By C.H. Mackintosh

      We trust it may not be deemed out of place if we venture to offer a word of counsel and encouragement to all who have been and are engaged in the blessed work of preaching the gospel of the grace of God. We are, in some measure, aware of the difficulties and discouragements which attend upon the path of every evangelist, whatever may be his sphere of labour or measure of gift; and it is our heart's desire to hold up the hands and cheer the hearts of all who may be in danger of falling under the depressing power of these things. We increasingly feel the immense importance of an earnest, fervent gospel testimony everywhere; and we dread exceedingly any falling off therein. We are imperatively called to "do the work of an evangelist," and not be moved from that work by any arguments or considerations whatsoever.

      Let none imagine that, in writing thus, we mean to detract, in the smallest degree, from the value of teaching, lecturing, or exhortation. Nothing is further from our thoughts. "These things ought ye to have done, and not to leave the other undone." We mean not to compare the work of the evangelist with that of the teacher, or to exalt the former at the expense of the latter. Each has its own proper place, its own distinctive interest and importance.

      But is there not a danger, on the other hand, of the evangelist abandoning his own precious work in order to give himself to the work of teaching and lecturing? Is there not a danger of the evangelist becoming merged in the teacher? We fear there is; and it is under the influence of this very fear that we pen these few lines. We observe, with deep concern, some who were once known amongst us as earnest and eminently successful evangelists, now almost wholly abandoning their work and becoming teachers and lecturers.

      This is most deplorable. We really want evangelists. A true evangelist is almost as great a rarity as a true pastor. Alas! how rare are both! The two are closely connected. The evangelist gathers the sheep; the pastor feeds and cares for them. The work of each lies very near the heart of Christ -- the Divine Evangelist and Pastor; but it is with the former we have now more immediately to do -- to encourage him in his work, and to warn him against the temptation to turn aside from it. We cannot afford to lose a single ambassador just now, or to have a single preacher silent.

      We are perfectly aware of the fact that there is in some quarters a strong tendency to throw cold water upon the work of evangelization. There is a sad lack of sympathy with the preacher of the gospel; and, as a necessary consequence, of active co-operation with him in his work. Further, there is a mode of speaking of gospel preaching which argues but little sympathy with the heart of Him who wept over impenitent sinners, and who could say, at the very opening of His blessed ministry, "The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor" (Isa. 61; Luke 4). And again, "Let us go into the next towns, that I may preach there also: for therefore came I forth" (Mark 1: 38).

      Our blessed Lord was an indefatigable preacher of the gospel, and all who are filled with His mind and spirit will take a lively interest in the work of all those who are seeking in their feeble measure to do the same. This interest will be evinced, not only by earnest prayer for the divine blessing upon the work, but also by diligent and persevering efforts to get immortal souls under the sound of the gospel.

      This is the way to help the evangelist, and this way lies open to every member of the Church of God -- man, woman, or child. All can thus help forward the glorious work of evangelization. If each member of the assembly were to work diligently and prayerfully in this way, how different would it be with the Lord's dear servants who are seeking to make known the unsearchable riches of Christ.

      But, alas! how often is it otherwise. How often do we hear even those who are of some repute for intelligence and spirituality, when referring to meetings for gospel testimony, say, "Oh, I am not going there; it is only the gospel." Think of that! "Only the gospel." If they would put the idea into other words, they might say, "It is only the heart of God -- only the precious blood of Christ -- only the glorious record of the Holy Ghost."

      This would be putting the thing plainly. Nothing is more sad than to hear professing Christians speak in this way. It proves too clearly that their souls are very far away from the heart of Jesus. We have invariably found that those who think and speak slightingly of the work of the evangelist are persons of very little spirituality; and on the other hand, the most devoted, the most true hearted, the best taught saints of God, are always sure to take a profound interest in that work. How could it be otherwise? Does not the voice of Holy Scripture bear the clearest testimony to the fact of the interest of the Trinity in the work of the gospel? Most assuredly it does.

      Who first preached the gospel? Who was the first herald of salvation? Who first announced the good news of the bruised Seed of the woman? The Lord God Himself, in the garden of Eden. This is a telling fact in connection with our theme. And further, let us ask, who was the most earnest, laborious, and faithful preacher that ever trod this earth? The Son of God. And who has been preaching the gospel for the last eighteen centuries? The Holy Ghost sent down from Heaven.

      Thus then we have the Father, the Son, and the Holy Ghost all actually engaged in the work of evangelization; and if this be so, who are we to dare to speak slightingly of such a work? Nay, rather may our whole moral being be stirred by the power of the Spirit of God so that we may be able to add our fervent and deep Amen to those precious words of inspiration, "How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!" (Isa. 52: 7; Rom. 10: 15)

      But it may be that these lines shall be scanned by some one who has been engaged in the work of preaching the gospel, and is beginning to feel rather discouraged. It may be that he has been called to preach in the same place for years, and he feels burdened by the thought of having to address the same audience, on the same subject, week after week, month after month, year after year. He may feel at a loss for something new, something fresh, some variety. He may sigh for some new sphere, where the subjects which are familiar to him will be new to the people. Or, if this cannot be, he may feel led to substitute lectures and expositions for the fervid, pointed, earnest preaching of the gospel.

      If we have in any measure set forth the reader's feelings on this subject, we think it will greatly help him in his work to bear in mind that the one grand theme of the true evangelist is Christ. The power to handle that theme is the Holy Ghost. The one to whom that theme is to be unfolded is the poor lost sinner. Now, Christ is ever new; the power of the Holy Ghost is ever fresh; the soul's condition and destiny ever intensely interesting.

      Furthermore, it is well for the evangelist to bear in mind, on every fresh occasion of rising to preach, that his unconverted hearers are totally ignorant of the gospel, and hence he should preach as though it were the first time they had ever heard the message, and the first time he had ever delivered it. For, be it remembered, the preaching of the gospel, in the divine acceptation of the phrase, is not a mere barren statement of evangelical doctrine -- a certain form of words enunciated over and over again in wearisome routine. Far, very far from it. The gospel is really the large loving heart of God welling up and flowing forth toward the poor lost sinner in streams of life and salvation. It is the presentation of the atoning death and glorious resurrection of the Son of God; and all this in the present energy, glow, and freshness of the Holy Ghost, from the exhaustless mine of Holy Scripture.

