Page images
PDF
EPUB

was his success confined to his own denomination; so that one of the Calvinistic Methodists said to him, "Droves of your spiritual children are in our societies to this day."

Mr. Evans was once told by a brother minister that he had not studied Dr. Blair's "Rhetoric." "That man, with his rules," answered he, "was always as dry as Gilboa." He then asked his critical friend, whose preaching was as dry as it could well be, and whose rhetorical embellishments were like icicles in a frosty morning, how he could bring such a charge against him after he had seen hundreds weeping under his sermon? "That could not have been," he continued, "had I not first of all been affected myself; which, you know, is the substance and mystery of all rules for speaking." And in writing to a young minister, he says, "Wherever there is effect, there is life; and rules, without life, have no power. Now, brother, follow the natural course of affection. Raise not the voice while the heart is dry; but let the heart shout first."

At the opening of a meeting-house in South Wales, after an excellent sermon 'on the Atonement, Mr. Evans preached on the Mystery of Godliness, from 1 Tim. iii. 16. He commenced in a low tone, and with a husky voice. Referring to the context, wherein the church is called "the pillar and ground of the truth," he considered this as having respect to the resting-place, and commemorating manifestation of it, which he illustrated by referring to the pillar erected in Anglesea, in honour of the Marquis of that name. He then proceeded, in clearer tones, and with deeper emphasis, to dilate on "God manifest in the flesh," observing that here the apostle becomes bold, as if he had said,-Let men affirm what they please of the mysteries of Paganism, in the temples of idol gods; great without controversy great, high, and sublimely incomparable, is the mystery of godliness. "This doctrine," he observed, "brings God to man, and man to peace with Him. It makes man like to God, and leads to

the enjoyment of His favour. By the incarnation of Christ, a foundation was laid for the actual deliverance of the church from sin, from captivity to the evil one, and from the prison of the grave. God manifest in the flesh' was 'justified in the Spirit.' He was justified on the morning of the resurrection, and the Holy Spirit was the justifier. Christ was apprehended on our account; he stood in our law-place, and said, 'If ye seek me, let these go away.' He laid down his life according to the stipulation of the everlasting covenant; it was accepted as an atonement for sin; the covenant was sealed; and God the Father sent down the Spirit on the resurrection morn to liberate the Surety.

"Christ the Lord was justified in his resurrection from all the charges of imposture and blasphemy brought against him by wicked men. He had often referred to the morning of the third day, and had made it the day of appeal. The question to be settled was, Whether he was the Son of God, or a vain impostor? He had referred the trial to this period.

Destroy this temple, and in three days I will raise it again.' His enemies agreed to this, believing that the event would justify them from the charge of shedding innocent blood. They therefore applied to Pilate for a military guard to watch at his grave; and this application they grounded on the fact, that the impostor had said in his life-time that he would rise again on the third day.' Unquestionably, had they found his body in the grave when the time was expired, they would have torn it from the sepulchre, exhibited it in the streets of Jerusalem, where he had preached, and shouted with infernal triumph, 'This is the body of the impostor; he could not arise, as he said he would do!' But he had left the grave that morning, at too early an hour for them. The soldiers came back to the city, probably about nine o'clock in the morning, and they went to the leaders of the people, who had employed them. The leaders, seeing and knowing them, exclaimed, Here is the watch! What

is the matter?-What is the reason of that terror which overcasts their faces? Come in here; we charge you to say the truth. You have no need to charge us; the fright and horror are still in our hearts.' 'How? What has happened at the grave? Did his disciples come and take him away?' 'They! No; and if they had, our spears would have sufficed for them. Well, how was it?-What has taken place?' 'Behold, while we were on the watch, and about the dawn of the day, a great earthquake, like the one that took place on Friday afternoon, when he died! and we all fell powerless to the ground. Looking up, we saw an angel in a white robe, his eyes like the lightning, so vivid and piercing, that the mightiest armies of Cæsar would fain have escaped from them. We, not able to bear the sight, were obliged to look down at once. We endeavoured again to raise our eyes, and we beheld one coming out of the grave, passing by the angel, who now sat upon the removed stone, arrayed in such triumphant majesty, that the earth never witnessed such a sight before;-yes, he was like unto the Son of God.' 'What became of the angel?' 'Oh, a legion of them came down, and one of them, very fair, like a young man, entered the grave, and sat where the head of Jesus had lain; and immediately another also, looking fair and beautiful, sat where his feet had rested.' 'And did the angels say nothing to you? No! but they looked with eyes like lightning.' Saw you not his friends, the women?' 'O, yes, they came there; but he had left the tomb before their arrival.' 'Talked the angels to them?' 'Yes; they seemed to be of one family, and most intimately acquainted with each other.' 'Do you remember anything of the conversation?' 'Yes; “Fear me not !—Let the Pharisees fear to-day! Ye seek Jesus: he is not here; for he is risen indeed. He is alive, and lives for ever; he is gone before you to Galilee. We heard one angel say, Come, see the place where the Lord lay." Another angel addressed a woman, called

