NO. 387<\/b><\/p>\n
BY THE REV. EVAN PROBERT,<\/i><\/p>\n
OF BRISTOL.<\/b><\/p>\n
My Christian friends, you are quite aware that the subject which in to engage our further attention this afternoon, is Human Depravity \u2014 a subject about which there are different opinions, which I shall not attempt to examine at the present time, but I shall confine myself to the teachings of God\u2019s word, which is the only infallible rule of faith and practice, and from which we learn what man was when he came from the hands of his Maker, and what he is now as a fallen creature. It is explicitly declared by the sacred writers, that God made man upright, and therefore his condition was one of perfect innocence and high moral excellence. There was no tendency to evil in any part of his nature, nothing that deviated in the least from the lute of moral rectitude. Whatever his duty was, it was to him his invariable and delightful employment. But, alas! man in honor did not long continue. Through the insinuating wiles of the devil, our first parents were induced to violate the positive command of their Maker, the observance of which was the condition of their happiness, and, as a punishment for their transgression, they were driven out of Paradise, and became liable to be cut off by the sentence of death, and consigned to everlasting misery; and, in consequence of our connextion with Adam, as our federal head and representative, we became subject to the dreadful consequences of his fall. This is evident from the testimony of the Apostle Paul, in the fifth Chapter of his Epistle to the Romans. There we read, \u201cBy one man sin entered into the world, and death by sin, so that death passed upon all men, for that all have sinned.\u201d And, again, \u201cBy the offense of one, judgment came upon all men to condemnation, and by the disobedience of one, many were made sinners.\u201d It is evident from these passages that God viewed Adam in the covenant of works as the head and representative of his natural posterity, and consequently, when he fell we fell in him, and became subject to the tremendous consequences of his fall. Here it may be asked, what are the consequences of his fall? what were they to him, and what are they to us? To answer this question, we must ascertain what the Apostle means when he uses the words death, judge meet, and condemnation. I think that he uses these words in opposition to the grace of God, to justification of life, and to the reign of the redeemed in life by Jesus Christ. These are the benefits which result from the grace of God through Christ, and which stand opposed to the evils which sin has introduced into our world; and, as it cannot be supposed that these benefits relate to temporal life, or solely to the resurrection of the body, it cannot be that the evils involved in the words, death, judgment, and condemnation, relate simply to temporal death, but they must be considered as including temporal, legal, and spiritual death.<\/p>\n
From the very hour that Adam transgressed, he became mortal, \u2014 the sentence of death was pronounced upon him, and the seeds of depravity were sown in his system; thus the fair and beautiful and glorious creature began to fade, wither, and die, and all his posterity became mortal in him, and have from that day to this come into the world dying. Whatever the case of man might have been if he had not sinned we cannot say. \u2019This however we know, that he would not have died; for death is the result of the federal failure of the father of our race. \u201cDust thou art,\u201d God said to him, \u201cand unto dust shalt thou return.\u201d \u201cBy one man sin entered into the world, and death by sin.\u201d \u201cIn Adam all died.\u201d So that it may be said to every one of Adam\u2019s sons and daughters, \u201cDust thou art, and unto dust chart thou return.\u201d<\/p>\n
But Adam by his transgression not only brought temporal death upon himself and his posterity, he also brought legal death. Having violated the law that was given him to observe, he became under the curse of that law, which involved not only temporal death and expulsion from Paradise, but an exposure to suffer the lust demerits of his transgression; and, in consequence of our connection with him as our federal head, we are under the curse of the same law \u2014 \u201cBy one man\u2019s disobedience judgment came upon all men to condemnation;\u201d and further, \u201cBy the offense of one many were made sinners.\u201d The very moment our progenitor transgressed, all his descendants became subject to the curse. The holy nature of God abhorred the apostate race, the source of his holy and righteous law has ever rested upon that race, judgment has been given and recorded against us as a fallen world, in the court of Heaven, and unless it is reversed it must fall upon us with all its tremendous consequences.<\/p>\n
