If a righteous man turns from his righteousness and practices iniquity, he will die for this. He will die because of the iniquity he has committed. Sermons
Sin has a blinding effect upon man's intellect and reason. It leads to most erroneous conclusions. It produces deep-seated and suicidal prejudice. It puts "darkness for light, and light for darkness." The most perfect equality it brands "inequality." It would make heaven into hell. I. THE FIRST STEP HEAVENWARD IS THOUGHTFUL CHOICE. The chief folly of men is their thoughtlessness. They sink into mental and moral indolence. They will not investigate truth, nor ponder the demands of duty, nor forecast the future. But when "he comes to himself," he begins to reflect. "Because he considereth" (ver. 28), he turns over a new leaf. The man allows intelligence add wisdom and reason to prevail. He resolves to seek his real good. He chooses the best course, and determines to pursue it. II. WISE DECISION LEADS TO NEW ACTION. Having made an intelligent resolve, the man "turns away from his transgressions." He begins with known sins. He abandons these. That is only a sham decision which does not lead to action. The will may be a slave to feeling and appetite; in that case no real decision has been made. The soul is divided. There is strife and war within! But if the man has decided upon a line of conduct, new action will at once follow. III. ACTIONS REACT UPON THE AFFECTIONS. It is a known fact that necessary work which was at first repulsive ceases to be repulsive. We grow to love actions which are oft repeated. Especially if such actions are right in themselves, if they have a moral loveliness, if others approve them, if they produce good effects, we learn to love them. Our actions develop and strengthen our affections. The heart is benefited. The tone and temper of our spirit are improved. True, it is God that renews and purifies the heart; but he works through our own activity. He gives Divine efficacy to the means employed. IV. THE AFFECTIONS OF A MAN FASHION HIS CHARACTER. As a man's sentiments and affections are, so is he. "A new heart, and a right spirit" go together. The character follows the affections. The man that loves purity will become pure. The man that loves God will become God-like. So long as man is on earth, he never is, he is always becoming, good or bad, great or mean. Character here is in a state of fusion. V. MAN'S SUPREME GOOD IS IDENTICAL WITH GOD'S PLEASURE. God has no pleasure in the death of a sinner; he has pleasure from his ransomed life. If my heart and life are right, I afford pleasure to God, I add to his joy. On the other hand, my sin diminishes his joy. For his own sake, therefore, he will hear my prayer; he will help me in my struggles against sin. Why, then, should we die? It is unreasonable. Every argument, every motive, is against it. To continue in sin is folly, madness, suicide. - D. Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not My way equal? Are not your ways unequal? Let us suppose an attentive observer to take a general view of the situation in which mankind is placed. The first thing that would strike him would probably be the variety of conveniences and comforts distributed around him, which are neither earned by his own merit nor produced by his own care. This would lead him to a second observation, that many, and the most essential, of these conveniences and comforts are bestowed promiscuously, and without exception, on the whole race of mankind: the sun rises on the evil and on the good, and the rain descends on the just and on the unjust. What other conclusion could he draw from these two observations than that the Power above us is friendly to mankind? From this pleasing prospect the observer might turn his attention to the evils and miseries which attend on human life. What are we to infer from hence? Is it that God is a capricious Being, or that He has pleasure in the misery, as well as in the happiness, of His creatures? To solve this question, we may observe a remarkable difference between the two cases: the benefits, which are common to all mankind, are numerous and important, and are enjoyed, without intermission, every day and every hour. On the contrary, the evils common to all mankind, if any there be, are much fewer than is usually supposed, and only occur on particular emergencies. How far even death, which is the only universal lot, is really in itself an evil, distinct from the pain which is supposed to attend it, has never yet been ascertained; and the pains of death are by no means common to the whole human race: many die instantaneously without any pain, and many in lingering diseases without a pang or a groan. It is not certain, therefore, that there is any one evil existing which affects, necessarily and inevitably, the whole race of mankind. I might add, in this place, that the evils complained of serve to answer many wise purposes of discipline and probation. Hitherto we have considered those benefits and those evils which arise from God's own appointment, without any merit or demerit of our own. Let us next consider those which are the consequences of our own conduct. In this view the first thing that would strike an attentive observer would probably be that many vicious actions are attended with regular and constant effects, and carry a sort of punishment along with them. It would next be observed, that there are virtues also which bring their own benefits along with them: temperance and regularity lead to health and long life; industry and diligence to affluence and plenty; good faith and