But I will show you whom you should fear: Fear the One who, after you have been killed, has authority to throw you into hell. Yes, I tell you, fear Him! Sermons
I. THE POWER WHICH MAN HAS TO HURT US. 1. He can wound our body. He can smite, can wound, can slay us. The sad story of human persecution contains only too many illustrations of this fact. 2. He can wound our spirit. This is a course he can, and still does very often take; he can mock, can sneer, can indulge in heartless ribaldry, can hold up our most sacred convictions to ridicule, and thus he can inflict on us a very deep wound. For words, though they may be the slightest, are yet the keenest of weapons, and "a wounded spirit who can bear?" 3. He can tempt us to evil. This is the worst thing he can do; he can make the evil suggestion, can give the perilous invitation, can make the guilty overture, which leads down to sin and to spiritual failure. There is no measure of pain he can inflict, or loss he can cause us to suffer, which equals in shamefulness this act of dark temptation. That is the deadly thing to do. II. THE LIMITATION OF HIS POWER. Beyond these lines our worst enemies cannot go. 1. No man can follow us into the unseen realm. Beyond the veil we are safe from the questions of the inquisitor, the blows of the tyrant, the suggestions of the tempter. These may hunt us to very death, but "after that have no more that they can do." Truly, if this life were the sum of our existence, that would be much indeed - it would be everything. But since we know that it is not so, but only its first short term, only its initial stage, only its brief introduction, we may console our hearts with the thought that it is no great harm that the strongest potentate, with the sharpest sword, can do us. 2. No man can compel us to sin. A sinful deed includes the consent of the agent; and all the forces of iniquity and error can never compel a true and brave soul to assent to an evil act. The only great harm that can be done us is that which we do ourselves when we "consent to sin" when men tempt us to sin, - after that there is no more that they can do; if more is done, it' the line is crossed, it is of our own accord; the tempting is theirs, the sinning is ours. III. THE ONLY ONE OF WHOM WE HAVE TO BE AFRAID. "Fear him," etc.; i.e. shrink from the disfavour of that Divine Lord of the human spirit who can punish according to our desert. To shrink from the condemnation of God is not an unworthy act on our part. It is both right and wise; for his condemnation is that of the Righteous One, and of the Mighty One also. It is only the guilty that are lost to all sense of obligation, and the foolish that are dead to all sense of prudence, who will be indifferent to the anger of God. Fear God's solemn displeasure, for if he rebukes it is certain that you are grievously in the wrong; fear it, for if he inflicts penalty there is none to deliver out of his hand, and, what is more, even death, that does deliver from the hand of man, is no shield from his power. Beyond the veil we are as much within his reach as we are on this side of it. There is every reason why we should seek and find his Divine favor, and live in the light of his countenance. We may go on in our thought, and be reminded by our Lord's words of - IV. THE ONE WHOSE FRIENDSHIP WE SHOULD SEEN. "I say unto you, my friends. We do not simply want to escape the wrath of an offended Judge; we aspire to his favor and his love. Jesus Christ is offering us his friendship (see John 15:14, 15). If we will cordially accept him for all that he desires to be to us, we shall find in him the Friend in whom we shall implicitly confide, whom we shall gladly and happily love, by whose side and in the shelter of whose guardian care we shall walk all the way till the gates of home are reached. - C.
I am come to send fire on the earth. 1. There may be dissension betwixt the good and the good; and hereof is the devil the author. It is the enemy that sows those tares. Christ came not to send this fire, yet He wisely tempers it to our good.2. There may be dissension betwixt the wicked and the wicked; and hereof also is Satan author. He sets his own together by the ears, like cocks of the game, to make him sport. Hereupon he raised these great heathen wars, that in them millions of souls might go down to people his lower kingdom, Hereupon he draws ruffian into the field against ruffian, and then laughs at their vainly spilt blood. All the contentions, quarrels, whereby one evil neighbour vexeth another, all slanders, scoldings, reproaches, calumnies, are his own damned fires. 3. There is a dissension between the wicked and godly; nor yet is Christ the proper and immediate cause of this. For "if it be possible, as much as lieth in you, live peaceably with all men" (Romans 12:18). 4. There is an enmity betwixt grace and wickedness, a continual combat between sanctity and sin; and this is the fire Christ came to send.He is to some a living stone, whereupon they are built to life; to others a stone of offence, whereat they stumble to death. I. The FIRE is discord, debate, contention, anger, and hatred against the godly.(1) Debate is like fire; for as that of all elements, so this of all passions, is most violent.(2) Contention is like fire, for both burn as long as there is any exhaustible matter to contend with. Only herein it transcends fire — for fire begets not matter, but consumes it; debate begets matter, hut not consumes it.(3) As a little spark grows to a great flame, so a small debate often proves a great rent.