1 10 18 https://d1y502jg6fpugt.cloudfront.net/39391/archive/files/dceec3613e30b546233e22138a19aaed.pdf?Expires=1782345600&Signature=N%7EdxcB%7E4ieW3oOdS7IH2dAk43y54d0nTcgMJaj%7EbV7aGmr%7EgrFIyZXFcUXSdnLr26pLqC74qpkw-i-TQmLV%7Ezt7EZemCmd5t3r-mdxuko4Q6iaHVivgb8-SdzbiT2CiuLcny9Fjd-YCExuaRyC2Gm1StJvJ%7E5Y06J1GIb-ZyUzfg4OKD3OzQTz08NQrlWgfvhLiFRBdXaQegg-fzmBEJMpwSI13iAg8rzxcc%7EgRb22l0779Re1FZwJJMSDDlnAzia-Bfj4sWgCPE%7EyfJiNJjFsc9az3k2TzKtuv0sA09vHvXqx98TdZAVL55j%7EIiu8BGFMAwx9eH56g3pqkLkhhQjw__&Key-Pair-Id=K6UGZS9ZTDSZM 076c0992b4af2a602b0203ddb556a0ee PDF Text Text �I delight to do thy will, O my God, yea, thy law is within my heart. Psalms 40:8. Delight in doing God’s will. In the Psalms we find observations noted, and experiences testified to that will have the sanction of all Christians in all ages of the world. And this universality of Christian experience and testimony is one of the outstanding biblical facts corroborative of all divine revelation. God not only reveals Himself, that he also reveals His will-as that will relates to man’s personal duties, obligations and responsibilities. From this text it is quite evident that the Psalmist recognized the important fact that God has a will; that we can know that will; that we can find delight in doing that will; and, that God lays on man the supreme obligation of keeping his law in man’s heart. But what is meant by the will of God?” The will of God,” says a great theologician, “is the intimately and eternally wise, powerful, and righteous essence of God willing.” “In our conception it is that attribute of the Deity to which we refer his purposes and decrees as their principle.” There are two aspects of His will which it is well for us to note the distinction between. I refer to what is called God’s decretive and perceptive will. “The decretive will of God is God efficaciously purposing the certain futurition of events. The perceptive will of God is God, as moral governor, commanding his moral creatures to do that which he sees is right and wise that they in their circumstances should do.” Without being tedious in trying to make clear to you, my hearers, the distinction between what is called God’s secret and revealed will; I will only say as to the latter, that “The revealed will of God is his perceptive will, which is always clearly set forth as the rule of our duty.” Moses has a long while ago said: “The secret things belong unto the Lord our God; but those things which are revealed becoming unto us and to our children for ever, that we may do all the words of this law.” –Deut. 29:29. Some would excuse their failure to do what God requires on the ground of ignorance as to what is required; or because of the element of mysticism which the Bible contains. But, “The mystery of the Gospel mainly rests on four facts: Christ’s sufferings, death, burial, and resurrection. The Old Testament contained these enigmas in prophesy and history, symbol and sacrament. Bengal says it was like a clock moving in silence and in darkness. The machinery was there-the hands were moving on the dial; but few heard clearly or saw clearly the wondrous things of God. But the new Testament is God’s clock of the ages with an illumined dial plate, and a grand apparatus that strikes the hours.” Throwing this Frienelon’s prayer should be ours; “O Lord, I know not what I should ask of Thee. Thou only knowest what I want, and thou lovest �me, if I am thy friend, more than I can love myself. O Lord, give to me, Thy child, what is proper, whatsoever it be. I dare not ask either crosses or comforts, I only present myself before Thee. I open my heart to thee. Behold my wants, of which I am ignorant, but do thou behold and do according to Thy mercy. Smite or heal, depress or raise me up. I adore all thy purposes without knowing them. I am silent. I offer myself in sacrifice. I abandon myself to Thee. I have no more any desire but to accomplish Thy will. Lord, teach me to pray. I beseech Thee, dwell thou thyself in me by Thy Holy Spirit. Amen.” One who can pray such a prayer has entered fully upon the consecrated life. The following story told by Rev. G. P. Eckman illustrated the significance of the Master’s command, “Follow Me”: “Epictetus regarded a genuine disciple of the Cynic School of philosophy was one of the noblest of being. He said to a young student. If you think that you can be a Cynic by merely wearing an old cloak and sleeping on a hard bed, using a wallet and staff, and rebuking every one whom you see effeminately dressed, or wearing purple, you don’t know what you are about. Get you gone!” Then he follows with a true description of a Cynic, couched in terms so refined and charming that one cannot help wishing certain ineffective Christians would embody its elements in their own unfruitful lives. So we can imagine Jesus saying to some prospective disciple who is timidly balancing the expediency of following Him: “If you think you can be a Christian by merely receiving baptism, reciting a confession, absorbing a catechism, attending public worship, paying for the support of a church, and maintaining a decent moral character, you do not suspect what a Christian actually is. Go your way!” Something of this sort was doubles in His thought when He said to the rich youth: “Go and sell that thou hast and give to the poor, and thou shalt have treasure in Heaven, and come and follow Me.” For the rich young ruler to have done what the Master commanded, would have enabled him to join with the multiplied thousands since his day, in saying: I delight to do thy will, O my God: yea, thy law is within my heart. As we said in the outset, God has a will,” which is from eternity absolutely independent of all his creatures and all their actions, yet man cannot regard with indifference the eternal will of God. It was the going contrary to the will of God that brought sin into the world with all its evil consequences. And only as man conforms to the will of God is he wise with the wisdom that leads to his eternal salvation. God has left a record in which His will is contained; and to which all have access. Revelations have been made through priest and prophet, but a love all through the Son of God who let it be known that he came to do the will of the Father. And today, there are multiplied thousands in houses of worship, out upon the mountains, in the valleys, among �civilized and uncivilized the people who are talking great delight declaring the will of God to the world. One has said and truly that, “obedience to God is the crowning grace of the religious life.” There are many problems in the world of a varied nature that are calling for a solution. “The only way to solve our problems, be they individual, local, national or international, is for men to find out God’s will and do it. “In his will is our peace.” Christ shows us the way. He delighted to do God’s will. It was the master passion of his life. At the age of twelve he said, “Wilt ye not that I must be about my Father’s business.” To him God’s will was imperative. Later he said; “It is my meat and drink to do the will of him that sent me.” Jesus did really delight to do God’s will. He had a will of his own, as we have but he came not to do his own will, but the will of his own, as we have but he came not to do his own will, but the will of him who sent him. Jesus calls us to follow in the way of the surrendered will. “Give us, O God, this mind, Which waits for thy command; And doth its highest pleasure findIn thy great work to stand.” Those who are constantly striving to do the Father’s will, Look up to Him and cry out: “Thou wilt not leave us in the dust.” And his revelations assures: “He that believeth in me, though he were dead, yet shall he live.” Jo. 11:25. I lose with the following story told by Dean C. R. Brown in Living Again: “There was once an Arab Sheik who became convinced that the terrible deity he worshipped had commanded him to bury his daughter alive. He made known this conviction to the girl, and with that extravagant filial respect Characteristic of the Orient she consented to be sacrificed. He dug the grave with his own hands. He took the fair young girl in his arms to thrust her down into the pit to be buried alive. But at that moment she noticed that in digging the grave a piece of moist earth had clung to his long white beard, which is the pride of the Arab heart; and she stretched forth her hand to remove it as a final act of affection. Her deed of love so touched the heart of the old fanatic that he spared her life and carried her back to his home. Deity or no deity, he could not thrust away love like that! “What then shall we say as to the feelings of the infinite Father, were he ceaselessly engaged in wiping off the slate of existence the children of his care in the very hour when they were looking up into his face in faith, and hope and love!” �No, for Isaac whom Abraham had been commanded to offer up as a sacrifice, there was a ram prepared. And for you and me, who are doing His will day by day, a lamb has been slain from the foundation of the world. Knowing this glorious consummation of our labors, may we not all cry out as did David; I delight to do thy will, O my God; yea thy law is within my heart. –Amen. �������������������� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Rev Walter Clarence Hargrave: Sermons & Supplementary Documents Subject The topic of the resource African American men; Churches Description An account of the resource A collection of Reverend Rev Walter Clarence Hargrave's Sermons. Rev. Hargrave, an African American teacher and pastor from East Tennessee, delivered these sermons at multiple locations during his pastoral career. He delivered many speeches over the East Tennessee area; some of which have been collected here. He also served as the longest pastor at the time at Bethel Presbyterian in Dandridge, Tennessee as well as serving at St. Luke’s in New Market, Tennessee and Rice Presbyterian Church. One of Rev. Hargrave's largest contributions to African American history was the extensive documentation of his daily living and his sermons. That documentation provides a way for individuals to observe the daily and religious life of African Americans in rural Appalachia. Creator An entity primarily responsible for making the resource Reverend Walter Clarence Hargrave Source A related resource from which the described resource is derived Ralph Hutchison, Knoxville, Tennessee Publisher An entity responsible for making the resource available Black in Applachia Date A point or period of time associated with an event in the lifecycle of the resource 1930s Contributor An entity responsible for making contributions to the resource Tanner Charles & E.M.I Rights Information about rights held in and over the resource Items can be used for private reflection and research, and not for commercial purposes. Format The file format, physical medium, or dimensions of the resource Scanned hand written notes Language A language of the resource English Type The nature or genre of the resource Speech/Sermon Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant United States--Tennessee-Jefferson County Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Reverend W.C. Hargrave - Sermon: 18 Subject The topic of the resource African American men; Churches Description An account of the resource A sermon by Reverend W.C. Hargrave examining Psalms 40:8. Creator An entity primarily responsible for making the resource Reverend W.C. Hargrave Source A related resource from which the described resource is derived Ralph Hutchison, Knoxville, Tennessee Publisher An entity responsible for making the resource available Black in Appalachia Contributor An entity responsible for making contributions to the resource Tanner Charles & E.M.I Rights Information about rights held in and over the resource Items can be used for private reflection and research, and not for commercial purposes. Language A language of the resource English Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant United States--Tennessee-Jefferson County