Uzyskaj dostęp do tej i ponad 60000 książek od 6,99 zł miesięcznie
The aim in preparing this work has been to bring together the best examples of the products of the pulpit through the Christian centuries, and to present these masterpieces in attractive and convenient form. It is believed that they will be found valuable as instruction to ministers of to-day. They should also be helpful to others who, tho not preachers, yet seek reading of this kind for the upbuilding of personal character and for strengthening their Christian faith. The sermons have been chosen in some cases for their literary and rhetorical excellences, but in every case for their helpfulness in solving some of the problems of Christian living. No two persons are likely to agree upon “the best” of anything, and readers will probably wish in particular instances that some other clergymen or sermons had been included. It is confidently believed, however, that the list here given is fairly representative of the preaching that characterized the age to which each sermon respectively belongs. While some of the sermons of the early centuries may not seem exactly fitted to modern needs, it is thought that those presented will repay careful perusal, since they each contain a distinct message for later generations. Moreover, a comparison extending over the whole field of sermonic literature, such as the preacher may make with this collection before him, should prove most valuable as showing what progress and changes have come over homiletic matter and methods. Such a comparison should in fact throw much light on the spirit and conditions of various homiletic periods. In choosing sermons by living preachers considerable difficulty has been found, not only in deciding upon sermons, but upon preachers. The list might have been extended indefinitely. Whenever possible the preacher, when living, has himself been consulted as to what he considered his most representative sermon. Thanks are due, and are hereby acknowledged, to numerous clergymen, publishers, librarians, and others who have generously assisted the compiler in this undertaking. Most grateful acknowledgment is also made to the Rev. Epiphanius Wilson and the Rev. W. C. Stiles for valuable editorial assistance. CrossReach Publications
Ebooka przeczytasz w aplikacjach Legimi na:
Liczba stron: 288
Odsłuch ebooka (TTS) dostepny w abonamencie „ebooki+audiobooki bez limitu” w aplikacjach Legimi na:
Formerly of Yale Divinity School Faculty;
Author of “How to Speak in Public,” Etc.
With Assistance from Many of the Foremost
Living Preachers and Other Theologians
Lewis O. Brastow, D.D.
Professor Emeritus of Practical Theology in Yale University
In Ten Volumes
Volume II—hooker to south
Funk & Wagnalls Company
NEW YORK and LONDON
Original copyright, 1908, by
Funk & wagnalls company
This edition © 2018 CrossReach Publications, Waterford, Ireland
Hope. Inspiration. Trust.
We’re social! Follow us for new titles and deals:
Available in paperback and eBook editions
Please go online for more great titles available through CrossReach Publications.
And if you enjoyed this book please consider leaving areview online. That helps us out a lot. Thanks.
The text of this book is in the public domain. All other rights
are reserved, including the right to reproduce this edition
or portions of it in any Form whatsoever without prior
written consent from the publisher.
Thomas Hooker—The Activity of Faith; or, Abraham’s Imitators
Jeremy Taylor—Christ’s Advent to Judgment
Richard Baxter—Making Light of Christ and Salvation
Jacques-Bénigne Bossuet—The Funeral Sermon on the Death of the Grande Condé
John Bunyan—The Heavenly Footman
John Tillotson—The Reasonableness of a Resurrection
John Howe—The Redeemer’s Tears over lost Souls
Louis Bourdaloue—The Passion of Christ
François Fénelon—The Saints Converse with God
Robert South—The Image of God in Man
About CrossReach Publications
Bestselling Titles from CrossReach
And the father of circumcision to them who are not of circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had, being yet uncircumcized.—Romans 4:12.
Iproceed now to show who those are, that may, and do indeed, receive benefit as Abraham did. The text saith, “They that walk in the steps of that faith of Abraham:” that man that not only enjoyeth the privileges of the Church, but yieldeth the obedience of faith, according to the Word of God revealed, and walketh in obedience, that man alone shall be blest with faithful Abraham.
Two points may be here raised, but I shall hardly handle them both; therefore I will pass over the first only with a touch, and that lieth closely couched in the text.
That faith causeth fruitfulness in the hearts and lives of those in whom it is.
