,,parochial ,,and ,,plain ,,sermons by ,,john ,,henry ,,newman1 ,b4,d4 ,formerly ,vicar of ,st4 ,mary's1 ,oxford ,in ,eight ,volumes ,,vol4 ,,viii4 ,new ,edition ,london ,longmans1 ,green1 and ,co4 and ,new ,york3 #ae ,east #afth ,street #ahia ,,contents4 ,,sermon ,i4 ,reverence in ,worship4 ,samuel ministered before the ,lord1 being a child1 girded with a linen ephod4--#a ,sam4 ii4 #ah ,,sermon ,,ii4 ,divine ,calls4 ,and the ,lord came1 and stood1 and called as at other times1 ,samuel1 ,samuel4 ,then ,samuel answered1 ,speak3 for ,thy servant heareth4--#a ,sam4 iii4 #aj ,,sermon ,,iii4 ,the ,trial of ,saul4 ,and ,saul said1 ,bring hither a burnt offering to me1 and peace offerings4 ,and he offered the burnt offering4--#a ,sam4 xiii4 #i ,,sermon ,,iv4 ,the ,call of ,david4 ,so ,david prevailed over the ,philistine with a sling and with a stone4--#a ,sam4 xvii4 #ej ,,sermon ,v4 ,curiosity of ,temptation to ,sin4 ,enter not into the path of the wicked1 and go not in the way of evil men4 ,avoid it1 pass not by it1 turn from it1 and pass away4--,prov4 iv4 #ad1 #ae ,,sermon ,,vi4 ,miracles no ,remedy for ,unbelief4 ,and the ,lord said unto ,moses1 ,how long will this people provoke ,me8 and how long will it be ere they believe ,me1 for all the signs which ,i have showed among them8--,num4 xiv4 #aa ,,sermon ,,vii4 ,josiah1 a ,pattern for the ,ignorant4 ,because thine heart was tender1 and thou hast humbled thyself before the ,lord1 when thou heardest what ,i spake against this place1 and against the inhabitants thereof1 that they should become a desolation and a curse1 and hast rent thy clothes1 and wept before ,me2 ,i also have heard thee1 saith the ,lord4 ,behold therefore1 ,i will gather thee unto thy fathers1 and thou shall be gathered into thy grave in peace2 and thine eyes shall not see all the evil which ,i will bring upon this place4--#b ,kings xxii4 #ai1 #bj ,,sermon ,,viii4 ,inward ,witness to the ,truth of the ,gospel4 ,i have more understanding than my teachers1 for ,thy testimonies are my study2 ,i am wiser than the aged1 because ,i keep ,thy commandments4--,psalm cxix4 #ii1 #ajj ,,sermon ,,ix4 ,jeremiah1 a ,lesson for the ,disappointed4 ,be not afraid of their faces3 for ,i am with thee to deliver thee1 saith the ,lord4--,jer4 i4 #h ,,sermon ,x4 ,endurance of the ,world's ,censure4 ,and thou1 son of man1 be not afraid of them2 neither be afraid of their words1 though briars and thorns be with thee1 and thou dost dwell among scorpions2 be not afraid of their words1 nor be dismayed at their looks1 though they be a rebellious house4--,ezek4 ii4 #f ,,sermon ,,xi4 ,doing ,glory to ,god in ,pursuits of the ,world4 ,whether1 therefore1 ye eat or drink1 or whatsoever ye do1 do all to the glory of ,god4--#a ,cor4 x4 #ca ,,sermon ,,xii4 ,vanity of ,human ,glory4 ,the world knoweth us not1 because it knew ,him not4--#a ,john iii4 #a ,,sermon ,,xiii4 ,truth hidden when not sought after4 ,they shall turn away their ears from the truth1 and shall be turned unto fables4--#b ,tim4 iv4 #d ,,sermon ,,xiv4 ,obedience to ,god the ,way to ,faith in ,christ4 ,when ,jesus saw that he answered discreetly1 ,he said unto him1 ,thou art not far from the kingdom of ,god4--,mark xii4 #cd ,,sermon ,,xv4 ,sudden ,conversions4 ,by the grace of ,god ,i am what ,i am3 and ,his grace which was bestowed upon me was not in vain4--#a ,cor4 xv4 #aj ,,sermon ,,xvi4 ,the ,shepherd in our ,souls4 ,i am the good ,shepherd3 the good ,shepherd gaveth ,his life for the sheep4--,john x4 #aa ,,sermon ,,xvii4 ,religious ,joy4 ,and the ,angel said unto them1 ,fear not3 for1 behold1 ,i bring you good tidings of great joy1 which shall be to all people4 ,for unto you is born this day in the city of ,david a ,saviour1 which is ,christ the ,lord4--,luke ii4 #aj1 #aa ,,sermon ,,xviii4 ,ignorance of ,evil4 ,and the ,lord ,god said1 ,behold1 the man is become as one of ,us1 to know good and evil4--,gen4 iii4 #bb ,,sermon ,i4 ,reverence in ,worship4 ,samuel ministered before the ,lord1 being a child1 girded with a linen ephod4--#a ,samuel ii4 #ah4 ,samuel1 viewed in his place in sacred history1 that is1 in the course of events which connect ,moses with ,christ1 appears as a great ruler and teacher of his people2 this is his prominent character4 ,he was the first of the prophets2 yet1 when we read the sacred narrative itself1 in which his life is set before us1 ,i suppose those passages are the more striking and impressive which represent him1 in the office which belonged to him by birth1 as a ,levite1 or minister of ,god4 ,he was taken into ,god's special service from the first2 he lived in ,his ,temple2 nay1 while yet a child1 he was honoured with the apparel of a sacred function1 as the text tells us1 he ministered before the ,lord1 being a child1 girded with a linen ephod4 ,his mother had given him unto the ,lord all the days of his life#a1 by a solemn vow before his birth2 and in him1 if in any one1 were fulfilled the words of the ,psalmist1 ,blessed are they that dwell in ,thy house1 they will be always praising ,thee#b4 ,such a constant abode in ,god's house would make common minds only familiar with holy things1 and irreverent2 but where ,god's grace is present in the heart1 the effect is the reverse2 which we might be sure would happen in the case of ,samuel4 ,the ,lord was with him1 we are told2 and therefore the more the outward signs of that ,lord met his eye1 the more reverent he became1 not the more presuming4 ,the more he acquainted himself with ,god1 the greater would be his awe and holy fear4 ,thus the first notice we have of his ministering before the ,lord1 reminds us of the decency and gravity necessary at all times1 and in all persons1 in approaching ,him4 ,he ministered before the ,lord1 being a child1 girded with a linen ephod4 ,his mother had made him yearly a little coat for his common use1 but in ,divine ,service he wore1 not this1 but a garment which would both express1 and impress upon him1 reverence4 ,and1 in like manner1 in his old age1 when ,saul sent to seek ,david at ,naioth1 where ,samuel was1 his messengers found ,samuel and the prophets under him all in decent order4 ,they saw the company of prophets prophesying1 and ,samuel over them4 ,and this was so impressive a sight1 that it became an instrument of ,god's supernatural power towards them1 and they prophesied also4 ,on the other hand1 if we would have an example of the want of this reverence1 we have it in ,saul himself1 the reprobate king1 who1 when he was on his way to ,naioth1 and was visited by ,god's ,holy ,spirit1 did not thereupon receive the garment of salvation1 nor was clothed in righteousness1 but behaved himself in an unseemly wild way1 as one whose destitution and shame were but detected by the visitation4 ,he stript off his clothes and prophesied before ,samuel1 and lay down in that state all that day and all that night4 ,this difference we see even at this day3--of persons professing religion1 some are like ,samuel1 some like ,saul2 some 7as it were7 cast off their garments and prophesy in disorder and extravagance2 others minister before the ,lord1 girded with a linen ephod1 with their loins girt and their lamps burning1 like men awfully expecting the coming of their great and glorious ,judge4 ,by the latter1 ,i mean the true children of the ,holy ,catholic ,church1 by the former1 ,i mean heretics and schismatic4 ,there have ever been from the first these two kinds of ,christians--those who belonged to the ,church1 and those who did not4 ,there never was a time since the ,apostles' day1 when the ,church was not2 and there never was a time but men were to be found who preferred some other way of worship to the ,church's way4 ,these two kinds of professed ,christians ever have been--,church ,christians1 and ,christians not of the ,church2 and it is remarkable1 ,i say1 that while1 on the one hand1 reverence for sacred things has been a characteristic of ,church ,christians on the whole1 so1 want of reverence has been the characteristic on the whole of ,christians not of the ,church4 ,the one have prophesied after the figure of ,samuel1 the other after the figure of ,saul4 ,of course there are many exceptions to this remark in the case of individuals4 ,of course ,i am not speaking of inconsistent persons and exceptional cases1 in the ,church1 or out of it2 but of those who act up to what they profess4 ,i mean that zealous1 earnest1 and faithful members of the ,church have generally been reverent2 and zealous1 earnest1 and faithful members of other religious bodies have generally been irreverent4 ,again1 after all1 there will be real exceptions in the case of individuals which we cannot account for2 but ,i mean that1 on1 the whole1 it will be found that reverence is one of the marks or notes of the ,church2 true though it may be that some particular individuals1 who have kept apart from it1 have not been without a reverential spirit notwithstanding4 ,indeed so natural is the connexion between a reverential spirit in worshipping ,god1 and faith in ,god1 that the wonder only is1 how any one can for a moment imagine he has faith in ,god1 and yet allow himself to be irreverent towards ,him4 ,to believe in ,god1 is to believe the being and presence of ,one who is ,all-holy1 and ,all-powerful1 and ,all-gracious2 how can a man really believe thus of ,him1 and yet make free with ,him8 it is almost a contradiction in terms4 ,hence even heathen religions have ever considered faith and reverence identical4 ,to believe1 and not to revere1 to worship familiarly1 and at one's ease1 is an anomaly and a prodigy unknown even to false religions1 to say nothing of the true one4 ,not only the ,jewish and ,christian religions1 which are directly from ,god1 inculcate the spirit of reverence and godly fear1 but those other religions which have existed1 or exist1 whether in the ,east or the ,south1 inculcate the same4 ,worship1 forms of worship--such as bowing the knee1 taking off the shoes1 keeping silence1 a prescribed dress1 and the like--are considered as necessary for a due approach to ,god4 ,the whole world1 differing about so many things differing in creed and rule of life1 yet agree in this--that ,god being our ,creator1 a certain self-abasement of the whole man is the duty of the creature2 that ,he is in heaven1 we upon earth2 that ,he is ,all-glorious1 and we worms of the earth and insects of a day4 ,but those who have separated from the ,church of ,christ have in this respect fallen into greater than pagan error4 ,they may be said to form an exception to the concordant voice of a whole world1 always and every where2 they break in upon the unanimous suffrage of mankind1 and determine1 at least by their conduct1 that reverence and awe are not primary religious duties4 ,they have considered that in some way or other1 either by ,god's favour or by their own illumination1 they are brought so near to ,god that they have no need to fear at all1 or to put any restraint upon their words or thoughts when addressing ,him4 ,they have considered awe to be superstition1 and reverence to be slavery4 ,they have learnt to be familiar and free with sacred things1 as it were1 on principle4 ,i think this is really borne out by facts1 and will approve itself to inquirers as true in substance1 however one man will differ from another in the words in which he would express the fact itself4 ,samuel was a little child who had never fallen away from ,god1 but by ,his grace had ever served ,him4 ,let us take a very different instance1 the instance of a penitent sinner as set before us in the parable of the ,publican and ,pharisee4 ,i need hardly say which of the two was the most pleasing to ,god--the ,publican2 whereas the ,pharisee was not accepted by ,him4 ,now what did the ,pharisee do8 ,he did not even go so far as to behave in an unseemly1 extravagant way3 he was grave and solemn1 and yet what he did was enough to displease ,god1 because he took too much upon himself1 and made too much of himself4 ,though grave and solemn1 he was not reverent2 