The Trembling Jailer

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? And they said, Believe on the Lord Jesus Christ, and thou shall be saved.

If there were any subject of religion in which it were pai’donable for us to amuse you with speculations, or if there were any truths connected with your spiritual interests to which you might reasonably be inattentive; yet certain it is, that the truth contained in the words which we have read to you is not one of them. For here we find a question proposed of such awful magnitude, that, in comparison of it, all other inquiries sink into insignificance. It is not here asked, as in a case of great doubtfulness and uncertainty, What is the will of God and the path of duty? It is not inquired, What is the precise nature of salvation? or, What the extent of man’s power to obtain it? but simply that great critical question, with which all others of a religious nature are more or less connected, What muit I do to be saved?

Not to anticipate any future observations which we may make on the importance of this question, let it be sufficient to observe, that if there be in man a si)iritual part which survives his body — if there be a God who shall call that spirit into judgment — if there be, to say the least, a possibility of its being consigned to misery — then it becomes us, as reasonable men, to regard the subject of our text as entitled to our most attentive meditation.

The words naturally lead us to consider, first, the jailer’s question; and, secondly, the apostle’s ans-svek.

I. The circumstances which led to this QUESTION are related in the foregoing context.

Paul and Silas were now at Philippi, a city of Macedonia: not the chief city, for that was Thessalonica; but the first which they would meet with in their way from Neapolis. Here they soon met with persecution; occasioned chiefly by Paul’s having cast out a spirit of divination from a damsel, who brought her masters much gain by soothsaying. The masters, enraged at their loss, excited the popular

THE TREMBLING JAILEli. clamour against the Apostles: arid the magistrates rent off their clothes, and commanded to beat them. And when they had laid many stripes upon them, they cast them into priso?i, 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 (vv. 22 — 24).

From this narrative it should seem that the jailer himself was a persecutor, as well as the instrument of persecuting malice; for the expressions of thrusting them, and into the inner prison, and of making their ieetfast in the stocks, make it very probable that much unnecessary severity was used.

But no bodily suffering could deprive them of their inward enjoyments: these strangers intermeddled not with their joy; for when men have wreaked all their fury on the body, after that they have nothing that they can do. Neither the thick wall nor bolted gates could hinder the passage of the heavenly dove to them: they received the visits of the Comforter; and found God their Maker, who giveth songs in the night. At midnight, when most of their fellow-creatures were taking their repose, these Holy Apostles were prevented, by the pain of their lacerated flesh, the uneasy position of their bodies, and probably by the noisomeness of the place, from enjoying sleep or rest. But how did they pass away the dark watches of the night? — not in sighs, but in songs; imitating therein the example of David, who, when he was overwhelmed with trouble, could say, in the confidence of hope, hi the night, his song shall be with me, and my prayer unto the God of my life (Ps. xlii. 8). At midnight Paul and Silas prayed, and sang praises unto God — rejoicing, with the rest of the Apostles, that they were counted worthy to suffer shame for the Name of Jesus. It had not often happened that the Songs of Zion were heard within the precints of a Heathen Prison; and the novelty of the sound seems to have excited no small surprise in the rest of the prisoners, for it is particularly mentioned that the prisoners heard them.

The prison now exhibited a most striking assemblage of remarkable circumstances. The stillness of the hour, the silent attention of the prisoners in their respective cells, the cheerful notes of divine melody in a place where the walls had hitherto echoed only with groans, must have presented a very solemn scene.

The Jailer, who was soon to become a very prominent person in the history, was now fast asleep. While the song of thanksgiving was thus ascending from the dungeon, there was one above who heard not their praises only, but listened to the voice of their cry; and now He was about to make bare his holy arm, and to cause the lighting dow n of it to be seen — now God w as about to say to his enemies, Touch not mine anointed, arid do my prophets no harm (Ps. cv. 1 5). Suddenly the earth shook beneath the foundations of the prison — the walls of the fabric tottered, as about to tumble into ruins — the ground trembled at the touch of the Almighty’s finger — the massy gates flew open, of their own accord, before God — and the bands of the prisoners no longer retained their hold in his presence. By this time, the Jailer was roused from his sleep: but seems to have felt as yet no fear with respect to his eternal salvation; for, on seeing the prison doors open, he instantly seized his sword, and was about to plunge into eternity — a sufficient proof that he was unprepared to go into it. Paul and Silas alone stood undisturbed. This awful display of Divine Power did not terrify them, because they knew that the God of Nature was their friend. Seemg the rash act which the man was about to perpetrate, Paul cried out, with a loud voice, assuring him that none of them had escaped. Then it was that he seems to have been convinced that these were servants of the Most High God; and the thoughts of the future judgment which they had been preaching, and the consciousness of his own sins, crowded at once upon his mind. Tlieti he called for a lig/ti, and sprajig i?i, a?id came Iremblitig.