sincerity promote esteem and regard; and patience, equanimity, and command of temper lay the foundation for happiness, and form a constituent part of it. Yet still an observer might take notice, that the good effects of virtue are not in any degree so certain or constant as the ill effects of vice. This fact is remarkable, and deserves to be seriously considered. It seems to prove, that the distribution of good and evil, of happiness and misery, which arises from our own actions, our own virtues and vices, is regulated by a different and even opposite law, from that distribution of happiness and misery which comes immediately and gratuitously, from the hand of God. In the latter, the benefits and favours which we receive from God are more numerous, as we have seen, are more extensive, more constant, and more certain than the evils which we suffer. In the former, where our own actions, our virtues and vices are concerned, the evils and punishments of vice are more numerous, more constant, and more certain than the benefits or rewards of virtue. Shall we say, then, in this case, that God is inconsistent, or that He is less a friend to virtue than an enemy to vice? Not so, says the text. 1. In the first place, you will readily allow it to be highly conducive to our piety and devotion that the dispensations of Almighty God Himself, which are unconnected with any human virtues or vices, should be, as becomes him, everywhere distinguished by marks of kindness, beneficence, and bounty. 2. In the next place, it is highly conducive to our religious and moral improvement, that virtue should not, in this life, be attended with its distinct and immediate reward. The magnificent idea held forth by Christianity, of the value in which virtue ought to be held, would be totally done away; it would be to appreciate that which is beyond all price; to demand prematurely a momentary reward here, for that which, in the sight of God, and through faith in the merits of Christ, no earthly enjoyment and immortal happiness alone can repay. 3. In the last place, it is highly conducive to our moral improvement that vice, on the contrary, should in many cases be attended with immediate punishment. It is evident that this is not an instance of God's severity, but rather of His clemency and mercy. It restrains the sinner, in kindness, before it is too late, from "treasuring up wrath," etc. It tends to check no one virtue which we have, and is the school in which we are best taught the virtues which we have not. () I. If we had to find an IMMEDIATE AND DIRECT ANSWER to this question, "Is not My way equal?" we should be disposed to say, "Decidedly not." From the beginning to the end of life there seems to be inequality, not equality. Consider, first of all, how men are born. Birth is something so entirely removed from the region of personal responsibility that no one of us is to be held accountable for anything belonging to it. Yet how much depends on being well born! Some thinking men have said that half the battle of life is won or lost according as an individual is well or ill born. Now, when we examine into the facts of life, how very many people seem to be anything but well born! God's ways do not seem equal in this respect. Certainly not on the surface. There are thousands of children born from vicious parents. Very little chance do these seem to have to be good men and women. Compare their heredity with that which belongs to some of our friends here present, in whose ancestry has been no known criminal of any kind, no unvirtuous man, no impious woman. When we make such comparison, it does not seem as if God's ways are equal. Take a step forward, and again ask the question when nurture begins to tell. The word "education" covers a very much larger area of life than we ordinarily assign it. The home in which we live, the company we keep, the books we read for fun and not as tasks, all are contributory to education. The word "environment" comes in here. In regard to that, God's ways do not seem equal. The opportunities of a pure and wise education which come to some, contrasted with the vicious ignorance and coarse immoralities by which others are surrounded, do not enable us easily to find an affirmative answer to this question, "Are not My ways equal? saith the Lord." Once more, the child is born and schooled; educated, as we say, by all through which he has passed in these impressionable years of youth. And now the time comes for sailing out on the ocean of enterprise. One young man finds his boat ready built and ready manned and abundantly victualled, and he has only to step aboard and sail off. A second casts about hither and thither, applying to one and another to take him aboard, and let him scrub decks or do anything, and almost loses heart before he can get any kind of start in life. Things do not seem equal here, any more than in the other stages of life. II. Yet the more carefully we look into these facts, and the longer we dwell upon them, the more copiously will they supply us with something suggestive of THE NECESSITY OF CAUTION in dealing with them. We begin to think in this way: "Let me not be too rash in lay affirmatives. This is not God's perfect world. This is very far from an ideal condition of society. It is a society disturbed by sin. I cannot judge of the kingdom of God from what I see in society, every member of which is under condemnation as belonging to a sinful race. So I must be careful in forming my judgments. There are modifications and compensations discernible even now." First of all, it does not do to assume that