he spoke in a haughty1 proud way1 and made a long sentence1 thanking ,god that he was not as other men are1 and despising the ,publican4 ,such was the behaviour of the ,pharisee2 but the ,publican behaved very differently4 ,observe how he came to worship ,god2 he stood afar off2 he lift not up so much as his eyes unto heaven1 but smote upon his breast1 saying1 ,god be merciful to me a sinner#c4 ,you see his words were few1 and almost broken1 and his whole conduct humble and reverent2 he felt that ,god was in heaven1 he upon earth1 ,god ,all-holy and ,almighty1 and he a poor sinner4 ,now all of us are sinners1 all of us have need to come to ,god as the ,publican did2 every one1 if he does but search his heart1 and watch his conduct1 and try to do his duty1 will find himself to be full of sins which provoke ,god's wrath4 ,i do not mean to say that all men are equally sinners2 some are wilful sinners1 and of them there is no hope1 till they repent2 others sin1 but they try to avoid sinning1 pray to ,god to make them better1 and come to ,church to be made better2 but all men are quite sinners enough to make it their duty to behave as the ,publican4 ,every one ought to come into ,church as the ,publican did1 to say in his heart1 ,lord1 ,i am not worthy to enter this sacred place2 my only plea for coming is the merits of ,jesus ,christ my ,saviour4 ,when1 then1 a man enters ,church1 as many do1 carelessly and familiarly1 thinking of himself1 not of ,god1 sits down coldly and at his ease1 either does not say a prayer at all1 or merely hides his face for form's sake1 sitting all the while1 not standing or kneeling2 then looks about to see who is in the ,church1 and who is not1 and makes himself easy and comfortable in his seat1 and uses the kneeler for no other purpose than to put his feet upon2 in short1 comes to ,church as a place1 not of meeting ,god and ,his holy ,angels1 but of seeing what is to be seen with the bodily eyes1 and hearing what is to be heard with the bodily ears1 and then goes and gives his judgment about the sermon freely1 and says1 ,i do not like this or that1 or ,this is a good argument1 but that is a bad one1 or ,i do not like this person so much as that1 and so on2 ,i mean when a man acts in all respects as if he was at home1 and not in ,god's ,house1--all ,i can say is1 that he ventures to do in ,god's presence what neither ,cherubim nor ,seraphim venture to do1 for they veil their faces1 and1 as if not daring to address ,god1 praise ,him to each other1 in few words1 and those continually repeated1 saying1 ,holy1 holy1 holy1 ,lord ,god of ,sabaoth4 ,what ,i have said has been enough to suggest what it is to serve ,god acceptably1 viz4 with reverence and godly fear1 as ,st4 ,paul says4 ,we must not aim at forms for their own sake1 but we must keep in mind where we are1 and then forms will come into our service naturally4 ,we must in all respects act as if we saw ,god2 that is1 if we believe that ,god is here1 we shall keep silence2 we shall not laugh1 or talk1 or whisper during the ,service1 as many young persons do2 we shall not gaze about us4 ,we shall follow the example set us by the ,church itself4 ,i mean1 as the words in which we pray in ,church are not our own1 neither will our looks1 or our postures1 or our thoughts1 be our own4 ,we shall1 in the prophet's words1 not do our own ways there1 nor find our own pleasure1 nor speak our own words2 in imitation of all ,saints before us1 including the ,holy ,apostles1 who never spoke their own words in solemn worship1 but either those which ,christ taught them1 or which the ,holy ,ghost taught them1 or which the ,old ,testament taught them4 ,this is the reason why we always pray from a book in ,church2 the ,apostles said to ,christ1 ,lord1 teach us to pray1 and our ,lord graciously gave them the prayer called the ,lord's ,prayer4 ,for the same reason we too use the ,lord's ,prayer1 and we use the ,psalms of ,david and of other holy men1 and hymns which are given us in ,scripture1 thinking it better to use the words of inspired ,prophets than our own4 ,and for the same reason we use a number of short petitions1 such as ,lord1 have mercy upon us1 ,o ,lord1 save the ,queen1 ,o ,lord1 open ,thou our lips1 and the like1 not using many words1 or rounding our sentences1 or allowing ourselves to enlarge in prayer4 ,thus all we do in ,church is done on a principle of reverence2 it is done with the thought that we are in ,god's presence4 ,but irreverent persons1 not understanding this1 when they come into ,church1 and find nothing there of a striking kind1 when they find every thing is read from a book1 and in a calm1 quiet way1 and still more1 when they come a second and a third time1 and find every thing just the same1 over and over again1 they are offended and tired4 ,there is nothing1 they say1 to rouse or interest them4 ,they think ,god's service dull and tiresome1 if ,i may use such words2 for they do not come to ,church to honour ,god1 but to please themselves4 ,they want something new4 ,they think the prayers are long1 and wish that there was more preaching1 and that in a striking oratorical way1 with loud voice and florid style4 ,and when they observe that the worshippers in ,church are serious and subdued in their manner1 and will not look1 and speak1 and move as much at their ease as out of doors1 or in their own houses1 then 7if they are very profane7 they ridicule them1 as weak and superstitious4 ,now is it not plain that those who are thus tired1 and wearied1 and made impatient by our sacred services below1 would most certainly get tired and wearied with heaven above8 because there the ,cherubim and ,seraphim rest not day and night1 saying1 ,holy1 holy1 holy1 ,lord ,god ,almighty4 ,such as this1 too1 will be the way of the ,saints in glory1 for we are told that there will be a great voice of much people saying1 ,alleluia2 and again they said ,alleluia1 and the four-and-twenty elders said ,alleluia1 and a voice of many waters and of mighty thunderings said ,alleluia4 ,such1 too1 was our ,lord's way1 when in ,his agony ,he three times repeated the same words1 ,thy will1 not ,mine1 be done4 ,it is the delight of all holy beings1 who stand around the ,throne1 to use one and the same form of worship2 they are not tired1 it is ever new pleasure to them to say the words anew4 ,they are never tired2 but surely all those persons would be soon tired of hearing them1 instead of taking part in their glorious chant1 who are weaned of ,church now1 and seek for something more attractive and rousing4 ,let all persons1 then1 know for certain1 and be assured beforehand1 that if they come to ,church to have their hearts put into strange and new forms1 and their feelings moved and agitated1 they come for what they will not find4 ,we wish them to join ,saints and ,angels in worshipping ,god2 to say with the ,seraphim1 ,holy ,lord ,god of ,sabaoth1 to say with the ,angels1 ,glory to ,god in the highest1 and in earth peace1 good-will towards men1 to say after our ,lord and ,saviour1 ,our ,father1 which art in heaven1 and what follows2 to say with ,st4 ,mary1 ,my soul doth magnify the ,lord2 with ,st4 ,simeon1 ,lord1 now lettest ,thou ,thy servant depart in peace2 with the ,three ,children who were cast into the fiery furnace1 ,o all ye works of the ,lord1 bless ye the ,lord1 praise ,him1 and magnify ,him for ever1 with the ,apostles1 ,i believe in ,god the ,father ,almighty1 ,maker of heaven and earth1 and in ,jesus ,christ ,his only ,son our ,lord2 and in the ,holy ,ghost4 ,we wish to read to them words of inspired ,scripture1 and to explain its doctrine to them soberly after its pattern4 ,this is what we wish them to say1 again and again3 ,lord1 have mercy2 ,we beseech ,thee to hear us1 ,o ,lord2 ,good ,lord1 deliver us2 ,glory be to the ,father1 and to the ,son1 and to the ,holy ,ghost4 ,all holy creatures are praising ,god continually--we hear them not1 still they are praising ,him and praying to ,him4 ,all the ,angels1 the glorious company of the ,apostles1 the goodly fellowship of the ,prophets1 the noble army of ,martyrs1 the ,holy ,church universal1 all good men all over the earth1 all the spirits and souls of the righteous1 all our friends who have died in ,god's faith and fear1 all are praising and praying to ,god3 we come to ,church to join them2 our voices are very feeble1 our hearts are very earthly1 our faith is very weak4 ,we do not deserve to come1 surely not2--consider what a great favour it is to be allowed to join in the praises and prayers of the ,city of the ,living ,god1 we being such sinners2--we should not be allowed to come at all but for the merits of our ,lord and ,saviour4 ,let us firmly look at the ,cross1 that is the token of our salvation4 ,let us ever remember the sacred ,name of ,jesus1 in which devils were cast out of old time4 ,these are the thoughts with which we should come to ,church1 and if we come a little before the ,service begins1 and want something to think about1 we may look1 not at who are coming in and when1 but at the building itself1 which will remind us of many good things2 or we may look into the ,prayer ,book for such passages as the #hdth ,psalm1 which runs thus3 ,o how amiable are ,thy dwellings1 ,thou ,lord of hosts6 my soul hath a desire and longing to enter into the ,courts of the ,lord3 my heart and my flesh rejoice in the ,living ,god4 ,such will be our conduct and our thoughts in ,church1 if we be true ,christians2 and ,i have been giving this description of them1 not only for the sake of those who are not reverent1 but for the sake of those who try to be so1--for the sake of all of us who try to come to ,church soberly and quietly1 that we may know why we do so1 and may have an answer if any one asks us4 ,such will be our conduct even when we are out of ,church4 ,i mean1 those who come to ,church again and again1 in this humble and heavenly way1 will find the effect of it1 through ,god's mercy1 in their daily walk4 ,when ,moses came down from ,mount ,sinai1 where he had been forty days and forty nights1 his face quite shone and dazzled the people1 so that he was obliged to put a veil over it4 ,such is the effect of ,god's grace on those who come to ,church in faith and love2 their mode of acting and talking1 their very manner and behaviour1 show they have been in ,god's presence4 ,they are ever sober1 cheerful1 modest1 serious1 and earnest4 ,they do not disgrace their profession1 they do not take ,god's ,name in vain1 they do not use passionate language1 they do not lie1 they do not jest in an unseemly way1 they do not use shameful words1 they keep their mouth2 they have kept their mouth in ,church1 and avoided rashness1 so they are enabled to keep it at home4 ,they have bright1 smiling1 pleasant faces4 ,they do not wear a mock gravity1 and1 like the hypocrites whom ,christ speaks of1 make themselves sad countenances1 but they are easy and natural1 and without meaning it cannot help showing in their look1 and voice1 and manner1 that they are ,god's dear children1 and have ,his grace within them4 ,they are civil and obliging1 kind and friendly2 not envious or jealous1 not quarrelsome1 not spiteful or resentful1 not selfish1 not covetous1 not niggardly1 not lovers of the world1 not afraid of the world1 not afraid of what man can do against them4 ,such are they who worship ,god in spirit and in truth in ,church2 they love ,him and they fear ,him4 ,and1 besides those who profess to love without fearing1 there are two sorts of persons who fall short2 first1 and worst1 those who neither fear nor love ,god2 and1 secondly1 those who fear ,him1 but do not love ,him4 ,there are1 every where1 alas6 some bold1 proud1 discontented persons1 who1 as far as they dare1 speak against religion altogether2 they do not come to ,church1 or if they come1 come to see about what is going on1 not to worship4 ,these are those who neither love nor fear2 but the more common sort of persons are they who have a sort of fear of ,god without the love of ,him1 who feel and know