Sermon, by the Rev. DONALD FRASER, A.M., Kirkhill.
THE mention of freedom, or a deliverance, for mankind, implies that they are in bondage of some sort; and, such is the pride of human nature, prompting man to deny what
would degrade him, that if he thought he could maintain his ground, he would instantly repel the charge of being enslaved, and would reject the offer of a deliverer with scorn. If we find the gospel charge of man’s being sinful and lost, differently entertained and quietly borne in a land of Christians, it is because they have become early familiar with it; they have heard it always said that men were sinners; the charge equally applies to all, and therefore is not thought or felt to be a slur on any one. By a certain tact of avoiding what gives pain, a habit is formed in the mind of averting the point of conviction from itself, and this it does by resolving every charge into something general belonging to all, which just operates as if it concerned none.
In preaching the gospel, which asserts directly the guilty and enslaved condition of mankind, and which also declares the necessity of a divine Deliverer—a truth implying that men are sinful and helpless to a degree that makes it utterly impossible for them to save themselves, and that if relief comes they must be beholden to a Saviour for it; we present the view which God gives, and the estimate which God has formed, of the condition of our race. Men might have pride enough even to impugn what God says; but sinfulness is too palpable an attribute of human nature, and conscience is yet too strong, to allow of their denying the charge altogether. They protect themselves, therefore, from the pain it occasions by such evasions as we have noticed; by which admitted truth is deprived of its legitimate influence on the mind. The gospel is made ineffectual, not by denial of its truths, but by a compromise man has made with his conscience, that they shall not be applied personally. These are melancholy circumstances for a rational being to be placed in—like a child, who thinks he avoids an impending danger, by shutting his eyes upon it.
Our course in ministering the gospel, however, is plain. We must assert and reassert what God declares, both as to the danger and the mode of recovery of sinners, whether they will hear or forbear—apply or evade; being assured that the time
will speedily arrive when God shall vindicate and establish His truth against all denial and evasion. At the same time, our duty is to pray that men may be brought personally to apply the truth that they may be saved.
Intending to offer somewhat of an enlarged view of the great deliverance wherewith Christ maketh free, we begin with this implied and fundamental truth—That all natural or unconverted men are in bondage.
- The nature of this bondage falls to be considered.
Need we say that it is not an excusable bondage, and the object of mere commiseration like the physical slavery of the body, which may be imposed and continued by injustice and compulsion; but moral, in the disposition of the mind, which is inclined to evil, and therefore culpable and degrading, as would be that of slaves who should love their chains and seek not to be free? It consists in the soul’s subjection to a ruling sinful disposition, opposed to God and His law, and in its subjection too to the effects inseparable from such a state of the soul—to condemnation from the divine law—to increasing pollution of mind—and to liability to Satan’s temptations.
We shall endeavour to trace it in these particulars. The first of these, the condemning power, it derives from the divine law, which attached, by an unalterable eternal decree, penalty to transgression, saying, “The soul that sinneth, it shall die.” “The day thou eatest,” saith God to Adam, “thou shalt surely die;” not then fixing the penalty, but declaring the great truth, founded in the nature of God and His government, that sin and penalty should be inseparable. This is the curse spoken of, Gal. iii. 20, “Cursed is every one that continueth not in all things, written in the book of the law to do them.” This is the condemnation already upon them that believe not.
The power of condemnation, then, sin has from the law; “The strength of sin” (in this respect) “is the law.” This sentence of law rests upon our condition, and materially affects our present state as well as our future destinies, though we may not consciously have the slightest apprehension of it. The
soul, as an accursed territory, is left to its own corruption and barrenness, unvisited by the light or dews of heaven. It is the soil on which the avenger treads in all its length and breadth, as that legally assigned him. See in this the facility which condemnation gives to the polluting power of sin and to the intrusions of Satan, and the impossibility there is that the condemned should be free.
The designation given to the curse of the law is death; but the amount of this infliction, when it takes full effect at last, has never yet been ascertained in the experience of any of our fallen race on earth: none have returned to tell what death is when completed—to relate the feelings of a soul fully exposed to the frowns of offended justice, or to depict the horrors of evil disposition unmitigated, and of despair interminable. We know only what the Word of God says of the second death, and of the place where the worm dieth not, and the fire is not quenched. This tremendous impending evil seems to have as its forerunner or harbinger in the soul on earth, an undefinable awe, the parent of superstition, which, far from having any beneficial effect, powerfully operates to drive men to the intoxications of sinful pleasure, as an opiate to soothe the wounded spirit, and makes them dread approaching God.
