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Search it, and prove now if it be not blood
Congenial with thine own; and, if it be,
What edge of subtlety, canst thou suppose,
Keen enough, wise and skilful as thou art,
To cut the link of brotherhood, by which
One common Maker bound me to the kind ?”

They are one morally. All have sinned and come short of the glory of God.” All are sinners by nature and by practice—there is no difference. Meet man where you may, he has the common marks of sin. There is no exception. Our common depravity proves the oneness of the race.



The poor are exalted, the rich brought low. The rich often become poor, and the poor rich. If not so, the evils of casteism, exclusivism, &c. would be for ever perpetuated and augmented a thousand fold. That riches are not of human, but of Divine disposal. “Man proposes, but God disposes.” “The lot is cast into the lap,” &c.

« Riches make to themselves wings," &c. 1 Sam. ii. 1-10; Luke i. 46–54. That riches and poverty are no proof of Divine pleasure and displeasure. There is no favoritism with God, the Great Father. Often the impious are rich and the pious are poor.

The only test of Divine approval or disapproval is moral character. The pure, God-like, He approves. Character is all-important with God; and ought to be so with us.

“Let not the wise man glory in his wisdom, neither let the mighty man,” &c. Jer. ix. 23, 24.

V. CARISTIANITY TEACHES THAT THE EXALTATION OF THE POOR AND THE HUMILIATION OF THE RICH ARE SOURCES OF REJOICING. They now see their nature in the light of Christianity. Their errors are corrected; they now think of themselves as they ought to think; they now behold their equality with each other. Between them there is no feeling of superiority and inferiority. They rejoice in their common brotherhood and oneness. Their faith is tested. Which is the greater

trial of the two-the exaltation of the brother of low degree, or the humiliation of the rich, is hard to say. It is well when the brother of low degree, who is exalted, is not elated above measure; and the brother of high degree, when he is made low, that he is not led to think his position beneath him. “Let both rejoice in their temptation, trials," &c. James i. 2-12. Men rejoice because of their common brotherhood — their self-knowledge and estimation, their Christianity and the commonness of their salvation. They are one in Christ Jesus. They are "children of God," “ heirs of God and joint heirs with Christ.”

Christians ! let us rejoice in the brotherhood of the race, and in the glorious light of Christianity. Exercise philanthropy to all men. Let not circumstances lead us to despise or think lightly of any man. Let us not admire men so much for their gold and silver, learning, and social and political influence, as for their God-likeness. Let character, purity, goodness, be with us as it is with God-all-important. Let us ever remember, that the strength and glory of humanity consist in its union with Emmanuel !


SUBJECT :- Who shall be Able to stand in the Last


" Who shall be able to stand ?”–Rev. vi. 17.

Analysis of Homily the four Hundred and Nineteenth.

THERE will assuredly come a Day of Judgment. The material universe symbolically prophecies some such a moral crisis in the history of man. The flowing river, the growing plants, the breathing tribes, the planetary systems, all tend to a crisis. The unremitting increase from age to age in the human family, viewed in connexion with the limited capacity of this planet to sustain animal existence, irresistibly indicates some such a turning point in human history. The universal and concurrent references of the human conscience through all ages and lands, give a high probability to the dawn of such a moral juncture. The Bible settles the question. The sentence preceding the text calls it a GREAT DAY. It will be "great," on account of the number and variety of the moral beings that will be assembled together; great, on account of the results which will then be effected, -redemptive providences ended, and the agencies of a righteous retribution brought into full play; great, on account of the thrilling interest it will awake through all the realms of moral existence the universe over; great, on account of the Divine glories that will then be displayed. “I saw a great white throne, and him that sat on it, from whose face the heavens and the earth fled away,” &c. But in the sentence preceding the text, it is called the "great day of His wrath." Wrath in God is not like wrath in man; it is not a stormy passion, it is a calm principle : it is not directed against existence, but against its crimes, its vile character. It is LOVE putting itself in antagonism with the conduct of those who essay to break the order, mar the beauty, and destroy the blessedness, of the universe.

But our point now is :- - Who shall be able to stand on that day? In order to illustrate this solemn question with that simplicity, that may make it spiritually serviceable to us now, I shall suppose a case :—What under a legal charge could enable you to look calmly forward to the coming-day of Trial, feeling that you could stand? We can only conceive of seven things which would answer this purpose.

These we shall now state, in order to see which, if any, of these we have, or can have, to enable us to stand on the Day of Judgment.

I. A CONSCIOUSNESS OF INNOCENCE AND THE POWER OF SHOWING THAT THE CHARGE HAS NO FOUNDATION. The feel. ing of innocence in itself would, brace you with

and enable you to look onward with unperturbed heart to the day of trial. But if you feel that in connexion with this, you have the power of demonstrating your innocence to the full . conviction of the court, would you not feel even stronger and calmer still ? Now, have you this in relation to the Day of JUDGMENT? Are you conscious of your innocence ? Still less are you conscious of the power to demonstrate it ? No, your conscience condemns you, and “God is greater than your conscience and knoweth all things.” This then will not serve you, will not enable you to stand in the Judgment,


Another thing that might answer the purpose in the supposed case is :



You may know that you are in reality guilty-you may be certain of the impotency of the evidence; there may be no witnesses, or if there are, they may be shown, by the able counsel you have engaged, to be unworthy of belief. You may be sure that his genius is sufficient so to color and torture the evidence as to destroy its worth. All this might make you feel, in the supposed case, that you can stand in the trial. But have you this in relation to the Day OF JUDGMENT ? No, no. There will be (1) the omniscient Judge. He knows everything about you. (2) There will be present the persons to whom and through whom you have sinned. All your sins against God have had to do with men.

The falsehoods you have spoken have fallen on some ear, and your dishonesties, cruelties, seductions, will have to do with those who then by thousands confront you eye to eye. Were you to dare to deny the charge, a million voices would confound you with their contradiction. (3) Then there will be the conscience within you bearing the strongest testimony against you. This then will not serve you,—will not enable you to stand in the Judgment.

Another thing that might answer the purpose in the supposed case is :


I am guilty, and the evidence of my guilt is irresistible; but the deed is so very unimportant, that the case if entertained in court will result in a mere nominal penalty. This would enable

you to feel that you could stand the trial. But have you this for the DAY OF JUDGMENT ? No. Sin, believe me, is no trifling matter. (1) Think of it in its relation to God, It is a violation of the most righteous laws, for He is your Sovereign. It is a violation of the highest trust; for He is your Proprietor, and you are His stewards. It is a violation of the most wonderful love. He is your loving Fatheryour merciful Redeemer. (2) Think of it in its bearing on yourself and on the universe. “One sinner destroyeth much good.” What would you think of the man who, infected with a pestilential disease, ran malignantly from house to house in order to spread it ? Sin is a pestilence. Think of the judgments it has brought upon the world ; think of the reign of death through all generations ; think of the Crucifixion of Christ; think of Hell, and talk no more about the insignificancy of sin. This then will not serve you, will not enable you to stand in the Judgment.

Another thing that might answer the purpose in the supposed case is :





If you

COMMITTED ACCIDENTALLY, NOT BY were well assured that on the day of trial you


prove that

you did not intend to commit the act, you might look forward without any agitation or misgivings. But have you this in relation to the DAY OF JUDGMENT ? No. You know that your sin has not been accidental but intentional-not an exception in your history, but the law-not an occasional act, but the habit of your existence. You “have gone astray from the womb, speaking lies."

Another thing which may serve your purpose and enable you to stand is :





If you felt assured that on the day of trial


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