that some things are right1 and others wrong1 yet do not adhere to the right2 who are conscious they sin from time to time1 and that wilfully1 who have an uneasy conscience1 who fear to die2 who have1 indeed1 a sort of serious feeling about sacred things1 who reverence the ,church and its ,ordinances1 who would be shocked at open impiety1 who do not make a mock at ,baptism1 much less at the ,holy ,communion1 but1 still1 who have not the heart to love and obey ,god4 ,this1 ,i fear1 my brethren1 may be the state of some of you4 ,see to it1 that you are clear from the sin of knowing and confessing what is your duty1 and yet not doing it4 ,if you be such1 and make no effort to become better2 if you do not come to ,church honestly1 for ,god's grace to make you better1 and seriously strive to be better and to do your duty more thoroughly1 it will profit you nothing to be ever so reverent in your manner1 and ever so regular in coming to ,church4 ,god hates the worship of the mere lips2 ,he requires the worship of the heart4 ,a person may bow1 and kneel1 and look religious1 but he is not at all the nearer heaven1 unless he tries to obey ,god in all things1 and to do his duty4 ,but if he does honestly strive to obey ,god1 then his outward manner will be reverent also2 decent forms will become natural to him2 holy ordinances1 though coming to him from the ,church1 will at the same time come 7as it were7 from his heart2 they will be part of himself1 and he will as little think of dispensing with them as he would dispense with his ordinary apparel1 nay1 as he could dispense with tongue or hand in speaking or doing4 ,this is the true way of doing devotional service2 not to have feelings without acts1 or acts without feelings2 but both to do and to feel2--to see that our hearts and bodies are both sanctified together1 and become one2 the heart ruling our limbs1 and making the whole man serve ,him1 who has redeemed the whole man1 body as well as soul4 #a ,sam4 i4 #aa4 #b ,ps4 lxxxiv4 #d4 #c ,luke xviii4 #ac4 ,,sermon ,,ii4 ,divine ,calls4 ,and the ,lord came1 and stood1 and called as at other times1 ,samuel2 ,samuel4 ,then ,samuel answered1 ,speak2 for ,thy servant heareth4--#a ,samuel iii4 #aj4 ,in the narrative of which these words form part1 we have a remarkable instance of a ,divine call1 and the manner in which it is our duty to meet it4 ,samuel was from a child brought to the house of the ,lord2 and in due time he was called to a sacred office1 and made a prophet4 ,he was called1 and he forthwith answered the call4 ,god said1 ,samuel1 ,samuel4 ,he did not understand at first who called1 and what was meant2 but on going to ,eli he learned who spoke1 and what his answer should be4 ,so when ,god called again1 he said1 ,speak1 ,lord1 for ,thy servant heareth4 ,here is prompt obedience4 ,very different in its circumstances was ,st4 ,paul's call1 but resembling ,samuel's in this respect1 that1 when ,god called1 he1 too1 promptly obeyed4 ,when ,st4 ,paul heard the voice from heaven1 he said at once1 trembling and astonished1 ,lord1 what wilt ,thou have me to do#a8 ,this same obedient temper of his is stated or implied in the two accounts which he himself gives of his miraculous conversion4 ,in the #bbnd chapter he says1 ,and ,i said1 ,what shall ,i do1 ,lord8 ,and in the #bfth1 after telling ,king ,agrippa what the ,divine ,speaker said to him1 he adds what comes to the same thing1 ,whereupon1 ,o ,king ,agrippa1 ,i was not disobedient unto the heavenly vision4 ,such is the account given us in ,st4 ,paul's case of that first step in ,god's gracious dealings with him1 which ended in his eternal salvation4 ,whom ,he did foreknow1 ,he also did predestinate#b2--whom ,he did predestinate1 them ,he also called--here was the first act which took place in time--and whom ,he called1 them ,he also justified1 and whom ,he justified1 them ,he also glorified4 ,such is the ,divine series of mercies2 and you see that it was prompt obedience on ,st4 ,paul's part which carried on the first act of ,divine grace into the second1 which knit together the first mercy to the second4 ,whom ,he called1 them ,he also justified4 ,st4 ,paul was called when ,christ appeared to him in the way2 he was justified when ,ananias came to baptize him3 and it was prompt obedience which led him from his call to his baptism4 ,lord1 what wilt ,thou have me to do8 ,the answer was1 ,arise1 and go into ,damascus2 and there it shall be told thee of all things which are appointed for thee to do#c4 ,and when he came to ,damascus1 ,ananias was sent to him by the same ,lord who had appeared to him2 and he reminded ,st4 ,paul of this when he came to him4 ,the ,lord had appeared for his call2 the ,lord appeared for his justification4 ,this1 then1 is the lesson taught us by ,st4 ,paul's conversion1 promptly to obey the call4 ,if we do obey it1 to ,god be the glory1 for ,he it is works in us4 ,if we do not obey1 to ourselves be all the shame1 for sin and unbelief work in us4 ,such being the state of the case1 let us take care to act accordingly1--being exceedingly alarmed lest we should not obey ,god's voice when ,he calls us1 yet not taking praise or credit to ourselves if we do obey it4 ,this has been the temper of all saints from the beginning--working out their salvation with fear and trembling1 yet ascribing the work to ,him who wrought in them to will and do of ,his good pleasure2 obeying the call1 and giving thanks to ,him who calls1 to ,him who fulfils in them their calling4 ,so much on the pattern afforded us by ,st4 ,paul4 ,very different in its circumstances was ,samuel's call1 when a child in the temple1 yet resembling ,st4 ,paul's in this particular1--that for our instruction the circumstance of his obedience to it is brought out prominently even in the words put into his mouth by ,eli in the text4 ,eli taught him what to say1 when called by the ,divine voice4 ,accordingly1 when the ,lord came1 and stood1 and called as at other times1 ,samuel1 ,samuel4 ,then ,samuel answered1 ,speak1 ,lord1 for ,thy servant heareth4 ,such1 again1 is the temper of mind expressed by holy ,david in the #bgth ,psalm1 ,when ,thou saidst1 ,seek ye ,my face1 my heart said unto ,thee1 ,thy face1 ,lord1 will ,i seek4 ,and this temper1 which in the above instances is illustrated in words spoken1 is in the case of many other ,saints in ,scripture shown in word and deed2 and1 on the other hand1 is illustrated negatively by being neglected in the case of others therein mentioned1 who might have entered into life1 and did not4 ,for instance1 we read of the ,apostles1 that ,jesus1 walking by the sea of ,galilee1 saw two brethren1 ,simon called ,peter1 and ,andrew his brother1 casting a net into the sea1 for they were fishers4 ,and ,he saith unto them1 ,follow ,me1 and ,i will make you fishers of men4 ,and they straightway left their nets and followed ,him#d4 ,again2 when ,he saw ,james and ,john with their father ,zebedee1 ,he called them2 and they immediately left the ship1 and their father1 and followed ,him4 ,and so of ,st4 ,matthew at the receipt of custom1 ,he said unto him1 ,follow ,me1 and he left all1 rose up1 and followed ,him4 ,again1 we are told in ,st4 ,john's ,gospel1 ,jesus would go forth into ,galilee1 and findeth ,philip1 and saith unto ,him1 ,follow ,me4 ,again1 ,philip findeth ,nathanael1 and in like manner says to him1 ,come and see4 ,jesus saw ,nathanael coming unto ,him1 and saith of him1 ,behold an ,israelite indeed1 in whom is no guile4 ,on the other hand1 the young ruler shrunk from the call1 and found it a hard saying1 ,if thou wilt be perfect1 go and sell that thou hast1 and give to the poor1 and thou shalt have treasure in heaven2 and come1 and follow ,me4 ,but when the young man heard that saying1 he went away sorrowful1 for he had great possessions#e4 ,others who seemed to waver1 or rather who asked for some little delay from human feeling1 were rebuked for want of promptitude in their obedience2--for time stays for no one2 the word of call is spoken and is gone2 if we do not seize the moment1 it is lost4 ,christ was on ,his road heavenward4 ,he walked by the sea of ,galilee#f2 ,he passed forth#g2 ,he passed by#h2 ,he did not stop2 all men must join ,him1 or ,he would be calling on others beyond them#i4 ,he said to another1 ,follow ,me4 ,but he said1 ,lord1 suffer me first to go and bury my father4 ,jesus said unto him1 ,let the dead bury their dead3 but go thou and preach the kingdom of ,god4 ,and another also said1 ,lord1 ,i will follow ,thee3 but let me first go bid them farewell1 which are at home at my house4 ,and ,jesus said unto him1 ,no man1 having put his hand to the plough1 and looking back1 is fit for the kingdom of ,god#aj4 ,not unlike these last instances are the circumstances of the call of the great prophet ,elisha1 though he does not seem to have incurred blame from ,elijah for his lingering on the thoughts of what he was leaving4 ,he found ,elisha1 the son of ,shaphat1 who was ploughing 4 4 4 ,elijah passed by him1 and cast his mantle over him4 ,he did not stay2 he passed on1 and ,elisha was obliged to run after him4 ,and he left the oxen1 and ran after ,elijah1 and said1 ,let me1 ,i pray thee1 kiss my father and my mother1 and then ,i will follow thee4 ,this the prophet allowed him to do1 and after that he arose and followed ,elijah1 and ministered unto him4 ,or once more consider the circumstances of the call of ,abraham1 the father of all who believe4 ,he was called from his father's house1 but was not told whither4 ,st4 ,paul was bid go to ,damascus1 and there he was to receive further directions4 ,in like manner ,abraham left his home for a land that ,i will show thee#aa1 says ,almighty ,god4 ,accordingly he went out1 not knowing whither he went4 ,abram ,transcriber's note3 ,abraham8 departed as the ,lord had spoken unto him4 ,such are the instances of ,divine calls in ,scripture1 and their characteristic is this2 to require instant obedience1 and next to call us we know not to what2 to call us on in the darkness4 ,faith alone can obey them4 ,but it may be urged1 ,how does this concern us now8 ,we were all called to serve ,god in infancy1 before we could obey or disobey2 we found ourselves called when reason began to dawn2 we have been called to a state of salvation1 we have been living as ,god's servants and children1 all through our time of trial1 having been brought into it in infancy through ,holy ,baptism1 by the act of our parents4 ,calling is not a thing future with us1 but a thing past4 ,this is true in a very sufficient sense2 and yet it is true also that the passages of ,scripture which ,i have been quoting do apply to us still1--do concern us1 and may warn and guide us in many important ways2 as a few words will show4 ,for in truth we are not called once only1 but many times2 all through our life ,christ is calling us4 ,he called us first in ,baptism2 but afterwards also2 whether we obey ,his voice or not1 ,he graciously calls us still4 ,if we fall from our ,baptism1 ,he calls us to repent2 if we are striving to fulfil our calling1 ,he calls us on from grace to grace1 and from holiness to holiness1 while life is given us4 ,abraham was called from his home1 ,peter from his nets1 ,matthew from his office1 ,elisha from his farm1 ,nathanael from his retreat2 we are all in course of calling1 on and on1 from one thing to another1 having no resting-place1 but mounting towards our eternal rest1 and obeying one command only to have another put upon us4 ,he calls us again and again1 in order to justify us again and again1--and again and again1 and more and more1 to sanctify and glorify us4 ,it were well if we understood this2 but we are slow to master the great truth1 that ,christ is1 as it were1 walking among us1 and by ,his hand1 or eye1 or voice1 bidding us follow ,him4 ,we do not understand that ,his call is a thing which takes place now4 ,we think it took place in the ,apostles' days2 but we do not believe in it1 we do not look out for it in our own case4 ,we have not eyes to see the ,lord2 far different from the beloved ,apostle1 who knew ,christ even when the rest of the disciples knew ,him not4 ,when ,he stood on the shore after ,his resurrection1 and bade them cast the net into the sea1 that disciple whom ,jesus loved saith unto ,peter1 ,it is the ,lord#ab4 ,now what ,i mean is this3 that they who are living religiously1 have from time to time truths they did not know before1 or had no need to consider1 brought before them forcibly2 truths which involve duties1 which are in fact precepts1 and claim obedience4 ,in this and such-like ways ,christ calls us now4 ,there is nothing miraculous or extraordinary in ,his dealings with us4 ,he works through our natural faculties and circumstances of life4 ,still what happens to us in providence is in all essential respects what ,his voice was to those whom ,he addressed when on earth3 whether ,he commands by a visible presence1 or by a voice1 or by our consciences1 it matters not1 so that we feel it to be a command4 ,if it is a command1 it may be obeyed or disobeyed2 it may be accepted as ,samuel or ,st4 ,paul accepted it1 or put aside after the manner of the young man who had great possessions4 ,and these ,divine calls are commonly1 from the nature of the case1 sudden now1 and as indefinite and obscure in their consequences as in former times4 ,the accidents and events of life are1 as is obvious1 one special way in which the calls ,i speak of come to us2 and they1 as we all know1 are in their very nature1 and as the word accident implies1 sudden and unexpected4 ,a man is going on as usual2 he comes home one day1 and finds a letter1 or a message1 or a person1 whereby a sudden trial comes on him1 which1 if met religiously1 will be the means of advancing him to a higher state of religious excellence1 which at present he as little comprehends as the unspeakable words heard by ,st4 ,paul in paradise4 ,by a trial we commonly mean1 a something which if encountered well1 will confirm a man in his present way2 but ,i am speaking of something more than this2 of what will not only confirm him1 but raise him into a high state of knowledge and holiness4 ,many persons will find it very striking on looking back on their past lives1 to observe what different notions they entertained at different periods1 of what ,divine truth was1 what was the way of pleasing ,god1 and what things were allowable or not1 what excellence was1 and what happiness4 ,i do not scruple to say1 that these differences may be as great as that which may be supposed to have existed between ,st4 ,peter's state of mind when quietly fishing on the lake1 or ,elisha's when driving his oxen1 and that new state of mind of each of them when called to be ,apostle or ,prophet4 ,elisha and ,st4 ,peter indeed were also called to a new mode of life2 that ,i am not speaking of4 ,i am not speaking of cases when persons change their condition1 their place in society1 their pursuit1 and the like2 ,i am supposing them to remain pretty much the same as before in outward circumstances2 but ,i say that many a man is conscious to himself of having undergone inwardly great changes of view as to what truth is and what happiness4 ,nor1 again1 am ,i speaking of changes so great1 that a man reverses his former opinions and conduct4 ,he may be able to see that there is a connexion between the two2 that his former has led to his latter2 and yet he may feel that after all they differ in kind2 that he has got into a new world of thought1 and measures things and persons by a different rule4 ,nothing1 indeed1 is more wonderful and strange than the different views which different persons take of the same subject4 ,take any single fact1 event1 or existing thing which meets us in the world2 what various remarks will be made on it by different persons6 ,for instance1 consider the different lights in which any single action1 of a striking nature1 is viewed by different persons2 or consider the view of wealth or a wealthy man1 taken by this or that class in the community2 what different feelings does it excite--envy1 or respect1 or ridicule1 or angry opposition1 or indifference1 or fear and compassion2 here are states of mind in which different parties may regard it4 ,these are broad differences2 others are quite as real1 though more subtle4 ,religion1 for instance1 may be reverenced by the soldier1 the man of literature1 the trader1 the statesman1 and the theologian2 yet how very distinct their modes of reverencing it1 and how separate the standard which each sets up in his mind6 ,well1 all these various modes of viewing things cannot one and all be the best mode1 even were they all good modes2 but this even is not the case4 ,some are contrary to others2 some are bad4 ,but even of those that are on the whole good1 some are but in part good1 some are imperfect1 some have much bad mixed with them2 and only one is best4 ,only one is the truth and the perfect truth2 and which that is1 none know but those who are in possession of it1 if even they4 ,but ,god knows which it is2 and towards that one and only ,truth ,he is leading us forward4 ,he is leading forward ,his redeemed1 ,he is training ,his elect1 one and all1 to the one perfect knowledge and obedience of ,christ2 not1 however1 without their co-operation1 but by means of calls which they are to obey1 and which if they do not obey1 they lose place1 and fall behind in their heavenly course4 ,he leads them forward from strength to strength1 and from glory to glory1 up the steps of the ladder whose top reacheth to heaven4 ,we pass from one state of knowledge to another2 we are introduced into a higher region from a lower1 by listening to ,christ's call and obeying it4 ,perhaps it may be the loss of some dear friend or relative through which the call comes to us2 which shows us the vanity of things below1 and prompts us to make ,god our sole stay4 ,we through grace do so in a way we never did before2 and in the course of years1 when we look back on our life1 we find that that sad event has brought us into a new state of faith and judgment1 and that we are as though other men from what we were4 ,we thought1 before it took place1 that we were serving ,god1 and so we were in a measure2 but we find that1 whatever our present infirmities may be1 and however far we be still from the highest state of illumination1 then at least we were serving the world under the show and the belief of serving ,god4 ,or again1 perhaps something occurs to force us to take a part for ,god or against ,him4 ,the world requires of us some sacrifice which we see we ought not to grant to it4 ,some tempting offer is made us2 or some reproach or discredit threatened us2 or we have to determine and avow what is truth and what is error4 ,we are enabled to act as ,god would have us act2 and we do so in much fear and perplexity4 ,we do not see our way clearly2 we do not see what is to follow from what we have done1 and how it bears upon our general conduct and opinions3 yet perhaps it has the most important bearings4 ,that little deed1 suddenly exacted of us1 almost suddenly resolved on and executed1 may be as though a gate into the second or third heaven--an entrance into a higher state of holiness1 and into a truer view of things than we have hitherto taken4 ,or again1 we get acquainted with some one whom ,god employs to bring before us a number of truths which were closed on us before2 and we but half understand them1 and but half approve of them2 and yet ,god seems to speak in them1 and ,scripture to confirm them4 ,this is a case which not unfrequently occurs1 and it involves a call to follow on to know the ,lord#ac4 ,or again1 we may be in the practice of reading ,scripture carefully1 and trying to serve ,god1 and its sense may1 as if suddenly1 break upon us1 in a way it never did before4 ,some thought may suggest itself to us1 which is a key to a great deal in ,scripture1 or which suggests a great many other thoughts4 ,a new light may be thrown on the precepts of our ,lord and ,his ,apostles4 ,we may be able to enter into the manner of life of the early ,christians1 as recorded in ,scripture1 which before was hidden from us1 and into the simple maxims on which ,scripture bases it4 ,we may be led to understand that it is very different from the life which men live now4 ,now knowledge is a call to action3 an insight into the way of perfection is a call to perfection4 ,once more1 it may so happen that we find ourselves1 how or why we cannot tell1 much more able to obey ,god in certain respects than heretofore4 ,our minds are so strangely constituted1 it is impossible to say whether it is from the growth of habit suddenly showing itself1 or from an unusual gift of ,divine grace poured into our hearts1 but so it is2 let our temptation be to sloth1 or irresolution1 or worldly anxiety1 or pride1 or to other more base and miserable sins1 we may suddenly find ourselves possessed of a power of self-command which we had not before4 ,or again1 we may have a resolution grow on us to serve ,god more strictly in ,his house and in private than heretofore4 ,this is a call to higher things2 let us beware lest we receive the grace of ,god in vain4 ,let us beware of lapsing back2 let us avoid temptation4 ,let us strive by quietness and caution to cherish the feeble flame1 and shelter it from the storms of this world4 ,god may be bringing us into a higher world of religious truth1 let us work with ,him4 ,to conclude4 ,nothing is more certain in matter of fact1 than that some men do feel themselves called to high duties and works1 to which others are not called4 ,why this is we do not know1 whether it be that those who are not called1 forfeit the call from having failed in former trials1 or have been called and have not followed1 or that though ,god gives baptismal grace to all1 yet ,he really does call some men by ,his free grace to higher things than others2 but so it is2 this man sees sights which that man does not see1 has a larger faith1 a more ardent love1 and a more spiritual understanding4 ,no one has any leave to take another's lower standard of holiness for his own4 ,it is nothing to us what others are4 ,if ,god calls us to greater renunciation of the world1 and exacts a sacrifice of our hopes and fears1 this is our gain1 this is a mark of ,his love for us1 this is a thing to be rejoiced in4 ,such thoughts1 when properly entertained1 have no tendency to puff us up2 for if the prospect is noble1 yet the risk is more fearful4 ,while we pursue high excellence1 we walk among precipices1 and a fall is easy4 ,hence the ,apostle says1 ,work out your own salvation with fear and trembling1 for it is ,god that worketh in you#ad4 ,again1 the more men aim at high things1 the more sensitive perception they have of their own shortcomings2 and this again is adapted to humble them especially4 ,we need not fear spiritual pride then1 in following ,christ's call1 if we follow it as men in earnest4 ,earnestness has no time to compare itself with the state of other men2 earnestness has too vivid a feeling of its own infirmities to be elated at itself4 ,earnestness is simply set on doing ,god's will4 ,it simply says1 ,speak1 ,lord1 for ,thy servant heareth1 ,lord1 what wilt ,thou have me to do8 ,oh that we had more of this spirit6 ,oh that we could take that simple view of things1 as to feel that the one thing which lies before us is to please ,god6 ,what gain is it to please the world1 to please the great1 nay1 even to please those whom we love1 compared with this8 ,what gain is it to be applauded1 admired1 courted1 followed1 compared with this one aim1 of not being disobedient to a heavenly vision8 ,what can this world offer comparable with that insight into spiritual things1 that keen faith1 that heavenly peace1 that high sanctity1 that everlasting righteousness1 that hope of glory1 which they have who in sincerity love and follow our ,lord ,jesus ,christ8 ,let us beg and pray ,him day by day to reveal ,himself to our souls more fully1 to quicken our senses2 to give us sight and hearing1 