Mark what I say: a faithful man is a fruitful man; faith enableth a man to be doing. Ask the question, by what power was it whereby Abraham was enabled to yield obedience to the Lord? The text answereth you, “They that walk in the footsteps” not of Abraham, but “in the footsteps of the faith of Abraham.” A man would have thought the text should have run thus: They that walk in the footsteps of Abraham. That is true, too, but the apostle had another end; therefore he saith, “They that walk in the footsteps of the faith of Abraham,” implying that it was the grace of faith that God bestowed on Abraham, that quickened and enabled him to perform every duty that God required of him, and called him to the performance of. So that I say, the question being, whence came it that Abraham was so fruitful a Christian, what enabled him to do and to suffer what he did? surely it was faith that was the cause that produced such effects, that helped him to perform such actions. The point then you see is evident, faith it is that causeth fruit.
Hence it is, that of almost all the actions that a Christian hath to do, faith is still said to be the worker. If a man pray as he should, it is “the prayer of faith.” If a man obey as he should, it is the obedience of faith. If a man war in the Church militant, it is “the fight of faith.” If a man live as a Christian and holy man, he “liveth by faith.” Nay, shall I say yet more, if he died as he ought, “he dieth by faith.” “These all died in faith.” What is that? The power of faith that directed and ordered them in the cause of their death, furnished them with grounds and principles of assurance of the love of God, made them carry themselves patiently in death. I can say no more, but with the apostle, “Examine yourselves, whether ye be in the faith.” Why doth not the apostle say, Examine whether faith be in you, but “whether ye be in the faith”? His meaning is, that as a man is said to be in drink, or to be in love, or to be in passion, that is, under the command of drink, or love, or passion; so the whole man must be under the command of faith (as you shall see more afterward). If he prays, faith must indite his prayer; if he obey, faith must work; if he live, it is faith that must quicken him; and if he die, it is faith that must order him in death. And wheresoever faith is, it will do wonders in the soul of that man where it is; it can not be idle; it will have footsteps, it sets the whole man on work; it moveth feet, and hands, and eyes, and all parts of the body. Mark how the apostle disputeth: “We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken, we also believe, and therefore speak.” The faith of the apostle, which he had in his heart, set his tongue agoing. If a man have faith within, it will break forth at his mouth. This shall suffice for the proof of the point; I thought to have prest it further, but if I should, I see the time would prevent me.
The use, therefore, in a word, is this: if this be so, then it falleth foul, and is a heavy bill of indictment against many that live in the bosom of the Church. Go thy ways home, and read but this text, and consider seriously but this one thing in it: That whosoever is the son of Abraham, hath faith, and whosoever hath faith is a walker, is a marker; by the footsteps of faith you may see where faith hath been. Will not this, then, I say, fall marvelous heavy upon many souls that live in the bosom of the Church, who are confident, and put it out of all question, that they are true believers, and make no doubt but what they have faith? But look to it, wheresoever faith is, it is fruitful. If thou art fruitless, say what thou wilt, thou hast no faith at all. Alas, these idle drones, these idle Christians, the Church is too full of them; Men are continually hearing, and yet remain fruitless and unprofitable; whereas if there were more faith in the world, we should have more work done in the world; faith would set feet, and hands, and eyes, and all on work. Men go under the name of professors, but alas! they are but pictures; they stir not a whit; mark, where you found them in the beginning of the year, there you shall find them in the end of the year, as profane, as worldly, as loose in their conversations, as formal in duty as ever. And is this faith? Oh! faith would work other matters, and provoke a soul to other passages than these.
But you will say, may not a man have faith, and not that fruit you speak of? May not a man have a good heart to Godward, altho he can not find that ability in matter of fruitfulness?
My brethren, be not deceived; such an opinion is a mere delusion of Satan; wherever faith is it bringeth Christ into the soul; mark that, “Whosoever believeth, Christ dwelleth in his heart by faith. And if Christ be in you,” saith the apostle, “the body is dead, because of sin, but the spirit is life, because of righteousness.” If Christ be in you, that is, whosoever believeth in the Lord Jesus, Christ dwells in such a man by faith; now if Christ be in the soul, the body can not be dead; but a man is alive, and quick, and active to holy duties, ready, and willing, and cheerful in the performance of whatsoever God requireth. Christ is not a dear Savior, nor the Spirit a dead Spirit: the second Adam is made a quickening spirit. And wherever the Spirit is, it works effects suitable to itself. The Spirit is a spirit of purity, a spirit of zeal, and where it is it maketh pure and zealous. When a man will say he hath faith, and in the mean time can be content to be idle and unfruitful in the work of the Lord, can be content to be a dead Christian, let him know that his case is marvelously fearful: for if faith were in him indeed it would appear; ye can not keep your good hearts to yourselves; wherever fire is it will burn, and wherever faith is it can not be kept secret. The heart will be enlarged, the soul quickened, and there will be a change in the whole life and conversation, if ever faith takes place in a man. I will say no more of this, but proceed to the second point arising out of the affirmative part.
