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harvest is the end of the world; and the reapers are the angels. The Son of Man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity. Matt. xiii. 39, 41. Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire prepared for the devil and his angels. Matt. xxv. 41. And in the synagogue there was a man which had a spirit of an unclean devil, and cried out with a loud voice, saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth; art thou come to destroy us? I know thee who thou art: the Holy One of God. Luke iv. 33, 34. Those by the way-side are they that hear; then cometh the devil and taketh away the word out of their hearts, lest they should believe and be saved. Luke viii. 12. But he knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house, falleth. If Satan also be divided against himself, how shall his kingdom stand because ye say that | †. out devils through Beelzebub. Luke xi. 7, 18. Ye are of your father the devil, and the lusts of your father ye will do; he was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. John viii. 44. And supper being ended, (the devil having now put into the heart of Judas Iscariot, Simon's son to betray him.) John xiii. 2. But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? Acts v. 3. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and an inheritance among them which are sanctified by faith that is in me. Acts xxvi. 18. ...And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen. Rom. xvi. 20. Lest Satan should get an advantage of us; for we are not ignorant of his devices. 2 Cor. ii. 11. In whom the God of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. 2 Cor. iv. 4. Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience. Eph. ii. 2. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against Principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Eph. vi. 11, 12. For some are already turned aside after Satan. 1 Timothy v. 15. Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destro him that had the power of death, that is the devi Heb. ii. 14. Submit yourselves therefore to God. Resist the devil, and he will flee from you. James iv. 1. Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour; whom resist steadfast in the faith, knowing that the same afflictions are ac
complished in your brethren that are in the world. 1 Peter v. 8, 9. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. In this the children of God are manifest and the children of the devil; whosoever doeth not righteousness is not of God, neither he that loveth not his brother. I John iii. 8, 10. Ye are of God, little children, and have overcome them; because greater is he that is in you, than he that is in the world. 1 John iv. 4.' And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains, under darkness, unto the judgment of the great day. Jude 6. He that overcometh, the same shall be clothed in white rainent; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. Rev. iii. 5. And there was war in heaven; Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, ...ii the Devil, and Satan, which deceiveth the whole world; he was cast out into the earth, and his angels were cast out with him. Therefore rejoice, ye heavens, and ye that dwell in them. Wo to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. Rev. xii. 7, 8, 9, 12. And he laid hold on the dragon, that old sernt, which is the Devil, and Satan, and bound him a thousand years. And when the thousand years are expired, Satan shall be loosed out of his prison. And the devil that deceived them was cast into a lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night, for ever and ever. Rev. xx.
2, 7, 10
THEREFoRE, whosoever heareth these sayings of mine, and docth them, I will liken him to a wise man, which built his house upon a rock: And the the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not; for it was founded upon a rock. And eve one that heareth these sayings of mine, and jo. them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell; and great was the fall of it. Matt. vii. 24–27. At that time, Jesus answered and said, I thank thee, O Father | Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Matt. xi. 25. Then shall ye begin to say, we have eaten and drank in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know you not whence ye are; depart from me all ye workers of iniquity. Luke xiii. 26, 27. For not the hearers of the law are just before God, but the doers of the law shall be justified. Rom. ii. 13. And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know any thing among you, save Jesus Christ and him crucified. And my speech and my preaching was not with .."; words of man's wisdom, but in demonstration of the Spirit and of power. That your faith should not stand in the wisdom of men, but in the power of God. Now we have received not the spirit of the world, but the Spirit which is of God; that we might know the ão that are freely given to us of God. Which things also we o, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned. 1 Cor. ii. 1, 2, 4, 5, 12, 13, 14. For the wisdom of this world is foolishness with God. 1 Cor. iii. 19. For the kingdom of God is not in word, but in power. 1 Cor.iv. 20. Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshly tables of the heart. Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God: who also hath made us able ministers of the New Testament; not of the letter, but of the spirit; for the letter killeth, but the spirit giveth life. 2 Cor. iii. 3, 5, 6. That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom revelation in the knowledge of him; The eyes of your understanding being enlightened; t ye may know what is the hope of his calling,
and what the riches of the glory of his inheri. in the saints. And what is, the exco. ness of his power to us-ward who believe, oooing to the working of his mighty power. Eph. i. 17, 18, 19. And you hath he quickened, who were dea" " trespasses and sins. For we are his workman"; created in Christ Jesus unto good works. Eph. * 1, 10. For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance. 1 Thes. i. 5. of his own will begat he us with the word of truth, that we should be a kind of first-fruits of h" creatures. But be ye doers of the word, and not hearers only, deceiving yourselves. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass. For he or holdeth himself, and goeth his way, and straight: way forgetteth what manner of man he was. But whoso sooketh into the perfect law of liberty, and continueth therein, he being not a ..". hearer, but a doer of the work, this man shall be blessed in his deed. James i. 18, 22–25. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people, that X* should show forth the praises of him who has called you out of darkness into his marvellous light1 Peter ii. 9. But ye have an unction from the Holy One, and ye know all things. But the anointing which ye have received of him abideth in you; and ye need not that an man teach you; but as the same anointing teache you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in 1 John ii. 20, 27.