(4) As fire is proverbially said to be an ill master but a good servant, so anger, where it is a lord of rule, is a lord of misrule; but where it is subdued to reason, or rather sanctified by grace, it is a good servant. That anger is holy that is zealous for the glory of God. II. The FUEL whereon this fire works is the good profession of the godly. LESSON 1. That we have need of patience, seeing we know that the law of our profession binds us to a warfare; and it is decreed upon that "all that will live godly in Christ shall suffer persecution." When fire, which was the god of the Chaldeans, had devoured all the other wooden deities, Canopis set upon him a caldron full of water, whose bottom was full of holes artificially stopped with wax; which, when it felt the heat of that furious idol, melted and gave way to the water to fall down upon it, and quench it. The water of our patience must only extinguish this fire; nothing but our tears, moderation, and sufferance can abate it. But this patience hath no further latitude than our proper respect; for in the cause of the Lord we must be jealous and zealous. 2. That we must not shrink from our profession, though we know it to be the fuel that maintains this fire. 3. That we think not much of the troublous fires that are thus sent to wait upon the gospel. 4. That we esteem not the worse of our profession, but the better. It is no small comfort that God thinks thee worthy to suffer for His name. This was the apostles' joy, not that they were worthy, but "that they were counted worthy to suffer shame for Christ " (Acts 5:41). 5. Seeing the fuel is our integrity — and this they specially strike at — let us more constantly hold together, confirming the communion of saints, which they would dissolve. (T. Adams.) We must look for a Scriptural use of "fire" which shall have some bearing upon the subject of division and discord as caused by the gospel. We find such a use in the very idea of kindling. If the gospel was a mere tame and spiritless influence, a mere soothing and stroking down of human faults and passions, a mere palliative and balsam for the wounds and sufferings, for the wrongs and woes of fallen nature, it would have differed in many other respects from the thing which Jesus Christ brought us from heaven; but certainly and most evidently in this, that it would have caused no strifes and no contentions, no violences and no discords. It is because the gospel is first and above all else a "fire," enkindled and sparkling, pervading and transforming the whole body and substance of the being to which it is effectually applied, that it brings with it this irritating, this provoking, this exasperating influence upon every bystanding and surrounding being which repudiate, and "we will have none of it." It needs but a little reflection to make all hearts echo the statement. There are those in this day who tell us that the real gospel is a mere enforcement or suggestion, or, if you will, revelation of charity. We ask what is meant by "charity," and we find that it is a sort of easy. going tolerance for all creeds and all religions, a good-natured "live and let live" for all the philosophies, and all the philanthropies, and all the superstitions, and all the idolatries which have entered into the heart of man, as the truth and the whole of truth, the duty and the whole of duty, whether toward God or toward man. Now at present we are only concerned to say so much as this, that if the gospel had thus entered the world, if this had been the idea of it as Christ and the apostles preached it, it would have raised no hostility; it could not possibly have had the history which we know Christianity has had, as flinging abroad upon the earth "division" or a "sword"; and for this simple reason that it would not have had in it one single characteristic of "fire." Men would have been perfectly willing under Nero or Domitian to let Christians alone, if they would only have glided about among their contemporaries as men whispering peace and safety, hinting at a new divinity, one among many, each having some claim, and none having an exclusive claim to the belief and faith of mankind; a new divinity to occupy one niche of a crowded and world-wide pantheon — "Jesus and the resurrection." Athens would have let this alone; Rome would have let this alone; human nature would have made room for this, because it would have put oil or water in the place of fire; because it would have been a mere religion of negatives and platitudes, stirred by no storm and brightened by no ray. "I came to cast fire upon the earth," and although fire has many beautiful and many comforting aspects, this is in virtue of a quality which makes it also, and before all else, penetrating and exploring, consuming and purifying, a power, first, formidable and destructive; then, secondly, an influence brightening and warming, cheering and comforting. It is thus with the sign, it is thus, also, with the thing signified.I. THE GOSPEL A FIRE IN THE HEART. The gospel, entering a heart, begins with kindling. There is much in that heart. We speak not only of hearts which the Lord suddenly opened at Philippi or Corinth to listen to the preaching of a new faith, when all round and all antecedent had been Jewish or Pagan; we speak of hearts to which gospel sounds, whether of word or of worship, are but too familiar, and we say that, even in these, if a new reality is ever by the grace of God given to the gospel, there is much fuel ready for the burning, much as to which the gospel would be nugatory if it did not burn up — probably many known sins, certainly a multitude of frivolities and vanities, which to let alone would be to say "peace" where there is none; which to let alone would be to live the life in the sleep of death, but which to assail is to bring a " sword" between soul and spirit, to proclaim war to the knife against many inveterate habits, and to cause a revolution in the most cherished tenacities of the being; and it is just in proportion as this first office of fire is faithfully and effectively done that any other can be safe or even true. Thoroughness in yielding ourselves to the purifying, is the condition alike of the illuminating and the warming, and the