We are also, in consequence of Adam\u2019s transgression become the subjects of spiritual death, which consists not merely in the deprivation of the principle of life, but in having become depraved creatures, all the faculties of our souls and members of our bodies are depraved so that it may be said of us, as the prophet says of the Jewish nation, \u2019The head is sick, the whole heart is faint, from the sole of the foot unto the head there is no soundness.\u201d What! no soundness in any part? nothing good in any part? nothing spiritually good? nothing if cherished and fostered that will not lead to God, to Heaven, and to happiness? Nothing whatever. Let no one mistake me. I do not mean to say for a single moment, that sin has destroyed any of the faculties of man\u2019s soul, for they are all there. They all exist as they did when they were produced; but I mean to say, that sin has deprived man of the principle of spiritual life, and made him a depraved and debased creature; and we believe that we can prove this from the word of God, as well as from observation.<\/p>\n
First, \u2014 From the conduct of little children. Children begin to sin very early in life. If there were any good in us, it would show itself in infancy, before good habits became corrupted, and evil principles were produced by our connection with the world. But do little children prefer good? Are they inclined to the good and the excellent? Do you see from the earliest period of their existence that they are desirous of good? On the contrary, I say, as soon as they begin to act, they prove by their action that in them there is a depraved nature, from which they act. \u201cMadness,\u201d says the wise man, \u201cis bound up in the heart of a child,\u201d they astray from the womb telling lies. But it may be said, in the way of objection, that this may arise from the unfavourable circumstances in which some children are placed. No doubt, unfavourable circumstances have a bad influence upon the minds of children; but it is not so with the whole race. Point out to me, one child who is disposed from in infancy to seek that which is good, that which is holy. And surely if the tendency of infants from their earliest history is to evil it is a proof that it must arise from the evil propensities within them, which grog; with their growth, and strengthen with their strength.<\/p>\n
Secondly, \u2014 We have further proof of human depravity from the aversion of sinners to come to Christ. They are invited to come, persuaded to come, and are assured that they shall find pardon, acceptance, and salvation. But they cannot be induced to come to him, and why will they not come? Is it because he is not willing to receive them, or because there is anything in him to prevent them? No but it is because of the deep-rooted depravity in their hearts. The heart is averse to all that is good, and therefore rejects the Savior and turns away from him. Hence he complained when in our world, \u201cHow often would I have gathered you, even as a hen gathereth her chickens under her wings, and ye would not.\u201d \u201cWe will not come to me, that ye might have life!\u201d What more need be added? Man turns away in proud disdain from all the blessings of the gospel, and the glories of heaven brought before him, and rushes on with steady purpose to damnation. \u201cLight is come into the world, and men love darkness rather then light, because their deeds are evil.\u201d Oh, to how many in this land may it be said, \u201cThey hate knowledge and did not choose the fear of the Lord; they would none of his counsel, they despised all his reproof\u201d<\/p>\n
Thirdly, \u2014 We have further evidence of native depravity from the testimony of Scripture. In the first place, let me refer you to the fifth chapter of the Book of Genesis, and the third verse. There we read, that Adam, after he had lived one hundred and thirty years, begat a son in his own likeness after his image. Mind, the image in which Adam was created was the image of God, but that image he had lost before he begat Seth; therefore, the image in which Seth was born must have been the image of his progenitor, as a fallen and depraved creature. Let me refer you, in the second place, to the third chapter of the Gospel by John. \u201cHe that is born of the flesh,\u201d said the Savior to Nicodemus, \u201cis flesh, and he that is born of the Spirit is spirit.\u201d To be born of the flesh, according to the wisest interpretation of that passage, is to be born of a depraved nature, to be born of the Spirit is to be born of the Holy Spirit of God \u2014 which birth, the Savior told Nicodemus he must experience before he could see the kingdom of God. And again, we have several passages in proof of this point. In the seventh chapter of the Epistle to the Romans, at the fifth verse of that chapter, the Apostle says, \u201cWhen we were in the flesh, the motions of sin by the law which worked in us to bring forth fruit unto death.\u201d \u201cWhen we were in the flesh,\u201d means this \u2014 when we were in an unrenewed depraved state, In the same chapter he says, at the 14th verse, \u201cWe know that the law is spiritual, but I am carnal, sold under sin,\u201d as if he had said, \u201cI am as a sinner, a depraved creature.\u201d In accordance with this the Apostle says, at the 18th verse of the same chapter, \u201cIn me \u2014 that is, in my flesh \u2014 there dwelleth no good thing.