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satan, and the Lord says, " deliver them from going down to the pit, I have found a ransom," " loose them and let them go." Such are free from the power of sin, though not from its inbeing. They are delivered from the condemnatory sentence of the law, and are under law to Christ. They are rescued from the power of the prince of the air, though not from his diabolical insinuations and horrid temptations. They are taken out from, though not taken out of the world. And the influence of divine grace upon the conduct of such, in their civil, relative, and christian character, gives evidence that they have been with Jesus, and that they are the sons of God and not bastards. It maybe said of such, " behold, what manner of love the Father hath bestowed upon them, that they should be called the sons of God." Now as it is their being chosen by God the Father, redeemed by Christ Jesus, and sanctified by the Holy Spirit, that constitutes the vitality of their godliness; so also it is an evident proof of their being in the possession of the love of God, by keeping his commandments. He has said, " if ye love me keep my commandments: and he that will be my disciple must take up his cross daily and follow me."

It is by no means impossible to put on the form of godliness when destitute of the power; there may be a name to live while dead. All that are destitute of the regenerating influence and work of the Spirit are dead, and far from God by wicked works. A theory of the truth may be acquired by application and study, and a profession of it may be made without spiritual life; but it must be acknowledged that those that have not the witness in themselves are in their sins; although they may have put on a righteousness in their own estimation by profession, yet it is of their own providing, for that righteousness which is unto all and upon all them that believe is put on by the Spirit, as set forth in the parable of the Prodigal Son, "Bring forth the best robe and put it on him." The creature righteousness is as easily put off as put on, when the same ends are to be answered by it. It is not professing Christ, it is not the views a person may have of divine truth, it is not the particular party persons may feel attached to, nor is it because able to discuss the subject of truth, that any are godly. It is a fact lamentable as it is in its nature and effects, that many make great pretensions to the things of God that are ignorant of them. There appears to be two classes that come under this idea. The first like the pharisees of old, are going about to establish a righteousness of their own, never having submitted to the righteousness of Christ; they depreciate the work of Christ by trampling under foot the best robe. Such must perish if they die in this state, and nothing but sovereign grace can spare them; and the word, sovereign grace, is what their proud hearts cannot delight in. The second class are those that give their hearty assent and consent to the fundamental doctrines of the gospel, yet set at nought all experimental and practical godliness; treating all precept as unworthy of their notice, as it is too legal for them, as they are free-born, but alas! it is to do wickedness; for if such characters are followed into

• either their civil, relative, or as it is called religious life, an awful proof is given of their deception. These are never backward to deprecate those that differ from them in sentiment, and are ever ready to condemn all means used for the good of mankind, the welfare of the church, and the glory, of Jehovah, where self-denial and perseverance are necessary.

Now all means that are appointed by the God of truth are for his own glory, and the spiritual welfare of his church; hence wherever and whensoever the Lord is pleased to bless the means used for this end with the special tokens of his grace and approbation, it is certain that those means were of his appointing. If the end is appointed, all the means to accomplish it must be also. Upon this principle it is easy to advance at a correct judgment relative to the different institutions of the present day. And it may be said by their supporters as was said on another occasion ; and it may be said also to their opposers, as was then said—" And now I say unto you, refrain from these men and let them alone; for if this counsel or this work be of men, it will be brought to nought. But if it be of God ye cannot overthrow it, lest haply ye be found even to fight against God." Acts v. 36, 37. "By their fruits ye shall know them."

May the triune Jehovah preserve all his redeemed ones from error, both in judgment and practice, for his name's sake. Amen.



What a happy man is a christian! Though dwelling in a valley of tears and beset with temptations of nature unknown to the world; though in a constant state of warfare with enemies both within and without; through stung with affliction's sharpest pang; though harrassed and perplexed with every kind of evil and trials that God ever permitted the malice of the devil and the natural wickedness of his own heart to bring upon one of his children,—he is still a happy man. For he has " meat to eat which the world knoweth not of," and he knows that whatever afflictions he is afflicted withj they are signs of mercy coming from the chastening hand of his Father, who loves him too well to spare him, and who is

"Too wise to err, too good to be unkind."