The question of the Jailer seems to express three things, in each of which we shall endeavour to point out what is your duty, and shall exhort you to it. It expresses, first, a desire to be informed on the way of salvation; secondly, a determination to comply with the conditions; and, thirdly, an ea rn estness suited to the importance of the case.

1. You should seek to be informed about

the WAV OF SALVATION.

That men do not generally make such inquiry is a melancholy fact, which we shall not have much difficulty in proving; for, wherever we have occasion to observe the crowd of men, they may be seen ranging through the world, as bees from flower to flower, examining busily into the state and nature of things, in quest of gain and science, while this question alone is forgotten: and the reason is, that they are not aware of their ignorance in this matter. They suppose, almost universally, that it is only to turn away from evil courses to a life of somewhat greater strictness, and salvation is secured; and, with these vague, confused, indistinct notions, they remain satisfied. If they be reminded of the justice of God requiring an atonement for past sin, as well as the necessity of abstaining from sin in future, and of the necessity of regeneration, and other tilings of this nature — if the ditiiculties lying in the way of a sinner’s justification be stated to them; and the apparent obstacles pointed out, whether arising from God or ourselves — they have no curiosity to know more of the truth; but, if pressed to a conviction, decline all further prosecution of the subject. We beseech you to have done with this perverse continuing in ignorance — that even if you are determined to remain in sin for some time longer (for that, in fact, is the case), you may at least have an understanding of the way of salvation — that, at some future time, when God’s terrors are more powerfully in your mind, you may be at no loss to know what steps are to be taken, or what course to be followed in order to be saved.

Prudence, then, dictates the necessity which lies on all men, of at least making the simple inquiry in the text: yet prudence seems to be entirely disregarded. The Philosopher who professes to be engaged in the investigation of truth, or the Scholar who can discover new beauties in- the pages of heathen classical literature by his powers of criticism, are disposed to leave this question to the consideration of vulgar minds: the Tradesman has no time for acquainting himself accurately with the way of salvation; but leaves it to the Clergy, whose business it is to consider it: the Poor Man excuses himself from learning the way to be saved, because he has never been taught to read, or has no faculties or opportunity for learning. But to these and all other persons, we offer the forementioned arguments of prudence: for the time will come to the Scholar, when his reading must be at an end and his books put up; and then his taste and his learning and refinement will but poorly supply the want of the knowledge of the way of salvation: the time is coming to the Tradesman, when his accounts must close and his speculations be over; and then it will be of little consequence for him to know how a fortune is to be raised, if he does not know how the soul may be saved: and, to the Poor Man, the hour is hastening, when he will find it very hard to understand the nature of that Gospel, of which he learnt nothing in the course of his former life.

This, then, is plainly a duty incumbent on us as rational creatures, to make ourselves acquainted with the way in which men are to be saved.

2. Having now considered the Jailer’s question in one point of view, namely, as containing an Inquiry into the Way of Salvation, we proceed to shew from it, in the second place, that there must be a determination to comply

WITH the conditions OF SALVATION.

It is possible, nay it is very common, for men to dispute, and with no small earnestness, on certain questions which are called religious, but which have no sort of reference to themselves: for instance, they inquire, whether any of the Heathen can be saved, and in what manner; but not whether they themselves are in a state of salvation: such was the question asked by the disciples of Christ — Lord, are there many that be saved? But how much more wisely did the Jailer ask. What must I do to he saved?