taste and touch of the world to come1 so to work within us that we may sincerely say1 ,thou shalt guide me with ,thy counsel1 and after that receive me to glory4 ,whom have ,i in heaven but ,thee8 and there is none upon earth that ,i desire in comparison of ,thee3 my flesh and my heart faileth2 but ,god is the strength of my heart1 and my portion for ever4 #a ,acts ix4 #f4 #b ,rom4 viii4 #bi4 #c ,acts xxii4 #aj4 #d ,matt4 iv4 #ah-bj4 #e ,matt4 xix4 #ba1 #bb4 #f ,matt4 iv4 #ah4 #g ,matt4 ix4 #i4 #h ,mark #aa4 #ad4 #i ,matt4 xx4 #f1 #g4 #aj ,luke ix4 #ei-fb4 #aa ,gen4 xii4 #a4 #ab ,john xxi4 #g4 #ac ,hosea vi4 #c4 ,,sermon ,,iii4 ,the ,trial of ,saul4 ,and ,saul said1 ,bring hither a burnt offering to me1 and peace offerings4 ,and he offered the burnt offering4--#a ,samuel xiii4 #i4 ,we are all on our trial4 ,every one who lives is on his trial1 whether he will serve ,god or not4 ,and we read in ,scripture of many instances of the trials upon which ,almighty ,god puts us ,his creatures4 ,in the beginning1 ,adam1 when he was first created1 was put upon his trial4 ,he was placed in a beautiful garden1 he had every thing given him for his pleasure and comfort2 he was created innocent and upright1 and he had the great gift of the ,holy ,spirit given him to enable him to please ,god1 and to attain to heaven4 ,one thing alone he was forbidden--to eat of the tree of the knowledge of good and evil2 this was his trial4 ,if he did not eat of the fruit1 he was to live1 if he did1 he was to die4 ,alas1 he did eat of the fruit1 and he did die4 ,he was tried and found wanting2 he fell2 such was the end of his trial4 ,many other trials1 besides ,adam's1 are recorded in ,scripture1 and that for our warning and instruction1 that we may be reminded that we too are on trial1 that we may be encouraged by the examples of those who have stood their trial well and not fallen1 and may be sobered and put on our guard by the instances of others who have fallen under their trial4 ,of these latter cases1 ,saul is one4 ,saul1 of whom we have been reading in the course of this service#a1 is an instance of a man whom ,god blessed and proved1 as ,adam before him1 whom ,he put on his trial1 and who1 like ,adam1 was found wanting4 ,now the history1 ,i say1 of this melancholy and awful fall is contained in the chapter which we have been reading1 and from which the text is taken2 and ,i will now attempt to explain to you its circumstances4 ,saul was not born a king1 or the son of a great family2 he was a man of humble birth and circumstances1 and he was raised by ,god's free grace to be the ruler and king of ,his people ,israel4 ,samuel1 ,god's prophet1 revealed this to him1 anointed him with oil1 and after he became king1 instructed him in his duty3 and1 moreover1 put him on his trial4 ,now his trial was this4 ,god's people1 the ,israelites1 over whom ,saul was appointed to reign1 had been very much oppressed and harassed by their enemies round about2 heathen nations1 who hated the true ,god and ,his worship1 rose and fought against them2 and of these nations the ,philistines were the chief at that time4 ,they overran the country1 and brought the ,israelites into captivity4 ,they tyrannized over them1 and to make sure that they should never be free1 they even took away from them the means of forging weapons to fight with4 ,there was no smith found through all the land of ,israel1 says the chapter1 for the ,philistines said1 ,lest the ,hebrews 7i4e4 the ,israelites7 make them swords or spears4 ,but all the ,israelites went down to the ,philistines1 to sharpen every man his share1 and his coulter1 and his ax1 and his mattock4 ,saul was raised up to throw off this heavy yoke1 and to destroy the cruel oppressors of his people4 ,he chose him three thousand men1 and with a third of them ,jonathan1 his son1 smote the garrison of the ,philistines which was in ,geba4 ,upon this1 as was naturally to be supposed1 these powerful enemies the ,philistines became highly incensed1 and assembled together a great army to chastise the insurgent people1 their subjects as they would call them1 who were making head against them4 ,they had thirty thousand chariots1 and six thousand horsemen1 and people as the sand which is on the sea-shore in multitude4 ,on the other hand1 ,saul on his part1 blew the trumpet through all the land1 and summoned all ,israelites to him4 ,they came together to him at ,gilgal4 ,and the ,philistines came with their great host1 and pitched over against him4 ,thus the two armies remained in sight of each other1 and then it was that ,saul's trial began4 ,before ,saul went to battle1 it was necessary to offer a burnt sacrifice to the ,lord1 and to beg of ,him a blessing on the arms of ,israel4 ,he could have no hope of victory1 unless this act of religious worship was performed4 ,now priests only and prophets were ,god's ministers1 and they alone could offer sacrifice4 ,kings could not1 unless they were specially commanded to do so by ,almighty ,god4 ,saul had no leave to offer sacrifice2 yet a sacrifice must be offered before he could fight2 what must he do8 ,he must wait for ,samuel1 who had said that he would come to him for that purpose4 ,thou shalt go down before me to ,gilgal1 says ,samuel to him1 and behold1 ,i will come down unto thee1 to offer burnt offerings1 and to sacrifice sacrifices of peace offerings2 seven days shalt thou tarry till ,i come unto thee1 and show thee what thou shalt do#b4 ,saul1 you see1 was told to wait seven days till ,samuel came2 but meanwhile this great trial came upon him4 ,the people he had gathered together to fight against the ,philistines were far inferior to them in military qualities4 ,they were not even soldiers2 they were country-people brought together1 rising against a powerful enemy1 who was used to rule1 as they were used to subjection4 ,and1 as ,i have already observed1 they had no regular arms3 ,it came to pass1 says ,scripture1 in the day of battle1 that there was neither sword nor spear found in the hand of any of the people that were with ,saul and ,jonathan4 ,no wonder1 under these circumstances1 that many did not come to ,saul's army at all2 many hid themselves2 many fled out of the country2 and of those who joined him1 all were in a state of alarm1 and numbers began to desert4 ,when the men of ,israel1 says ,scripture1 saw that they were in a strait1 then the people did hide themselves in caves1 and in thickets1 and in rocks1 and in high places1 and in pits4 ,and some of the ,hebrews went over ,jordan to the land of ,gad and ,gilead2 as for ,saul1 he was yet in ,gilgal1 and all the people followed him trembling4 ,and he tarried seven days1 according to the set time that ,samuel had appointed2 but ,samuel came not to ,gilgal1 and the people were scattered from him4 ,what a great trial this must have been6 ,here was a king who had been made king for the express purpose of destroying the ,philistines2 he is in presence of his powerful enemy1 he is anxious to fulfil his commission2 he fears to fail2 his reputation is at stake2 he has at best a most difficult task1 as his soldiers are very bad ones1 and are all afraid of the enemy4 ,his only chance1 humanly speaking1 is to strike a blow2 if he delays1 he can expect nothing but total defeat2 the longer he delays1 the more frightened his men will become4 ,yet he is told to wait seven days2 seven long days must he wait2 he does wait through them1 and to his great mortification and despair1 his soldiers begin to desert2 day after day more and more leave him3 what will be the end of this8 ,yet does he govern his feelings so far1 as to wait all through the seven days4 ,so far he acquits himself well in the trial2 he was told simply to wait seven days1 and in spite of the risk1 he does wait4 ,though he sees his army crumbling away1 and the enemy ready to attack him1 he obeys ,god2 he obeys ,his prophet2 he does nothing2 he looks out for ,samuel's coming4 ,at length the seven days are gone and over1 those weary wearing days1 that long trial of a week1 through every hour of which he was tempted to advance against the enemy1 yet every hour had to restrain his fierce and impatient spirit4 ,now then is the time for ,samuel to come2 he said he would come at the end of seven days1 and the days are ended4 ,now at length is the time for ,saul to be relieved4 ,for seven days the ,philistines1 for some cause or other1 have not attacked him2 a wonderful chance it is2 he may breathe freely2 every hour1 every minute he expects to hear that ,samuel has joined the camp4 ,but now1 when his trial seemed over1 behold a second trial--,samuel comes not4 ,the prophet of ,god said he would come1 the prophet of ,god does not come as he said4 ,why ,samuel did not come1 we are not informed2 except that we see it was ,god's will to try ,saul still further2 however1 he did not come1 and now let us observe what was ,saul's conduct4 ,hitherto he had acquitted himself well2 he had obeyed to the letter the command of ,god by ,his prophet4 ,he had waited in faith though in fear2 he feared the ,philistines1 but had faith in ,god4 ,oh that he had continued in his faith6 but his faith gave way when his trial was prolonged4 ,when ,samuel did not come1 there was no one of course to offer sacrifice2 what was to be done8 ,saul ought to have waited still longer1 till ,samuel did come4 ,he had had faith in ,god hitherto1 he should have had faith still4 ,he had hitherto trusted that ,god would save him from the enemy1 though his army was scattered1 in ,god's own way4 ,god fights not with sword and bow2 ,he can give victory to whom ,he will1 and when ,he will2 with ,his own right hand1 and ,his holy arm1 can ,he accomplish ,his purposes4 ,saul was ,god's servant1 and therefore he might securely trust in ,god4 ,he had trusted for seven days2 he might go on trusting for eight1 nine1 or ten4 ,and let it be observed1 that this fresh trial was hardly a greater trial than before1 for this reason--that his faith hitherto had met with its reward4 ,though the ,philistines were in his front1 and his own men were deserting1 yet1 strange to say1 the ,philistines had not attacked him4 ,thus he had had proof that ,god could defend him from them4 ,he who had kept him so safely for seven days1 why should ,he not also on the eighth8 however1 he did not feel this1 and so he took a very rash and fatal step4 ,that step was as follows3 since ,samuel had not come1 he determined to offer the burnt sacrifice instead of him2 he determined to do what he could not do without a great sin2 viz4 intrude into a sacred office to which he was not called2 nay1 to do what he really could not do at all2 for he might call it a sacrifice1 but it would not be really such1 unless a priest or prophet offered it4 ,you know how great a crime it is for persons now to become teachers and preachers1 or to baptize or administer the ,lord's ,supper without authority2 this was ,saul's crime1 he determined on sacrificing1 without being an appointed minister of ,god4 ,this is a crime often denounced in ,scripture1 as in the case of ,korah1 and ,jeroboam1 and ,uzziah4 ,korah was swallowed up by the earth on account of it2 ,jeroboam had his hand withered1 and was punished in his family2 and ,uzziah was smitten with leprosy4 ,yet this was ,saul's sin4 ,and ,saul said1 in the words of the text1 ,bring hither a burnt offering to me1 and peace offerings2 and he offered the burnt offering4 ,now observe what happened immediately afterwards4 ,and it came to pass1 that as soon as he had made an end of offering the burnt offering1 behold1 ,samuel came1 and ,saul went out to meet him1 that he might salute him4 ,you see1 if he had waited but one hour more1 he would have been saved this sin2 in other words1 he would have succeeded in his trial instead of failing4 ,but he failed1 and the consequence was1 he lost ,god's favour1 and forfeited his kingdom4 ,let us observe what ,samuel said to him1 and what he answered2 ,and ,samuel said1 ,what hast thou done8 ,and ,saul said1 ,because ,i saw that the people