You will say, what fruit is it then? Or how shall a man know what is the true fruit of faith, indeed, whereby he may discern his own estate? I answer, the text will tell you: “He that walketh in the footsteps of that faith of Abraham.” By footsteps are meant the works the actions, the holy endeavors of Abraham; and where those footsteps are there is the faith of Abraham. So that the point of instruction hence is thus much (which indeed is the main drift of the apostle).
That, Every faithful man may, yea doth, imitate the actions of faithful Abraham.
Mark what I say; I say again, this is to be the son of Abraham, not because we are begotten of him by natural generation, for so the Jews are the sons of Abraham; but Abraham is our fathher because he is the pattern for the proceeding of our faith. “Thy father was an Amorite,” saith the Scripture: that is, thou followest the steps of the Amorites in thy conversation. So is Abraham called the “father of the faithful,” because he is the copy of their course, whom they must follow in those services that God calleth for. So the point is clear, every faithful man may, yea doth, and must imitate the actions of faithful Abraham. It is Christ’s own plea, and He presseth it as an undeniable truth upon the hearts of the Scribes and Pharisees, that bragged very highly of their privileges and prerogatives, and said, “Abraham is our father.” “No (saith Christ), if ye were Abraham’s children ye would do the works of Abraham.” To be like Abraham in constitution, to be one of his blood, is not that which makes a man a son of Abraham, but to be like him in holiness of affection, to have a heart framed and a life disposed answerably to his. The apostle in like manner presseth this point when he would provoke the Hebrews, to whom he wrote, to follow the examples of the saints: “Whose faith (says he) follow, considering the end of their conversation.” So the apostle Peter presseth the example of Sarah upon all good women: “Whose daughter ye are (saith he) as long as ye do well.”
For the opening of the point, and that ye may more clearly understand it, a question here would be resolved, what were “the footsteps of the faith of Abraham”? which way went he? This is a question, I say, worthy the scanning, and therefore (leaving the further confirmation of the point, as already evident enough) I will come to it that you may know what to settle your hearts upon.
I answer, therefore, there are six footsteps of the faith of Abraham, which are the main things wherein every faithful man must do as Abraham did, in the work of faith—I mean in his ordinary course; for if there be any thing extraordinary no man is bound to imitate him therein; but in the works of faith, I say, which belongeth to all men, every man must imitate Abraham in these six steps, and then he is in the next door to happiness, the very next neighbor, as I say, to heaven.
The first advance which Abraham made in the ways of grace and happiness, you shall observe to be a yielding to the call of God. Mark what God said to Abraham: “Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will show thee; and Abraham departed,” saith the text, “as the Lord had spoken unto him.” Even when he was an idolater, he is content to lay aside all and let the command of God bear the sway; neither friends, nor kindred, nor gods can keep him back, but he presently stoopeth to the call of God. So it is, my brethren, with every faithful man. This is his first step: he is content to be under the rule and power of God’s command. Let the Lord call for him, require any service of him, his soul presently yieldeth, and is content to be framed and fashioned to God’s call, and returneth an obedient answer thereto; he is content to come out of his sins, and out of himself, and to receive the impressions of the Spirit. This is that which God requireth, not only of Abraham, but of all believers: “Whosoever will be my disciple,” saith Christ, “must forsake father, and mother, and children, and houses, and lands; yea, and he must “deny himself, and take up his cross and follow me.” This is the first step in Christianity, to lay down our own honors, to trample upon our own respects, to submit our necks to the block, as it were, and whatever God commands, to be content that His good pleasure should take place with us.