happiness and unhappiness are in the ratio of external possession or non-possession. The man who has enough for all the legitimate uses of life is not at a disadvantage. He has no real wants. The artificial wants of society have nothing to do with the physical and mental necessities of life. Health, intelligence, aspiration, all that is wholesome and good, do not depend upon anything artificial. The disposition in our day, even among Christianised people, to make too much of externals needs to be studiously guarded against when we are speaking of equality and inequality. Has it not come to be one of the commonplaces of existence that poverty is not always a curse, and wealth is not always a blessing? When a child is born into the midst of the surroundings supplied by a luxurious home, he is at a considerable disadvantage in seam ways. You say he need not trouble about his future, so far as it consists in the providing for the necessaries and the comforts of life. Now, if some of these comfortable conditions are not as favourable to the putting forth of energy or the developing of strength of character as are the other less coveted conditions, immediately the question of equality becomes a little harder to answer. I say the more we investigate the facts of life the less disposed are we to say that all inequalities are of the nature of injustice. Often and often the rich man's son becomes indolent and ineffective, a mere lazy loafer on life's highway, through want of that stimulus which comes naturally to the son of the poor man. It would be interesting to investigate that region more thoroughly. We must leave it for another remark bearing upon the answer we shall give to the question, "Are not My ways equal? saith the Lord." The idea of responsibility comes in here. It becomes us ever to remember the words, "To whom much is given, of him much will be required"; and, "To whom they commit much, of him will they ask the more." The Gospel of Jesus Christ is a gospel for all, but it is especially a gospel for the weary and heavy-laden, for the man who has been badly born, for the man who has been handicapped in the race of life, for the man whose chance has been of the poorest. There is a future, and it is not far off. There Lazarus gets his chance, and Dives learns the lesson he refused to learn here and now. () ()
People EzekielPlaces BabylonTopics Commits, Committed, Committeth, Death, Die, Dies, Dieth, Dying, Evil, Iniquity, Overtake, Perversity, Practiseth, Righteous, Righteousness, Sin, Therefor, Therein, Turneth, Turning, Turns, Upright, WrongOutline 1. God defends his justice
31. and exhorts to repentance
Dictionary of Bible Themes Ezekiel 18:1-32 6026 sin, judgment on
6206 offence Ezekiel 18:20-31 6139 deadness, spiritual Ezekiel 18:24-26 8707 apostasy, personal Ezekiel 18:25-32 1075 God, justice of Library Sins of Parents visited
Eversley. 19th Sunday after Trinity, 1868. Ezekiel xviii. 1-4. "The word of the Lord came unto me again, saying, What mean ye, that ye use this proverb concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children's teeth are set on edge? As I live, saith the Lord God, ye shall not have occasion any more to use this proverb in Israel. Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall …
Charles Kingsley—All Saints' Day and Other SermonsGod's Curse on Sin.
"Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord God. Repent and turn yourselves from all your transgressions; so iniquity shall not be your ruin."--EZEKIEL xviii. 30. These words of Ezekiel may be understood as expressing in the prophet's language what the Book of Deuteronomy expresses in such denunciations as those which were read to us the other day in the Commination Service. They correspond also to the warning of St. Paul when he says--"Be not …
John Percival—Sermons at Rugby Divine Impartiality Considered.
"For there is no respect of persons with God." The divine impartiality is often asserted in the holy scriptures; and the assertion coincides with our natural ideas of deity. The pagans indeed attributed to their Gods, the vices, follies and weaknesses of men! But the beings whom they adored were mostly taken from among men, and might be considered as retaining human imperfections,--Had unbiased reason been consulted to find out a supreme being, a different object would have been exhibited to view. …
Andrew Lee et al—Sermons on Various Important Subjects True Repentance
EZEKIEL xviii. 27. When the wicked man turneth away from his wickedness which he hath committed, and doeth that which is lawful and right, he shall save his soul alive. We hear a great deal about repentance, and how necessary it is for a man to repent of his sins; for unless a man repent, he cannot be forgiven. But do we all of us really know what repentance means? I sometimes fear not. I sometimes fear, that though this text stands at the opening of the Church service, and though people hear it …
Charles Kingsley—The Good News of God Of the Examination of Conscience, and Purpose of Amendment
The Voice of the Beloved Above all things the priest of God must draw nigh, with all humility of heart and supplicating reverence, with full faith and pious desire for the honour of God, to celebrate, minister, and receive this Sacrament. Diligently examine thy conscience and with all thy might with true contrition and humble confession cleanse and purify it, so that thou mayest feel no burden, nor know anything which bringeth thee remorse and impedeth thy free approach. Have displeasure against …
Thomas A Kempis—Imitation of Christ The Theology of Grace.