\u201d No love to God, no holy aspirations! No, none whatever. At the beginning of the eighth chapter of the same Epistle, we find the terms \u201cflesh\u201d and \u201cSpirit\u201d placed in opposition to each other, \u201cWho walk not after the flesh,\u201d says the Apostle, describing Christians, \u201cbut after the Spirit.\u201d To be in the flesh is to be in a depraved state, in be in the Spirit is to be a partaker of his grace, to walk after the flesh is to walk after the dictates of corrupt principles and propensities, to walk after the Spirit is to be governed by spiritual principles and by the Holy Spirit of God, and the Apostle, in writing to the Galatians, says to them, \u201cWalk in the Spirit, and ye shall not fulfill the lusts of the flesh.\u201d These passages, I think, prove beyond all contradiction, that man as a fallen creature, is a depraved creature, destitute of any good. There are many other passages of Scripture that confirm this doctrine, such as the following \u201cWho can bring a clean thing out of an unclean.\u201d Not one. What is man that he should be clean, or the son of man that he should be just. \u201cBehold,\u201d says the Psalmist, \u201cI was shapen in iniquity, and in sin did my mother conceive me.\u201d Read the account of man before the deluge, and there we find that every imagination and the thoughts of his heart were only evil, and that continually. The same account is given of him after the flood. The deluge could not wipe away the stains of moral pollution, could not destroy in man the deep-rooted depravity of his heart. \u201cThe heart,\u201d says Jeremiah, \u201cis deceitful above all things and desperately wicked, who can know it,\u201d I think that what our blessed Lord said to the Jews of old, is applicable to every unconverted man under heaven \u2014 \u201cBut I know you that ye have not the love of God in you.\u201d Some of you may be more humane than others; more benevolent than others, more compassionate than others, as men, and as women, but one has as much of the love of God in him as others. \u201cThe carnal mind is enmity against God,\u201d against the being of God, against the government of God, against the gospel of God, against the purposes of God. The enmity of the human heart is unconquerable by any human agency whatever. It is mortal enmity, it strikes at the being of God, and, therefore as President Edwards, of America, justly observes, \u201cthat when it found God in; our nature, in our world, it put him to death on the accursed tree.\u201d Such, my brethren, is the enmity of the heart of man, such is its deep-rooted depravity, that in him there is no good thing. We can never speak too bad of what sin has done for us, and we can never speak too much, or too well, of what God has done for us, in the person of his Son, and in us, by the agency of his Holy Spirit.<\/p>\n
Fourthly \u2014 The doctrines of human depravity may be proved from those passages which assert the universal necessity of redemption by Jesus Christ. \u201cThou shalt call his name Jesus,\u201d said the angel, \u201cbecause he shall save his people from their sins.\u201d \u201cIn him we have redemption through his blood,\u201d says St. Paul, \u201ceven the forgiveness of sin according to the riches of his grace.\u201d Now, the work of redemption pre-supposes the sinful state of man, and implies a deliverance from that state and from the punishment to which man is exposed. Hence it is said of Christ, that he came into the world to save sinners, to seek and to save that which was lost, and that he died \u2014 the just for the unjust \u2014 that he might bring us to God. Now, if redemption by Christ is necessary, it is evident that man is a sinner, and, if man is a sinner, it is evident that man has a depraved nature. You cannot make anything else of it. Say what you like about man and about his excellencies, you must come to this conclusion, that he is a condemned and a depraved creature, or else he would not need redemption through the blood of our Lord Jesus Christ.<\/p>\n
Fifthly \u2014 The passages that assert the universal necessity of the new birth prove this very truth \u2014 \u201cExcept a man be born of water,\u201d said the Savior, \u201cand of the Spirit, he cannot see the kingdom of God. Marvel not that I said unto you, ye must be born attain.\u201d But if a man has some good in him, and if that good could be cherished, and be increased, and worked up so as to make men fit for heaven, what need of the new birth? what need of the Spirit of all grace to renew him in the spirit of his mind? Whenever, my brethren, you pray to God for the Spirit to change the human heart, whether you believe the doctrine or not, you imply it in your petition before the mercy-seat. They are represented by the sacred writers as having been called from darkness into light, as having an unction from the Holy One whereby they know all things, and those of them who have been called readily acknowledge that they were once foolish, once deceived and deceiving, once depraved \u2014 very depraved; and not only so, but the very best of Christians in the world confess with humility the depravity of their hearts, and I believe that the man who knows himself best is the man who is most ready to confess this and to humble himself before God \u2014 \u201cOh wretched man that I am, who shall deliver me from the body of this death?