(To be continued.)
Searmon.
le C. H. SPURGEON.
(Continued from page 70.)
“Mar sin thug Daibhidh buaidh air an Philisteach le crann-tàbhail agus le cloich; agus bhuaill e am Philisteach, agus mharbh se e; ach cha robh claidheamh ann an laimh Dhaibhidh” (I. Sam. xvii. 50).
airson sin, na smuainich gu’n dean a’ ghràs do leithsgel a ghabhail airson do ladarnas. Ach rach air adhart leis na h-inmealan a dhearbh thu cheana. Uair ‘sam bith a dh’ fheuchas sibhse a tha ‘nar luehd-oibrich ri soisgeul Iosa Criosda a shearmonachadh, na feuchaibh ri aragamaidean àrda a’
chleachadh, tha bitheanta air an gnàthachadh airson eur an aghaidh luchd-aicheidh. Cha dean sibh gu bràth an gnothaich orra, rathad an teàrnaidh, neo-chaochlaideachd gràis agus firinn amhghar a tharruing oirbh. Innisibh do ar coimhearsnaich agus do ar companaich ni a dh’ fhairich sibh agus a lainhsich sibh de Fhocal na Beatha. Cuiribh an còill na nithean sin dhaibh a tha sgrìobhte anns na Sgrìobtuirean; ‘S e na h-earaman sin na clachan mine a ffreagras do ar crann-tabhaill-sa. Cumaibh ris a sin. Carson? innsidh iad dhuinn, anns an latha an diugh gu bheil còir againn na h-aragamaidean sin a thogail suas, th’ air an deilbh le feallsanaich an latha so, geur amhaire orra, beachdachadh orra agus tighinn a mach air latha na Sàbaid agus aig anannan eile agus freagrath a thoirt dhaibh; gu’m bheil còir againn rannsachadh a stigh ann an eachdraidh agus le reusonachadh ealanta eur an aghaidh slointearachd luchd-aichidh. Oh! cha dean armachd Shaul eo-fhreagrath dhuinne. Iadsan leis am math an gnàthaicheadh iad i, ach an aghaidh nan uile ‘s e Criosd agus Easan air a cheusadh a shearmonachadh? an flior sheann sgeul innseadh mu dhéidhinn a’ ghràidh shiorruidh agus an fhuil a chuir seula Dhé—’s e so a bhi gnàthachadh ‘nan clachan sin agus an crann-tabhaill sin a gheibh gu neo-chearbaich a mach clà-aodainn an nàmhaid.
A ris, thoirt fainear, an obair air an do thòisich Daibhidh, cha do stad e dhi gus an do chriochnaich e i. Leag e sìos am famhair le aghaidh ris an talamh, ach cha robh e riarachte gus an do ghearr e dheth a’ cheann. Bu mhatb leam gu robh cuid a tha ag obair airson Chriosd cho dearbhta ‘nan oibríbh ris an neach òg a bh’ ann so, a thug e féin suas dà. An d’ fhòghlum thu riamh rathad na slàinte do leanabh? Na toir thairis an leanabh gus an bi ainn am meag nan creidmheach. An d’ rinn thu gu dileas an soisgeul a shearmonachadh do choimhthional sluaigh ‘sam bith? Lean air a bhi ‘g an earaileachadh, ‘g an comhairleachadh agus ‘g am misneachadh, gus am faic thu iad air an stéidheachadh anns a’ chreidimh. An do chuir thu an aghaidh saobh-chreidimh, an do chronaich thu peacaidhean gràineil, lean air adhart ann a bhi chronachadh na truaighe gus an cuir thu as da. Chan e a mhàin gu marbhadh tu famhair, ach geàrr a’ cheann dheth! Na dean obair an Tighearna uair ‘sam bith gu cearbach. Na cumhann uair ‘sam bith le truas, aon de chuilbheartan an diàbhuil. Droch cleachaidhean agus peacaidhean a tha ag aghaidh timchioll air daoinne tha còir an leigeil iosal le buille neo-chearbach. Ach na deanadh sin a mhàin an gnothaich. Na toir cothrom ‘sam bith dhaibh air gu’n ath-nuadhaich iad an neart. Ann an gràs aithreachail na h-irioslaechd agus ann an treibhdhireas inntinn. le muinghin ann an Dia agus fior-ghràin d’ a nàmhaid, ‘seall ris gu’m bi an claigeann air a thoirt de ‘n pheacadh, a’ cheart