Christian grace shone purer and brighter. III. LOVE TO HIM FOR WHOM THEY SUFFERED. Love is the strongest passion of the human heart. It is delight in the object loved. With what cheerfulness and pleasure does it lead us to act or suffer! As intimately connected with their love to Christ, I ought to mention the great object of these men — the honour of Christ. Ease, pleasure, honour, interest, life were nothing in their view, and Christ was all in all. Conclusion: 1. Godliness hath the promise of the life that now is. Real religion in its nature is a rich source of support and joy in every condition. 2. Religion is as good a thing now as in the days of the apostles. The same sources of enjoyment are open to us as to them. Why then should not religion bless the Christian under the little crosses of this tranquil age, as well as under the terrors which the annals of persecution record? Alas t here is the defect. They have not as much religion as they ought to have and might have. (N. W. Taylor, D. D.) 1. That good men are persecuted notwithstanding the most evident signs that they are the servants of God. The presumption of evildoers. 2. That the beneficent ministries of good men incur the hatred of unrighteous traffickers. 3. That religious persecutions are generally promoted by men who have the least regard for religion. 4. That religion often has to endure the blame of tumults raised by evildoers. I. THE POWER OF TRUE PIETY TO GIVE MEN JOY AMIDST CIRCUMSTANCES OF SORROW. Paul and Silas — 1. Their patient endurance. 2. Their fervent devotion.(1) Devotion superior to physical pain. They had been beaten. Song stronger than sorrow.(2) Devotion superior to the suggestion of mental association. Prison a suggestive place.(3) Devotion superior to the habitual needs of human life. Midnight — time of sleep. 3. Their unique conduct. The masters with gains lost were in despair; the jailer in earthquake was about to commit suicide. Paul and Silas worshipped. Piety is supreme judged by results. II. THE POWER OF TRUE PIETY TO GIVE MEN CALMNESS IN PHYSICAL DISTURBANCE. 1. God takes care of His persecuted servants. 2. The moral significance of the physical occurrences on the earth. Newspapers can only record the earthquake, not its hidden providences. III. THE POWER OF TRUE PIETY TO ENABLE MEN TO GIVE GUIDANCE AMIDST MORAL PERPLEXITY. See how the providence of God has in view the awakening of the souls of men. "Believe," etc. 1. This advice was willing. 2. Wise. 3. Practicable. 4. Inspiring. 5. Accepted. IV. THE POWER OF TRUE PIETY TO GIVE MEN DIGNITY IN THE HUMILIATING EMERGENCIES OF LIFE. "Let them come," etc. 1. Not the language of proud self-assertion. 2. The language of self-vindication. (J. S. Exell, M. A.) 1. Their punishment. (1) (2) (3) 2. Their piety. "Prayed and sang." Only heroes of the highest type could have prayed in such a place. 3. Their noise. "The prisoners heard them." They will have all the more attentive audience by the place and time. Noise was no new thing in the old prison. Groans, curses, threats had often echoed through those gloomy corridors; but never until now prayer and praise. 4. Their deliverance. (1) (2) (3) II. THE PENITENT. The exciting scenes of the afternoon and evening had passed, and "at midnight" the jailer is fast asleep. 1. His surprise ("waking out of his sleep") at the swaying of the prison, the open doors, and the supernatural aspect of things generally. 2. His fear. "That the prisoners had fled." Nothing was more reasonable. Prisoners have not much conscience when the alternative of bondage or freedom is before them. 3. His desperation. "Would have killed himself." Believing his own life to be forfeited, his first thought was that of suicide. That was the highest point to which heathen culture could rise. The advice of Seneca was, "If life is pleasant, live; if not, you have a right to return whence you came." 4. His instructions. "Do thyself no harm." How did Paul know he was going to do himself harm? 5. His encouragement. "We are all here." How, then, could Paul vouch for this? 6. His penitence. "Came trembling." The marvels he had witnessed had aroused his conscience, and smitten him with an awful sense of guilt and alarm. 7. His humility. "Fell down before Paul." There are earthquake crises in life when God's despised people are appreciated — crises when they only can allay the troubled spirit, and answer the momentous questions which agitate and alarm the human heart. 