\u201d And while Christians feel this, their language is, \u201cCreate within me a clean heart, oh God! and renew a right spirit within me; purge me with hyssop and I shall be clean, wash me and I shall be whiter than snow.\u201d Apply the blood of sprinkling to my guilty conscience, and let the Spirit of all grace work in my polluted and depraved heart, and form me to the image of the Lord Jesus Christ, and meeten my immortal spirit for the inheritance of the saints in light, and of angels in glory. My dear friends, I need not say more. I should not think there is an individual here this afternoon who is not disposed to agree with me, when I say that man is a fallen creature, is a depraved creature, is a condemned creature: he is under the curse of God\u2019s righteous law, and at the same time the subject of the reigning power of depravity, the subject of the effects of sin throughout his whole nature; and that, as a sinner, let it be recorded in high heaven there is no good in man\u2019s nature until God puts it there, and you will never be brought, my beloved hearers, into a right state of mind before tied, until you are brought to feel that you have nothing, and that you must have all in the Lord Jesus Christ. \u201cOh! Israel, thou hast destroyed thyself!\u201d But here are messed tidings, But in me is their help found.\u201d Does not this subject, my hearers, teach us, in the first place, the amazing long suffering of God towards our race. God might, as soon as man sinned without the least imputation of injustice to his character, have cut him down, because the fall was the result of his criminal choice, and attended by the most aggravating circumstances; but God has borne with us, and is bearing still, which shows that he has no pleasure in the death of the sinner, but rather that he should turn from his ways and live. \u201cTurn ye, turn ye, for why will ye die, oh! house of Israel?\u201d And does not the subject teach us also the helplessness of man as a sinner? he is unable to atone for his sins or to renew his heart. Many attempts have been made to atone for human transgression, and to cleanse and purify the human heart but they have all failed not one has succeeded. No sacrifice, short of an infinite one, could satisfy Divine justice and magnify the broken law. No power, short of the omnipotent energy of the Eternal Spirit, can renew the human heart. But, while man is a helpless creature he is not a hopeless creature. We do not say to him there is no hope. Oh, no! I rejoice in that thought at this very moment. God has remembered us in our lowest state, he has laid help upon one that is mighty, one who, by his passive and active obedience, has made the law and made it honorable, satisfied the claims of Divine justice, so that God can be just, and the justifier of him that believeth in the Lord Jesus Christ; and while he made atonement for our transgressions, he has procured for us the Spirit of all grace to renew our nature, to transform us into the likeness of himself, and to prepare us in the use of means for the inheritance of the saints in light. Those of us who are made partakers of the Holy Ghost, and, I trust, most of us are \u2014 would to God that I could believe that we all are \u2014 let us pray for a larger measure of the Spirit, upon ourselves, individually, and upon the world around us.<\/p>\n
Surely, my hearers, my dear brother who has to occupy this platform, and who has to unfurl to you the banner of the cross, will need a large measure of the Holy Spirit. May He come upon his head, and upon his heart; and may he never ascend this platform but in His strength, and under His guidance, and in His light; may he never preach a sermon without its being blessed to the conversion of souls, and the building up of the Church; and may you, as a Christian Church, continue earnest in prayer for the Spirit to come, and it is the Spirit will reconcile us to each other, the Spirit will remove differences between Arminians and Calvinists, the Spirit will bring us to see, by-and-by, eye to eye, and this world will be filled with the glory of God. May the Lord command his blessing upon these remarks, for his name\u2019s sake. Amen.<\/p>\n
The Meeting then adjourned till half-past six. After the friends had reassembled \u2014 <\/p>\n
The Rev. C. H. Spurgeon said, I wish to make one or two observations before I introduce to you the speakers of this evening. Controversy is never a very happy element for the child of God: he would far rather be in communion than engaged in defense of the faith or in attack upon error. But the soldier of Christ knows no choice in his Master\u2019s commands. He may feel it to be better for him to lie upon the bed of rest than to stand covered with the sweat and dust of battle; but as a soldier he has learned to obey, and the rule of his obedience is not his personal comfort but his Lord\u2019s absolute command. The servant of God must endeavor to maintain all the truth which his Master has revealed to him, because, as a Christian soldier, this IS part of his duty. But while he does so, he accords to others the liberty which he enjoys himself. In his own house of prayer he must and will maintain that which he believes