The theology which Augustin opposed, in his anti-Pelagian writings, to the errors of Pelagianism, is, shortly, the theology of grace. Its roots were planted deeply in his own experience, and in the teachings of Scripture, especially of that apostle whom he delights to call "the great preacher of grace," and to follow whom, in his measure, was his greatest desire. The grace of God in Jesus Christ, conveyed to us by the Holy Spirit and evidenced by the love that He sheds abroad in our hearts, is the …
St. Augustine—Anti-Pelagian Writings The Abbots Euroul and Loumon.
To the examples already given in the previous biographies, of the power which religion exercised over the rough and savage mind, we may add the following. The abbot Ebrolf (Euroul) had settled with his monks in a thick forest, infested by wild beasts and robbers. One of the robbers came to them, and, struck with reverence at their aspect, said to them: "Ye have chosen no fit dwelling for you here. The inhabitants of this forest live by plunder, and will not tolerate any one amongst them who maintains …
Augustus Neander—Light in the Dark Places A Startling Statement
TEXT: "The wicked shall not be unpunished."--Prov. 11:21. There are very many passages of Scripture which ought to be read in connection with this text; as for example, "Fools make a mock at sin" (Proverbs 14:9), for only a fool would. Better trifle with the pestilence and expose one's self to the plague than to discount the blighting effects of sin. And, again, "The soul that sinneth it shall die" (Ezekiel 18:4). From this clear statement of the word of God there is no escape. Or, again, "Our …
J. Wilbur Chapman—And Judas Iscariot General Character of Christians.
"And they that are Christ's have crucified the Flesh, with the Affections and Lusts." St. Paul is supposed to have been the first herald of gospel grace to the Galatians; and they appear to have rejoiced at the glad tidings, and to have received the bearer with much respect. But after his departure, certain judaizing teachers went among them, and labored but too successfully, to alienate their affections from him, and turn them form the simplicity of the gospel. The malice and errors of those deceitful …
Andrew Lee et al—Sermons on Various Important Subjects The Wicked Husbandmen.
"Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: and when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto …
William Arnot—The Parables of Our Lord The Same Necessary and Eternal Different Relations
that different things bear one to another, and the same consequent fitness or unfitness of the application of different things or different relations one to another, with regard to which the will of God always and necessarily does determine itself, to choose to act only what is agreeable to justice, equity, goodness, and truth, in order to the welfare of the whole universe, ought likewise constantly to determine the wills of all subordinate rational beings, to govern all their actions by the same …
Samuel Clarke—A Discourse Concerning the Being and Attributes of God Some Man Will Say, "So Then any Thief Whatever is to be Accounted Equal...
19. Some man will say, "So then any thief whatever is to be accounted equal with that thief who steals with will of mercy?" Who would say this? But of these two it does not follow that any is good, because one is worse. He is worse who steals through coveting, than he who steals through pity: but if all theft be sin, from all theft we must abstain. For who can say that people may sin, even though one sin be damnable, another venial? but now we are asking, if a man shall do this or that, who will …
St. Augustine—Against Lying "He is the Rock, his Work is Perfect, for all his Ways are Judgment, a God of Truth, and Without Iniquity, Just and Right is He.
Deut. xxxii. 4, 5.--"He is the Rock, his work is perfect, for all his ways are judgment, a God of truth, and without iniquity, just and right is he. They have corrupted themselves, their spot is not the spot of his children," &c. There are none can behold their own vileness as it is, but in the sight of God's glorious holiness. Sin is darkness, and neither sees itself, nor any thing else, therefore must his light shine to discover this darkness. If we abide within ourselves, and men like ourselves, …
Hugh Binning—The Works of the Rev. Hugh Binning Jesus, My Rock.
