Would His majesty not terrify you? Would the dread of Him not fall upon you? Sermons
I. THE TEMPTATION TO SPEAK WICKEDLY FOR GOD. This comes from the notion that the end justifies the means. If the object is to serve God, it is assumed that whatever process is employed must be right. Thus it has been a doctrine among the Jesuits that equivocal conduct which would be condemned in the work of the world is to be condoned when it is turned to the advancement of the Church. The apparently unselfish character of the action adds to the subtle deceptiveness of the temptation. What is said is not for our own sakes, but for the glory of God. Further, it is argued men have no right to complain, because the true servants of God will rejoice in what glorifies him; and they who are not of the Church are out of court, and can have no ground on which to plead a complaint. Yet even they might profit, it is further urged; if they were led to the Church by fraud, when once they were in, would they not bless the fraud that saved them? All this is but the sophistry of a temptation from the devil. II. THE GREAT SIN OF SPEAKING WICKEDLY FOR GOD. This is peculiarly hateful to him, for he is a God of righteousness. Several points go to make up the exceeding badness of such conduct. 1. It destroys truth. If we may lie for God, truth itself is humiliated. The permission of mere equivocation which is intended to deceive lowers the standard of truth. This is a break-up of the rigorous moral law. 2. It is fatal to charity. The plea is that man must be sacrificed for the sake of God. But God has said, "I will have mercy, and not sacrifice." He will not accept the service that is rendered at the cost of cruelty to a brother. 3. It is dishonouring to God. His holy Name is dragged down to man's low conduct, and enlisted in the service of evil. What is done for his glory is supposed to carry his sanction. Thus the God of truth and love is made to appear as the champion of lies and hatred. This is a most abominable insult to God. 4. It is a miserable cloak for sin. It would seem that men would not think of speaking wickedly for God unless there were wickedness in their own hearts. It is true they may be foolish enough to imagine that their conduct will really minister to the Divine glory, and it is only fair to admit that people who are deluded by Jesuitical casuistry will do for the Church what they would not dream of doing for themselves. Thus these people are not really so bad as their conduct suggests. Still, unless they are utterly duped by their system, unless their consciences have been warped into a kind of moral insanity by their training - and it must be allowed that this is possible - we cannot but say that their action must spring from a low tone of morality. At all events, it must tend to produce this, must be distinctly degrading and demoralizing. 5. It is doomed to failure. Nothing more injures the cause of Christ than the unworthy conduct of his followers, especially when this pleads his glory as its excuse. Nothing so favours unbelief as the suspicion of want of candour in defenders of the faith. It is fatal to cling to a bad argument because of its tendency to support the right. We can only please and serve God when we follow truth and love. This is the method of Christ, who scorned all subterfuges, and chose the apparent failure of the cross rather than the triumphs of safe diplomatic policy. - W.F.A.
Who knoweth not in all these that the hand of the Lord hath wrought this? If one could possibly laugh the laugh of the scornful, surely there is temptation enough in the teachings of a modern science, and in the attempt to build up before us a self-created world without God. But we are not endowed with such a scornful spirit. Modern science is too wonderful, and its discoveries too fascinating for us to laugh at it. We never dream of suggesting that a vast edifice crammed with machinery and automatic looms, which can produce webs of finest texture and perfect design, could possibly have evolved itself from some primary simple structure. And why should we commit such an outrage on our common reason, as to suggest that this world, unaided by any outside hand, could have made itself? But if we add to this evolutionary theory, the teaching that God may have endowed the materials and life of the world with an inner spirit of development and adaptation, it would become, at least, reasonable. No one who is familiar with the types of life on the earth, and their remarkable history, can fail to perceive that there is in all forms, even in the lowly fungus and the blade of grass, a certain power of choice and adaptation. But whence came that power of choice and adaptation? No combination of chemical elements could make it. None other could impart it than the hand of a Person. We can observe, too, a wonderful linking together of all the forms of life from the lowly creature to the highest man, though there are more blanks in the chain than the links which have been discovered. Yet, how is it possible for one species to pass on to a higher stage without some external directing power?I. THE CHRISTIAN SEES NATURE AS A SCIENTIST. As the Christian studies a flower he marks the secret intelligence which directs every part of it. The embryo in the seed knows which part of it must descend to the earth, and which part must be raised up to the heavens. The leaves place themselves at proper intervals, and follow out their cyclical order. The plant creeps or climbs or shoots upwards with an intelligent adaptation, and the flowers mix their colours and exhale their odours to allure the passing bee. A Christian watches all this intelligence in a flower, and with deeper reason than ever he can add, "God is the maker of that flower." The Christian, as he delights in spelling out the arithmetical principles on which the chemical elements unite, asks who taught them the laws of their combinations. Or as he takes his stand on the great orbit, and marvels as he sees planet after planet come up in sublime order, and roll on majestically in its marked and bounded path, he repeats with deeper conception his belief in the greatness and power of the Almighty. He can read, too, the records of the rocks, the story of the fire and water, of the grinding and building up of the earth's crust, of life that existed long before the advent of man. As a scientist he can do all this, but to him it is all the work of God, who is infinite in His power and duration, who works His great works by these methods, and in these marvellous ways which science discovers and unfolds. II. THE CHRISTIAN SEES NATURE AS A POET. A flower is not a clever