Then Abraham, as doth every faithful soul, set forward, in this wise: He showed that whenever faith cometh powerfully into the heart, the soul is not content barely to yield to the command of God, but it breatheth after His mercy, longeth for His grace, prizeth Christ and salvation above all things in the world, is satisfied and contented with nothing but with the Lord Christ, and altho it partake of many things below, and enjoy abundance of outward comforts, yet it is not quieted till it rest and pitch itself upon the Lord, and find and feel that evidence and assurance of His love, which He hath promised unto and will bestow on those who love Him. As for all things here below, he hath but a slight, and mean, and base esteem of them. This you shall see apparent in Abraham. “Fear not, Abraham (saith God), I am thy shield, and thy exceeding great reward.” What could a man desire more? One would think that the Lord makes a promise here large enough to Abraham, “I will be thy buckler, and exceeding great reward.” Is not Abraham contented with this? No; mark how he pleadeth with God: “Lord God (saith he), what wilt thou give me, seeing I go childless?” His eye is upon the promise that God had made to him of a son, of whom the Savior of the world should come. “O Lord, what wilt thou give me?” as if he had said, What wilt Thou do for me? alas! nothing will do my soul good unless I have a son, and in him a Savior. What will become of me so long as I go childless, and so Saviorless, as I may so speak? You see how Abraham’s mouth was out of taste with all other things, how he could relish nothing, enjoy nothing in comparison of the promise, tho he had otherwise what he would, or could desire. Thus must it be with every faithful man. That soul never had, nor never shall have Christ, that doth not prize Him above all things in the world.
The next step of Abraham’s faith was this, he casteth himself and flingeth his soul, as I may say, upon the all-sufficient power and mercy of God for the attainment of what he desireth; he rolleth and tumbleth himself, as it were, upon the all-sufficiency of God. This you shall find in Rom. 4:18, where the apostle, speaks of Abraham, who “against hope, believed in hope”; that is, when there was no hope in the world, yet he believed in God, even above hope, and so made it possible. It was an object of his hope, that it might be in regard of God, howsoever there was no possibility in regard of man. So the text saith, “he considered not his own body now dead, when he was about a hundred years old, neither yet the deadness of Sarah’s womb, but was strong in faith.” He cast himself wholly upon the precious promise and mercy of God.
But he took another step in true justifying faith. He proved to us the believer is informed touching the excellency of the Lord Jesus, and that fulness that is to be had in Him, tho he can not find the sweetness of His mercy, tho he can not or dare not apprehend and apply it to himself, tho he find nothing in himself, yet he is still resolved to rest upon the Lord, and to stay himself on the God of his salvation, and to wait for His mercy till he find Him gracious to his poor soul. Excellent and famous is the example of the woman of Canaan. When Christ, as it were, beat her off, and took up arms against her, was not pleased to reveal Himself graciously to her for the present, “I am not sent (saith He) but to the lost sheep of the house of Israel; and it is not meet to take the children’s bread, and to cast it to the dogs”; mark how she replied, “Truth, Lord, I confess all that; yet notwithstanding, the dogs eat of the crumbs that fall from their master’s table.” Oh, the excellency, and strength, and work of her faith! She comes to Christ for mercy, He repelleth her, reproacheth her, tells her she is a dog; she confesseth her baseness, is not discouraged for all that, but still resteth upon the goodness and mercy of Christ, and is mightily resolved to have mercy whatsoever befalleth her. Truth, Lord, I confess I am as bad as Thou canst term me, yet I confess, too, that there is no comfort but from Thee, and tho I am a dog, yet I would have crumbs. Still she laboreth to catch after mercy, and to lean and to bear herself upon the favor of Christ for the bestowing thereof upon her. So it must be with every faithful Christian in this particular; he must roll himself upon the power, and faithfulness, and truth of God, and wait for His mercy (I will join them both together for brevity’s sake, tho the latter be a fourth step and degree of faith); I say he must not only depend upon God, but he must wait upon the Holy One of Israel.
But a further step of Abraham’s faith appeared in this: he counted nothing too dear for the Lord; he was content to break through all impediments, to pass through all difficulties, whatsoever God would have, He had of him. This is the next step that Abraham went; and this you shall find when God put him upon trial. The text saith there “that God did tempt Abraham,” did try what He would do for Him, and He bade him, “Go, take thy son, thine only son, Isaac, whom thou lovest, and slay him”; and straight Abraham went and laid his son upon an altar, and took a knife, to cut the throat of his son—so that Abraham did not spare his son Isaac, he did not spare for any cost, he did not dodge with God in this case; if God would have anything, He should have it, whatsoever it were, tho it were his own life, for no question Isaac was dearer to him than his own life. And this was not his case alone, but the faithful people of God have ever walked the same course. The apostle Paul was of the same spirit; “I know not (saith he) the things that shall befall me, save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me: but none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the Gospel of the grace of God.” O blest spirit! here is the work of faith. Alas! when we come to part with anything for the cause of God, how hardly comes it from us! “But I (saith he) pass not, no, nor is my life dear unto me.” Here, I say, is the work of faith, indeed, when a man is content to do anything for God, and to say if imprisonment, loss of estate, liberty, life, come, I pass not, it moveth me nothing, so I may finish my course with comfort. Hence it was that the saints of God in those primitive times “took joyfully the spoiling of their goods.” Methinks I see the saints there reaching after Christ with the arms of faith, and how, when anything lay in their way, they were content to lose all, to part with all, to have Christ. Therefore saith Saint Paul, “I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.” Mark, rather than he would leave his Savior, he would leave his life, and tho men would have hindered him, yet was resolved to have Christ, howsoever, tho he lost his life for Him. Oh, let me have my Savior, and take my life!