comforting. It is just where the fire is not allowed to consume that it refuses to burn brightly for companionship or for cheering. II. THE GOSPEL A FIRE IN THE WORLD. This, which is the real struggle of the gospel in the heart, is also its real struggle in the world. If the gospel would begin and end with comforting, it would be welcomed everywhere; if it would settle down as a mere pleasant guest in the chamber and at the social table, making all easy all round, saying or sounding as if it said, "Live as you list and all shall be peace at the last," nothing could be more popular; then it would have the promise, in commonest parlance, of two worlds — the life that is and the life that shall be. It is this uncompromising character, this call for decision and for a whole heart, this demand for a life wholly given, in purpose and affections to the Lord who bought it, which makes the gospel a "sword" for such as will not have it for a "fire"; and yet, brethren, it is just this uncompromising character which makes it a power, and which makes it a charm, and which makes it a gospel. Oh, we could any of us construct a religion which should cry "peace" when there is none; we could any of us make a gospel, using a few phrases and elements of the real one, which should be accommodating, and which should be complimentary, and which should be plausible, and which, therefore, should be fashionable; and which, just in the same degree, would leave every sore festering, and every woe desolating, and every vice and crime destroying, of the old Adam and of the fallen and of the sin-spoilt man. But what should we have done, when we had done all this to perfection? We should not have evoked one grand heroism such as lies at the bottom even of the ruined humanity; we should not have evoked one echo from the slumbering temple of the God-made man; we should have done nothing whatever towards the actual want, and the real hunger, and the one despair of the soul, which feels that its true wretchedness is separation from God, and that its true cure would be the getting back home. "I am come to send fire on the earth." So Jesus speaks; and we, who have one breath of God in us, feel that "fire" is the element wanting. We want the water of cleansing, and we want the wind of scourging, and we want the earthquake of demolishing; and oh, what we want above all, is the "fire" which does all these things, and which yet adds to them all the grace of transforming, and the grace of kindling, and the grace of inspiring, and the grace of enabling, and the grace of the new life. It is the "fire" which has made Christianity great; it is not the mere washing with the water of a new innocence; it is not the light of the lamp of information even as to the mysteries of grace and redemption: it is the enkindling of Christian souls with the fire of love, and the fire of zeal, and the fire of an out-spoken boldness, and the fire of even an impatient and intolerant hatred of misery and wickedness. It is this which has done great things in the earth in the name of Christ and God; it is this which has demolished idols; it is this which has at last toppled down slavery; it is this which has made missionaries strong, and martyrs brave, and churches militant; it is this which has provoked indeed the rage of the world and devil; but it has also shown enemies, open and secret, that "greater is He that is with us than he that is in the world." "I am come to send fire upon the earth, and what would I, but that it were already kindled?" It is kindled now. Ages and generations have lived in the blaze of that fire, and Christ, who knows what is in man, loves that "fire" better than the tame sluggishness, the lifeless torpor, the false peace which prevails everywhere where that "fire" comes not. "Already kindled!" Is it kindled round us? Is it kindled in us? Are we a stagnant, torpid, lifeless multitude? or, are we of the kindled, inspired, living, and life-breathing few? For few still are they in whom this Spirit of God is, not for selfish comfort, but for inspired power. Let us hazard some little, let us encounter some little, that we may please Him who said — "Oh, that it were already kindled," because He loved the "fire " rather than the chill, because He loved the enthusiasm rather than the half-heartedness. (Dean Vaughan.) 1. A fire which warms what is cold.2. Purifies what is impure. 3. Consumes what is evil. (Van Oosterzee.) 1. How we are to wish for it.2. How we are to fear it. 3. How we are to endure it. (Schenkal.) For the Christian a threefold baptism is necessary.1. The water baptism of sprinkling. 2. The spiritual baptism of renewal. 3. The fire baptism of trial. (Van Oosterzee.) 1. A surprising phenomenon, if we look at —(1) (2) 2. An explicable phenomenon if we direct our eye to (1) (2) 3. A momentous phenomenon. This strife is a proof of the high significance, and means for the establishment, the purification, and the victory of Christianity. (Van Oosterzee.) II. I have now to direct your attention for a little to OUR KORD'S EXPRESSION OF ARDENT DESIRE FOR THE COMMENCEMENT OF THAT WORK WHICH HE THUS CAME INTO THE WORLD ACCOMPLISH: "I am come to send fire on the earth: I would that it were already kindled!" If you examine the chronology of the gospel history, you will find that the discourses of which my text forms a part were delivered by our Lord within a very short time — three or four weeks, at the very utmost, of His crucifixion. As He uttered these words, then, He had His sufferings full in view, and was in the immediate prospect of entering upon those scenes of unparalleled agony through which He passed to the accomplishment of His work. With the feelings that then occupied His bosom these words are in full harmony. The considerations which thus induced our Saviour so ardently to desire the accomplishment of His work are to be sought, doubtless, in the consequences that were to result from the accomplishment of that work; and though these can never be present to our minds with the force that occupied His, yet it may be permitted to us without presumption to institute an inquiry into these considerations, and the effect it may be supposed they would have in causing Him thus to long for their realization. Allow me, then, to refer to a few of the consequences of the kindling of that fire the Saviour came to send upon the earth. 