8. His inquiry. "What must I do to be saved?" The danger implied in this question is not that which prompted him to suicide. The presence of all the prisoners saved him from that. The inquiry involves a conviction — (1) (2) (3) (4) III. THE PARDON. 1. Its condition — "Believe." 2. Its object — "Jesus Christ." 3. Its certainty — "Thou shalt be saved." 4. Its effects. (1) (2) (3) (4) (5) (T. Kelly.) I. A GOOD MAN RADIATES HIS INFLUENCE. He cannot help it. 1. Silas was benefited by his connection with Paul. Silas was a man of mark, but he became more remarkable from his identification with Paul. We may not get earthly greatness or riches, but we must be better in a moral sense by allowing ourselves to be touched by a good man's influence. "He that walketh with wise men shall be wise." 2. Paul and Silas together exerted a good influence —(1) On the prisoners, who listened to the sweet singing.(2) On the jailer, whom they rescued from death. It has been so ever since. "The path of the just is as the shining light." A bird will sing in a cage; a preacher has spoken through the grating of his cell. II. A GOOD MAN'S CHARACTER IS NOT DAMAGED BY OUTWARD CONDITIONS. His reputation may be affected by them; for a man may have a good character and a bad reputation. Paul and Silas had a bad reputation. But a change is soon brought about. The very jailer acknowledges them as messengers of God. Today the world delights to honour those men who sat in that cell. If we suffer as evil-doers, we have reason to be ashamed; but if we suffer as Christians, let us glorify God on this behalf. III. GOOD MEN ARE TRUE TO THEIR PRINCIPLES, THOUGH THEY HAVE BEEN THE CAUSES OF DISASTER. If the world were morally right, correct principles would never bring a man into trouble. If the apostles had been brought up in the school of worldly prudence, and had sat at the feet of Professors Pliable and Worldly Wiseman, they would not have had a sore back that night, though they might have had the worse evil of an uneasy conscience. But they were brought up in the school of Christ. The lesson impressed upon their mind was, "Seek ye first the kingdom of God and its righteousness, and all these things shall be added unto you." It was theirs to dare to do the right, and leave consequences. Throw the mere professor into prison, and he soon recants. But when Paul and Silas are thrown into prison, they pray and sing praises unto God. They do not change their mode of procedure. IV. GOOD MEN ARE SUSTAINED AND ENCOURAGED IN THEIR SUFFERINGS. 1. The consciousness of having done right is a sustaining power. Paul and Silas had songs given to them in the night time of their confinement, while the poor jailer was in agonies, and the magistrates who condemned were sadly troubled. 2. The consciousness of a helper in heaven is a sustaining power. Paul without prayer would have been Paul without his lofty heroism. Prayer nerved his arm for the conflict, and brought down heavenly blessings. (W. Burrows, B. A.) "A little bird I am, Shut from the fields of air; And in my songs I sit and sing To Him who placed me there: Well pleased a prisoner to be, Because, my God, it pleaseth Thee."Bass Rock, a lonely island cliff in the Firth of Forth, off Haddingtonshire, two miles from land, was once used by the English Government as a fortress and State prison. Here, in the seventeenth century, many good ministers, persecuted for conscience' sake, suffered confinement; and one of their number, Mr. Fraser, of Brea, wrote an account of their prison hardships. They were alternately chilled through with cold and half suffocated with smoke, fed with unwholesome food, and scarcely fed at all. "Many contracted diseases there which embittered and shortened their lives. But from within those walls the voice of praise and prayer might be often heard, mingled with the laughter, oaths, and songs of the reckless sentinels; and the souls of the captives were borne, on the wings of holy meditation, far aloft and away from the dreary rock within which their bodies were pent." "Every day," continues Fraser, "I read the Scriptures, exhorted and taught therefrom, did sing psalms and prayed with such of our society as our masters did permit to worship together, and this two times a day. I studied Hebrew and Greek, and I likewise read some divinity, and wrote a Treatise on Faith." II. THE SHOCK (vers. 26-28). Not only were the walls shaken, but the jailer's heart. Certainly at first a shock of anguish