Sermons of Christmas Evans Part 20

This figure evidently refers to the sufferings of Christ, by which he was made perfect for his mediatorial work. Many hammers and chisels were upon him from Bethlehem to Calvary; but they were all appointed of G.o.d, as the instruments of his preparation to be the sure foundation and chief corner-stone of the church. The Scribes and the Pharisees, Caiaphas, Judas, Pilate, the Jewish populace, and the Roman soldiery, whatever their malicious designs, only accomplished "the determinate counsel and foreknowledge of G.o.d" upon his well-beloved Son. All was appointed by the Father; all was understood by the Messiah; all was necessary to secure the great objects of his advent. It pleased the Father to bruise him, and put him to grief; and he cheerfully submitted to suffer, that we might be spared. O, wonder of wonders! Emmanuel wounded, that sinners might be healed! the Golden Vessel marred, that the earthen vessels might be saved! the Green Tree dried up, that the dry tree might grow as the lily, and cast forth its roots like Lebanon! According to another metaphor, "the plowers plowed upon his back; they made long their furrows." And they were deep as well as long. They plowed into his very heart, and his body was covered with blood, and his cry of agony pierced the supernatural gloom of Golgotha, and soured the wine of dragons throughout the region of Gehenna!

Thus the foundation was fitted and prepared; and wicked men and devils but blindly did the work which G.o.d had before determined to be done. It is fixed in its place, firm and immovable; and the chief Architect is raising other stones from the quarry, and building them thereon, "for a habitation of G.o.d through the Spirit." Brethren, "look unto the rock whence ye are hewn, and the hole of the pit whence ye are digged"-even the flinty rock of impenitence, and the horrible pit of corruption. I have known men relinquish the hewing of stones from the quarry, because it was more expense than profit; and I have known men abandon the digging of ore from the mine, because it was too deep in the mountain. But Christ "descended into the lower parts of the earth," and imbibed the gas of death. He carried in his hand the hammer of the word, which breaketh the flinty rock in pieces. He expelled the deadly vapor, blasted the solid adamant, and prepared the way for the workmen; and when he ascended, he sent down the apostles, to gather stones for his spiritual temple; while he stands at the top of the shaft, and turns the windla.s.s of intercession, by which he draws up all to himself.

The work was gloriously begun on the day of Pentecost, and men and demons have never yet been able entirely to stop its progress. The pope and the devil tried their best, for a long time, to keep the digging and hewing tools of the twelve wise master-builders concealed in the vaults of the monasteries; but Luther, with the lamp of G.o.d in his hand, discovered them, brought them forth, and set them at work; and millions of lively stones have since been dug out, and sent up from the pit, to be placed in the walls of "G.o.d's building."

And still the gospel is mighty in the salvation of souls, of which we have abundant evidence in the princ.i.p.ality. What mult.i.tudes were converted at Langeiththo in the days of Rowlands and Williams; when two thousand communicants in the winter, and three thousand in the summer, met every month in the same place around the table of the Lord! And there are now in Wales hundreds of large and flouris.h.i.+ng churches among the Baptists and Independents. Glory to G.o.d, that I have in my own possession the register of hundreds, who have been hewn from the flinty rock, and raised from the horrible pit, to a place in the Lord's holy temple-from drunkenness to sobriety, from unbelief to faith in Christ, from enmity to reconciliation to G.o.d, from persecution to patient suffering for righteousness' sake, from disobedience to the filial temper of "sons and daughters of the Lord Almighty;" and many of them I have seen going home, rejoicing, to their Father's house above!

Hark! what do I hear? The hammers and chisels of mercy all over the mountain of the militant church. The great Architect is building up Zion. He is gathering his materials from Europe, and Asia, and Africa, and America. Glory to G.o.d! I hear his footsteps to-day in this mountain; I see his hand in this congregation. Brethren in the ministry, we are workers together with him. Delightful work! How easy it is to preach, when the hand of G.o.d is with us! Let us labour on! The topstone will soon be brought forth with shouting, the sound of the building shall cease, and we shall receive our reward!

V. The gracious design for which this Divine Foundation is prepared, is the justification and sanctification of sinners. "I will remove the iniquity of that land in one day."