to be true. He does not feel himself at all out of temper or angry when he hears that in other places there are come holding different views of what the truth is, who as honestly, and perhaps as forcibly, endeavor to maintain their views. To our own Master we stand or fall; we have no absolute judge of right or wrong incarnate in the flesh on earth So-day. Nor is even the human judgment itself an infallible evidence of our being, for since the fall, no powers of mortals are free from imperfection. Our judgment is not necessarily a fully enlightened one, and we must therefore let another man\u2019s judgment also be his guide unto God; but we must not forget that every man is responsible to the Most High for the use of that judgment, for the use of that mental power which God has given him, by which he is to weigh and balance the arguments of either side. I have found commonly that, with regard to the doctrine of grace which we preach, there are a great many objections raised. One of the simplest trades will the world is the raising of objections. You never need, if you wish to set up in that line of business, to look abroad for capital or resources; however poor and penniless a man may be, even in wits, he can easily manufacture difficulties. It is said \u201cthat a fool may raise objections which a thousand wise men could not answer.\u201d I would not hesitate to say that I could bring objections to your existence to-night, which you could not disprove. I could sophisticate and mistily until I brought out the conclusion that you were blind, and deaf, and dumb, and I am not sure that by any process of logic you would be able to prove that you were not so. It might be clear enough to you that you could both speak, and see, and hear. The only evidence, however I suppose that you could give would be by speaking, and seeing, and hearing, which might be conclusive enough, but if it were left to be a mere matter of word-fighting for schoolmen, I question whether the caviller might not cavil against you to the judgment day in order to dispute you out of the evidence of your very senses. The raising of difficulties is the easiest trade in all the world, and, permit me to add, it is not one of the most honorable. The raising of objections has been espoused, you know, by that great and mighty master of falsehood in the olden times, and it has been carried on full often by those whose doubts about the truth sprung rather from their hearts than from their heads Some difficulties however, ought to be met, and let me now remove one or two of them. There are some who say, \u201cProvided the doctrines of grace be true, what is the use of our preaching?\u201d Of course I can hardly resist a smile while I put this splendid difficulty \u2014 it is so huge a one. If there are so many who are to be saved, then why preach? You cannot diminish, you cannot increase the number, why preach the Gospel? Now, I thought my friend Mr. Bloomfield anticipated this difficulty well enough. There must be a harvest, \u2014 why sow why plough? Simply because the harvest is ordained in the use of means. The reason why we preach at all is because God has ordained to save some. If he had not we could not see the good of preaching at all. Why! we should come indeed on a fool\u2019s errand if we came here without the Master\u2019s orders at our back. His elect shall be saved \u2014 every one of them, \u2014 and if not by my instrumentality or that of any brotherhood present, if not by any instrumentality, then would God sooner call them by his Holy Spirit, without the voice of the minister, than that they should perish. But this is the very reason why we preach, because we wish to have the honor of being the means, in the hand or God, of calling these elect ones to himself. The certainty of the result quickens us in our work, and surely it would stay none but a fool in his labor. Because God ordains that his word shall not return unto him void, therefore, we preach that word, because, \u201cas the rain cometh down and the snow from heaven, and returneth not thither, but watereth the earth and maketh it to bring forth and bud, even so doth the word of the Lord accomplish his purpose;\u201d therefore, we would have our doctrine to drop as the rain and distil as the dew, and as the small rain upon the tender herb. But, there are some again who say, \u201cTo what purpose after all, is your inviting any to come, when the Spirit of God alone constrains them to come; and why, especially, preach to those whom you believe to be so depraved that they cannot and will not come?\u201d Ay, just so, this is a serious difficulty to everything except faith. Do you see Ezekiel yonder; he is about to preach a sermon. By his leave, we will stop him. \u201cEzekiel, where are you about to preach?\u201d \u201cI am about,\u201d saith he, \u201cto preach to a strange congregation \u2014 dead, dry bones, lying in a mass in a valley.\u201d \u201cBut, Ezekiel, they have no power to live.\u201d \u201cI know that,\u201d saith he. \u201cTo what purpose, then, is your preaching to them? If they have no power, and it the breath must come from the four winds, and they have no life in themselves, to what purpose do you preach?