Mary, and said, "Woman, why weepest thou, since thy Lord is risen indeed? Let his enemies weep to-day!" What! How say you? (Close that door!) You, tall soldier, approach. Was it not you that pierced his side?' 'Yes, it was I; and this relation is all true. I pray I may never witness such a scene again. Oh, alas! it is all true. He must have been the Son of God.' Thus the Pharisees lost their cause on the day of appeal; but they gave the soldiers money to say that his disciples had stolen the body while they slept. If they were asleep, how did they know in what manner he had left the grave? They, however, suffered themselves to be suborned, and, for money, they lied; and, to this hour, the kingdom of Satan hangs upon that lie."

Mr. Stephen, who once heard the sermon of which the above is a part, observes, that, "in its oratorical excellence it stands alone, especially in the report of the soldiers." "We heard them talk," says he," and had a clear perception of the difference of tone, and variations of countenance; and more especially still, when one of the chief priests, in an agonizing, anxious whisper, said, 'Close the door,' and singled out the tall soldier. Such a combined triumph of sanctified fancy and perfect oratory I never expect to witness again."

In an Appendix to his interesting volume, the author has given outlines of some of Mr. Evans's sermons; and from one of these (on Faith) I transcribe the following passages: "When I ask 'What must I do to be saved?' the answer is,

Believe in the Lord Jesus Christ, and thou shalt be saved.' This induces the important question, 'What is this faith, through which alone I can be saved?' Hundreds of passages show the value and the effects of faith, while there is but one in the Bible that defines it-'Faith is the confidence of things hoped for, the conviction of things not seen.' Faith consists of two things confidence in the character of the testifier, and a conviction of the truth of the testimony; the former being the ground of the latter;

and these constitute the sense in which the term is used among men. A man receives a promissory note, with a sum marked upon it, sufficient for his wants. You ask him, 'What do you think of that note?' 'O, I am quite sure it is really a note from the bank, whose manager has signed it.' Thus, to believe the testimony of the gospel with regard to invisible things, and to confide in God's power and faithfulness to fulfil the promise of the gospel, is saving faith. There is a sort of empty conviction of the truth of the gospel, in our country, not accompanied by any confidence in the Divine character. Although the promise of the gospel contains all the means of eternal life, yet many have not that confidence in God which would lead them to expect it, cause them to pray for it, and walk in the way that leads to it."-"There are many remarkable examples of faith in the chapter that contains our definition, and they strikingly illustrate that confidence in God which enters into the essence of true faith, and gives him glory. Abraham! what will become of the promise, if thou offerest up Isaac?' 'My mind is easy; I am full of confidence. God is able to raise up Isaac from the ashes of the altar.' When there is no specific promise given, faith will cleave to the Lord, on the ground of what he is accustomed to do. See how faith works in the parents of Moses! It constructs an ark of bulrushes,' daubs it with slime and pitch, and places the infant, in all its helplessness, 'in the flags by the river's brink.' 'Parents! shall Moses die?' 'We cannot save him, but we have given him out of our hands to the care of God.' They confided in the Highest-that he would bring about deliverance, though there was no positive promise; and this caused Miriam to look and wait for deliverance; and she was not disappointed. Through faith Moses passed the Red Sea, as by dry land; and thus he kept the Passover and the sprinkling of blood. He had confidence in the Divine goodness and power, that the blood would

[ocr errors]

save the houses of the Israelites, and that the crystal walls of the sea would not fall in, and overwhelm him and the people. 'Job! the Lord seems bent on thy destruction.' Yes; but, blessed be his name, though he slay me, I will trust in him.' How entire was the confidence of the centurion in Christ! 'Speak the word only, and my servant shall be healed.' Thy word created all things, and it sustains all things; it has power enough to heal my servant.