Christ came to destroy the works of the devil-to take away sin by the offering of himself. As the moon is illuminated by the sun, so the rites and ceremonies of the old testament are ill.u.s.trated by the facts and doctrines of the new. The priesthood of Jesus explains the priesthood of Aaron. The one sacrifice of Calvary explains all the sacrifices that went before. The glory of G.o.d in the face of Jesus Christ enters the windows of Solomon's temple, and penetrates the Holy of Holies within the vail. All the b.l.o.o.d.y offerings of the Mosaic ritual were intended only as types of him who "removed the iniquity of that land in one day."

What land? Emmanuel's land-a garden enclosed, and measured by the line of G.o.d's eternal purpose; including all the redeemed of the Lord, who will ultimately be brought to glory. The map of "that land" was in the mind of Jehovah, when he made this promise through the prophet. He remembered his covenant engagement before the foundation of the world in reference to its redemption. He saw it enc.u.mbered by mountains of sin, and blasted by the fiery curse of the law; and in the fulness of time, he sent his Son to deliver it.

To remove iniquity is to remove its penalty and its pollution. Christ hath accomplished both for believers. He "bore our sins in his own body on the tree!" He carried upon his own shoulder the burden which must have sunk the whole human race to eternal perdition. By enduring our punishment, he provided for our purification. In his own wounds a fountain was opened wherein we may wash and be clean. From his own heart the balm was extracted whereby our moral leprosy may be cured. "Behold the Lamb of G.o.d, that taketh away the sin of the world." See how our great High-priest removes the iniquity of his people; not, like Aaron, by many sacrifices; but by the single offering of himself, "in one day."

The word which is here rendered "remove" is in the original the same as that which is used to express the translation of Enoch. As Enoch was removed from the earth, beyond the sight of man, and the power of death; so sin is removed by the Mediator-removed for ever from the believer's heart and conscience-blotted out-cast into the depth of the sea-carried away into the land of forgetfulness. The removal is perfect and everlasting.

This was a work which Jewish sacrifices were too weak to accomplish. For two thousand years the victims bled upon the altar, and not a single sin was actually removed. Every year the goat of the burnt-offering must bleed afresh, and the scape-goat must be sent away into the wilderness.

But Jesus, the great ante-type of all these emblems, removed in one day, by a single offering, the iniquities of all who believe in him, from the fall to the end of time.

All the sacrifices that preceded his coming were intended only to remind men that they were sinners, that they needed an atonement, and that justification and eternal life could flow only from the meritorious sufferings of the future Christ. But when the substance came, the shadows pa.s.sed away, and the promised work was at once accomplished; and all our iniquities were lost in the sea of mercy, which rose to a full tide in the Mediator's merit.

Sinners, do you expect ever to be made free from sin? Would you have your leprosy cured, your impurity cleansed, and the curse removed? Come to our great High-priest! Lo, he stands by the altar, and the blood is on his hands! He waits to be gracious! Come, for he has virtually removed your iniquity, and it requires in you but a simple act of faith to realize the benefit! "Believe in the Lord Jesus Christ, and thou shalt be saved!"

SERMON XIX.

JUSTIFICATION BY FAITH.

"_But how should man be just with G.o.d_?"-Job ix. 2.

THE Almighty proclaimed himself to Moses, "the Lord, merciful and gracious;" and in the New Testament, he is called "the G.o.d of all grace."

"Where sin abounded, grace did much more abound; that as sin reigned unto death, even so might grace reign, through righteousness, unto eternal life, by Jesus Christ our Lord." G.o.d is determined to glorify the unsearchable riches of his grace in the salvation of sinners. But how can this be done, without casting a cloud over the Divine throne, and bringing into contempt the Divine law? How can the guilty be considered and treated as innocent, without an apparent indifference to the evil of sin, and a total disregard of the claims of eternal justice? How can the rebel be acquitted in the court of Heaven, with honor to the character of G.o.d, and safety to the interests of his moral government? This is a question which angels could not answer; but it has been answered by the G.o.d of angels. The light of nature and reason is too feeble to afford us any aid in this inquiry; "but we have a more sure word of prophecy, whereunto we do well that we take heed, as unto a light that s.h.i.+neth in a dark place;" for "G.o.d hath s.h.i.+ned in our hearts, to give the light of the knowledge of the glory of G.o.d, in the face of Jesus Christ."