ON THE *
DEPRAVITY OF HUMAN NATURE.
The doctrine which is most urgently, and most frequently insisted on in the following volume, is that of the depravity of human nature; and it were certainly cruel to expose the unworthiness of man for the single object of disturbing him. But the cruelty is turned into kindness, when, along with the knowledge of the disease, there is offered an adequate and all-powerful remedy. It is impossible to have a true perception of our own character, in the sight of God, without feeling our need of acquittal; and in opposition to every obstacle, which the justice of God seems to hold out to it, this want is provided for in the Gospel. And it is equally impossible, to have a true perception of the character of God, as being utterly repugnant to sin, without feeling the need of amendment; and in opposition to every obstacle, which the impotency of man holds out to it, this want is also provided for in the Gospel. There we behold the amplest securities for the peace of the guilty. But there do we also behold securities equally ample for their progress, and their perfection in holiness. Insomuch, that in every genuine disciple of the New Testament, we not only see one who, delivered from the burden of his fears, rejoices in hope of a coming glory—but we see one who, set free from the bondage of corruption, and animated by a new love and a new desire, is honest in the purposes, and strenuous in the efforts, and abundant in the works of obedience. He feels the instigations of sin, and in this respect he differs from an angel. But he follows not the instigations of sin, and in this respect he differs from a natural or unconverted man. He may experience the motions of the flesh—but he walks not after the flesh. So that in him we may view the picture of a man, struggling with effect against his earth-born propensities, and yet hateful to himself for the very existence of them—holier than any of the people around him, and yet humbler than them all—realizing, from time to time, a positive increase to the grace and excellency of his character, and yet becoming more tenderly conscious every day of its remaining deformities—gradually expanding in attainment as well as in desire, towards the light and the liberty of heaven, and yet groaning under a yoke from which death alone will fully emancipate him.
When time and space have restrained an author of sermons from entering on what may be called the ethics of Christianity, it is the more incumbent on him to ... of the doctrine of the gospel, that while it provides directly for the peace of a sinner, it provides no less §. and efficiently for the purity of his practice—that faith in this doctrine never terminates in itself, but is a mean to holiness as an end—and that he who truly accepts of Christ, as the alone foundation of his meritorious acceptance before God, is stimulated, by the circumstances of his new condition, to breathe holy purposes, and to abound in holy performances. He is created anew unto good works. He is made the workmanship of God in Christ Jesus.
The anxious enforcement of one great lesson on the part of a writer, generally proceeds from the desire to effect a full and adequate conveyance, into the mind of another, of some truth which has filled his own mind, by a sense of its im
ortance; and, in offering this volume to the public, the author is far from being insensible to the literary defects that from this cause may be charged upon it; He knows, in particular, that throughout these discourses there is too
recurrence of the same idea, though generally expressed in different language, and with some new speciality, either in its bearing or in its illustration. And he further knows, that the habit of expatiating on one topic may be indulged to such a length, as to satiate the reader, and that, to a degree, far beyond the limits of his forbearance. And yet, if a writer be conscious that, to gain a reception for his favorite doctrine, he must combat with certain elements of opposition, in the taste, or the pride, or the indolence, of those whom he is addressing, this will only serve to make him the more importunate, and so to betray him still farther into the fault of redundancy. If the lesson he is urging be of an intellectual character, he will labour to bring it home, as nearly as possible, to the understanding. If it be a moral lesson, he will labour to bring it home, as nearly as possible, to the heart. It is difficult, and it were hard to say in how far it would be right, to restrain this propensity in the pulpit, where the high matters of salvation are addressed to a multitude of individuals, who bring before the minister every possible variety of taste and of capacity; and it it no less difficult, when the compositions of the pulpit are transferred to the press, to detach from them a peculiarity by which their whole texture may be pervaded, and thus to free them from what may be counted by many to be the blemish of a very great and characteristic deformity. There is, however, a difference between such truths as are merely of a speculative nature, and such as are allied with practice and moral feeling; and much ought to be conceded to this difference. With the former, all repetition may often be superfluous; with the latter, it may just be by earnest repetition, that their influence comes to be thoroughly established over the mind of an inquirer. And, if so much as one individual be gained over in this way to the cause of righteousness, he is untrue to the spirit and to the obligations of his office, who would not, for the sake of this one, willingly hazard all the rewards, and all the honours of literary estimation. And, if there be one truth which, more than another, should be habitually presented to the notice, and proposed to the conviction of fallen creatures, it is the humbling truth of their own depravity. This is a truth which may be recognized and read in every exhibition of unrenewed nature; but it often lurks under a specious disguise, and it is surely of the utmost practical importance to unveil and elicit a principle, which, when admitted into the heart, may be considered as the great basis of a sinner's religion.