cho einnteach agus a chaidh a’ chlach a stigh ann an clàr aodainn. Ann a bhi deanamh mar sin faodaidh tu sealltuinn ri cuideachadh nach robh sùil agad ris. Chan ‘eil claidheamh agadsa maillle riut; chan ‘eil thu air son a bhi air do chudthromachadh le aon a bhi ort féin, eadhon mar a bha Daibhidh, cha robh feum aige a bhi giùlan claidheamh ‘na laimh; bha Goliah ag giùlan a chlaidheamh maillle ris, a ‘ni a dh’fhaodadh a bhi ro fheumail airson a’ chinn a thoirt dheth féin. Aig àm ‘sam bith a ni thusa seirbhís do Dhia, Bi thusa an cruaidh-gheachd an aghaidh mhearaechd; agus cuimhnich air a so, gu bheil a h-uile mearachd ag giùlan a’ chlaidheamh a ni i féin a sgrios. Ann a bhi ag cumail suas aobhar na firinn, cha ruig sinn a leas ioghnadh a bhi oirnn ma ‘s e cath fadalach a bhios ann; ach faodaidh sinn an còmhnuidh socraechadh air, gu’n dean buannachd an nàmhaid tionndadh chum a’ dhoilgeas féin. Bi a’ chomhrag air a giorrachadh leis féin. ‘Nuair a thigeadh an nàmhaid a stigh air an tir, gu bitheanta thachair e, ‘nuair a bhiodh iad a’ socraechadh air a’ chùmhnant a bh’ eatorra, thachair e bitheanta do Israel gu’n do bhuin iad cath an latha. tre na Moabaich agus na h-Assirianich a bhi dol troimhe chéile ‘nam measg féin. Gu minic thachair e gu’m b’ e rathad Dhé leigeil leis na naimhdean tionndadh air aon a chéile agus an cath a’ chriochnachadh chum comhfurtaechd a sheirbhísich. Feuch ceann an fhamhair air a thoirt dhe le
chlaidheamh féin. Biodh e mar chomharradh fa chomhair bhur súil. Chan ‘eil e gu dibheir a bhràithrean, ged a bhitheamaid anns an aireamh bheag thaobh cuid de ghnothaichean àraidh, mar gun agadh ‘sam bith a tha sinn. ‘S e a’ cheist dhuibhse am bheil sibh ceart? Am bheil sibh ceart? Oir buanaichidh an ni tha ceart! Am bheil an fhìrinn agaibh air bhur taobh? Am bheil am Biobull agaibh air ur taobh? Am bheil Criosd agaibh air ur taobh? Ma’s seadh, faodaidh gu’m buin sibhse do chuideachd a tha air am meas glé shuarach faodaidh gu bheil sibh ceangailte ri àireamh glé bheag agus ri sluagh tha glé bhochd. ‘Na eathrichibh—agus na rachadh bhur cridhe air chrith. Mur robh neart agaibh leis am b’ urrainn dhuibh buaidh a thoirt air an nàmhaid ach sin a mhàin a bha air a ghealltainn le Dia, nach robh gu leoir agaibh. Ach tha ‘na laighe am folach ann an camp bhur nàmhaid cuideachadh agus treòrachadh gu firinn, faodaidh e bhith, air nach do smuainich sibhse. Lotaidh an seann dràgoin e féin a dh’ ionnsuidh a’ bhàis. Mar a ni truaillidheachd an duine a tha air a chleachdadh ann eur as da, mar sin ni mearachd, air a’ cheann thall, thig e gu bhi ‘na fhear sgrìos air féin. Gu math tric thachair e gu’n do dhealaich an fhìrinn a mach na bu mhotha bho’n dearbh ni so, gu’n d’rinn mearachd an saoghal a dhorchachadh le faileasan dubha. Rach air aghaidh, matà! Gleac le seasmhachd agus gu treun! Na bi air do thonn-luaiseadh le aghannan maiseach, le iomhaighean riòghail, agus le ordugh catha do nàmhaid! Na cumadh a bhriathran dalma air ais thu. Gairm air ainm Iehobhah, Tighearna nan sluagh, agus dean feum eadhon ann an làthair Dhé de na h-innealan a dh’fheuch agus a dh’earbh thu. Oir thoir deagh aire gu’n téid thu air aghaidh le obair Dhé; dean gu ceart e, ag amharc ri Iosa, ùghdair agus Fear-criochnachaidh bhur creidimh; agus mar sin mo chàirdean, faodaidh dùil a bhi agaibh gu’n téid sibh a neart gu neart, agus gu faigh Dia a’ ghloir.