When the storm and the tempest are raging around me, Oh! where shall I flee to be safe from their shock? There are walls which no mortal hands built to surround me, A Refuge Eternal,--'Tis JESUS MY ROCK! When my heart is all sorrow, and trials aggrieve me, To whom can I safely my secrets unlock? No bosom (save one) has the power to relieve me, The bosom which bled for me, JESUS MY ROCK! When Life's gloomy curtain, at last, shall close o'er me, And the chill hand of death unexpectedly knock, I will …
John Ross Macduff—The Cities of Refuge: or, The Name of Jesus And for Your Fearlessness against them Hold this Sure Sign -- Whenever There Is...
43. And for your fearlessness against them hold this sure sign--whenever there is any apparition, be not prostrate with fear, but whatsoever it be, first boldly ask, Who art thou? And from whence comest thou? And if it should be a vision of holy ones they will assure you, and change your fear into joy. But if the vision should be from the devil, immediately it becomes feeble, beholding your firm purpose of mind. For merely to ask, Who art thou [1083] ? and whence comest thou? is a proof of coolness. …
Athanasius—Select Works and Letters or Athanasius Meditations against Despair, or Doubting of God's Mercy.
It is found by continual experience, that near the time of death, when the children of God are weakest, then Satan makes the greatest nourish of his strength, and assails them with his strongest temptations. For he knows that either he must now or never prevail; for if their souls once go to heaven, he shall never vex nor trouble them any more. And therefore he will now bestir himself as much as he can, and labour to set before their eyes all the gross sins which ever they committed, and the judgments …
Lewis Bayly—The Practice of Piety Concerning the Condition of Man in the Fall.
Concerning the Condition of Man in the Fall. [182] All Adam's posterity, or mankind, both Jews and Gentiles, as to the first Adam, or earthly man, is fallen, degenerated, and dead; deprived of the sensation or feeling of this inward testimony or seed of God; and is subject unto the power, nature, and seed of the serpent, which he soweth in men's hearts, while they abide in this natural and corrupted estate; from whence it comes, that not only their words and deeds, but all their imaginations, are …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity "But we are all as an Unclean Thing, and all Our Righteousnesses are as Filthy Rags,"
Isaiah lxiv 6, 7.--"But we are all as an unclean thing, and all our righteousnesses are as filthy rags," &c. This people's condition agreeth well with ours, though the Lord's dealing be very different. The confessory part of this prayer belongeth to us now; and strange it is, that there is such odds of the Lord's dispensations, when there is no difference in our conditions; always we know not how soon the complaint may be ours also. This prayer was prayed long before the judgment and captivity came …
Hugh Binning—The Works of the Rev. Hugh Binning Repentance and Restitution.
"God commandeth all men everywhere to repent."--Acts xvii. 30. Repentance is one of the fundamental doctrines of the Bible. Yet I believe it is one of those truths that many people little understand at the present day. There are more people to-day in the mist and darkness about Repentance, Regeneration, the Atonement, and such-like fundamental truths, than perhaps on any other doctrines. Yet from our earliest years we have heard about them. If I were to ask for a definition of Repentance, a great …
Dwight L. Moody—The Way to God and How to Find It Perseverance Proved.
2. I REMARK, that God is able to preserve and keep the true saints from apostacy, in consistency with their liberty: 2 Tim. i. 12: "For the which cause I also suffer these things; nevertheless, I am not ashamed; for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." Here the apostle expresses the fullest confidence in the ability of Christ to keep him: and indeed, as has been said, it is most manifest that the apostles expected …
Charles Grandison Finney—Systematic Theology Sanctification.
I. I will remind you of some points that have been settled in this course of study. 1. The true intent and meaning of the law of God has been, as I trust, ascertained in the lectures on moral government. Let this point if need be, be examined by reference to those lectures. 2. We have also seen, in those lectures, what is not, and what is implied in entire obedience to the moral law. 3. In those lectures, and also in the lectures on justification and repentance, it has been shown that nothing is …
Charles Grandison Finney—Systematic Theology Letter ii (A. D. 1126) to the Monk Adam
To the Monk Adam [3] 1. If you remain yet in that spirit of charity which I either knew or believed to be with you formerly, you would certainly feel the condemnation with which charity must regard the scandal which you have given to the weak. For charity would not offend charity, nor scorn when it feels itself offended. For it cannot deny itself, nor be divided against itself. Its function is rather to draw together things divided; and it is far from dividing those that are joined. Now, if that …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux Links Ezekiel 18:26 NIV
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