Following, then, the guidance of the New Testament, let us consider the nature and the ground of a sinner's justification with G.o.d.

I. To justify is the public act of a judge, declaring a person innocent, not liable to punishment. "It is G.o.d that justifieth" the unG.o.dly.

Justification, in its strict sense, and remission of sins, are two very different things. Job could forgive his friends; but he could not justify them. But in the gracious economy of the gospel, these are always immediately connected; nor these alone, but other and superior mercies-mercies infinite and unspeakable. Those whom G.o.d justifieth are not only forgiven, but also purified and renewed-not only delivered from condemnation, but also ent.i.tled to eternal life-not only redeemed from the curse of the law, but also blessed with the spirit and the privilege of adoption-not only liberated from bondage and imprisonment, but also const.i.tuted heirs "to an inheritance that fadeth not away." They are "heirs of G.o.d, and joint-heirs with Christ." They are kings and priests, and shall reign for ever and ever. G.o.d having given his Son as our surety, and published "the law of the spirit of life in Christ Jesus,"

and taken his seat upon the throne of grace in the character of a merciful judge, he proclaims the believer free from condemnation, and "accepted in the Beloved."

In a human court, a man may be either justified or forgiven. Sometimes the jury find the prisoner innocent, and he is acquitted; sometimes they find him guilty, and he is forgiven. The former is an act of justice; the latter, an act of mercy. No earthly court can go farther; no earthly court can justify the guilty. But G.o.d is able, through the wonderful economy of subst.i.tution and atonement revealed in the gospel, in the same court, from the same throne, by the same law, and in the same sentence, to proclaim full pardon and free justification to the sinner. By virtue of the obedience and suffering of Christ on his behalf, he is at once forgiven and justified. Faith unites us to Christ, and gives us an interest in him, as our Mediator, who "bore our sins in his own body on the tree." "Even as David also describeth the blessedness of the man to whom G.o.d imputeth righteousness without works:-Blessed are they whose iniquities are forgiven, and whose sins are covered; blessed is the man to whom the Lord will not impute sin."

The righteousness by which the sinner is justified infinitely transcends all other righteousness in earth or heaven. It is the righteousness of the Second Adam-an invaluable pearl, to which all the members of Christ's mystical body are equally ent.i.tled. It is the pure gold of the gospel, which cannot be mixed with the works of the law, or derive any increase of value from human merit. It lies upon the very surface of evangelical truth, like oil upon the water. It is the righteousness finished upon the cross-a complete wedding garment furnished by the Son of G.o.d, which the sinner has only to put on to be prepared for the marriage supper of the Lamb.

How cold and cheerless is the doctrine of the mere moralist, leaving the poor sinner wallowing in the mire, and weltering in his blood, with nothing but his own works to depend upon for salvation! But the doctrine of justification through the satisfying righteousness of Jesus Christ warms the heart, and quickens the soul of the believer into a new and heavenly life. Here is our deliverance from the curse of the law. Here the relation between us and Adam is annihilated, and another relation is established between us and Christ. Here is the sea into which our sins are cast to rise no more. "There is, therefore, now no condemnation to them who are in Christ Jesus, who walk not after the flesh, but after the spirit;" and they may boldly say-"O Lord, I will praise thee; for though thou wast angry with me, thine anger is turned away, and thou comfortest me!"

II. The ground of our justification now claims a more particular attention.

This is a subject of the greatest importance; for if we build upon the sand, the whole superstructure inevitably falls, and great must be the fall thereof. The Jews, being ignorant of G.o.d's righteousness-the righteousness of faith-went about to establish their own, which was by the works of the law. Let us examine these two foundations-the righteousness which is of the law, and that which is of faith.

What sort of righteousness does the law demand, as the ground of our acceptance with G.o.d? It must originate in the heart. It must be commensurate with life, and not a broken link in the chain, for he that offendeth in one point is guilty of all. It must be so comprehensive as to include all your duties to G.o.d, your neighbor and yourself. It must engage all the powers of your mind, without the least imperfection, in thought, word, or deed. The coin must be pure gold, of full weight and measure, and bearing the right and lawful stamp. "Cursed is every one that continueth not in all things written in the book of the law to do them."