      Moreover, the one absorbing object of the preacher is to win souls for Christ, to the glory of God. For this he labours and pleads; for this he prays, weeps, and agonises; for this he thunders, appeals, and grapples with the heart and conscience of his hearer. His object is not to teach doctrines, though doctrines may be taught; his object is not to expound Scripture, though Scripture may be expounded. These things lie within the range of the teacher or lecturer; but let it never be forgotten, the preacher's object is to bring the Saviour and the sinner together -- to win souls to Christ. May God by His Spirit keep these things ever before our hearts, so that we may have a deeper interest in the glorious work of evangelization!

      We would, in conclusion, merely add a word of exhortation in reference to the Lord's Day evening. We would, in all affection, say to our beloved and honoured fellow-labourers, Seek to give that one hour to   the great business of the soul's salvation. There are 168 hours in the week, and, surely, it is the least we may devote one of these to this momentous work. It so happens that during that interesting hour we can get the ear of our fellow-sinner. Oh, let us use it to pour in the sweet story of God's free love and of Christ's full salvation.

      A MOTTO FOR THE EVANGELIST.

      2 Corinthians 10:16

      "TO PREACH THE GOSPEL in the regions beyond you." These words, while they set forth the large-heartedness of the self-denying and devoted apostle, do also furnish a fine model for the evangelist, in every age. The gospel is a traveller; and the preacher of the gospel must be a traveller likewise. The divinely-qualified and divinely-sent evangelist will fix his eye upon "the world." He will embrace, in his benevolent design, the human family From house to house; from street to street from city to city; from province to province -- from kingdom to kingdom; from continent to continent; from pole to pole. Such is the range of "the good news," and the publisher thereof. "The regions beyond" must ever be the grand gospel motto. No sooner has the gospel lamp cast its cheering beams over a district, than the bearer of that map must think of the regions beyond. Thus the work goes on. Thus the mighty tide of grace rolls, in enlightening and saving power, over a dark world which lies in "the region of the shadow of death."Waft, waft, ye winds, the story,And you, ye waters roll,Till, like a sea of glory,It spreads from pole to pole.

      Christian reader, are you thinking of "the regions beyond you"? This expression may, in your case, mean the next house, the next street, the next village, the next city, the next kingdom, or the next continent. The application is for your own heart to ponder; but say, are you thinking of "the regions beyond you"? I do not want you to abandon your present post, at all; or, at least, not until you are fully persuaded that your work, at that post, is done. But, remember, the gospel plough should never stand still. "Onward" is the motto of every true evangelist. Let the shepherds abide by the flocks; but let the evangelists betake themselves hither and thither, to gather the sheep. Let them sound the gospel trump, far and wide, over the dark mountains of this world, to gather together the elect of God. This is the design of the gospel. This should be the object of the evangelist, as he sighs after "the regions beyond." When Caesar beheld, from the coast of Gaul, the white cliffs of Britain, he earnestly longed to carry his arms thither. The evangelist, on the other hand, whose heart beats in unison with the heart of Jesus, as he casts his eye over the map of the world, longs to carry the gospel of peace into regions which have heretofore been wrapped in midnight gloom, covered with the dark mantle of superstition, or blasted beneath the withering influences of "a form of godliness without the power."

      It would, I believe, be a profitable question for many of us to put to ourselves, how far we are discharging our holy responsibilities to "the regions beyond." I believe the Christian who is not cultivating and manifesting an evangelistic spirit, is in a deplorable condition. I believe, too, that the assembly which is not cultivating and manifesting an evangelistic spirit is in a dead state. One of the truest marks of spiritual growth and prosperity, whether in an individual, or in an assembly, is earnest anxiety after the conversion of souls. This anxiety will swell the bosom with most generous emotions; yea, it will break forth, in copious streams of benevolent exertion, ever flowing toward "the regions beyond." It is hard to believe that "the Word of Christ" is "dwelling richly" in any one who is not making some effort to impart that Word to his fellow sinners. It matters not what may be the amount of the effort; it may be to drop a few words in the ear of a friend, to give a tract, to pen a note, to breathe a prayer. But one thing is certain, namely, that a healthy vigorous Christian will be an evangelistic Christian -- a teller of good news -- one whose sympathies, desires, and energies, are ever going forth toward "the regions beyond." "I must preach the gospel to other cities also, therefore am I sent." Such was the language of the divine Evangelist.

      It is very doubtful whether many of the servants of Christ have not erred in allowing themselves, through one influence or another, to become too much localised -- too much tied to one place. They have dropped into routine work -- into a round of stated preaching, in the same place, and, in many cases, have paralysed themselves and paralysed their hearers also. I speak not, now, of the labours of the pastor, the elder, or the teacher, which must, of course, be carried on in the midst of those who are the proper subjects of such labours. I refer more particularly to the evangelist. Such an one should never suffer himself to become localised. The world is his sphere -- "the regions beyond," his motto -- to gather out God's elect, his object -- the current of the Spirit, his line of direction. If the reader should be one whom God has called and fitted to be an evangelist, let him remember these four things, the sphere, the motto, the object, and the line of direction which all must adopt, if they would prove fruitful labourers in the gospel field.

      Finally, whether the reader be an evangelist or not, I would earnestly entreat him to examine how far he is seeking to further the gospel of Christ. We really must not stand idle. Time is short! Eternity is rapidly posting on! The Master is most worthy! Souls are most precious! The season for work will soon close! Let us, then, in the name of the Lord, be up and doing. And when we have done what we can, in the regions around, let us carry the precious gospel into "the regions beyond.

      "THE WORK OF AN EVANGELIST Acts 16: 8-31

      We ventured to offer a word to the evangelist, which we now follow up with a paper on the evangelist's work; and we cannot do better than select, as the basis of our remarks, a page from the missionary record of one of the greatest evangelists that ever lived. The passage of Scripture that stands at the head of this article furnishes specimens of three distinct classes of hearers, and also the method in which they were met by the great apostle of the Gentiles, guided, most surely, by the Holy Ghost.