https://d1y502jg6fpugt.cloudfront.net/39391/archive/files/7cbee68e2779b2e79b08eafa62c1e4fc.pdf?Expires=1782345600&Signature=u%7E5yOEzqHP8xbj5vAUAhHQMfmRxDbiXK9MQAGHUnm-MkWRq923QZ0BNl8uLpeZu6jRhZvOViiSdMmZyWXiGdeLvhi4LDrBaOKSN-kvs3Tj2fjT5Mmx-Uptvdroezqq7rO7gKRWysglfHi%7EtAMwH%7EGeByJvcNwYbn3dsAp9vE3khKypW%7EKgJwM60zMeHqRGb1eEnk4HrfEe2Va0Dlww3376pKs3aFys0RorRwIGiFVsD7sqYshYIsMwX2%7EG0iwm5NfTiYKmmlfNMWfjlNSR3%7EGc-pZYvK2eL-wy%7EGgTKKkwIlKv5eyDnmE8eaH7sO6hkl29N-Nokpl1j8FFzRGnhXEQ__&Key-Pair-Id=K6UGZS9ZTDSZM c4a6b4da1e467f77cacfcb810e686ec2 PDF Text Text �And this is the sign unto grace. Luke 2:12. Bethlehem's Symbols. Figures and forms are often fashioned that they may have a symbolic significance; but sometimes what was purely circumstantial or was ordered for very different purposes may suggest deeper meanings and become symbolic. As such consider the stable, the song, the star, and the sword. I. The stable. Circumstances might have been created providentially whereby Jesus would have been born, if not in a royal palace, at least in a fine mansion. Instead he first saw the light in a commonplace structure, humbler than the lowliest cottage. No queen appeared for him as for Moses. The Stable is a symbol of humiliation and of humility for Christianity. It foreshadowed the Beatitudes. “Blessed are the poor in spirit,” “Blessed are the meek,” the all of him who said, “For I am meek and lowly in heart,” who in washing the disciples feet gave them an example. Christianity has often ignored its lowly origin, in a stable, remembering the symbol but losing the spirit. II. The long Christianity began with the worship of God, “Glory to God in the highest.” It is a way of salvation and it has a moral code; but it must also have a consciousness of God as he is, not simply in his helpfulness to man. Adoration must have a place or its ethics will be impotent. Worship should be joyous and triumphant. The religion that sprang from Bethlehem must have glad hymns of worship as an integral part of its life. The song was the symbol of the upward and adorning gaze of the Christian faith. III. The Star. Christianity inspires the noblest emotions but it must also be concerned with knowledge. Its appeal is not the simple minded shepherds only, but also the wisest of the wise. In this connection the star becomes the symbol of truth. It guides men, even men of knowledge and understanding. It not only bids us look heavenword but it also shows how to walk here on earth. The star did not point the path to heaven, but the way from the East to the West, and the winding was from Jerusalem to Bethlehem. Christianity tells us how to walk as well as how to worship. The seraph’s song and the evening star alike symbolize essentials of Chrstianity. IV. The sword naturally is overlooked in the ordinary observance of Christmas, but it was truly symbolic of what would happen to the child and to his followers. Jesus did not ignore the fact when he said, “I came not to send peace but a sword.” Many of the early martyrs perished by the sword! Many were the persecutions in the first centuries. From the seventh to the seventeenth the Moslem sword was a constant menace to Christianity and it is still unsheathed. �Four symbols, two of time and two for eternity. The stable and star will no longer symbolize life experiences when righteousness and peace reign supreme, are adorning worship as triumphant truth will continue. The song will never cease. The stars will shine for ever and ever. ������� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Rev Walter Clarence Hargrave: Sermons & Supplementary Documents Subject The topic of the resource African American men; Churches Description An account of the resource A collection of Reverend Rev Walter Clarence Hargrave's Sermons. Rev. Hargrave, an African American teacher and pastor from East Tennessee, delivered these sermons at multiple locations during his pastoral career. He delivered many speeches over the East Tennessee area; some of which have been collected here. He also served as the longest pastor at the time at Bethel Presbyterian in Dandridge, Tennessee as well as serving at St. Luke’s in New Market, Tennessee and Rice Presbyterian Church. One of Rev. Hargrave's largest contributions to African American history was the extensive documentation of his daily living and his sermons. That documentation provides a way for individuals to observe the daily and religious life of African Americans in rural Appalachia. Creator An entity primarily responsible for making the resource Reverend Walter Clarence Hargrave Source A related resource from which the described resource is derived Ralph Hutchison, Knoxville, Tennessee Publisher An entity responsible for making the resource available Black in Applachia Date A point or period of time associated with an event in the lifecycle of the resource 1930s Contributor An entity responsible for making contributions to the resource Tanner Charles & E.M.I Rights Information about rights held in and over the resource Items can be used for private reflection and research, and not for commercial purposes. Format The file format, physical medium, or dimensions of the resource Scanned hand written notes Language A language of the resource English Type The nature or genre of the resource Speech/Sermon Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant United States--Tennessee-Jefferson County Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Reverend W.C. Hargrave - Sermon: 17 Subject The topic of the resource African American men; Churches Description An account of the resource A sermon by Reverend W.C. Hargrave examining Luke 2:12. Creator An entity primarily responsible for making the resource Reverend W.C. Hargrave Source A related resource from which the described resource is derived Ralph Hutchison, Knoxville, Tennessee Publisher An entity responsible for making the resource available Black in Appalachia Contributor An entity responsible for making contributions to the resource Tanner Charles & E.M.I Rights Information about rights held in and over the resource Items can be used for private reflection and research, and not for commercial purposes. Language A language of the resource English Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant United States--Tennessee-Jefferson County https://d1y502jg6fpugt.cloudfront.net/39391/archive/files/673fcedcb635b911d7e82af8f7c3f650.pdf?Expires=1782345600&Signature=CljYVSD7jsVDt19TUTrcm2AlEyE2Rbxp361XT5SbZbMNxL8uz5HMEBYU-vBdq2fg-YeXFt-T37YIwOcMaven-Zibe2oGv2kqx3rhvsKg0WAqpKDGsuX%7EuhkOHLJ5NjC7jplzQeYzx85miUXrnmYS2kR4%7EHT9Bf-XfsbfmsKH0faiGQnps6JUdWYlt1zRH2LFvjXoYLX2eyeGuZ4784m53vsDLmuTrVxPxPlvng69QsgVP%7EHzEC-WkJWnbG0TWrAfDfUSqQ7MBMmOXygrcwOGFM5JWCFFZ2UQo8QzTNtKtI4szWU1EhB1IDXJ0B76JtToy9IyMqswURwkqE-aAv3srQ__&Key-Pair-Id=K6UGZS9ZTDSZM 226d39df404b91e47ec8d1273057456d PDF Text Text �“And he repaired the Altar of the Lord that was broken down.” I. Kings 18:30. Repair the Altars. I. Of Faith. (a) Faith in God. (b) Faith in Jesus Christ; (c) Faith in the Holy Ghost; (d) Faith in humanity. II. Of Prayer: (a) For Person of strength, (b) For guidance, (c) For a sense of God’s Presence; (d) Prayer for increase of Faith. III. Of Service. We are saved to serve. We are to follow the example given by our Saviour. The world needs our service. The church needs our service. IV. Of Consecration: We are to live a consecrated life. A life of consecration means a life of devotion to the work that God has called us to perform. V. Of Worship. (a) We will love a desire to worship God our Heavenly Father. (b) We will acknowledge that the powers of mind, body and soul, we have, are to be used in worship of the Giver and Creator. VI. Of Obedience: (a) to be loyal necessitates obedience; (b) To power for good in the world necessitates obedience; (c) To be a blessing-we must be obedient. One of the things that Paul could especially rejoice in was the fact, that he could say: “I was not disobedient to the heavenly vision.” VII. Of Confession of Sin. 1. Confession is a condition for forgiveness. 2 Confession is in order to obedience; 3. Confession is a stepping stone to faith. 4. Confession will insure a removal of sin. 5. Confession exposes the devil. * Conclusion: Reparation is necessary if we are to receive the blessing of God. WE must repair the altar. VIII. Christian Unity. 1 There must be united action for the Church to bring the world to Jesus. IX. Supreme Love to God. Love to neighbor Tribes of Israel. 1. Reuben 2. Simeon 3. Levi 4. Judah 5. Zebulun 6. Naphtalis 7. Gad 8. Issacher �9. Ashur 10. Ephiraim 11 Benjamin 12. ��� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Rev Walter Clarence Hargrave: Sermons & Supplementary Documents Subject The topic of the resource African American men; Churches Description An account of the resource A collection of Reverend Rev Walter Clarence Hargrave's Sermons. Rev. Hargrave, an African American teacher and pastor from East Tennessee, delivered these sermons at multiple locations during his pastoral career. He delivered many speeches over the East Tennessee area; some of which have been collected here. He also served as the longest pastor at the time at Bethel Presbyterian in Dandridge, Tennessee as well as serving at St. Luke’s in New Market, Tennessee and Rice Presbyterian Church. One of Rev. Hargrave's largest contributions to African American history was the extensive documentation of his daily living and his sermons. That documentation provides a way for individuals to observe the daily and religious life of African Americans in rural Appalachia. Creator An entity primarily responsible for making the resource Reverend Walter Clarence Hargrave Source A related resource from which the described resource is derived Ralph Hutchison, Knoxville, Tennessee Publisher An entity responsible for making the resource available Black in Applachia Date A point or period of time associated with an event in the lifecycle of the resource 1930s Contributor An entity responsible for making contributions to the resource Tanner Charles & E.M.I Rights Information about rights held in and over the resource Items can be used for private reflection and research, and not for commercial purposes. Format The file format, physical medium, or dimensions of the resource Scanned hand written notes Language A language of the resource English Type The nature or genre of the resource Speech/Sermon Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant United States--Tennessee-Jefferson County Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Reverend W.C. Hargrave - Sermon: 16 Subject The topic of the resource African American men; Churches Description An account of the resource A sermon by Reverend W.C. Hargrave examining I. Kings 18:30. Creator An entity primarily responsible for making the resource Reverend W.C. Hargrave Source A related resource from which the described resource is derived Ralph Hutchison, Knoxville, Tennessee Publisher An entity responsible for making the resource available Black in Appalachia Contributor An entity responsible for making contributions to the resource Tanner Charles & E.M.I Rights Information about rights held in and over the resource Items can be used for private reflection and research, and not for commercial purposes. Language A language of the resource English Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant United States--Tennessee-Jefferson County https://d1y502jg6fpugt.cloudfront.net/39391/archive/files/95c03b0fd2ffb1ac76d37c9b9d556b74.pdf?Expires=1782345600&Signature=DSig7gK1K01BydKfDfOgZZkLWAfDo-IF6FinLkY2REO6nkkXBxnRT54zgLNCWPoZD8xPd49gsujvqquhxqL3NFaOwAFiCRg1G8IOJVi%7EWfpiI138AnlFVkdDCYWPypjyfvOJfyn1uYl81Z7kZPKYzh7B1Q0fQepqACQP9wWB9i92cHtSX9796ccX9WJ33iKnXgwlXQ4I-pyOHDY6cz9vpqBcQJVrRw9nDwOo4oHBA27KdrZ4hJOzTVtpsus4ywGfCXteX8aWIjfUfBBH5%7EisUAUreU4bqfTpuyd%7EDS0B8Na8CzdHAqY1aRWlfnvQZwVKDCDecHSI5okDw3f2wbjBKQ__&Key-Pair-Id=K6UGZS9ZTDSZM c2e1ad07254c74ff3d43c7e1a163c3aa PDF Text Text �For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have eternal life. St. John 3:16. Christ. Men are not driven into the Kingdom of God by fear, nor are they often led by argument. With most men the kindness are not intellectual but moral, lie not in the mind but in the motions and the will. To these the appeal must be made, and this verse contains the most powerful that God Himself can make. It is addressed