検索キーワード： 説教・小言

In this sermon, Archibald Alexander deals with fasting, based on inter alia Isaiah 58:3-5 and Joel 2:12-13. He argues that external fasting, without corresponding internal penitence and humiliation, is hypocrisy and that fasting must be accompanied by true humility.

Archibald Alexander (1772-1851) was a Presbyterian theologian and professor at the Princeton Theological Seminary. He argued that the decisive argument for the perpetual obligation of the Sabbath is the fourth commandment. He claimed that it was an eternal law in the same league as the moral precepts.

John Bradford (1510-1555) was an English Reformer and martyr. These following meditations and prayers were written by Bradford to supersede the ones upon similar subjects in use in the Roman Catholic Church.

Archibald Alexander begins this sermon by defining grace particularly as it concerns God’s grace to mankind. The sermon is based on 2 Peter 3:18, and in particular the exhortation to “grow in grace.” It is, as Alexander notes, “as if he had said, increase in holiness, or advance in piety.

The preacher James Smith (1802 – 1862) was a predecessor of Charles Spurgeon at New Park Street Chapel in London. In this lengthy sermon, he explains the evening prayer based on Luke 24.29, Psalm 55:16-17, Psalm 119:62, and other verses, under various headings.

Originally published in 1904, Quiet Talks on Prayer focuses on the importance of prayer and how we are unaware of the power of prayer and this most intimate way of communicating with God.

Dale’s sermon about Christ’s kingship includes descriptions of divine anger, divine righteousness, divine mercy, and divine grace. He claims that various departments of human life constitute different kingdoms in which the authority of Christ must be acknowledged and his laws obeyed. The final part expounds on Christ as King of the spiritual life of man.

In this sermon, George Everard discusses giving by inter alia referring to 1 Chronicles 29. He explains that there is joy in cheerful giving. Where love is ruling in the heart, a gift brings fresh gladness and pleasure to the giver.

In this sermon, James Smith states that God prizes the love of sinners above all things on earth. He claims that God wishes to have their love, that he may have their obedience; for he values the obedience, though imperfect, that flows from a loving heart.

This sermon of James Smith, based on John 15:16, deals with grace and humility. Smith states that God calls the sinner to Christ whose way is one of faith, not reasoning, and meekness, not argument. Not one of the apostles came to Christ until he went after them and called them, he explains.

In this 1858 sermon, James Smith deals with love or the lack of it. he asks, “Are our spirit, temper, conversation, and general behavior - such as to win the love of others?” and responds, “If we are sour, morose, reserved, snappish, selfish, or given to complaining - we must not be surprised if people are not very warmly attached to us.” His remedy is for every Christian to be more like Christ.

Delivered in a sermon on November 8, 1857, at New Park Street Chapel, Southwark, Charles Spurgeon argues with the unconverted to repent.

St Francis of Assisi, born Giovanni di Pietro di Bernardone, was a late-12th/early-13th century Italian friar and preacher. Bernardone came from wealthy beginnings, being part of one of the most affluent families in Assisi, but after a year of captivity after being captured by neighboring city’s army after conflict with Assisi flared up, Bernardone's outlook was much changed.

This sermon delivered on March 20, 1864, by Charles Spurgeon deals with the glory of God and with the role of the church.

This sermon is Archibald G. Brown’s exposition on Matthew 19:20. Brown examines the character of the young man asking the question, the nature of the question, and the answer given. He reveals that "doing" is not required since the religion of Jesus declares, "It is done."

"The Sympathy of Jesus" is a sermon by the Baptist-Calvinist preacher Archibald G. Brown (1844-1922). Brown expounds on sympathy by showing that it flows from knowledge, is deepened by experience, and leavened by care for others. He explains how these qualities build upon the other and what it means for the believer.

Archibald Brown's compendium of sermons discuss the Bible's teaching on God. He lists many ideas for one to consider - that Christians have a safe prophecy, and that God will guide us until our very deaths.

In this passionate 1878 sermon, Baptist-Calvinist preacher Archibald Brown warns that God knows how to hold the unrighteous, having rejected the offer of the gospel of God, for the day of judgment, while continuing their punishment.

Archibald G. Brown’s sermon is an exegesis of Psalm 84:11-12. He explains the meaning of the terms "giver", "gift", and "every good thing". By seeing the context of the terms, the believer comes to a more thorough understanding of grace and glory.

Baptist-Calvinist preacher Archibald Brown denounces modern theology with reference to the flood of Noah and the fate of Sodom and Gomorrah. Besides Scripture, his visits to Pompeii and mount Vesuvius also inspired him to paint these fearful scenarios.

The abolitionist, essayist, teacher, and women’s rights activist Maria W. Stewart is thought to have been the first African American woman to raise matters of equality and justice in a US public forum, the New England Anti-Slavery Society in Boston. In her 1832 lecture, Why Sit Ye Here and Die?, she demanded equal rights for African American women while criticizing both the slavery of the South and the lack of opportunity and equality in the North. Her biblical style of oratory and fierce opposition to injustice still inspire today.