      We have, first, the earnest seeker; secondly, the false professor; and thirdly, the hardened sinner. These three classes are to be met everywhere, and at all times, by the Lord's workman; and hence we may be thankful for an inspired account of the right mode of dealing with such. It is most desirable that those who go forth with the gospel should have skill in dealing with the various conditions of soul that come before them, from day to day; and there can be no more effectual way of attaining this skill than the careful study of the models given us by God the Holy Ghost.

      Let us then, in the first place, look at the narrative of the earnest seeker.

      The laborious apostle, in the course of his missionary journeyings, came to Troas, and there a vision appeared to him in the night, "There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia and help us. And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them. Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis; and from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days.

      "And on the Sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither. And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us; whose heart the Lord opened, that she attended unto the things that were spoken of Paul. And when she was baptised, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house and abide there. And she constrained us" (Acts 16: 8-15).

      Here, then, we have a touching picture -- something well worth gazing at and pondering. It is a picture of one who, having through grace gotten a measure of light, was living up to it, and was earnestly seeking for more. Lydia, the seller of purple, belonged to the same interesting generation as the eunuch of Ethiopia, and the centurion of Caesarea. All three appear on the page of inspiration as quickened souls not emancipated -- not at rest -- not satisfied. The eunuch had gone from Ethiopia to Jerusalem in search of something on which to rest his anxious soul. He had left that city still unsatisfied, and was devoutly and earnestly hanging over the precious page of inspiration. The eye of God was upon him, and He sent His servant Philip with the very message that was needed to solve his difficulties, answer his questions, and set his soul at rest.

      God knows how to bring the Philips and the eunuchs together. He knows how to prepare the heart for the message and the message for the heart. The eunuch was a worshiper of God; but Philip is sent to teach him how to see God in the face of Jesus Christ. This was precisely what he wanted. It was a flood of fresh light breaking in upon his earnest spirit, setting his heart and conscience at rest, and sending him on his way rejoicing. He had honestly followed the light as it broke in upon his soul, and God sent him more.

      Thus it is ever. "To him that hath shall more be given." There never was a soul who sincerely acted up to his light that did not get more light. This is most consolatory and encouraging to all anxious inquirers. If the reader belongs to this class, let him take courage. If he is one of those with whom God has begun to work, then let him rest assured of this, that He who hath begun a good work will perform the same until the day of Jesus Christ. He will, most surely, perfect that which concerneth His people.

      But let no one fold his arms, settle upon his oars, and coolly say, "I must wait God's time for more light. I can do nothing -- my efforts are useless. When God's time comes I shall be all right; till then, I must remain as I am." These were not the thoughts or feelings of the Ethiopian eunuch. He was one of the earnest seekers; and all earnest seekers are sure to be happy finders. It must be so, for "God is a rewarder of them that diligently seek Him" (Heb. 11: 6).

      So also with the centurion of Caesarea. He was a man of the same stamp. He lived up to his light. He fasted, he prayed, and gave alms. We are not told whether he had read the sermon on the mount: but it is remarkable that he exercised himself in the three grand branches of practical righteousness set forth by our Lord in the sixth chapter of Matthew. [The reader will notice that in Matthew 6: 1, the marginal reading is the correct one: "Take heed that ye do not your righteousness before men, to be seen of them." Then we have the three departments of this righteousness, namely, alms-giving (ver. 2); prayer (ver. 3) fasting (ver. 16). These were the very things Cornelius was doing. In short, he feared God, and was working righteousness, according to his measure of light.] He was moulding his conduct and shaping his way according to the standard which God had set before him. His righteousness exceeded the righteousness of the scribes and Pharisees, and therefore he entered the kingdom. He was, through grace a real man, earnestly following the light as it streamed in upon his soul, and he was led into the full blaze of the gospel of the grace of God. God sent a Peter to Cornelius, as he had sent a Philip to the eunuch. The prayers and alms had gone up as a memorial before God, and Peter was sent with a message of full salvation through a crucified and risen Saviour.

      Now it is quite possible that there are persons who, having been rocked in the cradle of easy-going evangelical profession, and trained up in the flippant formalism of a self-indulgent, heaven-made-easy religion, are ready to condemn the pious conduct of Cornelius, and pronounce it the fruit of ignorance and legality. Such persons have never known what it was to deny themselves a single meal, or to spend an hour in real, earnest prayer, or to open their hand, in true benevolence, to meet the wants of the poor. They have heard and learnt, perchance, that salvation is not to be gained by such means -- that we are justified by faith without works -- that it is to him that worketh not, but believeth on Him that justifieth the ungodly.

      All this is most true; but what right have we to imagine that Cornelius was praying, fasting, and giving alms in order to earn salvation? None whatever -- at least if we are to be governed by the inspired narrative, and we have no other means of knowing aught about this truly excellent and interesting character. He was informed by the angel that his prayers and his alms had gone up as a memorial before God. Is not this a clear proof that these prayers and alms were not the trappings of self-righteousness, but the fruits of a righteousness based on the knowledge which he had of God? Surely the fruits of self-righteousness and legality could never have ascended as a memorial to the throne of God; nor could Peter ever have said concerning a mere legalist that he was one who feared God and worked righteousness.

      Ah, no; Cornelius was a man thoroughly in earnest. He lived up to what he knew, and he would have been quite wrong to go further. To him the salvation of his immortal soul the service of God, and eternity, were grand and all-absorbing realities. He was none of your easy-going professors, full of flippant, vapid, worthless talk, but doing nothing. He belonged to another generation altogether. He belonged to the working, not the talking class. He was one on whom the eye of God rested with complacency, and in whom the mind of heaven was profoundly interested.

      And so was our friend of Thyatira, Lydia, the seller of purple. She belonged to the same school -- she occupied the same platform as the centurion and the eunuch. It is truly delightful to contemplate these three precious souls -- to think of one in Ethiopia; another at Caesarea; and a third at Thyatira or Philippi. It is particularly refreshing to contrast such downright thorough-going, earnest souls, with many in this our day of boasted light and knowledge, who have got the plan of salvation, as it is termed, in their heads, the doctrines of grace on the tongue, but the world in the heart; whose absorbing object is self, self, self-miserable object!