"The faith of the gospel brings the invisible God and eternity, with all its joys, into the heart; and thus the be liever lives before God in the presence of eternal realities: We walk by faith, and not by sight.' Faith brings invisible things so near the spirit of man, as to influence it mightily, as the sun influences the earth, and the wind the sea. Many have pearls brought from afar: but faith is a gift that comes from a still further country-from the secret places of eternity, beyond the seas and mountains of time. It is the print of eternal love, of the atonement made on the cross, of the intercession in heaven, the manifestation of the gospel on earth, and the powerful working of the Holy Ghost. Mention is made of a weak and a strong faith; but this does not prove that faith is not the same in its nature, author, object, and effects. In all it is of God; in all it is holy; in all it refers to Christ, and embraces him as the Saviour, the second Adam, the Head of the covenant, the Chief of the new world; and in all it worketh by love-conquereth the world, and purifieth the heart, to all obedience, blessing, and praise. Faith, whether it be weak or strong, is precious to all who possess it. Even a weak faith unites us to the Almighty Redeemer. All true faith gives a right to the same inexhaustible riches, and secures the same victory which Christ obtained over hell, the world, and the grave,-translating all its possessors from the kingdom of Satan to that of Jesus; leading them all to the same rock of defence; giving them all' an entrance, in the name of the Lord, to

the heavenly sanctuary, with full per- | Jewish nation at the Red Sea, in Babymission to ask, and seek, and receive; and investing them all with the same ecurity here and hereafter. The promise, that whosoever believeth in him shall not perish,' is on board the same ship with the believer, while Christ lives in the promise, and in him. There is more, therefore, than the fortune of Cæsar,' to keep from sinking the ship that carries the Christian across the ocean of time. Be not afraid; faith will land you safe and sound on the shore of the eternal inheritance; 'receiving the end of your faith-the salvation of your souls.'

"No subject is treated more frequently, and none is more clearly revealed in the New Testament, than this-that no flesh can be justified before God by the works of the law, but that man is justified by faith; and this doctrine compendiously contains the essential gospel: so that wherever this is clearly preached, men and women are converted. In the Church of England, or the Church of Scotland, or wherever a clergyman preaches this doctrine earnestly, there sinners are turned from darkness to light, from death to life, and from the kingdom of Satan to God. It was so in the case of Luther, though he retained many popish errors; but he was sound in the true faith; and using this like a key, he opened the gates of anti-Christian darkness, and poured forth the light of the gospel through Europe; so that neither the Council of Trent nor the practices of Roman artifice have been able to conceal it. Oh that every sermon may be the means of bringing many to the like precious faith, so that they may enjoy evermore the honour and the privilege of being the sons and daughters of the Lord Almighty!"

In a striking sermon on the Policy of Satan, when he left Judea for a season, that he might "walk through dry places, seeking rest," the preacher inquires: "What were the causes of Satan's disquiet, which made him leave his house? He had occupied this house for ages, having been in attendance on the

[ocr errors]
[ocr errors]