1. And first, the diffusion of Christianity stands closely connected with the promotion of the Divine glory in the world. In consequence of the prevalence of sin, the glory of God, as manifested in this portion of His universe, has been fearfully obscured. 2. In the diffusion of Christianity, our Lord traced the fulfilment of His own gracious purpose to men, and the success of His own work in their behalf; and this prospect naturally prompted the desire expressed in the words before us. When our Lord became incarnate, and entered on the work of His humiliation, it was in order that by means of that work He might bring to pass the design and purpose which had eternally occupied the Infinite mind. Is it to succeed, or is it to fail? He anticipated the joy of the angels, as they witnessed sinner after sinner converted unto God. He foretasted — a foretaste peculiar to Himself — the joy of bringing many sons unto glory. And as all these prospects in bright manifestation and in firm assurance pressed on His view, who can wonder that His bosom should have thrilled with ardent desire, and His cry should have been with regard to that fire, by which these results were to be secured — "I would that it were already kindled"? 3. Our Lord saw in the extension of Christianity, a vast increase to the purity and moral goodness of the world; and this filled His mind with delight and intense desire that the work were already begun. To a mind possessing any degree of intellectual vigour, and not altogether destitute of right moral feeling, the state of a thinking, accountable, and immortal being like man, lying under the polluting, degrading, destroying power of sin, cannot fail to raise emotions of the deepest pain. And knowing that in that purifying fire He had come to send on the earth was to be found the only real and effectual remedy for this sad state of things, who can wonder that His sacred bosom should have expanded with an ardent desire which gave itself vent in the exclamation — "I would that it were already kindled!" 4. The bearing of His religion on the happiness of mankind must also have actuated the Saviour in desiring its speedy and steady diffusion. When we cast our eye over the condition of our race, we behold man universally engaged in the eager pursuit of happiness, often baffled in the pursuit, and constrained in disappointment of spirit to exclaim — "Who will show us any good?" But in the gospel of Jesus Christ there is a panacea for man's ills, and an antidote for man's sorrows. Wherever it spreads, the people that "sat in darkness see a great light," and upon them that dwelt in the region of the shadow of death, a light shines. 5. The force of these considerations is greatly enhanced by the fact, that the triumphs of Christianity are progressive, and that her conquests are perpetual. "All nations shall be blessed in Christ, and all nations shall call Him blessed." Nor shall this continual extension of territory in any degree endanger the stability of the kingdom itself. With many earthly empires the shouts of their victorious arms have passed into the knell of their approaching doom. Rome fell through the vastness of her dominions, and the very multitude of her conquests. Spain fell from her proud pre-eminence among the nations of Europe, from the time that her chivalry gained for her new empires on the other side of the Atlantic. And Britain, invincible within her own sea-bound shores, has ere now found the same defeat in consequence of the wide extent of her foreign possessions. But no such contingencies threaten the empire of Christ. However vast, or however far it spreads, the eye of Omniscience watches over it, and the arm of Omnipotence secures its safety. It is emphatically and absolutely "an everlasting kingdom." All things else with which man has to do are destined to decay. Amidst the ruins of earthly kingdoms, amidst the dissolution of the terrestrial system, amidst the wild crash of worlds it shall remain unshaken and unharmed; "the Lord thy God, the Lord thy lawgiver, the Lord thy judge, He will save thee!" How glorious the prospect thus expanded before us! What a gush of exhilarating and triumphant emotion is it calculated to excite in every renewed and holy mind! With what feelings of unutterable delight must it have been associated in the mind of the Redeemer, who could view it in all its vastness, and appreciate it in all its glory! and with what earnestness must He have entertained the desire that the fire by whose sacred flame all this was to be effected were already kindled! Oh, my hearers, let us see to it that the fire burns in our own bosoms, and that there it is carrying forward its salutary work. God forbid that we who are seeking the spread of the gospel throughout the world, should either be destitute of its power, or but slightly influenced by its spirit. The times in which we live, demand that we should be men of earnestness, energy, and perseverance. Those, sirs, are not times for the mere idleness of religious profession, for the more refinements and enjoyments of Christian association. (W. L. Alexander, D. D.) (W. H. Marriott, M. A.) (O. Spenceley.) (G. Whitefield.) 1. The purpose is avowed — "I am come to send fire." Not to bring, but "send." 2. This fire is sent. It is here, and is yet to be more manifest. 3. The outlook is one of endeavour. Christ is organizing for victory. 