were scattered from me1 and that thou camest not within the days appointed1 and that the ,philistines gathered themselves together to ,michmash2 therefore1 said ,i1 ,the ,philistines will come down now upon me to ,gilgal1 and ,i have not made supplication unto the ,lord3 ,i forced myself1 therefore1 and offered a burnt offering4 ,such was his excuse2 and now hear what ,samuel thought of it3 ,and ,samuel said to ,saul1 ,thou hast done foolishly3 thou hast not kept the commandment of the ,lord thy ,god1 which ,he commanded thee3 for now would the ,lord have established thy kingdom upon ,israel for ever4 ,but now thy kingdom shall not continue3 the ,lord hath sought ,him a man after ,his own heart1 and the ,lord hath commanded him to be captain over ,his people1 because thou hast not kept that which the ,lord commanded thee4 ,such was the end of ,saul's trial3 he fell2 he was not obedient2 and in consequence he forfeited ,god's favour4 ,how much is there in this melancholy history which applies to us1 my brethren1 at this day1 though it happened some thousand years ago6 ,man is the same in every age1 and ,god ,almighty is the same2 and thus what happened to ,saul1 the king of ,israel1 is1 alas6 daily fulfilled in us1 to our great shame4 ,we all1 as ,saul1 have been raised by ,god to great honour and glory2 not1 indeed1 glory of this world1 but unseen spiritual glory4 ,we were born in sin1 and the children of wrath2 and ,he has caused us to be baptized with water and the ,spirit in the ,name of ,father1 ,son1 and ,holy ,ghost2 and as ,saul1 by being anointed with oil by ,samuel1 was made king of ,israel1 so we1 by baptism1 are made kings1 not kings of this world1 but kings and princes in the heavenly kingdom of ,christ4 ,he is our head1 and we are ,his brethren2 ,he has sat down on ,his throne on high1 and has been crowned by ,his ,eternal ,father as ,lord and ,christ2 and we1 too1 by being made ,his brethren1 partake ,his unseen1 ,his heavenly glory4 ,though we be poor in this world1 yet1 when we were baptized1 we1 like ,saul1 were made strong in the ,lord1 powerful princes1 with ,angels to wait upon us1 and with a place on ,christ's throne in prospect4 ,hence1 ,i say1 we are1 like ,saul1 favoured by ,god's free grace2 and in consequence we are put on our trial like ,saul--we are all tried in one way or another2 and now consider how many there are who fall like ,saul4 #a4 ,how many are there who1 when in distress of any kind1 in want of means1 or of necessaries1 forget1 like ,saul1 that their distress1 whatever it is1 comes from ,god2 that ,god brings it on them1 and that ,god will remove it in ,his own way1 if they trust in ,him3 but who1 instead of waiting for ,his time1 take their own way1 their own bad way1 and impatiently hasten the time1 and thus bring on themselves judgment6 ,sometimes1 telling an untruth will bring them out of their difficulties1 and they are tempted to do so4 ,they make light of the sin2 they say they cannot help themselves1 that they are forced to it1 as ,saul said to ,samuel2 they make excuses to quiet their conscience2 and instead of bearing the trial well1 enduring their poverty1 or whatever the trouble may be1 they do not shrink from a deliberate lie1 which ,god hears4 ,or1 again1 in like circumstances1 they are tempted to steal2 and they argue that they are in greater want than the person they injure1 or that he will never miss what they take2 and that they would not take it1 were not their distress so great4 ,thus they act like ,saul1 and thus they tempt ,god in turn to deprive them of their heavenly inheritance4 ,or further1 perhaps1 they both steal and lie also2 first steal1 and then lie in order to hide their theft4 #b4 ,again1 how many are there who1 when in unpleasant situations1 are tempted to do what is wrong in order to get out of them1 instead of patiently waiting ,god's time6 ,they have1 perhaps1 unkind parents1 and they are so uncomfortable at home1 that they take the first opportunity which presents itself of getting away4 ,they marry irreligious persons1 not asking themselves the question whether they are irreligious1 merely from impatience to get out of their present discomfort2 ,any thing but this1 they say4 ,what is this but to act like ,saul8 he had very little peace or quiet all the time he remained in presence of the enemy1 with his own people falling away from him2 and he1 too1 took an unlawful means to get out of his difficulty4 ,and so1 again1 when persons have harsh masters and employers1 or troublesome neighbours1 or are engaged in employments which they do not like1 they often forget that all this is from ,god's providence1 that to ,him they must look up1 that ,he who imposed it can take it away1 can take it away in ,his good time1 and without their sin4 ,but they1 like ,saul1 are impatient1 and will not wait4 ,and1 again1 are not some of us tempted to be impatient at the religious disadvantages we lie under2 and instead of waiting for ,god's time1 and ,god's prophet1 take the matter into our own hand1 leave the place where ,god has put us1 and join some other communion1 in order 7as we hope7 to have clearer light and fuller privileges8 #c4 ,again1 how many are there who1 though their hearts are not right before ,god1 yet have some sort of religiousness1 and by it deceive themselves into an idea that they are religious6 ,observe1 ,saul in his way was a religious man2 ,i say1 in his way1 but not in ,god's way2 yet ,his very disobedience he might consider an act of religion4 ,he offered sacrifice rather than go to battle without a sacrifice4 ,an openly irreligious man would have drawn up his army and fallen upon the ,philistines without any religious service at all4 ,saul did not do this2 no1 he wished that an act of worship and prayer should precede the battle2 he desired to have ,god's blessing upon him2 and perversely1 while he felt that blessing to be necessary1 he did not feel that the only way of gaining it was seeking it in the way which ,god had appointed2 that1 whereas ,god had not made him ,his minister1 he could not possibly offer the burnt offering acceptably4 ,thus he deceived himself2 and thus many men deceive themselves now2 not casting off religion altogether1 but choosing their religion for themselves1 as ,saul did1 and fancying they can be religious without being obedient4 #d4 ,again1 how many are there1 who bear half the trial ,god puts on them1 but not the whole of it2 who go on well for a time1 and then fall away6 ,saul bore on for seven days1 and fainted not2 on the eighth day his faith failed him4 ,oh may we persevere to the end6 ,many fall away4 ,let us watch and pray4 ,let us not get secure4 ,let us not think it enough to have got through one temptation well2 through our whole life we are on trial4 ,when one temptation is over1 another comes2 and1 perhaps1 our having got through one well1 will be the occasion of our falling under the next1 if we be not on our guard2 because it may make us secure and confident1 as if we had already conquered1 and were safe4 #e4 ,once more1 how many are there1 who1 in a narrow grudging cold-hearted way1 go by the letter of ,god's commandments1 while they neglect the spirit6 ,instead of considering what ,christ wishes them to do1 they take ,his words one by one1 and will only accept them in their bare necessary meaning4 ,they do not throw their hearts upon ,scripture1 and try to consider it as the voice of a ,living and ,kind ,lord and ,master speaking to them1 but they take it to mean as little as it can4 ,they are wanting in love4 ,saul was told to wait seven days--he did wait seven days2 and then he thought he might do what he chose4 ,he1 in effect1 said to ,samuel1 ,i have done just what you told me4 ,yes1 he fulfilled ,samuel's directions literally and rigidly1 but not in the spirit of love4 ,had he loved the ,word of ,god1 he would not have been so precise and exact in his reckoning1 but would have waited still longer4 ,and1 in like manner1 persons now-a-days1 imitating him1 too often say1 when taxed with any offence1 ,why is it wrong8 ,where is it so said in ,scripture8 ,show us the text3 all which only shows that they obey carnally1 in the letter1 and not in the spirit4 ,how will all excuses1 which sinners now make to blind and deaden their consciences1 fail them in the ,last ,day6 ,saul had his excuses for disobedience4 ,he did not confess he was wrong1 but he argued2 but ,samuel with a word reproved1 and convicted1 and silenced1 and sentenced him4 ,and so in the ,day of ,judgment all our actions will be tried as by fire4 ,the ,all-knowing1 ,all-holy ,judge1 our ,saviour ,jesus ,christ1 will sit on ,his throne1 and with the breath of ,his mouth ,he will scatter away all idle excuses on which men now depend2 and the secrets of men's hearts will be revealed4 ,then shall be seen who it is that serveth ,god1 and who serveth ,him not2 who serve ,him with the lips1 who with the heart2 who are hypocrites1 and who are true4 ,god give us grace to be in the number of those whose faith and whose love is without hypocrisy or pretence2 who obey out of a pure heart and a good conscience2 who sincerely wish to know ,god's will1 and who do it as far as they know it6 #a ,fourth ,sunday after ,trinity4 #b #a ,sam4 x4 #h4 ,,sermon ,,iv4 ,the ,call of ,david4 ,so ,david prevailed over the ,philistine with a sling and with a stone4--#a ,samuel xvii4 #ej4 ,these words1 which are taken from the chapter which you heard read just now in the course of the ,service#a1 declare the victory which ,david1 the man after ,god's own heart1 gained over ,goliath1 who came out of the army of the ,philistines to defy the ,living ,god2 and they declare the manner of his gaining it4 ,he gained it with a sling and with a stone2 that is1 by means1 which to man might seem weak and hopeless1 but which ,god ,almighty blessed and prospered4 ,let no one think the history of ,david's calling1 and his victory over ,goliath1 of little importance to himself2 it is indeed interesting to read for its own sake2 it raises the mind of the ,christian to ,god1 shows us ,his power1 and reminds us of the wonderful deliverances with which ,he visits ,his ,church in every age2 but besides all this1 this history is useful to us ,christians1 as setting before us our own calling1 and our conflict with the world1 the flesh1 and the devil2 as such ,i shall now briefly consider it4 ,david1 the son of a man in humble life1 and the youngest of his brethren1 was chosen by ,almighty ,god to be ,his special servant1--to be a prophet1 a king1 a psalmist2 he was anointed by ,samuel to be all this2 and in due time he was brought forward by ,almighty ,god1 and as a first act of might1 slew the heathen giant ,goliath1 as described in the text4 ,now let us apply all this to ourselves4 #a4 ,david was the son of a ,bethlehemite1 one among the families of ,israel1 with nothing apparently to recommend him to ,god2 the youngest of his brethren1 and despised by them4 ,he was sent to feed the sheep2 and his father1 though doubtless he loved him dearly1 yet seems to have thought little of him4 ,for when ,samuel came to ,jesse at ,god's command1 in order to choose one of his sons from the rest as ,god might direct him1 ,jesse did not bring ,david before him1 though he did bring all his other children4 ,thus ,david seemed born to live and die among his sheep4 ,his brothers were allowed to engage in occupations which the world thinks higher and more noble4 ,three of them served as soldiers in the king's army1 and in consequence looked down upon ,david2 on his asking about ,goliath1 one of them said to him in contempt1 ,with whom hast thou left those few sheep in the wilderness8 ,yet ,god took him from the sheepfolds to make him ,his servant and ,his friend4 ,now this is fulfilled in the case of all ,christians4 ,they are by nature poor1 and mean1 and nothing worth2 but ,god chooses them1 and brings them near unto ,himself4 ,he looks not at outward things2 ,he chooses and decrees according to ,his will1 and why ,he chooses these