lon, and down to the advent of the Messiah." Here he observes that "the birth of Jesus Christ had offended him. The appearance of a new star in the heavens excited the curiosity of all Jerusalem. Matthew records the journey of the Magi. They had seen the star in their own country, and had followed it, until it led them directly to Bethlehem. They then turned to the metropolis of Judea, not doubting but they should find all necessary information there. But when they had looked about them, they had no longer the guidance of the star. It did not lead them there. They would fain make inquiry. They go to the Pharisees, saying, 'Where is Christ born?' Instead of giving them an answer, the Pharisees ask, 'Whence come ye? Are you from a great distance?' The Magi now go to the Sadducees, and ask the same question. For a reply, they have here: What! do you believe in spirits, and the resurrection of the dead?' They now apply to the scribes and lawyers: Where is the King of the Jews born?' The lawyers take them to Herod. 'Has a king been born?' he eagerly inquires. 'What brought you from your own land?' We saw a star.' 'Where?' 'In the east.' 'Was it very bright?' 'Yes.' 'Did you see it by day?' 'Yes.' 'Was it as high as the other stars?' 'No; it moved nearer the earth.' 'Where is it now?' 'It came before us to the spot where we turned aside to come to this city.' By this time some one has found the passage in Micah, and says, 'I'll tell you where the King of the Jews is to be born: it is in Bethlehem; here is the passage; read it.' Upon this, great confusion was created in the court, and strange reports were spread through the city. Herod became subtle in this affair : instigated by Satanic policy, he questioned the wise men in private, and promised to go and worship the new-born King. Here, however, that policy failed: an angel saved the Messiah, by sending him to Egypt. Herod destroyed a great number of children at Bethlehem, under

two years of age, not doubting but that the young King was among them: but he had been anticipated; Jesus was safe; and all this must have distressed the evil one. The example of Christ made Palestine an unwelcome abode to the 'unclean spirit,' as did also his doctrine and his miracles. These had caused the winter of sorrow and the storms of calamity to pass away from hundreds in the land. He was talked of in all places of resort, at the corner of every street, and in all the surrounding country. The thanksgivings of the healed that filled the air, and astonished those that heard them, and the hosannahs of the multitude, when Jesus entered Jerusalem, disturbed and enraged the unclean spirit. Satan and the Pharisees were afraid that the world would go after him. You may see their embarrassment and rage when they examined the man that had been born blind. What anger and biting of tongues! The sending forth of the seventy was also a great cause of uneasiness to Satan-some of them being 'sons of thunder,' and others sons of consolation. Before them Satan fell, like a star from heaven, under the power of the name of Jesus. He scarcely heard or saw anything that pleased him in all Judea. Hence his departure to the Gentiles. He goes forth to seek another and a quieter residence, in a distant part of his government. However, before he left Judea, he employed all the means at his command to obtain rest in his possessions. He filled the minds of the Jewish rulers with enmity towards Christ. He took counsel how to sell, betray, and crucify the Messiah; and then to bury him out of sight-to hide in the grave, at once, Christianity and its Founder! The places he visits among the Gentiles are designated 'dry places;'-dry, on account of an entire destitution of religious knowledge and ordinances. gospel is compared to waters, refreshing and fructifying the sterile waste. The Gentiles had only a dry philosophy, as they still have in India and China; and dry temples, having no streams of living

The

[ocr errors]
[ocr errors]

water flowing from under the threshold. They have dry gods, and dry worship; with no exalted, expanded, or purified affection engaged in it. But what could have disquieted him among the Gentiles? When he had almost persuaded himself to believe that he was resting in peace, here comes the report of the preaching in the house of Cornelius! The waters from Jerusalem overflow the banks of the Holy Land, and begin to gain on the dry places,' covering them, as they proceed, with fertility and beauty. All this he endeavours to prevent; but in vain. He, therefore, returns to his former house in Judea, an unclean spirit,' as when he left it. This house he found 'empty' of love to God and man,-empty of the weightier things of the law, as well as of reverence to Christ, and faith in him. Still, it had been 'swept,' and cleaned, outwardly, from the deeds of publicans and sinners, and 'garnished' with all the things of which Paul once boasted. These were the adornments of the Jewish house, like laurel on a dead body. Their root was corruption, and the flower was rottenness and death. Satan now took with him seven other spirits,' who were to dwell with him, and they were worse than himself. Their number denotes fulness, or completeness -a fulness of malignant and accursed influence. These spirits are spirits of blasphemy against the Son of God, after his resurrection and the descent of the Holy Ghost. They oppose the preaching of the gospel to the Gentiles, trample under foot the Son of God, and count the blood of the covenant an unclean thing. For eighteen centuries Satan, with these his allies and servants, has had rest among the Jews; while nothing in their religious ceremonies, nothing in their principles, nothing in their lives, gives him any considerable disturbance."

Although Mr. Evans attained to the highest eminence among his countrymen as a preacher, there were occasions on which he failed, and was far below himself. Very much depended upon the frame of his mind at the time, and the

« PreviousContinue »