4. The urgent need of the Church to receive this fire. 5. Instead of being alarmed when the gospel produces excitement, we are to look for it. 6. Christ longs to have the fire kindled. 7. Behind every fervent prayer is the unreached desire of Christ. 8. The plan is fixed, the fire is to be kindled in the individual heart. (J. D. Fulton, D. D.) 1. To present an atonement to the Divine government for the sin of man. 2. To overthrow the rebellious power which had usurped the dominion of this world. 3. The redemption of innumerable multitudes of our race from the consequences of their apostasy. 4. The formal assumption and complete discharge of His mediatorial characters. II. THESE ENDS COULD ALONE BE PROSECUTED AT A MOST PAINFUL EXPENSE. 1. We cannot conceal the fact that Christianity may affect political systems. 2. It is further admitted that Christianity must produce a variety of innovations. 3. Very unnatural divisions in society have apparently been fomented by Christianity. 4. Christianity must be viewed in connection with those persecutions which it has experienced. 5. Christianity has drawn forth some acts, on the part of its adversaries, which have more effectually exposed the depravity of human nature than any other occasion could have admitted. 6. The religion of Jesus Christ has very frequently been perverted to designs most estranged from its character, and abhorrent to its spirit. 7. The augmentation of moral responsibility has necessarily attended the establishment of Christianity. III. THE IMPORTANCE OF THESE ENDS JUSTIFIED THE VAST EXPENSE NECESSARY TO THEIR ACQUISITION. 1. Here, then, we find an apology for our warmest zeal and firmest courage, in extending Christianity. We but imbibe the spirit and follow the steps of our Exemplar. 2. And here, too, we learn that this unconquerable temper, this inexpressible ardour, is of the first importance in every department of missions. Nothing half-hearted should be betrayed in our institutions at home, or efforts abroad. 3. In this spirit of unshrinking courage, and unabating ardour, let us proceed. We carry the commission of Him who "came to send fire on the earth." We may blow the flame, we may spread the conflagration; what will he, if it be already kindled? All must yield to the gospel of Christ or be consumed by its progress. (R. W. Hamilton, D. D.) 1. It begins with a revelation, contained in the Bible. Bending over the page, we are struck with the extraordinary doctrines herein revealed. As we believe the doctrine of Divine love, we feel it to be a truth which sets the soul on fire with joy, gratitude, and love. 2. I have commenced the history of the gospel with the book; but, remember, the gospel does not long remain a mere writing; it is no sooner thoroughly read and grasped than the reader becomes, according to his ability, a preacher. We will suppose when a preacher whom God has truly called to the work proclaims thin gospel, you will see for a second time that it is a thing of fire. Observe the man! If God hath sent him, he is little regardful of the graces of oratory; he counts it sheer folly that the servants of God should be the apes of Demosthenes and Cicero; he learns in another school how to deliver his Master's message. He comes forward in all sincerity, not in the wisdom of words, but with great plainness of speech, and tells to the sons of men the great message from the skies. The one thing of all others he abhors, is to deliver that message with bated breath, with measured cadence, and sentences that chill and freeze as they fall from ice-bound lips. I would not utter too sweeping a sentence, but I will venture to say that no man who preaches the gospel without zeal is sent of God to preach at all. 3. In tracing this history of the gospel, I would have you observe the effect of the preaching of such a one as I have described. While he is delivering the truth of a crucified Saviour, and bidding men repent of sin and believe in Christ, while he is pleading and exhorting with the Holy Ghost sent down from heaven, do you see the fire flakes descend in showers from on high! One of them has dropped just yonder and fallen into a heart that had been cold and hard before; observe how it melts all that was hard and iron-like, and the tears begin to flow from channels long dried up. 4. Opposition is aroused next. There is no good doing if the devil does not howl. II. Secondly, LET US STUDY MORE CAREFULLY THE QUALITIES OF THE GOSPEL AS FIRE. 1. First, fire and the gospel are notable for ethereal purity. 2. The gospel is like fire, again, because of its cheering and comforting influence. He that hath received it finds that the cold of this world no longer pinches him; he may be poor, but the gospel's fire takes away the chilliness of poverty; he may be sick, but the gospel gives his soul to rejoice even in the body's decay; he may be slandered and neglected, but the gospel honours him in the sight of God. The gospel, where it is fully received into the heart, becomes a Divine source of matchless consolation. Fire, in addition to its warmth, gives light. The flaming beacon guides the mariner or warns him of the rock: the gospel becomes to us our guide through all the darkness of this mortal life; and if we cannot look into the future, nor know what shall happen to us on the morrow, yet by the light of the gospel we can see our way in the present path of duty, ay, and see our end in future immortality and blessedness. Life and immortality are brought to light by the gospel of Jesus Christ. 3. A third likeness between the gospel and fire is its testing qualities. No test like fire. That piece of jewelry may seem to be gold; the colour is an exact imitation; you could scarcely tell but what it was the genuine metal. Ay, but the melting pot will prove all; put it into the crucible, and you will soon see. Thus in this world there are a thousand things that glitter, things which draw admirers, that are advocated in the name of philanthropy and philosophy, and I know not what beside; but it is wonderful how different the schemes of politicians and the devices of wise men appear when they are once put into the fining pot of the gospel of Jesus Christ. 