\u201d \u201cI am ordered to preach,\u201d saith he, \u201ccommanded,\u201d and he does so. He prophesies, and afterwards mounting to a yet higher stage of faith, he cries, \u201cCome from the four winds, oh breath, and breathe upon these slain, that they may live.\u201d And the wind comes, and the effect of his ministry is seen in their life. So preach we to dead sinners; so pray we for the living Spirit. So, by faith, do we expect his Divine influence, and it come, \u2014 cometh not from man nor of man, nor by blood, nor by the will of the fly, but from the sovereign will of God. But notwithstanding it comes instrumentally through the faith of the preacher while he pleads with man, \u201cas though God did beseech them by us, we pray them in Christ\u2019s stead to be reconciled to God.\u201d But if ten thousand other objections were raised, my simple reply could be just this \u201cWe can raise more objections against your theory, than you can against ours.\u2019 We do not believe that our scheme is free from difficulties; it were uncandid if we were to say so. But we believe that we have not the tithe of the difficulties to contend with that they have on the opposite side of the question. It is not hard to find in those texts which appear to be most against us, a key, by which they are to be harmonized, and we believe it to be utterly impossible, without wresting Scripture, to turn those texts which teach our doctrine, to teach any other thing whatsoever. They are plain, pointed, pertinent. If the Calvinistic scheme were the whole sum and substance of all truth, why then surely, if it held everything within some five or six doctrines, you might begin to think that man were God, and that God\u2019s theology were less than infinite in its sweep. What are we, that we should grasp the infinite? We shall never measure the marches of eternity. Who shall compass with a span the Eternal God, and who shall think out anew his infinite thoughts? We pretend not that Calvinism is a plumb line to fathom the deeps; but we do say, that it is a ship which can sail safely over its surface, and that every wave shall speed it onwards towards its destined haven To fathom and to comprehend is neither your business nor mine, but to learn, and then, having learned, to teach to other\u201d, is the business of each Christian man; and thus would we do, God being our helper. One friend kindly suggests a difficulty to me, which, having just spoken of, I shall sit down. That amazing difficulty has to do with the next speaker\u2019s topic, and, therefore, I touch it. It says in the Scriptures, that Paul would not have us destroy him with our meat for whom Christ died. Therefore, the inference is \u2014 only mark, we do not endorse the logic \u2014 the inference is, that you may destroy some with your meat for whom Christ died. That inference I utterly deny. But then, let me put it thus. Do you know that a man may be guilty of a sin which he cannot commit. Does that startle you? Every man is guilty of putting God out of existence, if he says in his heart, \u201cNo God.\u201d But he cannot put God out of existence, and yet, the guilt is there, because he would if he could. There be some who crucify the Son of God afresh. They cannot, \u2014 he is in heaven, he is beyond their reach. And yet, because their deeds would do that, unless some power restrained, they are guilty of doing what they can never do, because the end and aim of their doings would be to destroy Christ, if he were here. Now, then, it is quite consistent with the doctrine that no man can destroy any for whom Christ died, still to insist upon it that a man may be guilty of the blood of souls. He may do that which, unless God prevented it, \u2014 and that is no credit to him, \u2014 unless God prevented it, would destroy souls for whom Jesus Christ died. But, again I say, I have not come here to-night to anticipate and to answer all objections; I have only done that, that some troubled conscience might find peace. This was not a meeting of discussion, but for the explaining of our own views, and the teaching them simply to the people. I now shall call upon my beloved brother to take up the point of particular redemption.<\/p>\n","protected":false},"excerpt":{"rendered":"
NO. 387 BY THE REV. EVAN PROBERT, OF BRISTOL. My Christian friends, you are quite aware that the subject which in to engage our further attention this afternoon, is Human Depravity \u2014 a subject about which there are different opinions, which I shall not attempt to examine at the present time, but I shall confine … Continue reading “HUMAN DEPRAVITY.”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1718","post","type-post","status-publish","format-standard","hentry","category-sermons"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/posts\/1718","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/comments?post=1718"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/posts\/1718\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/media?parent=1718"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/categories?post=1718"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/sermons\/wp-json\/wp\/v2\/tags?post=1718"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}