      We shall have occasion to refer more fully to these latter under our second head; but, for the present, we shall think of the earnest Lydia; and we must confess it is a far more grateful exercise. It is very plain that Lydia, like Cornelius and the eunuch, was a quickened soul; she was a worshiper of God; she was one who was right glad to lay aside her purple-selling, and betake herself to a prayer-meeting, or to any such like place where spiritual profit was to be had, and where there were good things going. "Birds of a feather flock together," and so Lydia soon found out where a few pious souls, a few kindred spirits, were in the habit of meeting to wait on God in prayer.

      All this is lovely. It does the heart good to be brought in contact with this deep-toned earnestness. Surely the Holy Ghost has penned this narrative, like all Holy Scripture, for our learning. It is a specimen case, and we do well to ponder it. Lydia was found diligently availing herself of any and every opportunity; indeed she exhibited the real fruits of divine life, the genuine instincts of the new nature. She found out where saints met for prayer, and took her place among them. She did not fold her arms and settle down on her lees, to wait, in antinomian indolence and culpable idleness, for some extraordinary indefinable thing to come upon her, or some mysterious change to come over her. No; she went to a prayer-meeting -- the place of expressed need -- the place of expected blessing: and there God met her, as He is sure to meet all who frequent such scenes in Lydia's spirit.

      God never fails an expectant heart. He has said, "They shall not be ashamed that wait for Me"; and, like a bright and blessed sunbeam on the page of inspiration, shines that pregnant, weighty, soul-stirring sentence, "God is a rewarder of them that diligently seek Him." He sent a Philip to the eunuch in the desert of Gaza. He sent a Peter to the centurion, in the town of Caesarea. He sent a Paul to a seller of purple, in the suburbs of Philippi; and He will send a message to the reader of these lines, if he be a really earnest seeker after God's salvation.

      It is ever a moment of deepest interest when a prepared soul is brought in contact with the full gospel of the grace of God. It may be that that soul has been under deep and painful exercise for many a long day, seeking rest but finding none. The Lord has been wording by His Spirit, and preparing the ground for the good seed. He has been making deep the furrows so that the precious seed of His Word may take permanent root, and bring forth fruit to His praise. The Holy Ghost is never in haste. His work is deep, sure and solid. His plants are not like Jonah's gourd, springing up in a night and perishing in a night. All that He does will stand, blessed be His name. "I know that whatsoever God doeth, it shall be forever." When He convicts, converts, and liberates a soul, the stamp of His own eternal hand is upon the work, in all its stages.

      Now, it must have been a moment of intense interest when one in Lydia's state of soul was brought in contact with that most glorious gospel which Paul carried (Acts 16: 14). She was thoroughly prepared for his message; and surely his message was thoroughly prepared for her. He carried with him truth which she had never heard and never thought of. As we have already remarked, she had been living up to her light; she was a worshiper of God; but we are bold to assert that she had no idea of the glorious truth which was lodged in the heart of that stranger who sat beside her at the prayer meeting. She had come thither -- devout and earnest woman that she was -- to pray and to worship, to get some little refreshment for her spirit, after the toils of the week. How little did she imagine that at the meeting she should hear the greatest preacher that ever lived, save One, and that she should hear the very highest order of truth that had ever fallen upon mortal ears.

      Yet thus it was. And, oh, how important it was for Lydia to have been at that memorable prayer meeting! How well it was she had not acted as so many, nowadays, act, who after a week of toil in the shop, the warehouse, the factory, or the field, take the opportunity of lying in bed on Sunday! How many there are whom you will see at their post from Monday morning till Saturday night, working away with all diligence at their calling, but for whom you will look in vain at the meeting on the Lord's day. How is this? They will tell you, perhaps, that they are so worn out on Saturday night that they have no energy to rise on Sunday, and therefore they spend this day in sloth, lounging, and self-indulgence. They have no care for their souls, no care for eternity, no care for Christ. They care for themselves, for their families, for the world, for money-making; and hence you will find them up with the dawn of Monday and off to their work.

      Lydia did not belong to this class at all. No doubt she attended to her business, as every right-minded person will. We dare say -- indeed, we are sure -- she kept very excellent purple, and was a fair, honest trader, in every sense of the word. But she did not spend her Sabbath in bed, or lounging about her house, or nursing herself up, and making a great fuss about all she had to do during the week. Neither do we believe that Lydia was one of those self-occupied folk whom a shower of rain is sufficient to keep away from a meeting. No; Lydia was of a different stamp altogether. She was an earnest woman, who felt she had a soul to save, and an eternity before her, and a living God to serve and worship.

      Would to God we had more Lydias in this our day! It would give a charm, and an interest, and a freshness to the work of an evangelist, for which many of the Lord's workmen have to sigh in vain. We seem to live in a day of terrible unreality as to divine and eternal things. Men, women, and children are real enough at their money-making, their pursuits, and their pleasures; but oh, when the things of God, the things of the soul, the things of eternity, are in question, the aspect of people is that of a yawning indifference. But the moment is rapidly approaching -- every beat of the pulse, every tick of the watch, brings us nearer to it -- when the yawning indifference shall be exchanged for "weeping, wailing, and gnashing of teeth." If this were more deeply felt, we should have many more Lydias, prepared to lend an attentive ear to Paul's gospel.

      What force and beauty in those words, "Whose heart the Lord opened, that she attended unto the things that were spoken of Paul." Lydia was not one of those who go to meetings to think of anything and everything but the things that are spoken by the Lord's messengers. She was not thinking of her purple, or of the prices, or the probable gains or losses. How many of those who fill our preaching rooms and lecture halls follow the example of Lydia? Alas! we fear but very few indeed. The business, the state of the markets, the state of the funds, money, pleasure, dress, folly -- a thousand and one things are thought of, and dwelt upon, and attended to, so that the poor vagrant, volatile heart is at the ends of the earth instead of "attending" to the things that are spoken.

      All this is very solemn, and very awful. It really ought to be looked into and thought of. People seem to forget the responsibility involved in hearing the gospel preached. They do not seem to be in the smallest degree impressed with the weighty fact that the gospel never leaves any unconverted person where it finds him. He is either saved by receiving, or rendered more guilty by rejecting it. Hence it becomes a serious matter to hear the gospel. People may attend gospel meetings as a matter of custom, as a religious service, or because they have nothing else to do, and the time would hang heavy upon their hands; or they may go because they think that the mere act of going has a sort of merit attached to it. Thus thousands attend preachings at which Christ's servants, though not Paul's in gift, power, or intelligence, unfold the precious grace of God in sending His only begotten Son into the world to save us from everlasting torment and misery. The virtue and efficacy of the atoning death of the divine Saviour -- the Lamb of God -- the dread realities of eternity -- the awful horrors of hell, and the unspeakable joys of Heaven -- all these weighty matters are handled, according to the measure of grace bestowed upon the Lord's messengers, and yet how little impression is produced! They "reason of righteousness, temperance, and judgment to come," and yet how few are made even to "tremble!"