Selfishness, in all other cases, is one of the most remarkable traits in the character of fallen man: it is obtruded upon our notice in all the dealings which we have with one another. Every question is interesting exactly in that degree in which it affects ourselves: this question, alone, we prefer to hear discussed in a general and abstracted manner; and the reason is this, that if this question come near to ourselves, we are afraid of certain painful conditions. But this was not the mind of the Jailer. When he asked. What must / do? he foresaw that the answer, with all its consequences, belonged to himself as much as the question did; nevertheless he did not hesitate to put the question in this form to one-, who, he knew, would keep back none of the truth. Brethren, why should you speak or think of these things only in a general way? why not apply your knowledge to a practical purpose? why not turn the edge of your arguments upon yourselves? Do you suppose that God loves you in the crowd of mankind, because you love yourself in it? and when you die will you not die alone? Then inquire, in simplicity and integrity of heart, as one who is alone with God, What must / do? and thus shew your readiness to comply with the conditions.

Another proof of the sincerity and willingness of the Jailer to submit to any duty that might be imposed upon him was this — that he asked. What must I do? He therefore supposed there was something for him to do; and, at the same time, his question proves that he resolved to do it. In the same manner do you ask the question: desire not to be told that you need only to believe this or that particular doctrine, and that then you may go away privileged by your orthodox creed and enjoy the world: seek not for allowances to be made to you on the score of your habits of self-indulgence; but stand ready, with the arm of resolution uplifted, to cut off the right hand, instantly, as God demands it. Do not desire that the narrow way should be filled up, or the strait gate shut, and another path more smooth and flowery should be found for yon, other than the saints have trodden: but rather consider with yourselves, that Christ has said, Whosoever he be, that for saketh not all that he hath, he cannot be my disciple (Luke xiv. 33). Reason the case thus with yourselves — What shall it profit a man, if he shall gain the whole worlds and lose his own soul? or what shall a man give in exchange for his soull (Matt. viii. 36, 37).

3. Having thus confirmed your resolutions, by sound argument and reasoning founded on ScriptureTruth, then say, with calm deliberation and firmness, “Only let it be made knoTi to me what is to be done for salvation; and that, if helped from above, will / do.”

Observe the earnestness of the Jailer. See how it is marked in every gesture. He sprang in — and came trembling — and fell down. See also how it is heard in every word of his quick, short, rapid question — Sirs! what must I do to be saved? He flew as if the earthquake had caused the ground to cleave asunder behind him — so clearly did he perceive his danger.

Must I tell you that you ought to be earnest? — you, men of reason, men of sense! Carelessness in the business of salvation! what

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is it? — it is not folly, but madness! — it is not sleep: it is death!

To describe the earnestness with which this question should be asked, is beyond the power of words: but — to compare great things with small — look at the trembling wretch, who, having lost his footing on firm ground, is falling lower and lower, the sandy earth giving way under his feet, and he catching at every tuft of grass in his way, yet just reaching the edge of the precipice whence he will Ml headlong into the roaring gulph below! Or watch the man, who, having been shipwrecked on a stormy ocean, has more than once sunk beneath the wave, but is now sinking to rise no more! hear him cry. What shall I do to be saved?

And do we ask for Motives to be earnest in religion, where there is every thing to call forth all the enero;ies of the soul? — where the aruments, like the wheels of God’s chariot, are so high that they are dreadful? — where the motives to impel to action or to affect the passions, are so clear, so full, so strong, as to’ stretch every faculty of the soul to a painful extent, and make it ready to burst its tenement and soar away?

The weapons, which God has permitted his messengers to take from the armoury of heaven, lire endued with such unknown but awful power, that they may well tremble when they use them. They have to do, not with the body of man, but the mind, the immortal spirit; and their instruments of action are suitable: they wield a sw ord which is quick and powerful and sharper than any two-edged sword, piercing even to the dividing asunder of soid and spirit (Heb. iv. 12). Happiness or misery, in life, in death, and at the resurrection, are among* the smaller motives which we can use to excite to earnestness: we may speak to you of an infinite and eternal God, who commands you to be earnest: we can point to glory everlasting as the reward, and an eternal hell as the punishment. But these topics we forbear to enlarge upon, but rather leave it to yourselves to consider what force they ought to have to rouse you and me to earnestness.

II. We shall, therefore, now pass on from the Jailer’s Question to the Apostle’s ANSWER.

Notwithstanding its simplicity, a great variety of answers have been given to the question in all ages. What shall I do to be saved?

Some say, “Do? — do nothing:” this would hardly satisfy the Jailer, or any one else who felt himself an accountable creature.