"But what saith the righteousness which is of faith?" "Believe In the Lord Jesus Christ, and thou shalt be saved." "He that believeth shall never be confounded." "Christ is the end of the law for righteousness to every one that believeth." "He hath magnified the law, and made it honorable." "He hath redeemed us from the curse of the law, being made a curse for us." This is the doctrine which answers all our questions, removes all our guilty fears, and opens to us a path of hope in the valley of the shadow of death. The justifying righteousness of Christ is as deep as the misery of man, as high as the requirements of G.o.d, as broad as the commandment, and as long as eternity. It is sufficient for all them that believe, and able to save unto the uttermost. It is a deluge which covers the mountains of transgression, and bears the believer securely in the ark. It comes to the sinner, shut up under the judgment of G.o.d, and reads to him the article of his manumission. I hear it addressing the guilty in the following language:-

"I saw the Son of G.o.d coming forth from the bosom of the Father, and uniting himself to the nature of man. I saw the mighty G.o.d manifested in the Son of Mary, and lying in a manger. I beheld some of his blood shed, as an earnest to the law, when he was eight days old. I stood in the garden of Gethsemane, when he drank the cup of trembling mingled and presented by his Father's justice. I was with him on Calvary, when he blotted out the handwriting of Eden and Sinai, and nailed it to his cross-when he finished the redemption of man, and spoiled the powers of darkness, and sealed with his own blood the covenant of peace, I beheld him descending to the lower parts of the earth, and lying under the sinner's sentence in the grave. I beheld him rising in the same human nature, with the keys of death and h.e.l.l in his hand, and the crown of the mediatorial kingdom upon his head. I beheld him ascending to the right-hand of the Father, leading thy captivity captive, and entering into heaven itself, there to appear in the presence of G.o.d for thee. And now I see him in the midst of the throne, as a lamb newly slain; and the merit of his sacrifice, as a sweet-smelling savor, fills the heaven of heavens. On thy behalf he has honored the law, satisfied the claims of justice, and opened a new and living way, whereby G.o.d can be just, and the justifier of him that believeth in Jesus."

Thus the question is answered-"How should man be just with G.o.d?" Sinners are "justified freely by his grace, through the redemption that is in Christ Jesus." "Therefore we conclude that a man is justified by faith, without the deeds of the law." This is the key-stone of the gospel, and the strength of the arch of salvation. The only way to obtain acceptance with G.o.d is by grace; "and if by grace, then it is no more of works." In the justification of the sinner, Divine grace and human works can no more be mixed together than oil and water, for they belong to different covenants. Christ came into the world, not to repair the old covenant, but to be the mediator of a new covenant, established upon better promises-not to mend the leaky and sinking vessel of the law, but to build and launch a new ark of salvation, and rescue the s.h.i.+pwrecked and the drowning. The law could not save. The law is holy, but we are unclean. The law is spiritual, but we are carnal. The law is righteous, but we are guilty. The law is good, but every imagination of the thoughts of the heart of man is evil, and only evil, and that continually. The law will not consent to a compromise with the sinner, will not relax its claims upon him, nor in any way accommodate itself to his fallen condition. Its power to condemn is commensurate with its authority to command.

Thus we see how it is that no man can be justified by the deeds of the law. We are not under the law, but under grace. Were we under the law, the deeds of the law would be sufficient for our justification. The law demands obedience; obedience satisfies the law. Between obedience and the law there is perfect correspondence and harmony; the one gives what the other asks. There is also a perfect agreement between grace and faith. Grace bestows freely, without money and without price; and faith, having nothing to pay, receives humbly and thankfully. Grace, by bestowing, acquires great glory; faith, by receiving, obtains great happiness. G.o.d confers blessings according to the riches of his grace; sinners receive according to the strength of their faith. Faith and the law cannot agree at all, for both are seeking and receiving; neither can works and grace agree, for both live by communicating. Therefore "by grace are ye saved, through faith; and that not of yourselves, it is the gift of G.o.d; not of works, lest any man should boast." Ye are justified through the righteousness and merit of Christ, who became your subst.i.tute, and both obeyed the law and suffered the penalty in your stead.