      And why? Will anyone presume to excuse himself for rejecting the gospel message on the ground of his inability to believe it? Will he appeal to the very case before us, and say, "The Lord opened her heart; and if He would only do the same for me, I, too, should attend; but until He does, I can do nothing"? We reply, and with deep seriousness, Such an argument will not avail thee in the day of judgment. Indeed we are most thoroughly convinced that thou wilt not dare to use it then. Thou art making a false use of Lydia's charming history. True it is, blessedly true, the Lord opened her heart; and He is ready to open thine also, if there were in thee but the hundredth part of Lydia's earnestness.

      There are two sides to this great question, as there are to every question. It is all very well, and sounds very forcible, for thee to say, "I can do nothing." But who told thee this? Where hast thou learnt it? We solemnly challenge thee, in the presence of God, Canst thou look up to Him and say, "I can do nothing -- I am not responsible"? Say, is the salvation of thy never-dying soul just the one thing in which thou canst do nothing? Thou canst do a lot of things in the service of the world, of self, and of Satan; but when it becomes a question of God, the soul, and eternity, you coolly say, "I can do nothing -- I am not responsible."

      Ah! it will never do. All this style of argument is the fruit of a one-sided theology. It is the result of the most pernicious reasoning of the human mind upon certain truths in Scripture which are turned the wrong way and sadly misapplied. But it will not stand. This is what we urge upon the reader. It is of no possible use arguing in this way. The sinner is responsible; and all the theology, and all the reasoning, and all the fallacious though plausible objections that can be scraped together, can never do away with this weighty and most serious fact.

      Hence, therefore, we call upon the reader to be, like Lydia, in earnest about his soul's salvation -- to let every other question, every other point, every other subject, sink into utter insignificance in comparison with this one momentous question -- the salvation of his precious soul. Then, he may depend upon it, the One who sent Philip to the eunuch, and sent Peter to the centurion, and sent Paul to Lydia, will send some messenger and some message to him, and will also open his heart to attend. Of this there cannot possibly be a doubt, inasmuch as Scripture declares that "God is not willing that any should perish but that all should come to repentance." All who perish, after having heard the message of salvation -- the sweet story of God's free love, of a Saviour's death and resurrection -- shall perish without a shadow of an excuse, shall descend into hell with their blood upon their guilty heads. Their eyes shall then be open to see through all the flimsy arguments by which they have sought to prop themselves up in a false position, and lull themselves to sleep in sin and worldliness.

      But let us dwell for a moment on "the things that were spoken of Paul." The Spirit of God hath not thought proper to give us even a brief outline of Paul's address at the prayer-meeting. We are therefore left to other passages of Holy Scripture to form an idea of what Lydia heard from his lips on that interesting occasion. Let us take, for example, that famous passage in which he reminds the Corinthians of the gospel which he had preached to them. "Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; and that He was buried, and that He rose again the third day according to the Scriptures" (1 Cor. 15: 1-4).

      Now we may safely conclude that the foregoing passage of Scripture contains a compendium of the things that were spoken of Paul at the prayer-meeting at Philippi. The grand theme of Paul's preaching was Christ -- Christ for the sinner -- Christ for the saint -- Christ for the conscience -- Christ for the heart. He never allowed himself to wander from this great centre, but made all his preachings and all his teachings circulate round it with admirable consistency. If he called on men, both Jews and Gentiles, to repent, the lever with which he worked was Christ. If he urged them to believe, the object which he held up for faith was Christ, on the authority of Holy Scripture. If he reasoned of righteousness, temperance, and judgment to come, the One that gave cogency and moral power to his reasoning was Christ. In short, Christ was the very gist and marrow, the sum and substance, the foundation and top stone of Paul's preaching and teaching.

      But, for our present purpose, there are three grand subjects, found in Paul's preaching, to which we desire to call the reader's attention. These are, first, the grace of God; secondly, the Person and work of Christ; and thirdly, the testimony of the Holy Ghost as given in the Holy Scriptures.

      We do not attempt to go into these vast subjects here; we merely name them, and entreat the reader to ponder them, to muse over them, and seek to make them his own.

      1. The grace of God -- His free, sovereign favour -- is the source from whence salvation flows -- salvation in all the length, breadth, height, and depth of that most precious word -- salvation which stretches, like a golden chain, from the bosom of God, down to the very deepest depths of the sinner's guilty and ruined condition, and back again to the throne of God -- meets all the sinner's necessities, overlaps the whole of the saint's history, and glorifies God in the highest possible manner.

      2. Then, in the second place, the Person of Christ and His finished work are the only channel through which salvation can possibly flow to the lost and guilty sinner. It is not the Church and her sacraments, religion and its rites and ceremonies -- man or his doings in any shape or form. It is the death and resurrection of Christ. "He died for our sins, was buried, and rose again the third day." This was the gospel which Paul preached, by which the Corinthians were saved, and the apostle declares, with solemn emphasis, "If any man preach any other gospel, let him be accursed." Tremendous words for our day!

      3. But, thirdly, the authority on which we receive the salvation is the testimony of the Holy Ghost in Scripture. It is "according to the Scriptures." This is a most solid and comforting truth. It is not a question of feelings, or experiences, or evidences, it is a simple question of faith in God's Word wrought in the heart by God's Spirit.

      It is a serious reflection for the evangelist, that wherever God's Spirit is at work, there Satan is sure to be busy. We must remember, and ever be prepared for this. The enemy of Christ and the enemy of souls is always on the watch, always hovering about to see what he can do, either to hinder or corrupt the work of the gospel. This need not terrify or even discourage the workman; but it is well to bear it in mind and be watchful. Satan will leave no stone unturned to mar or hinder the blessed work of God's Spirit. He has proved himself the ceaseless, vigilant enemy of that work, from the days of Eden down to the present moment.