to the strongest motives that sway the hearts of men, gratitude and duty and hope and love. The great truth which the text conveys may be expressed in many ways. Let us take Christ as the theme, and see how He is presented to us here. I. He is the Gift of God. God so loved that He gave. Love is always giving. It is the nature of love to give as it is the nature of the sun to shine. The higher and purer the love, the more freely and abundantly does it give. The infinite love of God gave His Son, only begotten, and beloved, and in that gift are comprehended all the blessings that heaven can bestow. “He that spared not His own Son, but delivered Him up for us all, how shall He not also with Him freely give us all things?” All things are ours if we are Christ’s. II. He is the Object of our Faith. “That whosoever beleiveth on Him,” To believe on Him I sto recognize and acknowledge Him as the Son of God, the only Saviour, and in simple trust surrender ourselves to Him, so that His will becomes the master of our life. God gives, that is grace. Man accepts the gift, that is faith. The gift is ours simply because it is offered to us. It becomes ours when we take it. That is the office of faith, and the vital element of faith is trust, the yielding of self to Him as Lord and Master. Faith may be feeble, but it lays hold upon a mighty Saviour, able to save unto the uttermost All who come unto God through Him. III. He is the source of Life. Life is born of life, and the original and eternal life from which all life proceeds is God. He imparts life to men through His Son. “God gave unto us eternal life, and that life is in His Son. He that hath the Son hath life; he that hath not the Son of God hath not life,” This is the true life, divine, eternal, which bears the image of God and holds unbroken fellowship with Him. The story of redemption may be told in a sentence: “God loves and gives, man believes and lives.” Illustration: We are told of an African people who read John 14:1 in this way. “Let not your heart be troubled because ye believe in God.” From their ancestral religion they had brought over the thought of God as a thought of fear. But we cannot be afraid of God who gave �His Son to die for us unless we willfully refuse His proffered grace. How can we harden our hearts against the appeal of love? God gave His Son to die that we might live. If He had not died, we all would have to die the eternal death. We would be worse than the heathen, if we were not grateful for the redemptive work of Christ. A story is told that, “A few months before the death of Robert Louis Stevenson, the great English writer, certain Samoan chiefs whom he had befriended while they were under imprisonment for political causes, and whose release he had been instrumental in effecting testified their gratitude by building an important piece of road leading to Mr. Stevenson’s Samoan country house, Vailina. At a corner of the road there was erected a notice, prepare by the chiefs and bearing their names, which reads: “The Road of the Loving Heart. Remembering the great love of his highness, Tusitala, and his loving care when we were in prison and sore distressed, we have prepared him an enduring present, this road which we have dug to last for ever.” What should our gratitude prompt us to build for Him while we were in prison to Satan, He effected our release. Now, that we are free, is it too much to ask that we build Him a monument which shall be a living testimonial to the fact of our gratitude to Him for what He has done for us. One has said that there is but one calamity, sin. Christ gives one power over Sin. Hence, we are forced to cry out, Glory to God, for His unspeakable Gift. Again, it is one’s duty to pay homage to the Christ. “To have simply done one’s duty is no mean victory, says a writer.” To stand like the anvil below the blows of the hammer-and firmly resist the force of a repeated temptation, in ground and heroic. To be venal is no venial fault, no price which can be weighed in gold can pay a man for the sale of one ounce of his manliness. Conscience is a Samson whose locks are easily shorn, only that they never grow again; whose eyes once put out, or seared with a hot iron, no prayer will restore. And men, as great and wise as Bacon, have, like him, been compelled to confess to their own meanness and the mercenary character of their virtue,” When duty calls to service, how many hold back until assured of the pay? What does duty demand of us in our relation to the Christ? “What a walchword,” says one. Conscience is the very representative of God in the soul. We say the man has a conscience, but Dr. Dormer says, “Conscience has the mane” that is, we are in its grip; and if we do not do as we ought, we shall by-and-by bitterly regret it. There is no safety in doing evil. We ought to make duty our delight. Then it ceases to be a yoke chafing and fretting, and is more like a wing lifting us than like “lead which we lift.” There is also an appeal to the motive of hope. “The believer comes to the bounds of his mortal life, and says “more beyond.” “Godliness hath promise of the life that now is, and of that �which is to come.” Death effects a swift transition. “It is said that an Alpine hunter, in passing over the mer de Glace, lost his hold, and slipped into a frightful crevasse. Catching, in his swift descent, against the points of rocks and projecting spurns of ice, he broke his fall, and reached the bottom alive, but only to face death in a more terrible form. On either hand the icy walls rose high, and above he saw only a strip of the blue sky. At his feet trickled a little stream formed from the melting glacier. There was but one possible chance of escape-to follow this rivulet, which might lead to some unknown crevice or passage. In silence and terror he picked his way along till his advance was stopped by a giant cliff that rose up before him, while the river rolled darkly below. He heard the roaring of the waters, which seemed to wait for him. What should he do?. Death was beside him and behind him, and, as he feared, before him. There was no time for reflection or delay. He paused an instant, and plunged into the stream. One minute of breathless suspense-a sense of darkness and coldness, and yet of swift motion, as if he were gliding through the shades below and then a light began to glimmer faintly on the waters, and the next instant he was amid the green fields, and the flowers, and the summer sunshine of the value of charnouni. So it is when believers die. They come to the bank of the river, and it is cold and dark. Nature shrinks from the fatal plunge. Yet one chilly moment, and all fear is left behind, and the Christian is amid the fields of the paradise of God. To him, death is the gateway of life,” Hope sustains him through the darkness of despair and ushers him into the presence of Christ. The final motive that the text appears to is love, God loves us, and we love Him. God showed His love for us by giving us His Son to die for us. What a sacrifice of love. “The scene is laid at Calvary. Jesus is upon the cross. The brow once crowned with glory is now crowned with thorns. The hands so often outstretched in love and mercy are now pinioned to the cross. The heart that throbbed and ached with human sorrow is now pierced with a spear. Oh, it is a sad moment in the history of the world! The earth trembles, the mountains quake; and the sun vails itself in darkness, for God’s Son is dying. But listen! “It is finished! It is finished! It is finished!” The great plan of redemption, born in the heart of love, has now received its finishing touch, and God and the world stand reconciled. Oh, dear friends, this was for us! Shall we not respond, not only with our hearts, but with our substance-yea with all that we have-to gladden His dear heart and spread His kingdom from pole to pole,” God so loved the world that He gave His only begotten Son that whosoever believeth on Him should not perish, but have everlasting life-Amen. ������������������ Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Rev Walter Clarence Hargrave: Sermons & Supplementary Documents Subject The topic of the resource African American men; Churches Description An account of the resource A collection of Reverend Rev Walter Clarence Hargrave's Sermons. Rev. Hargrave, an African American teacher and pastor from East Tennessee, delivered these sermons at multiple locations during his pastoral career. He delivered many speeches over the East Tennessee area; some of which have been collected here. He also served as the longest pastor at the time at Bethel Presbyterian in Dandridge, Tennessee as well as serving at St. Luke’s in New Market, Tennessee and Rice Presbyterian Church. One of Rev. Hargrave's largest contributions to African American history was the extensive documentation of his daily living and his sermons. That documentation provides a way for individuals to observe the daily and religious life of African Americans in rural Appalachia. Creator An entity primarily responsible for making the resource Reverend Walter Clarence Hargrave Source A related resource from which the described resource is derived Ralph Hutchison, Knoxville, Tennessee Publisher An entity responsible for making the resource available Black in Applachia Date A point or period of time associated with an event in the lifecycle of the resource 1930s Contributor An entity responsible for making contributions to the resource Tanner Charles & E.M.I Rights Information about rights held in and over the resource Items can be used for private reflection and research, and not for commercial purposes. Format The file format, physical medium, or dimensions of the resource Scanned hand written notes Language A language of the resource English Type The nature or genre of the resource Speech/Sermon Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant United States--Tennessee-Jefferson County Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Reverend W.C. Hargrave - Sermon: 15 Subject The topic of the resource African American men; Churches Description An account of the resource A sermon by Reverend W.C. Hargrave examining St. John 3:16 Creator An entity primarily responsible for making the resource Reverend W.C. Hargrave Source A related resource from which the described resource is derived Ralph Hutchison, Knoxville, Tennessee Publisher An entity responsible for making the resource available Black in Appalachia Contributor An entity responsible for making contributions to the resource Tanner Charles & E.M.I Rights Information about rights held in and over the resource Items can be used for private reflection and research, and not for commercial purposes. Language A language of the resource English Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant United States--Tennessee-Jefferson County https://d1y502jg6fpugt.cloudfront.net/39391/archive/files/2dffbd68a5c0776cded442fdeb0eb914.pdf?Expires=1782345600&Signature=Y41LMbye0EuNx3k72TexOiDGq%7EQjOhJgTRE0qGyi7Z5bnQhadT2PITe9rF5eSiUv-ag%7E9AV7fC6G0ComSR-qg9cI4FF7PaEFy7VgFudNTD2ifRxoY0gPtT7vhceTjN0rUqbspKQelLeXmvZb-O1oZ18o4a2wyWibzgJZdSQb%7Eau3UfrLXEX4E90WVMOoUfvi4ZH-mtsc-UX-YaQdGIGRt66GkZOqZH3HoFl4UUu-FIG0AnWR0p5K21BHDgdKAz9qWbZ%7Eyd%7ExoRBfPzotwVYzxRqKYmk4d43qD6F9pctE%7EKdeNdHItwR7xDQS-5r05wT61HXF06vAqjNs1nL%7EsvvyEg__&Key-Pair-Id=K6UGZS9ZTDSZM 8a1fc04ffad05d349275f7576ab5d886 PDF Text Text �And God blessed the seventh day, and sanctified it. Genesis 2:3. The Two Sabbaths. We wish today to speak of the two Sabbaths under three heads: “The Sabbath of God,” “The Sabbath of Man,” and, “The Connection of the Two.” The observance or non-observance of the Sabbath, the blue laws of the Sabbath, and which Sabbath should be observed, are subjects that continue to come up before the reading public time and again. It is not my intention today to give a solution to these vexing problems, but we do wish to consider some of the things that should claim our consideration in this day of multiplied interests and complex relations. In this day when God’s claim upon the time and interest of men one day in seven seems to have been relegated to the realms of forgetfulness-in such a day, the servants of God feel it their burden duty to remind the people of God’s claim upon their time. I. In the first place then let us consider “The Sabbath of God.” This is a period of1. Cessation from toil, or discontinuance of those world-making operations which had occupied the six preceding days. The writer to the Hebrews reminds us that, “he spoke in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works.” Heb. 4:4. Never since the close of the creative week has God interfered to fundamentally rearrange the material structure of the globe. The Deluge produced no alteration on the constitution of nature. Nor is there evidence that any new species have been added to its living creatures. 