This view of the ground of a sinner's justification is everywhere sustained in the Holy Scriptures. "By the obedience of one, shall many be made righteous." "By the righteousness of one, the free gift came upon all men, unto justification of life." "The obedience of one," and "the righteousness of one," in these two sentences, signify the same thing. Again: "He who knew no sin was made sin for us, that we might be made the righteousness of G.o.d in him." "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace." "All we like sheep have gone astray, and the Lord hath laid on him the iniquity of us all. He was wounded for our transgressions; he was bruised for our iniquities; the chastis.e.m.e.nt of our peace was upon him, and with his stripes we are healed."

The perfect obedience of Christ, and his meritorious death, were both necessary, as the ground of a sinner's justification. Neither would have been sufficient without the other. His obedience would not answer without his death; for the law which had been broken must be honored; and the penalty which had been incurred by the sinner must be endured by the Subst.i.tute. Neither would his death answer without his obedience; for it is the obedient, and not the punished, that the law justifies; he who keeps the precept, and not he who endures the penalty. It is only by satisfying both claims on our behalf, that Christ "of G.o.d is made unto us wisdom, and righteousness, and sanctification, and redemption."

When it is said we are justified by faith, it is not meant that there is any merit in faith, any justifying efficacy; but that faith is the condition on which we are justified for the sake of him who obeyed and suffered for us-the Divinely appointed means by which we appropriate the merit of his obedience and suffering. It is by the eye of faith we see the excellency and adaptation of Christ's righteousness and merit; and it is by the hand of faith we take and put on the wedding garment provided for us, and thus prepare ourselves for the marriage supper of the Lamb.

Faith is the bond which unites us to Christ, by virtue of which union we are justified. Faith is the wedding ring by which the poor daughter of the old Amorite is married to the Prince of Peace. She is raised from the greatest poverty and degradation to unspeakable opulence and honor, not because of the intrinsic value of the ring, though it is a golden one; but on account of the union which it signifies between her and her Beloved. "He that hath the Son hath life."

"But faith, if it hath not works, is dead, being alone. Yea, a man may say-Thou hast faith, and I have works. Show me thy faith without thy works, and I will show thee my faith by my works. Thou believest that there is one G.o.d; thou doest well; the devils also believe, and tremble.

But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works? And by works was faith made perfect; and the scripture was fulfilled which saith-Abraham believed G.o.d, and it was imputed unto him for righteousness, and he was called the friend of G.o.d. Ye see, then, how that by works a man is justified, and not by faith only. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and sent them out another way? For as the body without the spirit is dead, so faith without works is dead also." {256}

We have noticed the nature and ground of justification; in these words of the Apostle, we have the evidence of justification. The same doctrine was preached by our Saviour:-"For by thy works thou shalt be justified, and by thy works thou shalt be condemned." Works justify only as the fruit of faith. A faith that does not produce good works is inefficient and worthless. It is not the faith which justifies the unG.o.dly. What is it that justifies a man in a court of law? The goodness of his cause?

No, verily. A man of common sense will not think of making a long speech to the jury, without adducing any evidence of the truth of his statements. My fellow sinners, if your cause is good, why do you not prove it? Why not bring forward your evidence? Why not act in this supremely important case as in every other? If you have justifying faith, let us see the fruit in a sanctified life. "Let your light so s.h.i.+ne before men, that they may see your good works, and glorify your Father which is in heaven."

In this world, every man receives according to his faith; in the world to come, every man shall receive according to his works. "Blessed are the dead who die in the Lord, for they rest from their labors, and their works do follow them." Their works do not go before them to divide the river Jordan, and open the gates of heaven. This is done by their faith.

But their works are left behind, as if done up in a packet, on this side of the river. John saw the great white throne descending for judgment, the Son of Man sitting thereon, and all nations gathered before him. He is dividing the righteous from the wicked, as the shepherd divideth the sheep from the goats. The wicked are set on the left-hand, and the awful sentence is p.r.o.nounced-"Depart from me, ye accursed, into everlasting fire, prepared for the devil and his angels!" But the righteous are placed on the right-hand, to hear the joyful welcome-"Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world!" The books are opened, and Mercy presents the packets that were left on the other side of Jordan. They are all opened, and the books are read wherein all their acts of benevolence and virtue are recorded. Justice examines the several packets, and answers-"All right.