piece of machinery of subtle forces and delicate laws. Beautiful must have been the hands, and beautiful the thoughts of Him who could, out of gross earth, cause the primrose to make its petals or the wild briar its tinted flowers. The Christian looks at the flower, and to him it is a poem written by the hand of God. Even uncouth flowers and hideous creatures become transformed when looked at in this light, and suggest far-reaching thoughts of that wisdom which makes things useful as well as beautiful. It is delightful to have the poet's eye, and thus to look on God's nature. The spiked blade of grass, the curving stalk of corn, the uplifted bole of the pine, the waving autumn field, and the moving life of the spring, are the visible lines and measures of a great Divine poem. The crawling worm, the soaring bird, the chirp of the sparrow, and the melody of the lark, the cows in the field, and the snake in the grass, all repeat and increase the lines-Earth's crammed with heaven, And every common bush afire with God. III. THE CHRISTIAN SEES NATURE AS A PANTHEIST. As scientific men, we open up our senses to impressions from the outer world. As they come in by this way, they spell out God, the Creator, the Architect, Infinite and Omnipotent. As we open other and deeper sensibilities, and the charm, the grace, the tenderness, the strength and life of nature flow in, they write out in measured form God the Ever Glorious and Wondrous. (J. D. Watters, M. A.) 1. A providence is not seen and adored in dispensations which do not please us. When we do not distinctly see and adore providence in ordinary, we meet with intricate and thorny questions about it. 2. Though men, in their sins, presume to debate and question the matter of God's providence, yet they will not get it shifted nor denied. 3. When men turn atheists, and fall a questioning the providence of God, they ought to be sharply dealt with and refuted. It is the common interest of saints not to let the providence of God be denied in the faith whereof they are so often comforted in darkness. And zeal for God should cause them to abhor any thoughts prejudicial to His glory. 4. As God hath a dominion over all His creatures, particularly over living things, and man in special, so the study of this dominion will help to open our eyes to see Him and His providence, and to clear His providence in every particular. 5. As God's dominion over every living thing, so, particularly, His dominion over man is to be studied and improved. Therefore it is particularly instanced here that the breath of all mankind is in His hand. 6. God's dominion over man reacheth even to his life, and no less. The study of this invites us to stand in awe of God. To trust Him in difficulties. To look upon ourselves, not as made for ourselves, but to be subservient to His dominion. When we thus submit to and acknowledge His absolute dominion, we should be without anxiety, as knowing in whose hand we and our concernments are, and should leave it on Him to give a good account of everything He doeth, and believe that His actings will be like the worker, who is God, and our God, though we cannot discern it for the present. (George Hutcheson.) I. THE PRESENT HAND OF GOD UPON EVERYTHING. 1. This is one of the doctrines which men believe, but are constantly forgetting. 2. This is a fact of universal force. 3. A truth worthy of perpetual remembrance. II. OUR ABSOLUTE DEPENDENCE UPON A PRESENT GOD AT THIS VERY MOMENT. 1. Our life is entirely dependent upon God. 2. So are our comforts. 3. So is the power to enjoy those comforts. If this be true concerning temporals, how doubly true is it with regard to spiritual things. There is no Christian grace which has in it a particle of self-existence. III. LESSONS FROM THIS SUBJECT. Child of God, see where thou art. Thou art completely in the hand of God. Thou art absolutely and entirely, and in every respect, placed at the will and disposal of Him who is thy God. Art thou grieved because of this? Does this doctrine trouble thee? Let your conversation be as becometh this doctrine. Speak of what thou wilt do, and of what will happen, always in respect to the fact that man proposes, but God disposes. To the sinner we say, Man, you are in the hand of God. ( C. H. Spurgeon.) I. A SENSE OF OUR OWN EXTREME INSIGNIFICANCE.II. A CONSCIOUSNESS OF OUR ABSOLUTE DEPENDENCE. II we are in God's hands, He can do with us as He will. III. A MIGHTY INFLUENCE IN LIFE AND BEHAVIOUR. It impresses us with a feeling of — 1. Intense humility. 2. Great thankfulness. 3. Earnest effort. Effort to develop our moral nature. IV. A READINESS TO ACQUIESCE IN ALL THE DISPENSATIONS OF SO GREAT A BEING. (J. J. S. Bird.) People JobPlaces UzTopics Afraid, Dread, Excellence, Excellency, Fall, Fear, Glory, Hearts, Majesty, Overcome, TerrifyOutline 1. Job reproves his friends for partiality14. He professes his confidence in God; 19. and entreats to know his own sins, and God's purpose in afflicting him Dictionary of Bible Themes Job 13:10 5861 favour, human Library Struggles of ConscienceI shall attempt to address you in the following order this morning. First, a little by way of consolation; then, a little by way of instruction; a little more upon discrimination or caution; and in the last place, a few sentences by way of exhortation. I. First, beloved, let me speak to you who are desiring to feel more and more your sins, and whose prayer is the prayer of the text, "Lord how many are mine iniquities and my sins, make me to know my transgression and my sin." Let me try to COMFORT … Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860 Be not Deceived; God is not Mocked. Whether Indulgences are as Effective as they Claim to Be? Not Now, but Hereafter! How to Make Use of Christ as the Truth, that we May Get Our Case and Condition Cleared up to Us. Whether Fraud Pertains to Craftiness? Tit. 2:06 Thoughts for Young Men Commerce Whether Hypocrisy is Always a Mortal Sin? The Life and Death of Mr. Badman, How a Desolate Man Ought to Commit Himself into the Hands of God A Canticle of Love "Thou Shall Keep Him in Perfect Peace, Whose Mind is Stayed on Thee, Because He Trusteth in Thee. " The Case of the Christian under the Hiding of God's Face. The Worst Things Work for Good to the Godly "And we all do Fade as a Leaf, and Our Iniquities, Like the Wind, have Taken us Away. " Meditations against Despair, or Doubting of God's Mercy. Conversion. Of the Nature of Regeneration, and Particularly of the Change it Produces in Men's Apprehensions. A Treatise of the Fear of God; The Resemblance Between the Old Testament and the New. 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