2. It is a period of Holy delight. On the seventh day God rested and was “refreshed.” Moses in speaking of the Sabbath’s relation to Israel said, “It is a sign between me and the children of Israel for ever. For in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed,” Exodus 31:17. 3. It is a period of beneficent activity. Even man, unless where his intellectual and moral faculties are dormant, finds it difficult to rest in indolence and inactivity. Still less can the Supreme Intelligence, who is pure Spirit, rest in absolute inaction; only the Divine energy is now directed towards the happiness of his creatures. The writer of the 145 th division of the Psalms recognized this truth when he said: “The Lord is good to all: and his tender mercies are over all his works.” Ps. 145:9. God’s rest may be said to have been man’s birthright. He was created in that rest, as the epheu of his existence. 4. It is a period of Continuous duration. That which secures its perpetuity is the Divine resolution to bless it, that is, constitute it an era of blessing for man, and in particular to sanctify it, or devote it to the interests of holiness. And in this Devine determination lies the pledge of �man’s salvation. Without it God’s rest might have been broken into by man’s sin, and the era of blessing ended. But, because of it, man’s sin could not change the character of God’s seventh day, so as to prevent it from dropping down gifts and exercising holy influence on the creature for whose sake it was appointed. The security of the world as a cosmos may also be said to be involved in the permanence of God’s Sabbath. So long as it continues nothing shall occur to resolve the present goodly framework of this globe into another lightless, formless, lifeless chaos, at least until the Divine purpose with the human race has been fulfilled. II. In the second place, let us consider “The Sabbath of Man. 1. First, we must recognize the stern truth that it is “of Divine institution.” In Exodus 20 th and 8th we are told to, “Remember the Sabbath day, to keep it holy.” Again in Leviticus 19:30, it is said, “Ye shall keep my Sabbaths, and reverence my sanctuary: I am the Lord.” And the psalmist declares, “This is the day which the Lord hath made; we will rejoice and be glad in it.” Ps. 118:24. That God had a right to enact a weekly Sabbath for man’s is implied in his relation to man as Creator and Lawgiver. For man, therefore, to withhold the seventh portion of his time is to be guilty of disobedience against God as a moral Governor, in gratitude towards God as Creator and Preserver, robbery of God’s as the original Proprietor of both man’s powers and time’s days. As an institution of God’s appointing, the Sabbath deserves our honour and esteem. To neglect to render this God counts a sin. This truth is made known through the prophet Isaiah, when he says: “If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day: and call the sabbath a delight, the holy of the Lord, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasures, nor speaking thine own words: Then shalt thou delight thyself in the Lord: and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.” Isaiah 58:13,14. 2. It is of a sacred character. Among the Israelites its sanctity was to be recognized by abstinence from bodily labour. “But the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: Ex. 20:10. What excuse shall we make in the face of the revelation that God has made? He says: “Six days thou shalt work, but on the seventh day thou shalt rest: in caring time and in harvest thou shalt rest.” Ex. 34:21. Let us not for a moment misunderstand the meaning of the word “rest” as used in this connection. While there shall be a rest from worldly employments, it does not mean that we �should stay away from Church and use the time in the reading of our Bibles at home. No, for the holy convocations or assemblies, if you please, are enjoined. “Six days shall work be done; but the seventh day is the Sabbath of rest, an holy convocation; ye shall do no work therein: it is the Sabbath of the Lord in all your dwellings.” Levit. 23:3. That this was the manner of its observance prior to the giving of the law may be judged from the regulations concerning the manna. “And it came to pass that on the sixth day they gathered twice as much bread, two omers for one man: and all the rules of the congregation came and told Moses”. Exodus 16:22. That from the beginning it was a day of rest and religious worship may be reasonably inferred. That it was so used by Christ and his apostles the Gospels attest. “And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the Sabbath day, and stood up for to read.” Luke 4:16. That the same character was to attach to the first day of the week after Christ’s resurrection may be deduced from the practice of the apostolic Church.” And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to deport on the morrow;” Acts 20:7. The sanctity of the Sabbath may be profaned, positively, by prosecuting one’s ordinary labours in its hours. Through the prophet Jeremiah Jehovah declares: “And it shall come to pass, if ye diligently hearken unto me, said the Lord, to bring in no burden through the gates of this city on the Sabbath day, but hollow the Sabbath day, to do no work therein; Then shall there enter in to the gates of this city kings and princes sitting upon the throne of David, riding in Chariots and on hopes, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain for ever.” Jeremiah 7:24,25. The sanctity of the Sabbath may be profaned, negatively, by neglecting to devote them to Divine worship and spiritual improvements. Ezekiel reminds Israel of this neglect and its consequence when he says: “And in controversy they shall stand in judgment; and they shall judge it according to my judgments: and they shall keep my laws and my statutes in all mine assemblies, and they shall hallow my Sabbaths. Ezek. 44:24. Christianity has not obliterated the distinction between the Sabbath and the other days of the week; not even by elevating them to the position of holy days. An attempt to equalize the seven days always results in the degradation of the seventh, never in the elevation of the other six. 3. It is of a beneficent design. The Master made this very clear when he answered the criticism of the Pharisees as to his use of the Sabbath. “And he said unto them, the Sabbath was mode for man, and not man for the Sabbath.” Mark 2:27. Add to this proof the “innumerable facts and testimonies which established the beneficial influence of a seventh day’s rest from toil upon the manual labourer, the professional thinker, the social fabric, the body politic, in respect �of health, wealth, strength, happiness. It is, however, chiefly main’s elevation as a religious being at which it aims. In the paradisiacal state it was designed to hedge him round and, if possible, prevent his fall; since the tragedy in Eden it has been seeking his reinstatement in that purity from which he feel. 4. It is of permanent obligation. Implied in the terms of its institution, its permanence would not be affected by the abolition of the Decalogue. The Decalogue presupposed its previous appointment. Christianity takes it up, just as Judaism took it up, as one of God’s existing ordinances for the good of man, and seeks through it to bring its higher influences to bear on man, just as Judaism sought through it, to operate with its inferior agency. Till it merges in the rest of which it is a shadow by the accomplishment of its grand design, it must abide. III. In the third place, let us consider briefly, the connection of the two. God’s rest isI. The reason of man’s Sabbath. The Almighty could have no higher reason for enjoining a seventh day’s rest upon his creature than that by so resting that creature would be lie himself. 2. God’s rest is the pattern of man’s Sabbath. As God worked through six of his days and rested on the Tsh, so should man toil through six of his days and rest on the seventh. As God did all his work in the six creative days, so should all man’s labour be performed in the six days of the week. As God employs his rest in contemplation of his finished work and in blessing his creature man, so should man devote his Sabbath to pious meditation on his past life and to a believing reception of God’s gifts of grace and salvation. 3. God’s rest is the life of man’s Sabbath. Whatever blessing comes to man on his weekly day of rest has its primal fountain in the rest of God. As man himself is God’s image, so is man’s Sabbath the image of God’s rest; and as man lives and moves and has his being in God, so does man’s Sabbath live and move and have its being in God’s rest. 4. God’s rest is the end of man’s Sabbath. The reinstatement of man in God’s rest is the purpose at which man’s Sabbath aims, the good towards which it is tending, God’s rest remains on high, For, “There remaineth therefore a rest to the people of God,” Heb. 4:9. And it is drawing men towards it. Man’s weekly Sabbath will ultimately lose itself in God’s eternal rest. May I not conclude this sermon by quoting the following as illustrative of the importance of Sabbath preservation.” That celebrated statue of Troy was called from Pallas-one name of Minerva-the Palladium; it was regarded as the talisman, or charm, if you please, on whose preservation hung the safety of the capitol. So confident were the Trojans in the power of its presence that, while it remained in the citadel, the citizens braved a siege of ten years, but when, ley Diomede and Ulysses, the image was stolen, they gave way to despair, feeling that all �was lost, as did the Jews when they saw the marble and gold of their temple wrapped in a winding sheet of flame. If there be any real Palladium to the Christian commonwealth, any gift of God that has come down from heaven to stand in the midst of the state as the talisman of our national life, it is the Christian Sabbath. Enshrine that in the popular heart, and all else is comparatively safe. About the Sabbath cluster all religious interests. It is linked with an open sanctuary and an open Bible, with the worship of God and the works of piety; and while Sabbath keeping is encouraged, all these grand agencies of religious development and moral cultures are a thousand-fold more potent. But rudely or recklessly break down the sacred limits which enclose the day of God-and holy hours and holy places and holy things are alike exposed to the trampling feet of the scoffer and the skeptic, the irreligious and the infidel. A blow is struck at national prosperity, national morality, national perpetuity.” And God blessed the seventh day, and sanctified it. Amen. ������������������������� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Rev Walter Clarence Hargrave: Sermons & Supplementary Documents Subject The topic of the resource African American men; Churches Description An account of the resource A collection of Reverend Rev Walter Clarence Hargrave's Sermons. Rev. Hargrave, an African American teacher and pastor from East Tennessee, delivered these sermons at multiple locations during his pastoral career. He delivered many speeches over the East Tennessee area; some of which have been collected here. He also served as the longest pastor at the time at Bethel Presbyterian in Dandridge, Tennessee as well as serving at St. Luke’s in New Market, Tennessee and Rice Presbyterian Church. One of Rev. Hargrave's largest contributions to African American history was the extensive documentation of his daily living and his sermons. That