Here they are. Thus it is written-'I was hungry, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; I was naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me.'" The righteous look upon each other with wonder, and answer-"Those packets must belong to others. We knew nothing of all that. We recollect the wormwood and the gall. We recollect the strait gate, the narrow way, and the Slough of Despond. We recollect the heavy burden that pressed so hard upon us, and how it fell from our shoulders at the sight of the cross. We recollect the time when the eyes of our minds were opened, to behold the evil of sin, the depravity of our hearts, and the excellency of our Redeemer. We recollect the time when our stubborn wills were subdued in the day of his power, so that we were enabled both to will and to do of his good pleasure. We recollect the time when we obtained hope in the merit of Christ, and felt the efficacy of his blood applied to our hearts by the Holy Spirit. And we shall never forget the time when we first experienced the love of G.o.d shed abroad in our hearts. O, how sweetly and powerfully it constrained us to love him, his cause, and his ordinances! How we panted after communion and fellows.h.i.+p with him, as the hart panteth after the water-brooks! All this, and a thousand other things, are as fresh in our memory as ever.

But we recollect nothing of those bundles of good works. Where was it?

Lord, when saw we thee hungry, and fed thee; or thirsty, and gave thee drink; or a stranger, and took thee in; or naked, and clothed thee? We have no more recollection than the dead, of ever having visited thee in prison, or ministered to thee in sickness. Surely, those bundles cannot belong to us." Mercy replies-"Yes, verily, they belong to you; for your names are upon them; and besides, they have not been out of my hands since you left them on the stormy banks of Jordan." And the King answers-"Verily, I say unto you, inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me."

If the righteous do not know their own good works; if they do not recognise, in the sheaves which they reap at the resurrection, the seed which they have sown in tears on earth, they certainly cannot make these things the foundation of their hopes of heaven. Christ crucified is their sole dependence for acceptance with G.o.d, in time and in eternity.

Christ crucified is the great object of their faith, and the centre of their affections; and while their love to him prompts them to live soberly, and righteously, and G.o.dly, in this present evil world, they cordially exclaim-"Not unto us, not into us, but to thy name, O Lord, give glory!" Amen.

SERMON XX.

THE s.h.i.+ELD OF FAITH.

"_Above all_, _taking the s.h.i.+eld of faith_, _wherewith ye shall be able to quench all the fiery darts of the wicked_."-Eph. vi. 16.

THE Christian is engaged in a warfare, "not against flesh and blood, but against princ.i.p.alities and powers, against the rulers of the darkness of this world, against spiritual wickedness"-or wicked spirits-"in high places;" who go about like roaring lions, seeking whom they may devour; a.s.sailing the servants of Christ even on their high places-their Pizgahs, their Tabors, their Olivets; swarming up from the sea of corruption within and around us, like the frogs in Egypt, and entering into our very bed-chambers and closets of devotion.

These spiritual adversaries must be opposed with spiritual armor; and the apostle has here given us a complete set of weapons for fighting, and a complete panoply for defence. The Roman armor consisted of several parts, all of which St. Paul makes use of figuratively, to represent the several Christian graces by which we resist our subtle, deceitful, and invisible enemies. As the articles to which he alludes const.i.tuted a complete coat of arms, and the soldier was not prepared for the field without the whole; so the Christian graces which they represent are all of them important, "that the man of G.o.d may be perfect, thoroughly furnished unto every good work." Some of these heavenly qualities may appear brighter at particular times in one Christian than in another; but the whole list is indispensable to every spiritual warrior. Abraham may excel in faith, Moses in meekness, Job in patience, Daniel in courage, Peter in zeal, Paul in humility, and John in love; but each must have the entire armor, though different occasions may require the use of different articles in the catalogue. That you may be able to stand in the evil day, you must have the shoes of peace, to preserve your feet; the girdle of truth, to strengthen your loins; the helmet of hope, to defend your heads; the breastplate of righteousness, to cover your hearts; the sword of the Spirit, to cut your way through the columns of the foe; "And above all, taking the s.h.i.+eld of faith, wherewith ye shall be able to quench all the fiery darts of the wicked."

It is only to this article last mentioned, that we would now call your attention; in the consideration of which, let us notice, _first_, The nature of faith; and _secondly_, Its importance and utility as a s.h.i.+eld.