and despair. But eternal love watches and prevails. The comforting word. "We are all here." Hope returns; but he wishes to see his fortune and to grasp it with his hands (ver. 29). III. THE GREAT QUESTION (vers. 30-82). It is not entirely unpremeditated. Already the praying apostles have caused the presentiment of something higher to rise in him. Perhaps also earlier experiences in his dismal employment. The earthquake has ripened the slumbering seed. The apostles have not fled. How secure and happy they must be! What must I do that I may be the same? The great life question finds also a great life answer. There is one answer. Without Christ no one is saved; through Him all may be saved. IV. THE FIRST LOVE (vers. 33, 34). What is it? The attempt to make a return for what has been received — to do good to Christ in His servants. (Lisco.) II. AN ALARMING PLACE OF JUDGMENT (vers. 26-29). III. A WHOLESOME SCHOOL OF REPENTANCE (vers. 30, 31). IV. A BROTHERLY HOUSE OF CHRISTIAN LOVE AND COMPASSION (vers. 32, 33). V. A BLESSED BIRTHPLACE OF THE NEW LIFE (ver. 34). (K. Gerok.) II. CHRISTIAN WORKERS AND WORSHIPPERS MAY HAVE UNEXPECTED OBSERVERS AND LISTENERS. It is always exactly so. 1. You do not speak without being listened to; you do not go to church without being observed. The preacher speaks to his immediate congregation, but he knows not who is listening in the vestibule. "And the prisoners were listening." They never heard such music before! They had been accustomed to profane language; to violent and complaining exclamations; but here is a new spirit in the house. It is so at home. Passing the room door, we pause a moment to hear some sweet voice in prayer or praise, and it follows the life like a pleading angel. 2. What is true on the one side is true on the other. The unjust judgment you passed was listened to by your children, and they will grow up to repeat your cynicism. III. IT IS POSSIBLE QUIETLY AND EVEN THANKFULLY, TO ACCEPT ALL THE CIRCUMSTANCES OF LIFE. Nothing must interfere with the religious sacrifice. Are we in prison? We may have to alter the hour of worship, but not the worship itself. Are we in an uncongenial atmosphere? We may have to wait until the company has broken up before communion with the Father; but it is only waiting. Show me a Christian who does not complain. Where is the ancient joy? May the old days come again! When they come Christians will accept poverty or wealth, life or death, bleak March or warm June, with thankfulness, saying, "This is the best for me; I live not in circumstance, but in faith." IV. THIS IS A FULL RELIGIOUS SERVICE. "But there was no preaching," you say. Yes, there was; for we may preach by singing. But, even in a more direct and literal sense, preaching was added to prayer and praise. The earthquake took place, and the jailer, with his house, became a congregation to which Paul and Silas did, in the literal sense of the term, preach. So that night they had a full service — prayer, praise, preaching, and conversion. V. Look at THIS CONVERSION OF THE JAILER. 1. It took place under circumstances which may well be described as "exciting." Have we not been unjust to what is called "religious excitement"? But are the circumstances to blame, or ourselves? We like quietness — deadness; we do not like to be "excited," because the devil has chloroformed us into a state of insensibility. Jesus Christ did not rebuke the excitement which followed His ministry; when others would have had Him rebuke them, He said, "I tell you that if these held their peace, the very stones would cry out." 2. Happily the incident does not end here. To excitement was added the necessary element of instruction (ver. 32). Tears in the eyes that are not followed by activities in the hand harden the very heart which for the moment they softened. We shall be the worse for every revival that ends in itself. Times of revival must be followed by times of study. We might get up such services as these almost every day in the week. If we prayed and praised in every prison into which our life is thrust, we should be heard by strange listeners, we should be interrogated by strange inquirers, and doors of usefulness would be opened in the very granite which apparently shuts us in. (J. Parker, D. D.) I. ELEVATING THE SPIRIT ABOVE THE GREATEST TRIALS (ver. 25). What gives religion this power. 