4. A further parallel between the gospel and the fire lies in their essential aggressiveness. 5. Our religion is like fire, again, because of its tremendous energy and its rapid advance. Who shall be able to estimate the force of fire? Our forefathers standing on this side the river, as they gazed many years ago upon the old city of London wrapped in flame, must have wondered with great astonishment as they saw cottage and palace, church and hall, monument and cathedral, all succumbing to the tongue of flame, tit must be a wonderful sight, if one could safely see it, to behold a prairie rolling along its great sheets of flame, or to gaze upon Vesuvius when it is spouting away at its utmost force. When you deal with fire, you cannot calculate; you are among the imponderables and the immeasurables. I wish we thought of that when we are speaking of religion. You cannot calculate concerning its spread. How many years would it take to convert the world? asks somebody. Sir, it need not take ten minutes, if God so willed it; because as fire, beyond all reckoning, will sometimes, when circumstances are congenial, suddenly break out and spread, so will truth. Truth is not a mechanism — and does not depend upon engineering. God may, when He wills it, bring all human minds into such a condition that one single text such as this, "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners," may set all hearts on a blaze. Vainly do we reckon the missionary costs so much, and only so many can therefore be sent. Ay, but God works most by weakest means full often, and sometimes achieves by his poorest saints works which He will not perform by those who have every visible appliance. 6. Once more, the gospel resembles fire in this, that it will ultimately prevail. III. Lastly, if the gospel be thus like fire, LET US CATCH THE FLAME. 1. If this fire shall really burn within us, we shall become from this very moment fearless of all opposition. That retired friend will lose the strings which bind his tongue; he will feel that he must speak as God shall bid him; or if he cannot speak, he will act with all his might in some other way to spread abroad the savour of Immanuel's name. That coward who hid his head, and would not own his profession, when the fire burns, will feel that he had rather court opposition than avoid it. 2. If we catch this flame we shall, after having defied all opposition, weary utterly of the mere proprieties of religion which at this present time crush down like a nightmare the mass of the religious world. 3. If we shall catch this fire, we shall not only become dissatisfied with mere proprieties, but we shall all of us become instant in prayer. Day and night our soul will go up with cries and moanings to God, " O God, how long, how long, how long? Wilt Thou not avenge Thine own elect? Will not Thy gospel prevail? Why are Thy chariots so long in coming? Why doth not Christ reign? Why is not the truth triumphant? Why dost Thou suffer idolatry to rule and priestcraft to reign? Make haste, O God, grasp Thy two-edged sword and smite, and let error die and let truth win the victory!" It is thus we shall be always pleading if this fire burns in our spirits. 4. This will lead us to eager service. Having this fire in us, we shall be trying to do all we can for Christ. (C. H. Spurgeon.) II. CHRISTIANITY IS FIRST OF ALL A DESTRUCTIVE POWER BEFORE IT CAN BE THAT WHICH IT IS IN REALITY AND TRUTH, VIZ., A DIVINE POWER TO RENEW AND SANCTIFY MAN. It would not have been a Divine power for the spiritual good of man had it not such a twofold tendency and effect; for as man has become despoiled by sin, God's holy love manifested in Christ has first of all to destroy this pernicious element in him before it can effectually accomplish its Divine mission for him. The fire Christ kindles in the heart of fallen, sinful man is meant to consume all ungodliness and unholiness, all the idols that may be enshrined there; and if our own will and consent allow this work to be effected, the sacred fire of love, of devotion to God and our fellow-men, will be kindled in the purified and sanctified temple of our heart. If Christ's love is, however, obstinately resisted, the unholy fire will remain burning within man, never to be extinguished. Christ's fire, however, destroys, in order to rebuild within us a glorious temple crowned with the inscription, "Holiness unto the Lord." III. If Christianity were only a destructive power, we could have gladly dispensed with it, for there are enough of such powers and agents at work in nature and society, in the individual and among nations. THE PRIME OBJECT OF CHRISTIANITY IS, FORTUNATELY FOR THE HUMAN RACE, NOT TO DESTROY MAN'S LIFE, BUT TO SAVE IT; not to separate man from man, but to unite all men closely and intimately by one bond of love as brothers of one common Father in heaven. Christianity, as a new life-giving power, only destroys that which hinders man's growth in holiness, godliness, and righteousness, thus retarding his spiritual development and progress heavenwards. The holy fire burning on the altar of a believing Christian's heart not only consumes all impurity in him, but kindles a sacred flame of love and devotion in him towards God and the true well-being of his fellow-man. (A. Furst, D. D.) 1. Of these, the first is a deep sense of the certainty and importance of the truths of the gospel. The apostles were the first missionaries, and we see in their writings how deeply they felt both the importance and the certainty of their message. St. Paul speaks of "preaching among the Gentiles the unsearchable riches of Christ." St. Paul prays that the Ephesians may have