B’e mo mhiann gu robh sinn uile air taobh an Tighearna, gu robh sinn uile ‘nar saighdearan do Chriosda. Am bheil duine ‘sam bith ag aideachadh an so nach ‘eil a’ chùis mar sin? Am
bheil neach ‘sam bith agaibh, a tha faireachadh a’ pheacaidh ‘na laighe trom air? agus b’e do mhiann a bhi ann an sith ri Dia agus ann an co-chomunn Iosa? Mo chàirdean gràdhaich, cha do chuir Crìosda riamh cùl ri neach a thàinig d’a ionnsuidh. Cha d’thuirteadh riamh fathast nach robh fhuil-san comasach air an t-anam bu shalaiche ghlanadh. Rach d’a ionnsuidh. Chan urrainn dhuit aobhar gairdeachais na’s motha thoirt dha na bhi ‘dol ‘g a ionnsuidh agus do pheacaidhean aideachadh, agus a bhi ag aslachadh a thròcair. Tha e a’ feitheamh gu bhi gràsmhor. Tha e ag cur as do’n pheacadh, ach a’ gabhail truas do’n pheacach. Tha e ullamh gus am mathadh. Tha e ‘na namhaid do Gholiath ach tha e ‘na shuidhe air tulaich Shioin, agus gu toileach a’ toirt dibheatha do’n chreutair as bochda de na bochdan a thig d’a ionnsuidh. Ma’s tu peacach as miosa a bha riamh beò, tha e fathast comasach air saoradh do’n cheum as fhaide mach. Mur ‘eil dòchas no muinghinn agad—ma tha faireachadh gu’n deach an t-ordugh a mach gu feum thu bàsachadh gu bràth—chan e t’eagalan-sa a tha ‘nan riaghailt do chomhairle Dhé. Cha do labhair e na nithean searbha a tha thusa a’ smuaineachadh ‘nad aghaidh féin. Thoir cluas do’n ni a labhair e: “tréigeadh an t-aingidh a shlighe, agus an duine eucorach a smuaintean; agus pilleadh e ris an Tighearna agus ni e trocair air; agus ri ar Dia-ne, oir bheir e maithneas gu pailt.” Oh! bhi air taobh Chrìosda, gleidhidh e an cridhe ann an sith, lasaidh e an t-anam le aoibhneas, a dh’aindheoin am pian a tha nis ‘g ad chlaoidh, no nàire a tha mar bhratach air do ghruaidhean! Ach O! a bhi air an taobh eile—’na do nàmhaid do Iosa ‘s e a tha ann an-aoibhinn air a h-uile aoibhneas a tha làthair agus a tha ‘na dheoch a tha làn phuinnseanachadh ‘na tha air thoiseach. Na tha air thoiseach, na tha air thoiseach, na tha air thoiseach! ‘S e so an t-aobhar-eagail as buannachd de na h-uile ni eile. “Pogaibh am Mac, air eagal gu’m bi fearg air agus gu’n sgriosar sibh ‘san t-slighe, ‘nuair a lasas ach gu beag a’ choruich. ‘S beannaichte iadsan uile a’ dh’earbas as.” Gu’n toireadh an Tighearna dhuibh, do na h-uile h-aon agaibh, a bhi ann an ùine gheàrr, air sgath ainme-san! Amen.
(Ri leantwinn.)