Others say, “Do? — do every thing: fear God and keep his commandments:” this would be but an unsatisfying* direction to any one who was conscious of past sin, which needed pardon; and who was also but too certain that he should still continue to offend God and break his commandments — besides that he reads, Sy the works of the law shall nofiesh be justified (Gal. ii. 16).

A third description of persons would reply to the inquiring penitent in this manner — “■ You have been baptized, and believe, too, the truth of Christianity and the divinity of Christ; now you must take care to live in the exercise of good works.” What possible relief could this give to his mind? He might be told, indeed, that, if he continued obedient, his past sins would be forgiven; that is, they shall be forgiven at the last day: but this, of course, could afford no present peace. His next concern, therefore, would be, to inquire about these good works, by which he was to obtain pardon: he would naturally ask, how much were necessary for this purpose: if they answer, “Do as much as you are able,” then, if this be true, if none can be saved but those who do as much as they are able, all mankind must perish; for no one does as much as he is able. They will then explain themselves, by calling it a sincere, though imperfect obedience: to this we observe, that, since the degree of necessary obedience IS not defined, it follows, that, in a large body of baptized persons — as, for instance, all the people of Christendom — there will be all possible degrees of obedience; and, consequently, wherever the line be drawTi between the righteous and the wicked, there can be but the least possible difference between the worst of the righteous and the best of the wicked; whereas, in Scripture, the terms applied to the persons on either side of the line are. Light and Darkness, Life and Death, &c: and, in the eteraal state, there is a great gulf fixed between them; and they go on, (diverging farther and farther from one another. Yet this System of Divinity, so contradictory to Scripture, is the favourite of the present day; and is adopted by most who are strangers to their guilt and corruption, and therefore confound Law and Gospel. In opposition to all these errors, we glory in saying with the Apostle, to every one who knows any thing of the spirit of the trembling Jailer, Believe on the Lord Jesus Christ, and thou shall he saved.

But, here, to prevent mistakes and anticipate objections, we must observe, that different answers have been given to this same question in other parts of the New Testament: and the reason of this is obvious; for the answers were suited to the different states of those to whom

342 SIXTKENTH blLRMO.V.

they vrere given. Thus, when the publicans and soldiers asked John the Baptist what they were to do, he told them to leave off their iniquitous practices: for, in that dim dawn of the Gospel Day, it was as much as they could bear; and if they w ere sincere and follow ed his injunctions, they would then be prepared for further instructions. When the rich young man asked our Saviour what good thing he must do to inherit eternal life, he w as told, If thou wilt enter into life, keep the commandmefits (Matt. xix. 17). If thou wilt enter into life, the first thing to be done is, to keep the commandments, as far as you know them. AVlien you shew the sincerity of your heart by serving God according to your knowledge, you shall then receive further insight into the way of salvation.

It is evident, also, that the disciples themselves did not preach the way of salvation by Christ’s blood during his life-time, because they did not fully understand it themselves; but only said. Repent ye, for the kingdom of heaven is at hand. But, at this time, the Gospel was clearly understood, and the Jailer was in a state of mind to receive the whole light ..of it; and, therefore, St. Paul said to him. Believe on ike Lord Jesus Christ, and thou shall be mved.

St. Paul, who spake the Word of the Lord to him, would tell him, that his fears were well founded; lor that he was condemned by the law of conscience, and with all the rest of the world was guilty before God. He would, moreover, tell him that God, though One. existed in Three Persons, the Second of whom, the Son of God, had just appeared in the liesh, according to prophecy, and voluntarily suflered death for our sins, and had risen from the grave, proving his divine mission; that now, therefore, God had declared that he would freely pardon and save all those, who, convinced of their guilt and willing to turn away from sin, would plead the merits of this Saviour, and depend entirely upon him for salvation.

This Gospel we preach to you. The efficacy of Christ’s atonement extends throughout all a2:es. You, therefore, v.ho are asking:, in the same mind as that of the Jailer, w hat you must do to be saved, hear the glad tidings of the Gospel — Believe on the Lord Jesus Christ, and thou shall be saved. Believe God’s testimony concerning him, rest upon him simply for pardon and peace, and you shall be saved. He, that believeth on me, shall not come into condemnation, hut is passed from death unto life (John V. 24y. IS It had been said that you shall be pardoned, it were much more than carnal reasoiiers would be willing- to allow; because they hold that a life spent in good works is necessary before we can be pardoned. But more than pardon is promised: it is said, thou shalt he saved — thou shalt not only be instantly pardoned on believing, but shalt receive from Christ his Spirit, to save thee from the power of sin and the danger of a corrupt heart, which would infallibly lead thee again to ruin; but which that Spirit shall so influence as that thou shalt never, never fall away: for this is the nature of the everlasting covenant, in which God hath promised, / will not turn mvayfrom them to do them good; hut I will put my fear in their hearts, that they shall 7iot depart from me (Jer. xxxii. 40).