the eyes of their understanding so enlightened as to "know what is the hope of their glory, and what the riches of their calling and their inheritance among the saints." St. Paul's language has sometimes been spoken of as hyperbolical and inflated, but only so because the great living facts which were so present to the apostle's soul are hidden from the soul of the speaker. If, my brethren, it be indeed true that the everlasting Son of God left the glory which He had with the Father before the world was, and took our poor nature upon Him, and had a human mother, and lived on this earth for thirty-three years, and then died in pain and shame to rise from death, to rise from the grave in which He was laid, to return, still robed in the nature in which He had died and risen, to the glories of His heavenly home — if this be a fact, it is trivial to speak of it as "an important fact." It distances in point of importance everything else that has occurred in human history. What in the world are all the triumphs, all the failures, all the humiliations, all the recoveries, of which human history speaks, in comparison with this? What heart have we to dwell on them when we have really stood face to face in spirit with- the incarnation and the passion of the Son of God? This is what men like Xavier or Martin have felt; and this sense of the overwhelming importance of the facts of redemption has not, in the cases of these eminent missionaries, been weakened by any suspicion whatever, created by a sceptical atmosphere of thought around them, about the truth of the facts. The apostles had had no doubts about the facts. "I know whom I have believed," cries St. Paul. "We have not followed cunningly devised fables," protests St. Peter. "We were eye-witnesses of His majesty." "That which we have seen and heard," says St. John, "declare we unto you, for the life was manifested, and we have seen it, and declare unto you that eternal life which was with the Father and was manifested unto us." In the mind of the apostles the truths of the Christian revelation centred, every one of them, in the living person of Christ — God and man; and an utter devotion to His person, based on a profound conviction of the reality in detail and as a whole of those truths, was at the root of that spirit of enterprising charity which went forth to convert the world. In the heart of those first missionaries, as so constantly since, the crucified Son of God whispered daily, hourly, that He might keep alive within them the sacred flame: "Behold what I have borne for thee! What hast thou done for Me?" 2. And the second conviction which goes to make up missionary enthusiasm is a sense of the need which man has of revealed truth. The apostles were possessed by this element also of that sacred flame which Christ came to send upon the earth. The apostles did not invest contemporary heathenism with that halo of false beauty which has been more or less fashionable in Christendom ever since the renaissance. They saw in heathendom the kingdom of darkness. Its material civilization, its splendid literature, its vast organizations civil and military, its social and political traditions, were nothing to them or less than nothing. "We know," said St. John — "we know that we are of the truth, and the whole .world lieth in wickedness. All that is of the world, the lust of the flesh and the lust of the eyes and the pride of life, is not of the Father, but is of the world, and the world passeth away and the lust thereof." The highest civilization, so termed, was in St. Paul's eyes just as much in need of the gospel as the rudest types of savage life. He had as much to do for the cultivated heathens who listened to him on the Areopagus of Athens as for the wild heathens of the Mediterranean islands, who after their rude fashion showed him no little kindness when he was saved from his shipwreck, for he saw everywhere error and sin-error which obscured the real nature of God and the true destiny and the highest interest of man — and sin which made man God's enemy, the antagonist of God's uncreated nature as the perfect being. The conviction that those who were not in Christ were lost — lost unless they could be brought to Him to be illuminated, to be gifted with a new nature, to be washed, to be sanctified, to be justified before the presence of the All-holy — this was the second element of conviction which urged the apostles onwards through the world to convert it — which urged them on even to martyrdom. 3. And the third conviction that goes to make up the missionary spirit is a belief in the capacity of every man for the highest good — for salvation through Christ. Intellectual dulness, want of imagination, want of what people have taken to calling lately "sweetness and light," want of moral fervour and quickness — these are not barriers. Doubtless some minds, some natures — I would rather say some souls — present more points of contact with the gospel than do others. Some, I admit, present very few indeed; but no child of Adam is so constituted as to be incapable of receiving the truth which is necessary to his highest good; and the true missionary knows that if he can only get deep enough beneath the surface, beneath the crust of habit formed by sensuality, by indifference, by prejudice, he will at length find a home for truth — he will at length find that which will respond to it in the secret spring of the soul. Nelson used to tell young midshipmen who were entering the navy that they ought to look forward, every one of them, as a matter of course, to commanding the channel fleet, or at least to commanding a line-of-battle ship. And this faith in general capacity for success is still more necessary in the Christian missionary. He looks upon every child of man as bearing within him capacities for the highest greatness — capacities which have only to be roused and developed by the