The last step of all is this: when the soul is thus resolved not to dodge with God, but to part with anything for Him, then in the last place there followeth a readiness of heart to address man’s self to the performance of whatsoever duty God requireth at his hands; I say this is the last step, when, without consulting with flesh and blood, without hammering upon it, as it were, without awkwardness of heart, there followeth a readiness to obey God; the soul is at hand. When Abraham was called, “Behold (saith he) here I am.” And so Samuel, “Speak, Lord, for thy servant heareth,” and so Ananias. “Behold, I am here, Lord.” The faithful soul is not to seek, as an evil servant that is gone a roving after his companions, that is out of the way when his master would use him, but is like a trusty servant that waiteth upon his master, and is ever at hand to do His pleasure. So you shall see it was with Abraham, when the Lord commanded him to go out of his country, “he obeyed, and went out, not knowing whither he went”; he went cheerfully and readily, tho he knew not whither; as who would say, if the Lord calls, I will not question, if He command I will perform, whatever it be. So it must be with every faithful soul—we must blind the eye of carnal reason, resolve to obey, tho heaven and earth seem to meet together in a contradiction, care not what man or what devil saith in this case, but what God will have done, do it; this is the courage and obedience of faith. See how Saint Paul, in the place before named, flung his ancient friends from him, when they came to cross him in the work of his ministry. They all came about him, and because they thought they should see his face no more, they besought him not to go up to Jerusalem. Then Paul answered, “What, mean ye to weep, and to break my heart?” as who should say, It is a grief and a vexation to my soul, that ye would burden me, that I can not go with readiness to perform the service that God requireth at my hands. The like Christian courage was in Luther when his friends dissuaded him to go to Worms: “If all the tiles in Worms were so many devils (said he) yet would I go thither in the name of my Lord Jesus.” This is the last step.
Now gather up a little what I have delivered. He that is resolved to stoop to the call of God; to prize the promises, and breathe after them; to rest upon the Lord, and to wait His time for bestowing mercy upon him; to break through all impediments and difficulties, and to count nothing too dear for God; to be content to perform ready and cheerful obedience; he that walketh thus, and treadeth in these steps, peace be upon him; heaven is hard by; he is as sure of salvation as the angels are; it is as certain as the Lord liveth that he shall be saved with faithful Abraham, for he walketh in the steps of Abraham, and therefore he is sure to be where he is. The case, you see, is clear, and the point evident, that every faithful man may, and must, imitate faithful Abraham.
It may be here imagined, that we draw men up to too high a pitch; and certainly, if this be the sense of the words, and the meaning of the Holy Ghost in this place, what will become of many that live in the bosom of the Church? Will you therefore see the point confirmed by reason? The ground of this doctrine stands thus: every faithful man hath the same faith, for nature and for work, that Abraham had; therefore, look what nature his faith was of, and what power it had; of the same nature and power every true believer’s faith is. Briefly thus: the promises of God are the ground upon which all true faith resteth; the Spirit of God it is that worketh this faith in all believers; the power of the Spirit is that that putteth forth itself in the hearts and lives of all the faithful; gather these together: if all true believers have the same promises for the ground of their faith; have one and the same spirit to work it; have one and the same power to draw out the abilities of faith, then certainly they can not but have the very self-same actions, having the very self-same ground of their actions.