men1 and passes over those1 we know not4 ,in this country many are chosen1 many are not1 and why some are chosen1 others not1 we cannot tell4 ,some men are born within the bounds of holy ,church1 and are baptized with her baptism2 others are not even baptized at all4 ,some are born of bad parents1 irreligious parents1 and have no education1 or a bad one4 ,we1 on the contrary1 my brethren1 are born in the ,church2 we have been baptized by the ,church's ministers2 and why this is our blessedness1 and not the blessedness of others1 we cannot tell4 ,here we differ from ,david4 ,he was chosen above his brethren1 because he was better than they4 ,it is expressly said1 that when ,samuel was going to choose one of his elder brethren1 ,god said to him1 ,i have refused him2 for the ,lord seeth not as man seeth2 for man looketh on the outward appearance1 but the ,lord looketh on the heart#b2 implying1 that ,david's heart was in a better state than his brother's whom ,samuel would have chosen4 ,but this is not our case2 we are in nowise better by nature than they whom ,god does not choose4 ,you will find good and worthy men1 benevolent1 charitable1 upright men1 among those who have never been baptized4 ,god hath chosen all of us to salvation1 not for our righteousness1 but for ,his great mercies4 ,he has brought us to worship ,him in sacred places where ,his saints have worshipped for many hundred years4 ,he has given us the aid of ,his ministers1 and ,his ,sacraments1 and ,his ,holy ,scriptures1 and the ,ancient ,creed4 ,to others1 ,scripture is a sealed book1 though they hold it in their hands2 but to us it is in good measure an open book1 through ,god's mercy1 if we but use our advantages1 if we have but spiritual eyes and ears1 to read and hear it faithfully4 ,to others1 the ,sacraments and other rites are but dead ordinances1 carnal ceremonies1 which profit not1 like those of the ,jewish ,law1 outward forms1 beggarly elements1 as they themselves often confess2 but to us1 if we have faith1 they are full of grace and power4 ,thus all we have been chosen by ,god's grace unto salvation1 in a special way1 in which many others around us have not been chosen1 as ,god passed over ,david's seven brethren1 and chose him4 #b4 ,observe1 too4 ,god chose him1 whose occupation was that of a shepherd2 for ,he chooses not the great men of the world4 ,he passes by the rich and noble2 ,he chooses the poor1 rich in faith1 and heirs of the kingdom which ,he hath promised to them that love ,him#c1 as ,st4 ,james says4 ,david was a shepherd4 ,the ,angel appeared to the shepherds as they kept watch over their sheep at night4 ,the most solitary1 the most unlearned1 ,god hears1 ,god looks upon1 ,god visits1 ,god blesses1 ,god brings to glory1 if he is but rich in faith4 ,many of you are not great in this world1 my brethren1 many of you are poor2 but the greatest king upon earth1 even ,solomon in all his glory1 might well exchange places with you1 if you are ,god's children2 for then you are greater than the greatest of kings4 ,our ,saviour said1 that even the lilies of the field were more gloriously arrayed than ,solomon2 for the lily is a living thing1 the work of ,god2 and all the glories of a king1 his purple robe1 and his jewelled crown1 all this is but the dead work of man2 and the lowest and humblest work of ,god is far better and more glorious than the highest work of man4 ,but if this be true1 even of ,god's lower works1 what shall be said of ,his higher8 ,if even the lilies of the field1 which are cut down and cast into the oven1 are more glorious than this world's greatest glory1 what shall be said of ,god's nobler works in the soul of man8 what shall be said of the dispensation of the ,spirit which exceeds in glory8 of that new creation of the soul1 whereby ,he makes us ,his children1 who by birth were children of ,adam1 and slaves of the devil1 gives us a new and heavenly nature1 implants ,his ,holy ,spirit within us1 and washes away all our sins8 ,this is the portion of the ,christian1 high or low2 and all glories of this world fade away before it2 king and subject1 man of war and keeper of sheep1 are all on a level in the kingdom of ,christ2 for they one and all receive those far exceeding and eternal blessings1 which make this world's distinctions1 though they remain distinctions just as before1 yet so little1 so unimportant1 in comparison of the glory that excelleth1 that it is not worth while thinking about them4 ,one person is a king and rules1 another is a subject and obeys2 but if both are ,christians1 both have in common a gift so great1 that in the sight of it1 the difference between ruling and obeying is as nothing4 ,all ,christians are kings in ,god's sight2 they are kings in ,his unseen kingdom1 in ,his spiritual world1 in the ,communion of ,saints4 ,they seem like other men1 but they have crowns on their heads1 and glorious robes around them1 and ,angels to wait on them1 though our bodily eyes see it not4 ,such are all ,christians1 high and low2 all ,christians who remain in that state in which ,holy ,baptism placed them4 ,baptism placed you in this blessed state4 ,god did not wait till you should do some good thing before ,he blessed you4 ,no6 ,he knew you could do no good thing of yourselves4 ,so ,he came to you first2 ,he loved you before you loved ,him2 ,he gave you a work which ,he first made you able to do4 ,he placed you in a new and heavenly state1 in which1 while you remain1 you are safe4 ,he said not to you1 ,obey ,me1 and ,i will give you a kingdom2 but ,lo ,i give you a kingdom freely and first of all2 now obey ,me henceforth1 for you can1 and you shall remain in it2 not ,obey ,me1 and ,i will then give you the ,holy ,spirit as a reward1 but ,i give you that great gift in order that you may obey ,me4 ,he first gives1 and then commands2 ,he tells us to obey ,him1 not to gain ,his favour1 but in order not to lose it4 ,we are by nature diseased and helpless4 ,we cannot please ,him2 we cannot move hand or foot2 ,he says not to us1 ,get well first1 and ,i will receive you2 but ,he begins a cure in us1 and receives us1 and then says1 ,take care not to go back2 take care of yourselves2 beware of a relapse2 keep out of danger4 ,such then is your state1 my brethren1 unless you have fallen from ,christ4 ,if you are living in ,his faith and fear1 you are kings--kings in ,god's unseen and spiritual kingdom2 and that1 though like ,david1 you are but keeping sheep1 or driving cattle1 or1 again1 working with your hands1 or serving in a family1 or at any other lowly labour4 ,god seeth not as man seeth4 ,he hath chosen you4 #c4 ,next1 observe ,god chose ,david by means of the ,prophet ,samuel4 ,he did not think it enough to choose him silently1 but ,he called him by a voice4 ,and1 in like manner1 when ,god calls us1 ,he does so openly2 ,he sent ,his minister1 the ,prophet ,samuel1 to ,david1 and ,he sends ,his ministers to us4 ,he said to ,samuel1 ,fill thy horn with oil1 and go1 and ,i will send thee to ,jesse the ,bethlehemite2 for ,i have provided ,me a king among his sons4 ,god was looking out for a king1 and sent ,samuel to ,david4 ,and so1 in like manner1 ,god is looking out now for kings to fill thrones in ,his ,son's eternal kingdom1 and to sit at ,his right hand and ,his left2 and ,he sends ,his ministers to those whom ,he hath from eternity chosen4 ,he does not say to them1 ,fill thy horn with oil1 but ,fill thy font with water2 for as ,he chose ,david by pouring oil upon his head1 so does ,he choose us by ,baptism4 ,so far1 then1 ,god chooses now as ,he did then1 by an outward sign4 ,samuel was told to do then1 what ,christ's ministers are told to do now4 ,the one chose ,david by means of oil1 and the other choose ,christians by means of water4 ,in this1 however1 there is a difference4 ,samuel could choose but one4 ,he was not allowed to choose more than one2 him1 namely1 whom ,god pointed out2 but now ,christ's ministers 7blessed be ,his name67 may choose and baptize all whom they meet with2 there is no restriction1 no narrowness2 they need not wait to be told whom to choose4 ,christ says1 ,compel them to come in4 ,again1 the ,prophet says1 ,ho1 every one that thirsteth1 come ye to the waters4 ,now every one by nature thirsteth2 every soul born into the world is in a spiritual sickness1 in a wasting fever of mind2 he has no rest1 no ease1 no peace1 no true happiness4 ,till he is made partaker of ,christ he is hopeless and miserable4 ,christ then1 in ,his mercy1 having died for all1 gives ,his ministers leave to apply ,his saving death to all whom they can find4 ,not one or two1 but thousands upon thousands are gifted with ,his high blessings4 ,samuel took the horn of oil1 and anointed ,david in the midst of his brethren4 ,and so ,christ's ministers take water1 and baptize2 yet not merely one out of a family1 but all2 for ,god's mercies are poured as wide as the sun's light in the heavens1 they enlighten all they fall upon4 #d4 ,when ,samuel had anointed ,david1 observe what followed4 ,samuel took the horn of oil1 and anointed him in the midst of his brethren2 and the ,spirit of the ,lord came upon ,david from that day forward4 ,and so1 also1 when ,christ's ministers baptize1 the ,spirit of the ,lord comes upon the child baptized henceforth2 nay1 dwells in him1 for the ,christian's gift is far greater even than ,david's4 ,god's ,spirit did but come upon ,david1 and visit him from time to time2 but ,he vouchsafes to dwell within the ,christian1 so as to make his heart and body ,his temple4 ,now what was there in the oil1 which ,samuel used1 to produce so great an effect8 nothing at all4 ,oil has no power in itself2 but ,god gave it a power4 ,in like manner the ,prophet ,elisha told ,naaman the ,syrian to bathe in ,jordan1 and so he was healed of his leprosy4 ,naaman said1 ,what is ,jordan more than other rivers8 how can ,jordan heal8 ,it could not heal1 except that ,god's power made it heal4 ,did not our ,saviour feed five thousand persons with a few loaves and fishes8 how could that be8 by ,his power4 ,how could water become wine8 by ,his power4 ,and so now1 that same ,divine power1 which made water wine1 multiplied the bread1 gave water power to heal an incurable disease1 and made oil the means of gifting ,david with the ,holy ,spirit1 that power now also makes the water of ,baptism a means of grace and glory4 ,the water is like other water2 we see no difference by the eye2 we use it1 we throw it away2 but ,god is with it4 ,god is with it1 as with the oil which ,samuel took with him4 ,water is something more than water in its effects in the hand of ,christ's ,minister1 with the words of grace2 it does1 what by nature it cannot do2 it is heavenly water1 not earthly4 #e4 ,further1 ,i would have you observe this4 ,though ,david received the gift of ,god's ,holy ,spirit1 yet nothing came of it all at once4 ,he still seemed like any other man4 ,he went back to the sheep4 ,then ,saul sent for him to play to him on the harp2 and then he went back to the sheep again4 ,except that he had strength given him to kill a lion and a bear which came against his flock1 he did no great thing4 ,the ,spirit of the ,lord had come upon him1 yet it did not at once make him a prophet or a king4 ,all was to come in good time1 not at once4 ,so it is with ,christian ,baptism4 ,nothing shows1 for some time1 that the ,spirit of ,god is come into1 and dwells in the child baptized2 it looks like any other child1 it is pained1 it frets1 is weak1 is wayward1 like any other child1 for the ,lord seeth not as man seeth2 for man looketh at the outward appearance1 but the ,lord looketh on the heart4 ,and ,he who seeth the heart1 seeth in the child the presence of the ,spirit1 the mind of the ,spirit which maketh intercession for the ,saints4 ,god the ,holy ,ghost leads on the heirs of grace marvellously4 ,you recollect when our ,saviour was baptized1 immediately the ,spirit of ,god led ,him into the wilderness4 ,what happened one way in our ,saviour's course1 happens in ours also4 ,sooner or