      Now, in tracing the history of Satan, we find him acting in two characters, namely, as a serpent, or as a lion -- using craft or violence. He will try to deceive; and, if he cannot succeed, then he will use violence. Thus it is in this sixteenth chapter of the Acts. The apostle's heart had been cheered and refreshed by what we moderns should pronounce, "a beautiful case of conversion." Lydia's was a very real and decided case, in every respect. It was direct, positive, and unmistakable. She received Christ into her heart, and forthwith took Christian ground by submitting to the deeply significant ordinance of baptism. Nor was this all. She immediately opened her house to the Lord's messengers. Hers was no mere lip profession. It was not merely saying she believed. She proved her faith in Christ, not only by going down under the water of baptism, but   also by identifying herself and her household with the name and cause of that blessed One whom she had received into her heart by faith.

      All this was clear and satisfactory. But we must now look at something quite different. The serpent appears upon the scene in the person of the deceiver.

      "It came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying. The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which show unto us the way of salvation. And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour" (vers. 16-18).

      Here, then, was a case eminently calculated to test the spirituality and integrity of the evangelist. Most men would have hailed such words from the lips of this damsel as an encouraging testimony to the work. Why then was Paul grieved? Why did he not allow her to continue to bear witness to the object of his mission? Was she not saying the truth? Were they not the servants of the most high God? And were they not showing the way of salvation? Why be grieved with -- why silence such a witness? Because it was of Satan; and, most assuredly, the apostle was not going to receive testimony from him. He could not allow Satan to help him in his work. True, he might have walked about the streets of Philippi owned and honoured as a servant of God, if only he had consented to let the devil have a hand in the work. But Paul could never consent to this. He could never suffer the enemy to mix himself up with the work of the Lord. Had he done so, it would have given the deathblow to the testimony at Philippi. To have permitted Satan to put his hand to the work, would have involved the total shipwreck of the mission to Macedonia.

      It is deeply important for the Lord's workman to weigh this matter. We may rest assured that this narrative of the damsel has been written for our instruction. It is not only a statement of what has occurred, but a sample of what may and indeed what does occur every day.

      Christendom is full of false profession. There are multitudes of false professors at this moment, throughout the wide domain of Christian profession. It is sad to have to say it, but so it is, and we must press the fact upon the attention of the reader. We are surrounded, on all sides, by those who give a merely nominal assent to the truths of the Christian religion. They go on, from week to week, and from year to year, professing to believe certain things which they do not in reality believe at all. There are thousands who, every Lord's Day, profess to believe in the forgiveness of sins, and yet, were such persons to be examined, it would be found that they either do not think about the matter at all, or, if they do think, they deem it the very height of presumption for any one to be sure that his sins are forgiven.

      This is very serious. Only think of a person standing up in the presence of God and saying, "I believe in the forgiveness of sins," and all the while he does not believe any such thing! Can anything be more hardening to the heart, or more deadening to the conscience than this? It is our firm persuasion that the forms and the formularies of professing Christianity are doing more to ruin precious souls than all the forms of moral pravity put together. It is perfectly appalling to contemplate the countless multitudes that are at this moment rushing along the well-trodden highway of religious profession, down to the eternal flames of hell. We feel bound to raise a warning note. We want the reader most solemnly to take heed as to this matter.

      We have only instanced one special formulary, because it refers to a subject of very general interest and importance. How few, comparatively, are clear and settled as to the question of forgiveness of sins! How few are able, calmly, decidedly, and intelligently, to say, "I know that my sins are forgiven!" How few are in the real enjoyment of full forgiveness of sins, through faith in that precious blood that cleanseth from all sins! How solemn, therefore, to hear people giving utterance to such words as these, "I believe in the forgiveness of sins," while, in fact, they do not believe their own very utterance!

      Is the reader in the habit of using such a form of words? Does he believe it? Say, are thy sins forgiven? Art thou washed in the precious atoning blood of Christ? If not, why not? The way is open. There is no hindrance. Thou art perfectly welcome, this moment, to the free benefits of the atoning work of Christ. Though thy sins be as scarlet; though they be black as midnight, black as hell; though they rise like a dreadful mountain before the vision of thy troubled soul, and threaten to sink thee into eternal perdition; yet do these words shine with divine and heavenly lustre on the page of inspiration, "The blood of Jesus Christ, God's Son, cleanseth us from all sin" (1 John 1: 7).

      But mark, friend, do not go on, week after week, mocking God, hardening thine own heart, and carrying out the schemes of the great enemy of Christ, by a false profession. This marks the damsel possessed by a spirit of divination, and here her history links itself with the present awful condition of Christendom. What was the burden of her song, during those "many days" in the which the apostle narrowly considered her case? "These men are the servants of the most high God, which show unto us the way of salvation." But she was not saved -- she was not delivered -- she was, all the while, under Satan's power And not only so, but Satan was seeking to use her for the purpose of marring and hindering the work of the gospel.

      Thus it is with Christendom -- thus it is with each false professor throughout the length and breadth of the professing Church. Every one who professes to believe in the forgiveness of sins, and yet does not believe in it -- does not know that his sins are forgiven, does not think that anyone can know it until the day of judgment, every such person is, in principle, on the ground of the damsel possessed with the spirit of divination. What she said was true enough, but she was not true in saying it. This was the grievous point in the case. It is one thing to say, or assent to what is true, and another thing to be true in saying it. Of what possible use was it to go on from day to day, giving utterance to the formulary, "They show unto us the way of salvation", while she remained in the same unsaved unblessed condition? None whatever, and we know of nothing, even in the deepest depths of moral evil, or in the darkest shades of heathenism, more truly awful than the state of careless, hardened, self-satisfied, fallow-ground professors, who on each successive Lord's Day give utterance, either in their prayers or their singing, to words which, so far as they are concerned, are wholly false.

      The thought of this is, at times, almost overwhelming. We cannot dwell upon it. It is really too sorrowful. We shall therefore pass on, having once more solemnly warned the reader against every shade and degree of false profession. Let him not say or sing aught that he does not heartily believe. The devil is at the bottom of all false profession, and by means thereof he seeks to bring discredit on the work of the Lord.