The two most comprehensive and expressive words in the whole book of God are, salvation, and damnation. As the first comprehends and expresses the perfection of happiness, so the second, in its capacious signification, expresses the perfection of misery. The extent of their meaning is too mighty to be set forth by a mortal; for none can fully understand either the blessedness of the first, or the deep woe of the last, but by experience: and it is a solemn consideration, that in one of these perfections all the human race will exist throughout all eternity,—either living to life, or dying to death!


Sermons on Various Subjects, by the late Rev. John Hyatt, one of the stated Ministers of Tottenham Court Chapel, and the Tabernacle, London. Edited by his Son, Charles Hyatt. To which is prefixed, a Memoir of the Author, by the Rev. John Morison, Minister of Trevor Chapel, Brompton. Second Edition. Palmer.

The advantages accruing to the church from the publication of memoirs of the faithful, whether their sphere of action has been public or private, are of no ordinary kind. Thousands and tens of thousands have been.constrained to bless God who in his all-wise providence cast in their way those memorials of friendship,—these convincing testimonies to the goodness of his grace. Mr. Morison's Memoir of the Rev. John Hyatt, prefixed to this volume of sermons, is obviously adapted for the accomplishment of similar effects. In it the godly reader will discern the hand of divine sovereignty directing the way, pointing out and over-ruling for good each eventful circumstance in the life of the deceased; following him with covenant favours to the close of a long and laborious ministry, and finally in "an entrance ministered unto him abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ."

The sermons are given according to the following arrangement: most of which are selected and faithfully transcribed from manuscript copies, four only having been prepared for press by the author.

Sermon I. The duty of secret prayer.—II. The certain disclosure of sin.—III. The value of the soul.—IV. Reflections on death.—V. Divine 'glory displayed.—VI. The duty of patience.—VII. Christian privilege and duty.—VIII. Universal peace.—IX. Supreme delight in God.—X. The last day.—XI. Certain triumph of the gospel.— XII. Simplicity in preaching.—XIII. Discriminating mercy displayed.—XIV. Love to Christ.—XV. Ministerial fidelity. —XVI. Christian consistency.—XVII. Advantages of affliction.—XVIII. Decision of character.—XIX. Design of the christian ministry.

We cannot extract a more favourable specimen of the fervid style and the faithfulness which pervades these sermons, than the opening of the series,—' The duty of secret prayer.' "But thou, when thou prayest," &c. Matt. vi. 6.

"Moat of ourhearers anticipate what kind of sermon they are about to hear, from the text which is announced. When a text happens to contain a particular doctrine, for which some are zealous, they are exceedingly pleased; and the expression of their pleasure is visible in' their countenances; you will Vol. IV.—No. 49. 3 D

frequently oberve them give a significant nod, and an approving smile to each other; but when a text happens to contain a precept which enjoins a christian duty, and one, in the neglect of which many of them are conscious they live, a very different feeling is produced; their countenances fall as the countenance of Cain fell, when detected of his foul crime, and like him they are "very wroth." They appear like guilty persons who are about to hear their condemnation pronounced. You perceive no smile, nor nod of approbation; they do not expect any food from the sermon, nor any thing to encourage and establish their minds. A practical discourse, though it may be founded upon evangelical principles, is as offensive to many professors of religion, as is a doctrinal subject to a proud-minded pharisee, or an experimental subject to a professed infidel. We apprehend that the text just read is one that some of our hearers do not like so well as they do many others, and the reason is, that it condemns them for the neglect of the duty which it urges upon all who profess discipleship to the Lord Jesus Christ. The habit of secret prayer is a thousand times better criterion of genuine religion, than is the habit of hearing the gospel preached, and delivering opinions upon the talents and style of preachers. Many persons in the present day hear sermons more for entertainment than for edification; all their religion consists in hearing. Reading, and meditation, and self-examination, and secret prayer, which are among the most important means of religious improvement, are totally neglected by thousands who attend the public ministry of the gospel of Christ. Their religion requires no effort of mind—no selfdenial—no sacrifice—they float along with the stream, and flatter themselves that all is well, and doubt not but that heaven is secure."

The applicability of these remarks to numerous hearers of the gospel, is palpable to every close observer of the materials of which our congregations are compounded. Bold and deserved as is the rebuke, the preacher excels in the commencement of his second discourse, to which we can only refer our readers.

From Sermon V. Exodus xxxiii. 18. "And he said, I beseech thee shew me thy glory,"—we have great pleasure in taking one paragraph.