assured grace of God. Now, this faith in humanity — in what it may be made by grace — is assailed in our days on the ground that character and circumstances are, after all, too imperious to be set aside — that they, as a matter of fact, make us what we are — that it is folly to think of overruling them by any doctrine or secret influence that can be brought to bear. And this is not a new idea. The learned physician Galen, who wrote in the third century of the Christian era, and who as a heathen was strongly prejudiced against the Church of Christ, remarks with reference to the education of children, "The cultivator can never succeed in making the thorn bear grapes, for the nature of the thorn is, from the first, incapable of such improvement." And then he goes on to say that if the vines which are capable of bearing such fruit be neglected they will either produce bad fruit or none at all. Here Galen marks out what, in his opinion, could really be done with human nature — certainly we must remark, within very narrow limits indeed — and what, in his opinion, it is folly to attempt. , an eminent Christian writer of the period, in his treatise on the human soul, admits that the bad tree will bring forth no fruit if it be not grafted, and that the good tree will produce bad fruit unless it be cultivated. So much for nature, but then Tertullian proceeds, "And the stones will become the children of Abraham if they be formed to the faith of Abraham, and the generation of vipers will bring forth fruits meet for repentance if they expel the poison of malignity. "For such," he says, "is the power of Divine grace which, indeed is more powerful than nature." The heathen probably expressed a general opinion among his friends when he said it was literally impossible to improve a man who had grown old in vice before his conversion. , who was afterwards Bishop of Carthage and a martyr for Christ, had taken, he tells us, exactly the Fame view of the impossibility of changing natural habit. How he learnt the power of God's grace he tells us in a most remarkable passage of one of his extant letters. "Receive," he says to his correspondent, "that which must be experienced before it can be understood. When I lay in the darkness, in the depths of the night, when I was tossed hither and thither by the billows of the world, and wandered about with an uncertain and fluctuating course, I deemed it a matter of extreme difficulty that any one could be born again — could lay aside what he was before, while his corporal nature remained what it was. How, said I, can there be so great a transformation as that a man should all at once lay aside what is innate from his very organization, or, through habit, has become a second nature? How should a man learn frugality who has been accustomed to luxuries? How should he who has been clad in gold and purple con. descend to simple attire.-the man who has been surrounded with public honours take to privacy, or another exchange admiring troops of dependents for voluntary solitude? The allurements of sense, I said to myself, are surely very tenacious. Intemperance, pride, anger, ambition, lust — these must, when once indulged, they must perforce, retain their hold. So I said to myself, for I was, in truth, entangled yet in the errors of my former life, and did not believe that I could be freed from them; and so I complied with the vices that still cleaved to me, and in despair of amendment submitted to my evil inclinations as if they were part of my nature. But when the stain of my former life had been washed out by the laver of regeneration, a pure and serene light was poured into my reconciled heart. When the second birth received from heaven through the Spirit had changed me into a new man, things formerly doubtful were confirmed in a wonderful manner. What had been closed before became open before my eyes; what had been dark was now illuminated; power was given to do what had seemed difficult; the impossible had become possible. I can see now that my former life, being of fleshly origin and spent in sin, was a life of earth. The life which the Holy One has kindled in me is a life from God." This testimony has been re-echoed since by thousands and thousands of Christians and, therefore, the barriers of habit enshrined within venerable traditions which the Christian missionary encounters to-day in China or in India, however serious they may be as practical obstacles, are not really insurmountable. By and by the gospel leaven will surely begin to ferment, and then these vast, ancient, complicated societies will heave and break till they open a way to the influences of the gospel, if not so swiftly, yet as surely, as do the uncultivated New Zealanders and Polynesians. To doubt this is to lose faith, if not in the gospel, at least in humanity — in the capacity of every being for coming to the highest truth, for coming to God in Christ. (Canon Liddon.) 2426 gospel, responses 5136 body March 29 Morning March 26 Morning May 14. "But God" (Luke xii. 20). Stillness in Storm The Servant-Lord Fire on Earth The Rich Fool Anxious About Earth, or Earnest About the Kingdom The Equipment of the Servants Servants and Stewards Here and Hereafter October the Nineteenth Ready! True Harvest Joy. On the Words of the Gospel, Luke xii. 15, "And He Said unto Them, Take Heed, and Keep Yourselves from all Covetousness. " On the Words of the Gospel, Luke xii. 35, "Let Your Loins be Girded About, and Your Lamps Burning; and be Ye Yourselves Like," Etc. And On the Words of the Gospel, Luke xii. 56, 58, "Ye Know How to Interpret the Face of the Earth and the Heaven," Etc. ; and Of On Worldly Folly On Divine Providence The Use of Fear in Religion. Darkness Before the Dawn Hypocrisy Our Requests Made Known unto God Lii. Concerning Hypocrisy, Worldly Anxiety, Watchfulness, and his Approaching Passion. Christianity Misunderstood by Men of Science. |