      But how truly refreshing to contemplate the actings of the faithful apostle in the case of the damsel. Had he been seeking his own ends, or had he been merely a minister of religion, he might have welcomed her words as a tributary stream to swell the tide of his popularity, or promote the interest of his cause. But Paul was not a mere minister of religion; he was a minister of Christ -- a totally different thing. And we may notice that the damsel does not say a word about Christ. She breathes not the precious, peerless name of Jesus. There is total silence as to Him. This stamps the whole thing as of Satan. "No man can call Jesus Lord but by the Holy Ghost." People may speak of God, and of religion; but Christ has no place in their hearts. The Pharisees, in John 9, could say to the poor man, "Give God the praise"; but in speaking of Jesus, they could say, "This man is a sinner."

      Thus it is ever in the case of corrupt religion, or false profession. Thus it was with the damsel in Acts 16. There was not a syllable about Christ. There was no truth, no life, no reality. It was hollow and false. It was of Satan; and hence Paul would not and could not own it; he was grieved with it and utterly rejected it.

      Would that all were like him! Would that there were the singleness of eye to detect, and the integrity of heart to reject the work of Satan in much that is going on around us! We are thoroughly convinced that the Spirit of God has written the narrative of this damsel for our instruction. It may be said perhaps, that we have no such cases now. We reply, for what end did the Holy Ghost pen the record? Alas! there are thousands of cases at this moment, answering to this type of the damsel. We cannot but view it as a sample case, an illustration of Christendom's false profession, which exhibits far more of the craft and subtle wiles of the enemy than is to be found in ten thousand forms in which moral pravity clothes itself. Everyone can judge of drunkenness, theft, and such like, but it demands an eye anointed with heavenly eye salve to detect the wily workings of the serpent behind the fair profession of a baptised world.

      Such an eye Paul, through grace, possessed. He was not to be deceived. He saw that the whole affair was an effort of Satan to mix himself up with the work, that thus he might spoil it altogether. "But Paul, being grieved, turned and said to the spirit, I command thee, in the name of Jesus Christ, to come out of her. And he came out the same hour."

      This was true spiritual action. Paul was not in any haste to come into collision with the evil one, or even to pronounce upon the case at all; he waited many days; but the very moment that the enemy was detected he is resisted and repulsed with uncompromising decision. A less spiritual workman might have allowed the thing to pass, under the idea that it might turn to account and help forward the work. Paul thought differently; and he was right. He would take no help from Satan. He was not going to work by such an agency; and hence, in the name of Jesus Christ -- that name which the enemy so sedulously excluded -- he puts Satan to flight.

      But no sooner was Satan repulsed as the serpent, than he assumed the character of a lion. Craft having failed, he tried violence. "And when her masters saw that the hope of their gains was gone, they caught Paul and Silas and drew them into the market-place unto the rulers, and brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city, and teach customs which are not lawful for us to receive, neither to observe, being Romans. And the multitude rose up together against them; and the magistrates rent off their clothes, and commanded to beat them. And when they had laid many stripes upon them, they cast them into prison, charging the jailer to keep them safely" (Acts 16: 19-23).

      Thus the enemy seemed to triumph; but be it remembered that Christ's warriors gain their most splendid victories by apparent defeat. The devil made a great mistake when he cast the apostle into prison. Indeed it is consolatory to reflect that he has never done anything else but make mistakes, from the moment that he left his first estate down to the present moment. His entire history, from beginning to end, is one tissue of errors.

      And thus, as has been already remarked, the devil made a great mistake when he cast Paul into prison at Philippi. To nature's view it might have seemed otherwise; but in the judgment of faith, the servant of Christ was much more in his right place in prison for the truth's sake, than outside at his Master's expense. True, Paul might have saved himself. He might have been an honoured man, owned and acknowledged as "a servant of the most high God," if he had only accepted the damsel's testimony, and suffered the devil to help him in his work. But he could not do this, and hence he had to suffer. "And the multitude [ever fickle and easily swayed ] rose up together against them: and the magistrates rent off their clothes, and commanded to beat them. And when they had laid many stripes upon them, they cast them into prison, charging the jailer to keep them safely. Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks" (ver. 22-24) .

      Here, then, some might have said, was an end to the work of the evangelist in the city of Philippi. Here was an effectual stop to the preaching. Not so; the prison was the very place, at the moment, for the evangelist. His work was there. He was to find a congregation within the prison walls which he could not have found outside. But this leads us, in the third and last place, to the case of the hardened sinner.

      It was very unlikely that the jailer would ever have found his way to the prayer meeting at the river side. He had little care for such things. He was neither an earnest seeker, nor a deceiver. He was a hardened sinner, pursuing a very hardening occupation. Jailers, from the occupation of their office, are, generally speaking, hard and stern men. No doubt there are exceptions. There are some tender-hearted men to be found in such situations; but, as a rule, jailers are not tender. It would hardly suit them to be so. They have to do with the very worst class of society. Much of the crime of the whole country comes under their notice; and many of the criminals come under their charge. Accustomed to the rough and the course, they are apt to become rough and coarse themselves.

      Now, judging from the inspired narrative before us, we may well question if the Philippian jailer was an exception to the general rule with respect to men of his class. Certainly he does not seem to have shown much tenderness to Paul and Silas. "He thrust them into the inner prison, and made their feet fast in the stocks." He seems to have gone to the utmost extreme in making them uncomfortable.

      But God had rich mercy in store for that poor, hardened, cruel jailer; and, as it was not at all likely that he would go to hear the gospel, the Lord sent the gospel to him; and, moreover, He made the devil the instrument of sending it. Little did the jailer know whom he was thrusting into the inner prison -- little did he anticipate what was to happen ere another sun should rise. And we may add, little did the devil think of what he was doing when he sent the preachers of the gospel into jail, there to be the means of the jailer's conversion. But the Lord Jesus Christ knew what He was about to do, in the case of a poor hardened sinner. He can make the wrath of man to praise Him and restrain the remainder.

      He everywhere hath sway
      And all things serve His might,
      His ev'ry act pure blessing is,
      His path unsullied light.
      When He makes bare His arm,
      Who shall His work withstand?
      When He His people's cause defends,
      Who then shall stay His hand?