"The blessed God did not upbraid Moses with presumption, butgraciously said, "Thou canst not see my face and live!" Yet as far as a mind shrouded in mortality could behold his glory, he condescended to indulge his sen ant "And he said, I will make all my goodness pass before thee, and X will proclaim the name of the Lord before thee; and I will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy." O! the amazing condescension and grace of the eternal God! If he does not grant his people all they desire, he favours them with all they can bear in this life. He puts them in the best situation for seeing the clearest displays of his glory that mortality can endure. The rock upon which Moses stood, when Jehovah caused his glory to pass by him, was Christ; and it is only on this elevation that the glory of God can be seen to the consolation and joy of sinful creatures. In the Son, the Father of infinite mercy smjles. In Him, he speaks peace. In him we behold his glory, and live. The glory of God cannot be seen by mortals, but as he is pleased to reveal it to them. If he hide his face, who then can behold him? If he conceal from our view his throne and spread his cloud upon it, impervious darkness surrounds him. Three things are necessary to render us capable of perceiving the glory of God :—1. Spiritual perception in the understanding. 2. A proper medium between himself and the enlightened mind. 3. God causing his Slory to pass before the eye of the mind."

We always admire a faithful delineation of the state and character of man by nature,

"The wolf, and the leopard, and the lion, emblematically represent the ferocious and destructive dispositions of mankind, who are given up by the Almighty to the natural propensities of their depraved and desperately wicked minds. Under the law, those beasts which did not part the hoof and chew the cud, were pronounced unclean, and the Jews were forbidden to feed upon their flesh. The wolf, and the leopard, and the lion, were ceremonially unclean; and those of mankind whom these creatures represent are morally unclean. An unregenerated and unsanctified man is nothing but " uncleanness." His whole nature is corrupt—he is "altogether as an unclean thing;" he was "shapen in iniquity and conceived in sin." He is one entire mass of moral pollution. Every faculty of his mind, and every affection of his heart is defiled. He is totally destitute of moral and spiritual excellency; there is not a vestige of original purity in his fallen nature. The flame of holy affection to God, which burned strong and bright in the heart of man in his pristine state, is as completely extinguished in all his natural descendants, as is a burning torch when plunged into the heart of the ocean. The moral taste of the «oul is awfully vitiated, and man has no relish for holy enjoyment—no inclination to spiritual exercises In short, every unregenerate man is "earthly, sensual, and devilish." In his animal nature he is beastly—in his rational or intellectual nature, he is devilish. O shocking! shocking! exclaims a proud, ignorant, self-righteous pharisee; what horrible doctrine! It is abominable to compare mankind (and manhind in civilized society) to brute beasts, and even to devils! Hatefully offensive as the doctrine of man's total and/universal depravity proves to many persons, we must not blink the doctrine in our preaching. It is not a doctrine of mere human invention, but of divine revelation; and wc are not at liberty to keep back any thing which the inspired scriptures contain, Whatever sacrifice it costs, we must faithfully "declare all the counsel of God" to our hearers, knowing that we shall have to confront them " before the judgment seat of Christ."

It would be a grateful employ to amplify quotations, but our pages are much too limited to allow of justice being done to publications of an extensive nature which demand our praise. A subsequent sermon, which treats largely of the divinity of Christ, has the following among other excellent observations on the true knowledge of his person and work.

"It is certain that all our warranted hopes of the forgiveness of sins, of obtaining peace with God, and of eternal salvation, inseparably connect with our possessing consistent ideas of the person and work of the Lord Jesus Christ: hence, wc arc sincerely anxious that our hearers should possess and firmly maintain those notions of the Saviour which are taught by the holy scriptures; these testify of Christ; and happy are they who implicitly receive their unerring testimony concerning him. Let us beware of rejecting a doctrine as untrue, merely because it is above the grasp of our imperfect reason. There is very little, if any thing, with which we are daily conversant that we can fully comprehend. Shall we deny the existence of the ocean because we cannot fathom its depth? Shall we become infidels because we cannot unravel the mysteries of revelation? Shall we become atheists because we arc unable to comprehend God? Rather let us believe what the scriptures reveal, and adore the mysteries which wc are incompetent to develope. If the Redeemer be not divine, as well as human, he has made no atonement; and if there be no atonement made to the justice of God,

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