Having now come to the close of our subject, we shall CONCLUDE with addressing three descriptions of persons: first, those who know nothing of this salvation; secondly, those who suppose that they know it, but are yet in ignorance; and, lastly, those who know it indeed.

1. To those WHO know nothing of these

THINGS.

The Jailer was awakened from his sleep by an earthquake; and was compelled, by the terrors of God, to cry out, in the agony of a troubled spirit, What must I do? Would that

THE TilEMBLlNG JAILER. 345

I were able to raise such a storm of terror, as effectually to alarm you! but we can only forewarn you of what will come to pass. Most of you, I fear, will go away, somewhat impressed perhaps with our subject; but, looking forward with satisfaction to the business of to-morrow or the pleasures of the next day, will expel the momentary gloom from your thoughts: but be assured concerning our words, that to-morrow, and the next day, and every day, as it brings you nearer to eternity, increases the awfulness of the warnings of God, though delivered by weak men; till, in the world to come, they shall be heard repeated by the voice of God Almighty, and fulfilled to your perdition. Then take heed. Men and Brethren, how ye hear! and believe us when we say, that if you neglect to cry for mercy now, you may expect, on your death-bed, when your fear cometh as desolation and your destruction cometh as a whirlwind, when distress and anguish cometh upon you, that Christ will say of you, Now they call upon me, but I will not answer: they seek me early, hut they shall not Jind me (Prov. i. 27, 28). While you are yet in this world, the Lord Jesus is invested in the glory of grace; and mercy and peace are the attendants of his throne: still he continues to hold out his right hand to sinners, till he shall lift it up to heaven and swear that time shall be no more: then, not the ground shall tremble, or a single building be shaken, but the foundations of the round world shall be discovered: when its flaming walls shall gi e way at his rebuke, the pillars of the universe shall totter to their basis, and the whole sink into universal ruin: then you will cry, What shall I do P but there will he no answer — you will call to the rocks to fall on you, but they will not hear. Then stir up yourselves to the belief of these things, and flee from the wrath to come.

2. Let us address those WHO suppose that

THEV BELIEVE IN THE LORD JESUS CHRIST, BUT ARE MISTAKEN.

To you, it appears an easy thing to believe; and yet your faith, such as it is, gives you but little pleasure, little profit. And the reason is, that you have never repented. A las! how many professors of the Gospel are deceived in this particular! having continually heard that salvation is by faith, they adopt this doctrine as their own; but their hearts were never broken — they never fled, as for their life, to Jesus Christ: and though they thus profess to rest upon him, their lives are as unfruitful as their hearts are hard: they are sometimes assaulted with fears, which they have learnt to call unbelief; but they are only the misgivings of Tonscience.

warning them that they are building- upon the sand. To you, then, we preach St. Peter’s words, rather than St. Paul’s, which he used in addressing a people very differently disposed from the Jailer — Repent ye, and be converted, that your sins vnay be blotted out (Acts iii. ID). We would not presume to say these things, if they tended to discourage any of you; but we e.xhort you to begin again, and enter in at the strait gate.

3. We address, lastly, those who knom in

TRUTH THE SALVATION OF JESUS CHRIST.

It is said in the context, that the keeper of the prison rejoiced, believing in God, even that very night — he rejoiced before it was day. This would be called enthusiasm, by some who give that name to all professed assurance of pardon. It is not often that assurance is obtained so soon: but we may tell you, that, if you have now believed, you shall be saved — you are saved — Rejoice, therefore, iti hope of the glory of God. Soon shall the Spirit witness with your spirit, that you are the children of God. Ere long you shall know what it is to be saved! when, amidst the wreck of a shattered world, and the dissolution of all things, you shall, like Paul and Silas in the earthquake, stand unmoved at the danger, and rise superior to the ruin.