1. Faith in the Divine superintendence. The apostles knew that they were not here by accident or chance, but that the whole was under the wise and kind control of the Eternal Father. This is consoling. Job felt this. "He knoweth the way that I take," etc. 2. Consciousness of God's approval. The "well done" of Heaven echoed within, and set all to music. "If God be for us, who can be against us?" "Being justified by faith, we have peace with God," etc. 3. The thought of Christ's trials in comparison with their own. 4. Assurance of a glorious deliverance. "Our light afflictions, which are but for a moment," etc. "I reckon that the sufferings of this present time are not worthy to be compared," etc. He who has this religion can find a paradise in a dungeon. II. ENSURING THE INTERPOSITION OF GOD (ver. 26). While caring for all God takes special care of the good. 1. Reason would suggest this, viz., that the Eternal Spirit would feel a greater interest in mind than in matter; that the Eternal Father in His offspring than in His mere workmanship; that the Source of love and holiness in those who participate in His own moral attributes than in those who do not. 2. The Bible teaches this.(1) In explicit declarations. "To that man will I look," etc. "As a father pitieth his children," etc. "Wherefore if God so clothe the grass of the field," etc.(2) In the biography of the good. Did He not specially interpose on behalf of the patriarchs, prophets, and apostles? If necessary He will make the heavens rain bread, and the rock out-pour refreshing streams. He will divide the sea, and stop the mouth of lions. III. CAPACITATING THE SOUL FOR THE HIGHEST USEFULNESS. The Philippian jailer — 1. Was prevented from self-destruction. The voice of Christianity to man is, "Do thyself no harm" of any kind. The good are ever useful in preventing evil. 2. Was directed to true safety. His question indicates a complex state of mind. He had regard not only to material and civil deliverance, but to spiritual and eternal. The question implies a sense of peril, and a sense of the necessity of individual effort. Something must be done. Paul, without circumlocution and delay, answers, "Believe," etc. Believe on Him as the Representative of God's love for the sinner, as the Atoner to God's character, as the Guide to God's heaven. 3. Experienced a delightful change (vers. 33, 34). The ruffian who "thrust them into the inner prison, and made their feet fast in the stocks," now tenderly washes their "stripes," and entertains them with pious hospitality. The terror-struck soul who sprang in, in utmost horror, is now full of joy and faith (ver. 34). IV. INVESTING THE SOUL WITH THE TRUEST INDEPENDENCY (ver. 35, etc.). This is seen — 1. In their superiority to the fear of man. As soon as they were miraculously delivered from prison, they might have hurried away from such a scene of enemies; but they remained, although the magistrates gave them liberty to depart. They were not afraid. They could chant the 46th psalm. 2. In refusing great benefits, because offered on improper grounds. We will not accept as a favour what we demand as a right. A good man will refuse liberty, social influence, wealth, unless they can be honourably and righteously obtained. 3. In triumphing over their enemies. The tyrants became fawning suppliants at the feet of their prisoners. Such is Christian piety at first displayed in Europe, and in a prison. Piety is not that weak, simpering thing which often passes for it. It is the mightiest force on earth. True Christians have not received "the spirit of fear, but of love, power, and of a sound mind." (D. Thomas, D. D.) (Prof. Eadie.) (W. Arnot, D. D.) 3020 Holy Spirit, joy of 6705 peace, experience 1320 God, as Saviour How to Secure a Prosperous Voyage The Riot at Philippi The Great Question and the Plain Answer Household Salvation Lydia, the First European Convert The Cry of the Heathen The Heavenly Father Note Saving Faith. Directions to Sinners. Measures to Promote Revivals. The Missionary on the Sea Shore. Chrysostom Evades Election to a Bishopric, and Writes his Work on the Priesthood. The Christian's Peace and the Christian's Consistency The Martyrs of Lyons and vienne (Ad 177) Scotland and Ireland Whether Since Christ's Passion the Legal Ceremonies Can be Observed Without Committing Mortal Sin? Pædobaptism. Its Accordance with the Institution of Christ, and the Nature of the Sign. Children Devoted to God. Gen. 17:7,10; Acts 16:14,15,33. Acts 17:16-17. Athens. Conversion, Its Nature and Necessity. The Law Established through Faith |