Archibald Alexander was a 18th- and 19th-century American Presbyterian theologian and professor at the Princeton Theological Seminary. The evidences of the Christian religion explore the presence of religion in life, nature, and man. Archibald Alexander argues in favor of the rationality of miracles and condemns the rise of theological liberalism.

The garden is possibly one of the most significant symbols in the Bible. Christ calls all of his believers, his "Garden". J.C. Ryle explains that true believers are a garden because they are not part of the wilderness, not part of the world, but rather of a safe space enclosed in purity.

Nineteenth-century clergyman William Sprague muses on the phrase “prove your own selves”. He stresses the great significance of new members entering the religious community and where their responsibilities lie. Once they have chosen the path for themselves, they are bound by that choice to continuously prove their worth and devotion to the church.

There are many unfulfilled prophecies in the Christian religion. But, like all prophecies, they are obscured until the time comes for them to be fulfilled. Philpot addresses the naysayers by asserting that they, too, will see the prophecies unfold as they become reality.

Evangelical A.B. Simpson applies his keen mind to 19th-century society in a way that us still sharp to this day. He draws a clear distinction between the life we imagine for ourselves and the life we should lead. As a society driven by self-indulgence and ego, Simpson teaches us that all the vanity is a mere distraction from the true life with Christ in us.

The sacrifice of Christ is where the redemption story of true believers begins. Nicholson reflects on the sacrifice of the God made flesh and its significance for the religious community. He refers to the intrinsic design of the sacrifice which blessed us all with a life of righteousness.

Francis Bourdillon reflects on the term “light affliction” and how, for most of us, some afflictions may not be light at all. He refers to the apostle Paul who described his own afflictions not only as light, but as short as well and invites every true Christian to follow this path. Even though Paul’s trials were many and were neither short nor light, he feels resolved in approaching them as mere trifles since suffering is temporary and divine glory is eternal.

Francis Bourdillon reflects on the gifts sent to us by God. As described in the Psalms, gifts can have altogether different meanings and only the truly faithful will be able to understand its worth. Afflictions, though often seen as a plague, are in his mind to be understood as a veiled gift, with a value that requires a greater depth of belief to comprehend.

Education, Philpot feels, is something that has fought its way into general acceptance in the population. He notes that ignorance has lost its supporters and that education in spirituality is on the rise.

Samuel Davies compares the Lord's supper to that of Passover. He goes on to discuss the traditions of Jews during Passover, to search their homes and remove all traces of leavened product, just as Christians must search their hearts and and purge any evil or wickedness from it. Only then, will they truly be pure enough to partake.

We tend to leave a will to divide goods and possessions, but Christ left a will as well. William Nicholson explains to us the nature of Christ’s will. He states how this will is a gracious one and will be constituted once we accept the life and teachings of Christ.

In 1862, William Nicholson shared his views on our soul. He states that religion has already been planted within us. But it takes great work and nourishment to master it and maintain the progress toward eternity.

Although most priests say evil is the greatest thing to fear, Philpot asserts that there are actually two things: evil and error. In this sermon, he demonstrates how error is just as sinful as evil.

Love, grace, beauty - these are all the works of God. Humanity itself beats in unison not only physically but spiritually as well. It is these things that bind us together even when we are different.

Death is a rather sinister and taboo topic but for Christians, it is one of relief. The Bible teaches us all how to die, and William Nicholson stresses the importance of life as a preparation. In order to gain the glory promised after death, Christ must always be present before it and be a prevailing force in our lives.

JC Philpot preached on the nature of the fool at Providence Chapel, London, 1851. A fool carries an affliction which make him blind to the true ways around him. But a fool can be delivered, and must be so, before they give in to their destructive ways.

Preached at the Zoar Chapel in London on August 9, 1846, Philpot reflected on the exchange and communication between God and man. The only true exchange, he states, can come from a recognition of our sinful ways. In doing so, we can receive God’s teachings, bear its fruits, and keep our word in constant devotion.

Preached at the Providence Chapel in London on July 11, 1847, Philpot offered his perspective on God’s observations and his work. Our world as well as God’s communications to us have always come from an interchange between light and dark. God watches over us and sees where he needs to build, and where he needs to destroy.

Samuel Davies was an evagelist Purtian minister and speaker in the 1700s who spearheaded the cause of religious freedom within the colony of Virginia. Here is one of his most powerful speeches, condemming sin and praising the wisdom of the Christian God, delivered in his fiery method. Davies was a prolific writer of speeches, hymns, and even poems, and his words speak to many still today.

Samuel Davies, one of the most famous Puritan colonial ministers, here delivers a powerful word of warning to the members of his congregation. With stirring imagery, he illustrates that not all who are ressurected in the final days of Christiandom will be saved; in fact, he believes many will then be sent to Hell. Here he counsels his followers how to prepare, so they do not rise up only to be cast down.