documentation provides a way for individuals to observe the daily and religious life of African Americans in rural Appalachia. Creator An entity primarily responsible for making the resource Reverend Walter Clarence Hargrave Source A related resource from which the described resource is derived Ralph Hutchison, Knoxville, Tennessee Publisher An entity responsible for making the resource available Black in Applachia Date A point or period of time associated with an event in the lifecycle of the resource 1930s Contributor An entity responsible for making contributions to the resource Tanner Charles & E.M.I Rights Information about rights held in and over the resource Items can be used for private reflection and research, and not for commercial purposes. Format The file format, physical medium, or dimensions of the resource Scanned hand written notes Language A language of the resource English Type The nature or genre of the resource Speech/Sermon Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant United States--Tennessee-Jefferson County Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Reverend W.C. Hargrave - Sermon: 14 Subject The topic of the resource African American men; Churches Description An account of the resource A sermon by Reverend W.C. Hargrave examining Genesis 2:3 Creator An entity primarily responsible for making the resource Reverend W.C. Hargrave Source A related resource from which the described resource is derived Ralph Hutchison, Knoxville, Tennessee Publisher An entity responsible for making the resource available Black in Appalachia Contributor An entity responsible for making contributions to the resource Tanner Charles & E.M.I Rights Information about rights held in and over the resource Items can be used for private reflection and research, and not for commercial purposes. Language A language of the resource English Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant United States--Tennessee-Jefferson County https://d1y502jg6fpugt.cloudfront.net/39391/archive/files/5a436efedc890627b942f3690c6f90d8.pdf?Expires=1782345600&Signature=aDqRMTntiPxFhEce4ZKXazywogMPL6N7Im45tDxcbOrH9szXaLNqa8uehnKqubgEjW%7E9px2B6LND4IfWzxdrVgPf6%7EBsjCgtP9XK2XogXqvLN%7EoH-iR9Vs8jz5%7EuJRQ4OXf4Ex1ErrYFPX%7Emr05sOGi2cIAFQst4ane0-wZFUO9B-HNYYMM8ImyqXfwv1WYNcenlJbLI6xXlbCvqcw2zVd3t0VffWes%7EpKmLvxaTnZzPNWQW%7EfBjR8%7EtimWImNHiHg8K8d%7EIHPDeD3x7gcfj0I9EQWlzv3tFhEFLOu%7E93thI5oIXV20cY7IIYCB9TrjPTb2qPv9FBMLu4HZW-LhRAg__&Key-Pair-Id=K6UGZS9ZTDSZM a2594b9d96f12d6375538a52ee0ce03b PDF Text Text �Go thy way for this time. Acts 24:25. Bidding Good-Bye to God. The apostle Paul was a much persecuted man in his day. And all for the faith that he had in, and service that he rendered to our Lord and Savior, Jesus Christ. At this particular time to which the text makes reference, he is before the Roman Governor, Felix, for the second time. Upon a former occasion, he had been carried before Felix and accused. The opposition was represented by a noted lawyer, Tertullus by name, who accused the apostle of sedition. After a flattering introduction, Tertullus presented his case by saying: “We have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes; Who also hath gone about to profane the temple; whom we took, and would have judged according to our law. But the chief captain Lysias came upon us, and with great violence took him away out of our hands, Commanding his accusers to come unto thee; by examining of whom thyself mayest take knowledge of all these things, whereof we accuse him,” The Jews present assented unto these charges. “And when Felix heard these things, having more perfect knowledge of that way, he deferred them, and said, “When Lysias the chief captain shall come down, I will know the uttermost of your matter.” The Acts 24:22. Whether Lysias came or not to give his side of the case, the governor, having his wife Drusilla with him at the time of our text, desired to hear Paul concerning the faith in Christ. And when the apostle began to “reason of righteousness, temperance, and judgment to come, Felix trembled and answered, Go thy way for this time when I have a convenient season, I will call for thee,” “What would you think of a man who had plainly heard the voice of God-heard it so plainly that it made him tremble-and who yet had the awful courage to reply, “Go away for the present. When I have a convenient season, I will send for thee?” We hold our breath at the very thought of such stupid, lordly defiance of Almighty God; and then we breath more freely again as we bethink ourselves that such a thing could not be. It could not be? Nay, but it has been. There was a man who rolled those very words off his thoughtless tongue, and there are other men-have we not ourselves been among them?-who have cherished such thoughts in our hearts, and sighed for God to go away, though the blasphemous words may never actually have crossed our lips. I. Felix is the man under consideration. Yes, Felix, the cruel, the powerful, the gorgeous Felix. Beside him is a prisoner speaking to him with deadly earnestness of a judgment to come. �The voice is Paul’s but the words are God’s, and they smite with terror into his seared Roman conscience. Paul is right, God is right, and Felix can stand it no longer. “Go away,” he says, in a sudden access of terror. Go away for the present. When I have a convenient season, I will send for thee,” It is to Paul that he is speaking, but what are those awful words but a tragic farewell to God-the God who was pleading with him through the mighty presence of Paul? What a prayer! “O God! go away!” It is a fearful thing to bid good-bye to God, but, oh! The presumption, the pathetic, the unspeakable presumption of expecting that the God to whom we have haughtily said good-bye will come back at our summons, and alter His plans to suit our convenient season! II. Procrastination is the secret of Failure. A noble thought, a holy resolution, visits us. It stands knocking at the door. But it will disturb our comfort if we suffer it to enter and possess our life, and that will not do. So we give it a courteous dismissal.” Go thy way for the present. When I have a convenient seasons, I will send for thee.” And before that season comes, we may have reached some place where there is no repentance though we seek it carefully with tears. III. Warnings Enough There Come to Every Man. Every time we are appalled, like Felix, at the thought of the judgment to come; every terror that shakes our conscience; every funeral procession that passes up the busy streets, with its silent mockery of their crowded haste; every experience that awes and humbles us-is another voice of God who loves us too dearly to leave us alone. The man who says to such a voice, “Go thy way for the present,” is either a coward or a fool-a coward if he cannot bear to look at those stern facts with which he will one day have to make his bed, and a fool if he supposes that the God whom he is deliberately rejecting will come in mercy when he summons Him. “When I have a more convenient season I will send for thee.” Yes, but will He come? He will come indeed, be sure of that; but when He comes, He will demand the uttermost forthing. There is more danger than we think in putting off for a more convenient time what should be done now. A story is told by the “Russian peasants of an old woman at work in her house when the Eastern sages passed by seeking the infant Christ, and guided by the star. “Come with us,” they said; “we are going to find the heavenly child!” “I will come,” she replied, “but not just now; I will follow very soon and overtake you.” But when her work was done the wise men were gone, the star had disappeared, and she never saw the Holy Child.” Again, in Ms. Booth’s Life, we learn of “A late Prince Imperial who was called “Little Few Minutes” from the inveterate habit he had of pleading for “ten minutes more,” even holding up both hands in the morning for “ten minutes” more sleep etc. Ten minutes’ delay in the face of an �agile enemy made the difference between safety and death for him. All his prospects were sacrificed to a childish whim.” Felix procrastinated. We do not read anywhere that the more convenient time ever come when he heard the apostle those eternal thruths that affect man’s eternal destiny. We should not try to ignore God’s servants, by trying to substitute our time for God’s time as made known to us by His servants. Procrastination was not only Fatal as we believe to Felix, but it has proven fatal to many another who has been influenced by similar motives. A story is told that, “In the cathedral at Genoa there is an emerald vase which is said to have been one of the gifts of the Queen of Sheba to Solomon. Its authentic history goes back eight hundred years. The tradition is that when King Solomon received it he filled it with an elixir which he alone knew how to distil, and of which a single drop would prolong human life to an indefinite extent. A miserable criminal, dying of a slow disease in prison, besought the king to give him a drop of this magic potion. Solomon refused, “Why should I prolong so useless a life?” he said, “I will give it to those whose lives will bless their fellow-men.” But when good men begged for it the king was in an illhumor, or too indolent to open the vase, or he promised and forgot, so the years passed until he grew old, and many of his friends whom he loved were dead; and still the vase had never been opened. Then the king, to excuse himself, threw doubt upon the virtue of the elixir. At last he himself fell ill. Then his servants brought the vase that he might save his own life. He opened it. But it was empty. The elixir had evaporated to the last drop. Have we not all within us a vessel more precious than any emerald, into which God has put a portion of the water of life? It is for our own healing-for the healing of others. We hide it, we do not use it-for false shame, or idleness, or forgetfulness. Presently we begin to doubt its efficacy. When death approaches, we turn to it in desperate haste. But the neglected faith has left the soul. The vase is empty.” I have a final illustration of the folly of saying Good-bye to God. When the opportunity comes for us to accept and serve Him, let us not put it off until it suits our convenience- for that may never come. “The path,” says the story, “up to the judgment seat is not a way of preparation; nor at His bar is it a place to prepare for eternity. It is no time to prepare for battle when the enemy is in the camp; no time to make ready to meet a foe when he has broken open your door. There is such a thing as putting off preparation until it is too late, A man may neglect the care of his health until it is too late. A student may suffer the proper time to prepare for a profession to glide away until it is too late. A farmer may neglect to plow and sow until it is too late. A man on a rapid stream near a cataract may neglect to make efforts to reach the shore until it is too late. And so in religion. It is easy to put it off from childhood to youth, from youth to manhood, from manhood to old age, until it shall be too late. Beyond that interview with God, �there is no preparation. Your eternity is not to be made up of a series of successive probations where, though you fail in one, you may avail yourself of another.” When Paul spoke to Felix of his faith in God and our Lord and Savior, and suggested to him the necessity of his exercising a similar faith in order to be prepared for the judgment to come, Felix trembled it is true, but he made the fatal mistake of bidding good-bye to God, when he said: “Go thy way for this time; when I have a convenient season, I will call for thee.” With whom will you decide today? Felix or Paul? –Amen. ����������������� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Rev Walter Clarence Hargrave: Sermons & Supplementary Documents Subject The topic of the resource African American men; Churches Description An account of the resource A collection of Reverend Rev Walter Clarence Hargrave's Sermons. Rev. Hargrave, an African American teacher and pastor from East Tennessee, delivered these sermons at multiple locations during his pastoral career. He delivered