      It was His purpose to save the jailer; and so far from Satan's being able to frustrate that purpose, he was actually made the instrument of accomplishing it. "God's purpose shall stand; and He will do all His pleasure." And where He sets His love upon a poor, wretched, guilty sinner, He will have him in Heaven, spite of all the malice and rage of hell.

      As to Paul and Silas, it is very evident that they were in their right place in the prison. They were there for the truth's sake, and therefore the Lord was with them. Hence they were perfectly happy. What, though they were confined within the gloomy walls of the prison, with their feet made fast in the stocks, prison walls could not confine their spirits. Nothing can hinder the joy of one who has the Lord with him. Shadrach, Meshach, and Abednego, were happy in the fiery furnace. Daniel was happy in the lions' den; and Paul and Silas were happy in the dungeon of Philippi: "And at midnight Paul and Silas prayed, and sang praises to God: and the prisoners heard them."

      What sounds to issue from the inner prison! We may safely say that no such sounds had ever issued thence before. Curses and execrations and blasphemous words might have been heard; sighs, cries, and groans come forth from those walls. But to hear the accents of prayer and praise, ascending at the midnight hour, must have seemed strange indeed. Faith can sing as sweetly in a dungeon as at a prayer-meeting. it matters not where we are, provided always that we have God with us. His presence lights up the darkest cell, and turns a dungeon into the very gate of Heaven He can make His servants happy anywhere, and give them victory over the most adverse circumstances, and cause them to shout for joy in scenes where nature would be overwhelmed with sorrow.

      But the Lord had His eye upon the jailer. He had written his name in the Lamb's book of life before the foundation of the world, and He was now about to lead him into the full joy of His salvation. "And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one's bands were loosed" (ver. 26).

      Now if Paul had not been in full communion with the mind and heart of Christ, he would assuredly have turned to Silas and said, "Now is the moment for us to make our escape. God has most manifestly appeared for us, and set before us an open door. If ever there was an opening of divine Providence surely this is one." But no; Paul knew better. He was in the full current of His blessed Master's thoughts, and in full sympathy with his Master's heart. Hence he made no attempt to escape. The claims of truth had brought him into prison; the activities of grace kept him there. Providence opened the door; but faith refused to walk out. People talk of being guided by Providence; but if Paul had been so guided, the jailer would never have been a jewel in his crown.

      "And the keeper of the prison awaking out of his sleep and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled" (ver 27). This proves, very plainly, that the earthquake, with all its attendant circumstances, had not touched the heart of the jailer. He naturally supposed, when he saw the doors open, that the prisoners were all gone. He could not imagine a number of prisoners sitting quietly in jail when the doors lay open and their chains were loosed. And then what was to become of him if the prisoners were gone? How could he face the authorities? Impossible. Anything but that. Death, even by his own hand, was preferable to that.

      Thus the devil had conducted this hardened sinner to the very brink of the precipice, and he was about to give him the final and fatal push over the edge, and down to the eternal flames of hell; when lo, a voice of love sounded in his ear. It was the voice of Jesus through the lips of His servant -- a voice of tender and deep compassion -- "Do thyself no harm."

      This was irresistible. A hardened sinner could meet an earthquake; he could meet death itself; but he could not withstand the mighty melting power of love. The hardest heart must yield to the moral influence of love. "Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, and brought them out, and said, Sirs, what must I do to be saved?" Love can break the hardest heart. And surely there was love in those words, "Do thyself no harm," coming from the lips of one to whom he had done so much harm a few hours before.

      And be it noted, there was not a single syllable of reproach, or even of reflection, uttered by Paul to the jailer. This was Christ-like. It was the way of divine grace. If we look through the Gospels, we never find the Lord casting reproach upon the sinner. He has tears of sorrow; He has touching words of grace and tenderness; but no reproaches -- no reflections -- no reproach to the poor distressed sinner. We cannot attempt to furnish the many illustrations and proofs of this assertion; but the reader has only to turn to the gospel story to see its truth. Look at the prodigal; look at the thief. Not one reproving word to either.

      Thus it is in every case; and thus it was with God's Spirit in Paul. Not a word about the harsh treatment -- the thrusting into the inner prison -- not a word about the stocks. "Do thyself no harm." And then, "Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house."

      Such is the rich and precious grace of God. It shines, in this scene, with uncommon lustre. It delights in taking up hardened sinners, melting and subduing their hard hearts, and leading them into the sunlight of a full salvation; and all this in a style peculiar to itself. Yes, God has His style of doing things, blessed be His name; and when He saves a wretched sinner, He does it after such a fashion as fully proves that His whole heart is in the work. It is His joy to save a sinner -- even the very chief -- and He does it in a way worthy of Himself.

      And now, let us look at the fruit of all this. The jailer's conversion was most unmistakable. Saved from the very brink of hell, he was brought into the very atmosphere of heaven. Preserved from self-destruction, he was brought into the circle of God's salvation; and the evidences of this were as clear as could be desired. "And they spake unto him the Word of the Lord, and to all that were in his house. And he took them the same hour of the night and washed their stripes; and was baptised he and all his straightway. And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house."

      What a marvellous change! The ruthless jailer has become the generous host! "If any man be in Christ, he is a new creature; old things are passed away: behold, all things are become new." How clearly we can now see that Paul was right in not being guided by providences! How much better and higher to be led by the "eye" of God! What an eternal loss it would have proved to him had he walked out at the open door! How much better to be conducted out by the very hand that had thrust him in -- a hand once the instrument of cruelty and sin, now the instrument of righteousness and love! What a magnificent triumph! What a scene, altogether!

      How little had the devil anticipated such a result from the imprisonment of the Lord's servants! He was thoroughly outwitted. The tables were completely turned upon him. He thought to hinder the gospel, and, behold! he was made to help it on. He had hoped to get rid of two of Christ's servants, and, lo! he lost one of his own. Christ is stronger than Satan; and all who put their trust in Him and move in the current of His thoughts shall most assuredly share in the triumphs of His grace now, and shine in the brightness of His glory forever.

      Thus much, then, as to "the work of an evangelist." Such are the scenes through which he may have to pass -- such the cases with which he may have to come in contact. We have seen the earnest seeker satisfied; the deceiver silenced; the hardened sinner saved. May all who go forth with the gospel of the grace of God know how to deal with the various types of character that may cross their path! May many be raised up to do the work of an evangelist!