Every particular believer (as the apostle Peter saith) “hath obtained the like precious faith.” Mark, that there is a great deal of copper faith in the world—much counterfeit believing; but the saints do all partake of “the like precious faith.” As when a man hath but a sixpence in silver, or a crown in gold, those small pieces, for the nature, are as good as the greatest of the same metal; so it is with the faith of God’s elect. And look as it is in grafting; if there be many scions of the same kind grafted into one stock, they all partake alike of the virtue of the stock; just so it is here. The Lord Jesus Christ is the stock, as it were, into which all the faithful are grafted by the spirit of God and faith; therefore, whatsoever fruit one beareth, another beareth also: howsoever, there may be degrees of works, yet they are of the same nature. As a little apple is the same in taste with a great one of the same tree, even so every faithful man hath the same holiness of heart and life, because he hath the same principle of holiness. The fruit indeed that one Christian bringeth may be but poor and small in comparison with others, yet it is the same in kind; the course of his life is not with so much power and fulness of grace, it may be, as another’s, yet there is the same true grace, and the same practise, in the kind of it, for truth, however in degree it differ.
Let us now come to see what benefit we may make to ourselves of this point, thus proved and confirmed; and, certainly, the use of this doctrine is of great consequence. In the first place, it is a just ground of examination. For if it be true (as can not be denied, the reasons being so strong, and arguments so plain) that every son of Abraham followeth the steps of Abraham, then here you may clearly perceive who it is that hath saving faith indeed, who they be that are true saints and the sons of Abraham. By the light of this truth, by the rule of this doctrine, if you would square your courses, and look into your conversations, you can not but discern whether you have faith or no. That man whose faith showeth itself and putteth itself forth in its several conditions, agreeably to the faith of Abraham, that man that followeth the footsteps of the faith of Abraham, let him be esteemed a faithful man, let him be reckoned for a true believer.
You that are gentlemen and tradesmen, I appeal to your souls whether the Lord and His cause is not the loser this way? Doth not prayer pay for it? Doth not the Word pay for it? Are not the ordinances always losers when anything of your own cometh in competition? Is it not evident, then, that you are not under the command of the Word? How do you tremble at the wrath and threatenings of a mortal man? and yet, when you hear the Lord thunder judgments out of His Word, who is humbled? When He calls for fasting, and weeping, and mourning, who regards it? Abraham, my brethren, did not thus: these were none of his steps; no, no: he went a hundred miles off this course. The Lord no sooner said to him, “Forsake thy country and thy kindred, and thy father’s house,” but he forsook all, neither friend nor father prevailed to detain him from obedience, but he stooped willingly to God’s command.
There are a sort that come short of being the sons of Abraham, and they are the close-hearted hypocrites. These are a generation that are of a more refined kind than the last, but howsoever they carry the matter very covertly, yea, and are exceeding cunning; yet the truth will make them known. Many a hypocrite may come thus far, to be content to part with anything, and outwardly to suffer for the cause of God, to part with divers pleasures and lusts, and to perform many holy services. But here is the difference between Abraham and these men: Abraham forsook his goods and all, but your close-hearted hypocrites have always some god or other that they do homage to—their ease, or their wealth, or some secret lust, something or other they have set up as an idol within them—and so long as they may have and enjoy that, they will part with anything else. But thou must know that, if thou be one of Abraham’s children, thou must come away from thy gods—the god of pride, of self-love, of vainglory—and leave worshiping of these, and be content to be alone by God and His truth. This shall suffice for the first use; I can not proceed further in the pressing thereof, because I would shut up all with the time.
The second use is a word of instruction, and it shall be but a word or two; that if all the saints of God must walk in the same way of life and salvation that Abraham did, then there is no byway to bring a man to happiness. Look, what way Abraham went, you must go; there are no more ways: the same course that he took must be a copy for you to follow, a rule, as it were, for you to square your whole conversation by. There is no way but one to come to life and happiness. I speak it the rather to dash that idle device of many carnal men, that think the Lord hath a new invention to bring them to life, and that they need not go the ordinary way, but God hath made a shorter cut for them. Great men and gentlemen think God will spare them. What, must they be humbled, and fast, and pray? That is for poor men, and mean men. Their places and estates will not suffer it; therefore surely God hath given a dispensation to them. And the poor men, they think it is for gentlemen that have more leisure and time: alas! they live by their labor, and they must take pains for what they have, and therefore they can not do what is required. But be not deceived; if there be any way beside that which Abraham went, then will I deny myself. But the case is clear, the Lord saith it, the Word saith it; the same way, the same footsteps that Abraham took, we must take, if ever we will come where Abraham is.
Tysiące ebooków i audiobooków
Ich liczba ciągle rośnie, a Ty masz gwarancję niezmiennej ceny.
Napisali o nas:
Nowy sposób na e-księgarnię
Czytelnicy nie wierzą
Legimi idzie na całość
Projekt Legimi wielkim wydarzeniem
Spotify for ebooks