many speeches over the East Tennessee area; some of which have been collected here. He also served as the longest pastor at the time at Bethel Presbyterian in Dandridge, Tennessee as well as serving at St. Luke’s in New Market, Tennessee and Rice Presbyterian Church. One of Rev. Hargrave's largest contributions to African American history was the extensive documentation of his daily living and his sermons. That documentation provides a way for individuals to observe the daily and religious life of African Americans in rural Appalachia. Creator An entity primarily responsible for making the resource Reverend Walter Clarence Hargrave Source A related resource from which the described resource is derived Ralph Hutchison, Knoxville, Tennessee Publisher An entity responsible for making the resource available Black in Applachia Date A point or period of time associated with an event in the lifecycle of the resource 1930s Contributor An entity responsible for making contributions to the resource Tanner Charles & E.M.I Rights Information about rights held in and over the resource Items can be used for private reflection and research, and not for commercial purposes. Format The file format, physical medium, or dimensions of the resource Scanned hand written notes Language A language of the resource English Type The nature or genre of the resource Speech/Sermon Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant United States--Tennessee-Jefferson County Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Reverend W.C. Hargrave - Sermon: 13 Subject The topic of the resource African American men; Churches Description An account of the resource A sermon by Reverend W.C. Hargrave examining Acts 24:25. Creator An entity primarily responsible for making the resource Reverend W.C. Hargrave Source A related resource from which the described resource is derived Ralph Hutchison, Knoxville, Tennessee Publisher An entity responsible for making the resource available Black in Appalachia Contributor An entity responsible for making contributions to the resource Tanner Charles & E.M.I Rights Information about rights held in and over the resource Items can be used for private reflection and research, and not for commercial purposes. Language A language of the resource English Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant United States--Tennessee-Jefferson County https://d1y502jg6fpugt.cloudfront.net/39391/archive/files/81e99a03c98a7a6258d1136aba4f3db8.pdf?Expires=1782345600&Signature=ZenTEKRuXssgid7hYPIYeXMf7pZIBkoRJM%7E0O81pFq8VxM7L3QCu34dSUPAdVz5H6YzVxaDFSCD0CmGhnVmNVMGgWOYOxlv6-m4jMEcM%7EY3jREaaoBtU3CqEL9gGs2YAASoMdS9HXERnHX-R7JP69adIms17AbW7VlfLr0heVr1zKqZPk3o6UwarmJiT1TmLado%7ESPCIbdNPwF8ZijJlXXyk6HLPquGlvt1WrFxz%7EEC3o5bNaFq-tddp2E7yHgq1GnoSJycDm6nRmZ75FUUn%7EVrSzcvcNwqr-z3uH3A9fy7BmnYO836IiSgj%7EUkafThU4QHvd8pnTDJhZ1B7wFT4cQ__&Key-Pair-Id=K6UGZS9ZTDSZM 829e1bed5c25f08ab2e2aeaf321e5d8e PDF Text Text �There is a spirit in man; and the inspiration of the Almighty giveth them understanding. Job. 32:8. Earth Rockets. Elihu may not have exhibited a giant spirit, but he gave expression to a giant truth. Our childhood sense of mystery at seeing skyrockets flare toward the eternal stretches is matched in later years by the mystery of spirit-filled men. They are not skyrockets flaming heavenward but earth rockets carrying the dynamite of God down into society. The mystery of earth rockets is thrice conditioned: I On being God-sent. Every spirit-filled soul dares to say with Moses, “I Am hath sent me unto you.” (Ex. 3:14). Yes these are the conscious salt of society, not only preserving real values but irritating into health the sore spots in human relationships. Christians need at least to understand what Jesus meant in saying “as the living Father hath sent me,” (Jon. 6:44). II. On being morally transparent. This means “true blue,” “every inch a man”, and more. It is becoming more evident each decade that Jesus Christ will draw all men unto himself because of the supremacy of his moral achievement. There are two phrases in the trial of Jesus emblazoned in each narrative; “Thou sayest it,” and “I find no fault in him.” Most people see only the latter and think of the passive sinlessness of their Lord. We dare not forget that it was paralleled by the admission of a kingship which baffled his enemies. Moral transparency was energized by spiritual power. III. On bearing a burden. The spirit inspired of the Almighty is the burden-bearer. The burden is either a deed or a message. For the earth rocket the two can not be separated. What Paul did was what he taught. What he taught he was and did. Jesus said “I and my Father are one” (John 10:30). He lived that message and taught that kind of fatherhood and brotherhood. He forever united the desires of spirit-filled men and the will of God. Perhaps when the religious education movement discovers that it is aiming not only to produce Christian character but also to put it into circulation with a soul-burden, it will be able adequate. Conclusion: Earth rockets are we all. Sent of God, capable of moral excellency and of being a message. As Pilate marveled at the mysteries of Christ so the world continues to misunderstand the spirit-filled man. But we like Paul reply, “I was not disobedient unto the heavenly vision.” �It is said that the following inscription on the tomb of Charles Reade, the novelist was written by himself: “I hope for a resurrection, not from any power in nature, but from the will of the Lord God Omnipotent, who made nature and me. He created man out of nothing, which nature could not. He can restore man from the dust, which nature cannot. And I hope for holiness and happiness in a future life, not for anything I Have said or done in this body, but from the merits and mediation of Jesus Christ. He had promised His intercession to all who seek it, and He will not break His word: that intercession, once granted, cannot be rejected: for He is God, and His merits infinite: a man’s sins are but human and finite, “Him that cometh to me, I will in no wise cast out.” “If any man sin, we have an advocate with the Father, Jesus Christ, the Righteous ������� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Rev Walter Clarence Hargrave: Sermons & Supplementary Documents Subject The topic of the resource African American men; Churches Description An account of the resource A collection of Reverend Rev Walter Clarence Hargrave's Sermons. Rev. Hargrave, an African American teacher and pastor from East Tennessee, delivered these sermons at multiple locations during his pastoral career. He delivered many speeches over the East Tennessee area; some of which have been collected here. He also served as the longest pastor at the time at Bethel Presbyterian in Dandridge, Tennessee as well as serving at St. Luke’s in New Market, Tennessee and Rice Presbyterian Church. One of Rev. Hargrave's largest contributions to African American history was the extensive documentation of his daily living and his sermons. That documentation provides a way for individuals to observe the daily and religious life of African Americans in rural Appalachia. Creator An entity primarily responsible for making the resource Reverend Walter Clarence Hargrave Source A related resource from which the described resource is derived Ralph Hutchison, Knoxville, Tennessee Publisher An entity responsible for making the resource available Black in Applachia Date A point or period of time associated with an event in the lifecycle of the resource 1930s Contributor An entity responsible for making contributions to the resource Tanner Charles & E.M.I Rights Information about rights held in and over the resource Items can be used for private reflection and research, and not for commercial purposes. Format The file format, physical medium, or dimensions of the resource Scanned hand written notes Language A language of the resource English Type The nature or genre of the resource Speech/Sermon Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant United States--Tennessee-Jefferson County Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Reverend W.C. Hargrave - Sermon: 12 Subject The topic of the resource African American men; Churches Description An account of the resource A sermon by Reverend W.C. Hargrave examining Job. 32:8. Creator An entity primarily responsible for making the resource Reverend W.C. Hargrave Source A related resource from which the described resource is derived Ralph Hutchison, Knoxville, Tennessee Publisher An entity responsible for making the resource available Black in Appalachia Contributor An entity responsible for making contributions to the resource Tanner Charles & E.M.I Rights Information about rights held in and over the resource Items can be used for private reflection and research, and not for commercial purposes. Language A language of the resource English Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant United States--Tennessee-Jefferson County https://d1y502jg6fpugt.cloudfront.net/39391/archive/files/46ecc7fa45e3a2e878cfc906f7cceee7.pdf?Expires=1782345600&Signature=uv%7E5yYUIl9hJbBEDYoJBZHaqrE89lw-4gOFd6CkCD1L0-Jmpd0N5DCFAKZbNML0Fe2hDGIR9t743%7Ei00z4wHMl8%7Eh77j2XVJJJL0AGiRv%7E9Dgt3w5PV7dgdbDdczdci3r4ONH89dDEKn9Woiw76TB31BnOtUrrtTHoVQ8m1a3lQ%7EfXJTBeFSiT3uAH9Yi54PwQQArENzlaGQOKI0MDJnf%7E3eRqFp-x1X34Zrcb3ZVEoKZIXUSjF165smiJlCdMej1i1C1NXszuom8itCbjmt7nwaNnkSjX6nZn4ITlIWTX6vVXijGr05HGHDtlfjh3TG6PyYYTXJz3SWg0I46deOkA__&Key-Pair-Id=K6UGZS9ZTDSZM bf2612c9ebf8fc663300ae021ccceb55 PDF Text Text �Having no hope, and without God in the world. Ep. 2:12. Sin as Alienation from God. These words, we are told, from a part of the description given by St. Paul of the state of his heathen converts before they accepted the Gospel of Christ. But though they were thus originally applied, it is, I think, quite allowable to see in them a description of the effect of sin generally. For the words are used of the heathen because they were sinners; it was as sinners, and in consequence of their sinful state, indeed we might say, as the essence of that state, that they ‘had no hope, and were without God in the world.’ I take them, therefore, as my test, when I consider the final and most fearful aspect of sin, its power of alienating us from God. ‘Without God in the world.’ The world translated without God, “a (illegible, MDS00303 #2), is capable, indeed, of other explanations. It might be taken to mean, as in our ‘atheist’ unbelievers in God. But this rendering is excluded by the qualification (illegible—possibly Greek? MDS00303 #2)- in the world, which clearly points to a contrast between the relation of the sinner to God and his relation to the world. He is in the world, and subject to all the influences of the world, and he is ‘without God.’ Not merely forgetful of God, or without believe in Him, but withdrawn from His life, without knowledge of Him, without His help in the dangers of the worldly life, without any hope of His mercy and love. They had no hope, and were without God in the world.’ I. This, then, is the effect of sin on the soul; it alienates the sinner from God, it leaves him in the world without God. It is not, of course, meant that any man while yet alive on earth is altogether separate from the God ‘in whom we live and move and have our being.’ He upholds the whole order of creation; not a sparrow falls, and therefore not a man breathes without His will, His help. Withdrawn from God the world would cease to be; there can be no such thing as absolute alienation from God in this life. Sinners are ‘without God’ because they lose the power of communing with Him, of ‘feeling after Him and finding Him’; and, further, they are ‘without God’, because He is hostile to their sins, and to themselves so far as they are identified with their sin. Man is alienated from God, and God is alienated from man by man’s sin. That is the twofold aspect of this final result of sin which we have to consider. II. Man loses by sin the power of communing with God, of relying on His help, of realizing His love. This communion is destroyed by sin. I do not mean repented sin, for that, though it weakens and clouds the soul, is by God’s mercy in Christ forgiven, and the sinner is restored to his lost union with God; but I mean sin which the soul will not give up, sin entertained and delighted in, sin which dwells in the memory and controls the will. Whenever a man is living in �sin and finds pleasure in it, the thought of God is no comfort or rest, but bitterness and disquiet, and He flies from communion with Him. For sin takes away the very condition which makes the thought of God. The stay of the soul. When external troubles or anxieties come upon a man, troubles uncaused by anything he has done, but none the less oppressive, there is no consolation or rest like that of laying the whole before God, and leaving the solution of it in His hands. It is not our own doing, its causes are independent of us; God will accept the burden we lay upon Him, and sooner or later, ‘unto the godly there ariseth up light in the darkness.’ But when our own sin has caused it, and we will not cease from the sin, there is no comfort in appealing unto God. The first condition of His help is wanting; we dare not give up the very cause of the trouble that is weighing us down. So the sinner shrinks from the one source of comfort, and cuts himself off from communion with God. For he trembles before the wide and unyielding claims of God on the soul. He wants to keep something back, to retain one ‘bosom sin,’ to hide part of himself from the Divine eyes,’ and God claims the whole or will have none. III. God Himself is not, cannot by His very nature be passive while man is forsaking Him. He is always hostile to sin, and must therefore hate that which is sinful, in so far as it is identified with sin. The sinner chooses his own pleasure, his own will instead of God’s will. He has turned from God, and has chosen himself, and in the pursuit of his own ends has forsaken his Master and friend; and then when he would return, he finds that his rebellion is also banishment, that God has forsaken him, that sin, which is man’s desertion of God, is also punishment, which is God’s departure from man. He has preferred himself to God, and God’s punishment is to leave him with himself. ‘Ephiraim has joined himself to God idols; let him alone.’ Yes, even in this world we see that punishment beginning, as the sinner wakes up to find himself far from the abiding source of happiness, cut off from communion with God, estranged from the Divine life; and yet he cannot forsake his sin, for it has enthralled his will, and has become itself his sharpest penalty. But this is only the partial anticipation of the ‘last state of that man,’ in that condition which is only conceivable to us as ‘eternal sin,’ eternal alienation from the life of God. Remember, that man is responsible for his own sins. They are his doings. “It is told of a famous smith of medieval times that, having been taken prisoner and immured in a dungeon, he began to examine the chain that bound him, with a view to discover some flaw that might make it easier to be broken. His hope was vain, for he found, from marks upon it, that it was of his own workmanship, and it had been his boast that none could break a chain that he had forged. Thus with the sinner, his own hands have forged the chain that binds him, a chain which no human hand can break”. I have read another story on the wages of sin which illustrates the same truth expressed in the other story!’ A certain tyrant sent for me of his subjects and said, �“What is your employment?” He said, “I am a blacksmith.” “Go home and make a chain of such a length.” He went home; it occupied him several months; and he did had no wages all the time he was making it. When he brought it to the monarch he said, “Go and make it twice as long.’ He brought it again and the monarch said, ‘Go and make it longer still.’ Each time he brought it there was nothing but the command to make it longer still; and when he brought it at last, the monarch said, ‘Take it and bind him hand and foot with it, and cast him into a furnace of fire.” These were the wages of making the chain. Here is a mediation for you, ye servants of the devil. Your master, the devil, is telling you to make a chain. Some have been fifty years in welding the chain; and he says: “Go and make it still longer.” Next Sabbath morning you will open that shop of yours, and put another link on; next Sabbath you will be drunk and put another link; next Monday you will do a dishonest action; and so you will go on making fresh links to this chain; and when you have lived twenty more years, the devil will say: ‘More links on still.’ And then at last it will be: ‘Take him and bind him hand and foot and cast him into a furnace of fire.” We are told that there are thus things which the true Christian desires with respect to sin: Justification, that it may not condemn; sanctification, that it may not reign; and glorification, that it may not be.” An Arminian, arguing with a Calvinist, remarked, “If I believed your doctrine, and were sure that I was a converted man, I would take my fill of sin.” ‘How much sin,’ replied the godly Calvinist, ‘do you think it would take to fill a true Christian to his own satisfaction?” Here he hit the nail on the head. “How can we that are dead to sin live any longer therein?” A truly converted man hates sin with all his heart, and even if he could sin without suffering for it, it would be misery enough for him to sin at all.” He will have nothing to do with that which only separates him from his best friend on earth, and his eternal friend in heaven. He says with the poet: There is not one evil that sin has not brought me. There is not one good that has come in its train; It hath cursed me through life, and its sorrows have sought me. Each day that went by in want, sickness, or pain. And then when this life of affliction is ended, what a home for my weary heart did it prepare? The Anger of Him whom my sins had offended, And the night, the sick night, of eternal despair.” �Therefore the Christian’s hope is in Him who was made sin for him, and hope them-all sins-away up on the rugged tree of the cross. Where sin abounds grace does much more abound since sin alienates from God, let us have nothing to do with sin- Amen. Swift Mem. College. March 6, 1930 ��������������������� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Rev Walter Clarence Hargrave: Sermons & Supplementary Documents Subject The topic of the resource African American men; Churches Description An account of the resource A collection of Reverend Rev Walter Clarence Hargrave's Sermons. Rev. Hargrave, an African American teacher and pastor from East Tennessee, delivered these sermons at multiple locations during his pastoral career. He delivered many speeches over the East Tennessee area; some of which have been collected here. He also served as the longest pastor at the time at Bethel Presbyterian in Dandridge, Tennessee as well as serving at St. Luke’s in New Market, Tennessee and Rice Presbyterian Church. One of Rev. Hargrave's largest contributions to African American history was the extensive documentation of his daily living and his sermons. That documentation provides a way for individuals to observe the daily and religious life of African Americans in rural Appalachia. Creator An entity primarily responsible for making the resource Reverend Walter Clarence Hargrave Source A related resource from which the described resource is derived Ralph Hutchison, Knoxville, Tennessee Publisher An entity responsible for making the resource available Black in Applachia Date A point or period of time associated with an event in the lifecycle of the resource 1930s Contributor An entity responsible for making contributions to the resource Tanner Charles & E.M.I Rights Information about rights held in and over the resource Items can be used for private reflection and research, and not for commercial purposes. Format The file format, physical medium, or dimensions of the resource Scanned hand written notes Language A language of the resource English Type The nature or genre of the resource Speech/Sermon Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant United States--Tennessee-Jefferson County Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Reverend W.C. Hargrave - Sermon: 11 Subject The topic of the resource African American men; Churches Description An account of the resource A sermon by Reverend W.C. Hargrave examining Ep. 2:12. Creator An entity primarily responsible for making the resource Reverend W.C. Hargrave Source A related resource from which the described resource is derived Ralph Hutchison, Knoxville, Tennessee Publisher An entity responsible for making the resource available Black in Appalachia Contributor An entity responsible for making contributions to the resource Tanner Charles & E.M.I Rights Information about rights held in and over the resource Items can be used for private reflection and research, and not for commercial purposes. Language A language of the resource English Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant United States--Tennessee-Jefferson County https://d1y502jg6fpugt.cloudfront.net/39391/archive/files/c126f9214d0a212e4520652acd81c835.pdf?Expires=1782345600&Signature=ATYyFQw6ZhZCsQ24hzyd4Qk9vYl8mo-3mmHP0eAmEA9cURpaVhuEIIYvrxJhDeJIOPeid-QOaQzM5t%7EOBi92Jbk0w355bzHrdZFWhKuHo5dPzSsuiRHV7dKQrAB%7Efw53AuvWnLbhpDKuLXmjN6mHutwrBTquh07S4pti5rCyzmCmmOa-qCoak1ep0KCQi9p1sZ03uToLwLOjaAjxkuGw%7EqszdtViZtc8ayK1vPpZ3Z%7EGF3i%7E3AKZ5em3y0sMA0%7E0qfP3oMaoad%7E2RA8zjDal8U1bY5k%7EL6tfIcO2ZMdpieLcpwjll4I9sy5xMW9dUJX7qh0uTadyb%7E4Kwc8IAFc8kA__&Key-Pair-Id=K6UGZS9ZTDSZM 25cea0f74864a463e92660262f905e06 PDF Text Text �These are they which follow the Lamb whithersoever He goeth. These were purchased from among men, to be the first fruits unto God and unto the Lamb. And in their mouth was found no lie: they are without blemish. Rev. 14:4,5. The Ideal Christian Life This is a picture, we are told, furnished by revelation of a redeemed society. It’s fullness is realized in the life which is to come; its beginnings are here and now. Although, therefore, the vision of life which is painted for us here belongs in its fullness to the future, we may see its outlines in the present, see now the characteristics of the life here sketched for us; and we ought to be striving after this ideal every day. I. In the first place it is a complete following of Christ. Not just a part of the way, when things are going well and everything is lovely, but also when things are disagreeable, when sacrifice is needed, when the way is dark and rough and lonesome. Following Christ is the alpha and omega of the Christian life, and without it there can be no Christian life. To follow Him in the general sense is to live in His spirit, the spirit of trust and obedience towards God, and of loving interest and service towards men, which He manifested. And to follow Him in the particular sense is to say every day with honest and earnest purpose, ‘Lord, what wilt thou have me to do? not, ‘What are others doing,’ but ‘What is the wild of My Master for me? Nothing is clearer to a student of the ways of Christ with men than that His will differs for different people. He does not require of me to live the life of some one else; He wants me to live to the fullest my own life. I must fulfill the purpose of my own mission. I was sent into the world for a purpose. I must find out what that purpose is and try to accomplish it. II. In the second place, we come upon the secret of this absolute following: “These were purchased.” That means that we are not our own. The atonement of Christ is not a cold legal transaction, by virtue of which a certain number of souls are passed over from the power of evil to the power of good; it is not thus that men are bought, but by goodness, by love, by the infinite grace of Christ the will is won over, the love of man for God is created, the devotion of the heart is purchased. III. We see the result of following Christ manifested in the character of these elect souls. In their mouth was no lie: they are without blemish. Christ imparts this purity to those who follow Him. A more perfect following of Christ, a more perfect union with Him, will mean a more perfect purity. There is nothing that the Bible more strongly insists upon than that we shall be true. And they are without spot, they are pure and clean. Nothing pains a man who is truly seeking to follow Christ, nothing gives him such agony of soul, as the spots and stains that are in his thoughts and desires, on his inner life, spots which he sometimes thinks are gone, which break out again �and again, visible it may be to no eye but his own and God’s. But it is not impossible, and we are not to lose the desire. It may take a lifetime to achieve it, but it will certainly be achieved by the man who earnestly seeks it, and seeks it in the right way. The grace of patience must be developed in our life. God does not deal with us after our sins. The Psalmist said: He hath not dealt with us after our sins; nor rewarded us according to our iniquities. Ps. 103:10. There must be also an entire conscecration of our all to Him. We must join the poet in saying: Consecrate me now, to thy service, Lord, with the power of thy grace divine. May my soul look up with a steadfast hope And my will be lost in thine. The ideal Christian life is a life of service. We count it a privilege to serve. We serve Him by serving humanity. Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me; are the words of the Master. They inspire and prompt to action many a Christian pilgrim. The Master is his example in obedience. The ideal Christian is always found in the school of the Lord. He seeks to know the will of the Lord. That he may do that will in all of his relationships. And he interprets the will of the Lord to apply to daily social relationships. In business, he deals honestly; his word is 100% true. He meets obligations promptly, recognizing that he has to give account unto God for all his actions. He appropriates Paul’s words to Timothy as having a personal application when he said: Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. II Tim. 2:15. My Christian friends, it means something to be a Christian, and to live the Christian life. We have said that the ideal Christian life is a complete following of Christ. That necessitates one’s knowing Christ and His ways. We recognize the secret of this following Him to be in the fact that we are not our own, but we have been purchased by the precious blood of our Lord and Savior Jesus Christ; Again we recognize those who are His followers because they are Christlike in Character. Men and women looking upon them, see Christ in them. They who follow Christ in this life, shall live with Christ in the life to come. ������������� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Rev Walter Clarence Hargrave: Sermons & Supplementary Documents Subject The topic of the resource African American men; Churches Description An account of the resource A collection of Reverend Rev Walter Clarence Hargrave's Sermons. Rev. Hargrave, an African American teacher and pastor from East Tennessee, delivered these sermons at multiple locations during his pastoral career. He delivered many speeches over the East Tennessee area; some of which have been collected here. He also served as the longest pastor at the time at Bethel Presbyterian in Dandridge, Tennessee as well as serving at St. Luke’s in New Market, Tennessee and Rice Presbyterian Church. One of Rev. Hargrave's largest contributions to African American history was the extensive documentation of his daily living and his sermons. That documentation provides a way for individuals to observe the daily and religious life of African Americans in rural Appalachia. Creator An entity primarily responsible for making the resource Reverend Walter Clarence Hargrave Source A related resource from which the described resource is derived Ralph Hutchison, Knoxville, Tennessee Publisher An entity responsible for making the resource available Black in Applachia Date A point or period of time associated with an event in the lifecycle of the resource 1930s Contributor An entity responsible for making contributions to the resource Tanner Charles & E.M.I Rights Information about rights held in and over the resource Items can be used for private reflection and research, and not for commercial purposes. Format The file format, physical medium, or dimensions of the resource Scanned hand written notes Language A language of the resource English Type The nature or genre of the resource Speech/Sermon Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant United States--Tennessee-Jefferson County Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Reverend W.C. Hargrave - Sermon: 10 Subject The topic of the resource African American men; Churches Description An account of the resource A sermon by Reverend W.C. Hargrave examining Rev. 14:4,5. Creator An entity primarily responsible for making the resource Reverend W.C. Hargrave Source A related resource from which the described resource is derived Ralph Hutchison, Knoxville, Tennessee Publisher An entity responsible for making the resource available Black in Appalachia Contributor An entity responsible for making contributions to the resource Tanner Charles & E.M.I Rights Information about rights held in and over the resource Items can be used for private reflection and research, and not for commercial purposes. Language A language of the resource English Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant United States--Tennessee-Jefferson County https://d1y502jg6fpugt.cloudfront.net/39391/archive/files/14fae14179dfad2e0c7544bbe85bb496.pdf?Expires=1782345600&Signature=Z8zxKTWNA49sN5Jw04L1UCvOCrjg2-z6egkicbQBZeC-6tE1jOMba-wIrsOI-V2n6jJPN5LSKSFunFdZhkApSUfe6D%7EedVL4uTb8JAyL9xT3VASVok8AJWTf-s9obPrhAiIsn6Z6l%7EAzFHaWwXTE5nWOJbANT7g6vZTQDbCTAybXirgBRTHSBucK-jsOwUAWXPLzRUF%7EH5HBqtxJxYkF9JLynNdt99Q52LqE%7E%7El1faOAxjsv2Xh6Pcv6YoRqTI539O8JRkbP%7E5XM9T6Zi3BuDOacshu5NiIuW1equp0y8CbtzzpyHrtma%7Er70Vq6Q%7E6mru9obH791-NRigGjZ1xQtA__&Key-Pair-Id=K6UGZS9ZTDSZM fb5aece68727cd6bedde21e219283875 PDF Text Text �Lord, Increase our Faith. Luke 17:5. The Power of a Great Faith. Introductory: 1. The different kinds of power in the physical world. (a) Man’s physical strength. (b) Animals (c) Water. Power, or steam. (d) Electrical 2. There are kinds of explosive power as powder and dynamite-which are effective in causing great changes. (a) The danger of these weapons forbid their use indiscriminately. I. The Power of Love. 1. A beggar, not getting the bare necessities of life, yet with a love that caused him to reach God, and a faith that sustained him, he was lifted up to God and a life of eternal happiness instead of misery and woe. (b) While, the rich man, who fared sumptuously in this life, with nothing to fall back on but his riches and high position and fame-yet, without faith and love-was consigned to a place of everlasting punishment. There is power enough in faith to make a man’s station in the world to come wholely different from what it was in this world. 2. The disciples fuzzled over the perplexities of social relationships in this life could not figure out just how one could continue to forgive the one who had wronged another. They thought that if they air it seven times it was sufficient; but the Lord let them understand that there is no limit to the number of times that one should forgive another who had wronged him. Just as often as the wrong doer repents of his wrong doing and asks for forgiveness just so often is one duty bound to forgive. The disciples looked at themselves, and thought of how human they were; and how impossible it was for them to obey this plain command of the Lord unaided; so, they cried out almost as in despair: Lord, Increase our faith. II. The Lord intimidated the power there is in faith; “And the Lord said, If ye had faith as a grain of mustard seed, ye might say unto this Sycamore tree, Be thou plucked up by the root, and be thou planted in the sea, and it should obey you. Luke 17:6. 1. Jesus answered the disciples question: Why could not we cast him out?, with respect to the lunatic who had been brought to them, but they had failed to cure. “And Jesus said unto them, �Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed ye shall say unto this mountain, Remove hence to yonder place, and it shall remove, and nothing shall be impossible unto you. Matt. 17:20. The Centurion had great faith and was rewarded; the woman with the issue of blood had faith enough to simply touch the hem of His garment and she was healed. The ruler, who felt unworthy for the Lord to enter his house, but thought it was only necessary for him to speak the word and it would be done, had great faith, and was rewarded. Peter started with this kind when he started toward the Lord walking on the water, so long as Peter kept his gaze upon the Lord, so long did he walk upon the water; but when he lost sight of the Lord and fastened his gaze upon the turbulent sea he began to sink. Paul announces a principle which is of universal application. The apostle was contrasting the results of works and faith: But to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Rom. 4:5. III. Faith is a great weapon that is put at your and my disposal for use, 1. The disciples used it and did many wonderful works. 2. Missionaries at home and abroad are using this mighty instrument today and are accomplishing many almost unbelievable things. 3. The buoyant power of this too is beyond comparison. It lifts one up above the vexations, trials, sore afflictions of this life, into the sunlight of God’s presence, where one forgets about the accidents of life, but is engrossed with the things of God, of heaven, of joy and happiness. May we not feel our need of this instrument and cry out in the language of the text: Lord, Increase our faith. –Amen. ���������� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Rev Walter Clarence Hargrave: Sermons & Supplementary Documents Subject The topic of the resource African American men; Churches Description An account of the resource A collection of Reverend Rev Walter Clarence Hargrave's Sermons. Rev. Hargrave, an African American teacher and pastor from East Tennessee, delivered these sermons at multiple locations during his pastoral career. He delivered many speeches over the East Tennessee area; some of which have been collected here. He also served as the longest pastor at the time at Bethel Presbyterian in Dandridge, Tennessee as well as serving at St. Luke’s in New Market, Tennessee and Rice Presbyterian Church. One of Rev. Hargrave's largest contributions to African American history was the extensive documentation of his daily living and his sermons. That documentation provides a way for individuals to observe the daily and religious life of African Americans in rural Appalachia. Creator An entity primarily responsible for making the resource Reverend Walter Clarence Hargrave Source A related resource from which the described resource is derived Ralph Hutchison, Knoxville, Tennessee Publisher An entity responsible for making the resource available Black in Applachia Date A point or period of time associated with an event in the lifecycle of the resource 1930s Contributor An entity responsible for making contributions to the resource Tanner Charles & E.M.I Rights Information about rights held in and over the resource Items can be used for private reflection and research, and not for commercial purposes. Format The file format, physical medium, or dimensions of the resource Scanned hand written notes Language A language of the resource English Type The nature or genre of the resource Speech/Sermon Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant United States--Tennessee-Jefferson County Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Reverend W.C. Hargrave - Sermon: 9 Subject The topic of the resource African American men; Churches Description An account of the resource A sermon by Reverend W.C. Hargrave examining Luke 17:5 Creator An entity primarily responsible for making the resource Reverend W.C. Hargrave Source A related resource from which the described resource is derived Ralph Hutchison, Knoxville, Tennessee Publisher An entity responsible for making the resource available Black in Appalachia Language A language of the resource English Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant United States--Tennessee-Jefferson County