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folly. There are in the world two contrary descriptions or characters of men the one has faith, the other has none: and they are so different in their conception of things, that each is considered as unwise by the other. The man of the world makes it a rule to believe nothing but what he sees: but the faith of the believer is a sight of the mind, which gives evidence of things not seen. There is no doctrine upon earth which mortifies the pride of man, like this of salvation by faith; it is therefore appointed as the great test by which man is proved. He cannot endure the thought, that his wisdom should be foolishness, and that his ostentatious virtues should be good for nothing. But he who cannot bear this mortification, he who will not freely make an offer of his mind to God, is not fit for the kingdom of heaven. He persists in that rebellious desire of the mind, which first drew him away from God; and to shew him his mistake, God hath chosen the foolish things of the world, to confound the wise; and God hath chosen the weak things of the world, to confound the things which are mighty. How is the worldly-wise offended, when the gospel tells him of a malefactor, translated from a cross to paradise! What rage will torment him, when he shall see the harlot Rahab admitted, and
and himself shut out! But such are the ways of God: he exalteth the weak, and putteth. down the mighty. Men may glory for a while in the appearance of their greatness: but their high walls will come to the ground. They may despise Rahab; but the best and the greatest of them all must submit to be saved, upon the same terms with that repentant and believing sinner of Jericho. They may talk to one another in high strains about virtue, and right, and degrees of credibility; but God regards them not his salvation his bestowed upon the poor penitent, who believes that Jericho will soon fall; that destruction is coming upon the world of the ungodly; that the JUDGE standeth at the door; and who makes provision accordingly; securing an interest against the day of vengeance. They who would not be found, but persecuted the messengers of God (as unbelievers never fail to do) shall be involved in all the horror and confusion of a falling world: while they that have made their peace like Rahab, shall be sought out and delivered. God shall send his angels, to gather together his elect; who have made a covenant with him, through the sacrifice of Christ; and can produce the scarlet token of his blood, which marks them for the redeemed of the Lord: and
they shall be advanced to a place in the kingdom of God, as Rahab was joined to Israel, and her name now stands, as that of a mother in Israel, in the line of those from whom the Saviour of the world descended.*
I have presented to your minds an history, the sense of which is so important to a Chrisuan, that you cannot remember and apply it too olen. When you are alone, think that you dave before your eyes that proud city of believers, filled with the enemies of God:
ek that you hear the noise of its downfall, added to the shrieks and exclamations of those that are found within it; and that you see a Cloud of dust rising up into the air!
Such will be the ruin of this world; and such will be the terror of those, on whom destruc(unavoidable destruction) cometh. You d not see and hear the fall of Jericho: if you ad, you would never have forgotten it: but e other judgment upon the world, the fulfilng of it, the substance of which that was but shadow, you shall see that sight you cannot scape: therefore prepare for it in time: take art with God and his truth, while you mayen at the hazard of your life-while the day
ion lasts: when the city shall fall, you have nothing to fear. You will in
*See St. Matthew, i. 7.
deed see yourself surrounded with destruction -with the destruction of many whom it would have rejoiced you to have saved: but it shall not touch you: ye shall be as a firebrand plucked out of the burning-angels shall be sent to take you out of the overthrow; ye will be saved as Rahab was; and by faith, will not perish with them that believe not.
The Good Samaritan.
LUKE X. 37.
THEN SAID JESUS UNTO HIM, GO AND DO THOU LIKEWISE.
THE parable, of which these words are the
principal part, is proposed as an inducement to the exercise of mercy toward all mankind: the charitable act of this good Samaritan is described with all its circumstances, and then the practical inference is added-go and do thou likewise. The man must have a hard heart and a can understanding, who is insensible to the
y of this story: it being a striking instance simplicity of expression, and propriety