“And my speech, and my preaching, was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: that your faith should not stand in the wisdom of man but in the power of God.”—1 Corinthians, ii. 4, 5,
PAUL, in his second epistle to the Corinthians has expressed himself to the same effect as in the text, in the following words: “Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God; who also hath made us able ministers of the New Testament; not of the letter, but of the Spirit.”
In both these passages, the Apostle points to a speciality in the work of a Christian teacher, a something essential to its success, and, which is not essential to the proficiency of scholars in the ordinary branches of education,--an influence that is beyond
the reach of human power and human wis-
one hand, and the proficiency of the scholars on the other, are still dependent on the will of God. It is true, that in this case, we are not so ready to feel our dependence. God is apt to be overlooked in all those cases where he acts with uniformity. Wherever we see, what we call, the operation of a law of nature, we are apt to shut our eyes against the operation of his hand, and faith in the constancy of this law, is sure to beget, in the mind, a sentiment of independence on the power and will of the Deity. Now, in the matters of human education, God acts with uniformity. Let there be zealand ability on the part of the teacher, and an ordinary degree of aptitude on the part of the taught, and the result of their vigorous and well sustained co-operation may in general be counted upon. Let the parent, who witnesses his son’s capacity, and his generous ambition for improvement, send him to a well qualified instructor, and he will be filled with the hopeful sentiment of his future eminence, without any reserence to God whatever, without so much as ever thinking of his purpose or of his agency in the matter, or its once occurring to him to make the proficiency of his son the subject of prayer. This is the way in which nature, by the constancy of her operations, is made to usurp the place of God: and it goes far to spread, and to establish the delusion, when we attend to the obvious fact, that a man of the most splendid genius may bedestitute of piety; that he may fill the office of an instructor with the greatest talent and success, and yet be without reverence for God, and practically disown him; and that thousands of our youth may issue every year warm from the schools of Philosophy, stored with all her lessons, and adorned with all her accomplishments, and yet be utter strangers to the power of godliness, and be filled with an utter distaste and antipathy for its name. All this helps on the practical conviction, that common education is a business, with which prayer and the exercise of dependence on God, have no concern. It is true that a Christian parent will see through the vanity of this delusion. Instructed to make his requests known unto God in all things, he will not depose him from the supremacy of his power and of his government over this one thing.—he will commit to God the progress of his son in every one branch of education he may put him to, and, knowing that the talent of every teacher, and the continuance of his zeal, and his powers of eommunication, and his faculty of interesting the attention of his pupils, that all these are the gifts of God, and may be withdrawn by him at pleasure, he will not sus. fer the regular march and movement of what is visible or created to cast him out of his dependence on the Creator. He will see that everyone element which enters into
ject of Christianity.
the business of education, and conspires to the result of an accomplished and a wellinformed scholar, is in the hand of the Deity, and he will pray for the continuation of these elements, and while science is raising her wondrous monuments, and drawing the admiration of the world after her, it remains to be seen, on the day of the revelation of hidden things, whether the prayers of the humble and derided Christian, for a blessing on those to whom he has confided the object of his tenderness, have not sustained the vigour and brilliancy of those very talents on which the world is lavishing the idolatry of her praise. Let us now conceive the very ablest of these teachers, to bring all his powers and all his accomplishments, to bear on the subHas he skill in the languages? The very same process by which he gets at the meaning of any ancient author, carries him to a fair and faithful rendering of the scriptures of the Old and New Testament. Has he a mind enlightened and exercised on questions of erudition ? The very same principles which qualify him to decide on the genuineness of any old publication, enable him to demonstrate the genuineness of the Bible, and how fully sustained it is on the evidence of history. Has he that sagacity and comprehension of talent, by which he can seize on the leading principles which run through the writings of some eminent philosopher? This very exercise may be gone through on the writings of Inspiration; and the man, who, with the works of Aristotle before him can present the world with the best system or summary of his principles, might transfer these very powers to the works of the Apostles and Evangelists, and present the world with a just and interesting survey of the doctrines of our faith. And thus it is, that the man who might stand the highest of his fellows in the field of ordinary scholarship, might turn his entire mind to the field of Christianity; and, by the very same kind of talent, which would have made him the most cminent of all the philosophers, he might come to be counted the most eminent of all the theologians; and he who could have reared to his fame some monument of literary genius, might now, by the labours of his midnight oil, rear some beauteous and consistent fabric of orthodoxy, strengthened, in all its parts by one unbroken chain of reasoning, an recommended throughout by the powers of a persuasive and captivating eloquence. So much for the talents which a Christian teacher may employ, in common with other teachers, and even though they did make up all the qualifications necessary for his office, there would still be a call, as we said before, for the exercise of dependence "Poo God. Welsdo we know, ho his hearers would be apt to put their sai"