later that work of ,god is manifested1 which was at first secret4 ,david went up to see his brothers1 who were in the battle2 he had no idea that he was going to fight the giant ,goliath2 and so it is now1 children are baptized before they know what is to happen to them4 ,they sport and play as if there was no sorrow in the world1 and no high destinies upon themselves2 they are heirs of the kingdom without knowing it1 but ,god is with those whom ,he has chosen1 and in ,his own time and way ,he fashions ,his ,saints for ,his everlasting kingdom2 in ,his own perfect and adorable counsels ,he brings them forward to fight with ,goliath4 #f4 ,and now1 let us inquire who is our ,goliath8 who is it we have to contend with8 ,the answer is plain2 the devil is our ,goliath3 we have to fight ,satan1 who is far more fearful and powerful than ten thousand giants1 and who would to a certainty destroy us were not ,god with us1 but praised be ,his ,name1 ,he is with us4 ,greater is ,he that is with us1 than he that is in the world4 ,david was first anointed with ,god's ,holy ,spirit1 and then1 after a while1 brought forward to fight ,goliath4 ,we too are first baptized1 and then brought forward to fight the devil4 ,we are not brought to fight him at once2 for some years we are almost without a fight1 when we are infants4 ,by degrees our work comes upon us2 as children we have to fight with him a little2 as time goes on1 the fight opens2 and at length we have our great enemy marching against us with sword and spear1 as ,goliath came against ,david4 ,and when this war has once begun1 it lasts through life4 #g4 ,what then ought you to do1 my brethren1 when thus assailed8 ,how must you behave when the devil comes against you8 he has many ways of attack2 sometimes he comes openly1 sometimes craftily1 sometimes he tempts you1 sometimes he frightens you1 but whether he comes in a pleasing or a frightful form1 be sure1 if you saw him himself with your eyes1 he would always be hateful1 monstrous1 and abominable4 ,therefore he keeps himself out of sight4 ,but be sure he is all this2 and1 as believing it1 take the whole armour of ,god1 that you may be able to stand in the evil day1 and having done all1 to stand4 ,quit you like men1 be strong4 ,be like ,david1 very courageous to do ,god's will4 ,think what would have happened had ,david played the coward1 and refused to obey ,god's inward voice stirring him up to fight ,goliath4 ,he would have lost his calling1 he would have been tried1 and have failed4 ,the ,prophet's oil would have profited him nothing1 or rather would have increased his condemnation4 ,the ,spirit of ,god would have departed from him as ,he departed from ,saul1 who also had been anointed4 ,so1 also1 our privileges will but increase our future punishment1 unless we use them4 ,he is truly and really born of ,god in whom the ,divine seed takes root2 others are regenerated to their condemnation4 ,despise not the gift that is in you3 despise not the blessing which by ,god's free grace you have1 and others have not4 ,there is nothing to boast in1 that you are ,god's people2 rather the thought is an anxious one2 you have much more to answer for4 ,when1 then1 ,satan comes against you1 recollect you are already dedicated1 made over1 to ,god2 you are ,god's property1 you have no part with ,satan and his works1 you are servants to another1 you are espoused to ,christ4 ,when ,satan comes against you1 fear not1 waver not2 but pray to ,god1 and ,he will help you4 ,say to ,satan with ,david1 ,thou comest against me with a sword1 and with a spear1 and with a shield2 but ,i come to thee in the name of the ,lord of ,hosts4 ,thou comest to me with temptation2 thou wouldest allure me with the pleasures of sin for a season2 thou wouldest kill me1 nay1 thou wouldest make me kill myself with sinful thoughts1 words1 and deeds2 thou wouldest make me a self-murderer1 tempting me by evil companions1 and light conversation1 and pleasant sights1 and strong stirrings of heart2 thou wouldest make me profane the ,lord's day by riot2 thou wouldest keep me from ,church2 thou wouldest make my thoughts rove when they should not2 thou wouldest tempt me to drink1 and to curse1 and to swear1 and to jest1 and to lie1 and to steal3 but ,i know thee2 thou art ,satan1 and ,i come unto thee in the name of the ,living ,god1 in the ,name of ,jesus ,christ my ,saviour4 ,that is a powerful name1 which can put to flight many foes3 ,jesus is a name at which devils tremble4 ,to speak it1 is to scare away many a bad thought4 ,i come against thee in ,his ,all-powerful1 ,all-conquering ,name4 ,david came on with a staff2 my staff is the ,cross--the ,holy ,cross on which ,christ suffered1 in which ,i glory1 which is my salvation4 ,david chose five smooth stones out of the brook1 and with them he smote the giant4 ,we1 too1 have armour1 not of this world1 but of ,god2 weapons which the world despises1 but which are powerful in ,god4 ,david took not sword1 spear1 or shield2 but he slew ,goliath with a sling and a stone4 ,our weapons are as simple1 as powerful4 ,the ,lord's ,prayer is one such weapon2 when we are tempted to sin1 let us turn away1 kneel down seriously and solemnly1 and say to ,god that prayer which the ,lord taught us4 ,the ,creed is another weapon1 equally powerful1 through ,god's grace1 equally contemptible in the eyes of the world4 ,one or two holy texts1 such as our ,saviour used when ,he was tempted by the devil1 is another weapon for our need4 ,the ,sacrament of the ,lord's ,supper is another such1 and greater2 holy1 mysterious1 life-giving1 but equally simple4 ,what is so simple as a little bread and a little wine8 but1 in the hands of the ,spirit of ,god1 it is the power of ,god unto salvation4 ,god grant us grace to use the arms which ,he gives us2 not to neglect them1 not to take arms of our own6 ,god grant us to use ,his arms1 and to conquer6 #a ,fifth ,sunday after ,trinity4 #b #a ,sam4 xvi4 #g4 #c ,james ii4 #f4 ,,sermon ,v4 ,curiosity a ,temptation to ,sin4 ,enter not into the path of the wicked1 and go not in the way of evil men4 ,avoid it1 pass not by it1 turn from it1 and pass away4--,proverbs iv4 #ad1 #ae4 ,the chief cause of the wickedness which is every where seen in the world1 and in which1 alas6 each of us has more or less his share1 is our curiosity to have some fellowship with darkness1 some experience of sin1 to know what the pleasures of sin are like4 ,i believe it is even thought unmanly by many persons 7though they may not like to say so in plain words71 unmanly and a thing to be ashamed of1 to have no knowledge of sin by experience1 as if it argued a strange seclusion from the world1 a childish ignorance of life1 a simpleness and narrowness of mind1 and a superstitious1 slavish fear4 ,not to know sin by experience brings upon a man the laughter and jests of his companions3 nor is it wonderful this should be the case in the descendants of that guilty pair to whom ,satan in the beginning held out admittance into a strange world of knowledge and enjoyment1 as the reward of disobedience to ,god's commandment4 ,when the woman saw that the tree was good for food1 and that it was pleasant to the eyes1 and a tree to be desired to make one wise1 she took of the fruit thereof1 and did eat1 and gave also unto her husband with her1 and he did eat#a4 ,a discontent with the abundance of blessings which were given1 because something was withheld1 was the sin of our first parents3 in like manner1 a wanton roving after things forbidden1 a curiosity to know what it was to be as the heathen1 was one chief source of the idolatries of the ,jews2 and we at this day inherit with them a like nature from ,adam4 ,i say1 curiosity strangely moves us to disobedience1 in order that we may have experience of the pleasure of disobedience4 ,thus we rejoice in our youth1 and let our heart cheer us in the days of our youth1 and walk in the ways of our heart1 and in the sight of our eyes#b4 ,and we thus intrude into things forbidden1 in various ways2 in reading what we should not read1 in hearing what we should not hear1 in seeing what we should not see1 in going into company whither we should not go1 in presumptuous reasonings and arguings when we should have faith1 in acting as if we were our own masters where we should obey4 ,we indulge our reason1 we indulge our passions1 we indulge our ambition1 our vanity1 our love of power2 we throw ourselves into the society of bad1 worldly1 or careless men2 and all the while we think that1 after having acquired this miserable knowledge of good and evil1 we can return to our duty1 and continue where we left off2 merely going aside a moment to shake ourselves1 as ,samson did1 and with an ignorance like his1 that our true heavenly strength is departed from us4 ,now this delusion arises from ,satan's craft1 the father of lies1 who knows well that if he can get us once to sin1 he can easily make us sin twice and thrice1 till at length we are taken captive at his will#c4 ,he sees that curiosity is man's great and first snare1 as it was in paradise2 and he knows that1 if he can but force a way into his heart by this chief and exciting temptation1 those temptations of other kinds1 which follow in life1 will easily prevail over us2 and1 on the other hand1 that if we resist the beginnings of sin1 there is every prospect through ,god's grace that we shall continue in a religious way4 ,his plan of action then lies plain before him--to tempt us violently1 while the world is new to us1 and our hopes and feelings are eager and restless4 ,hence is seen the ,divine wisdom1 as well as the merciful consideration1 of the advice contained in so many parts of ,scripture1 as in the text1 ,enter not into the path of the wicked1 and go not into the way of evil men4 ,avoid it1 pass not by it1 turn from it1 and pass away4 ,let us1 then1 now for a few moments give our minds to the consideration of this plain truth1 which we have heard so often that for that very reason we are not unlikely to forget it--that the great thing in religion is to set off well1 to resist the beginnings of sin1 to flee temptation1 to avoid the company of the wicked4 ,enter not into the path of the wicked 4 4 4 4 avoid it1 pass not by it1 turn from it1 pass away4 #a4 ,and for this reason1 first of all1 because it is hardly possible to delay our flight without rendering flight impossible4 ,when ,i say1 resist the beginnings of evil1 ,i do not mean the first act merely1 but the rising thought of evil4 ,whatever the temptation may be1 there may be no time to wait and gaze1 without being caught4 ,woe to us if ,satan 7so to say7 sees us first2 for1 as in the case of some beast of prey1 for him to see us is to master us4 ,directly we are made aware of the temptation1 we shall1 if we are wise1 turn our backs upon it1 without waiting to think and reason about it2 we shall engage our mind in other thoughts4 ,there are temptations when this advice is especially necessary2 but under all it is highly seasonable4 #b4 ,for consider1 in the next place1 what must in all cases be the consequence of allowing evil thoughts to be present to us1 though we do not actually admit them into our hearts4 ,this1 namely1--we shall make ourselves familiar with them4 ,now our great security against sin lies in being shocked at it4 ,eve gazed and reflected when she should have fled4 ,it is sometimes said ,second thoughts are best3 this is true in many cases1 but there are times when it is very false1 and when1 on the contrary1 first thoughts are best4 ,for sin is like the serpent1 which seduced our first parents4 ,we know that some serpents have the power of what is called fascinating4 ,their eye has the power of subduing--nay1 in a strange way1 of alluring--their victim1 who is reduced to utter helplessness1 cannot flee away1 nay1 rather is obliged to approach1 and 7as it were7 deliver himself up to them2 till in their own time they seize and devour him4 ,what a dreadful figure this is of the power of sin and the devil over our hearts6 ,at first our conscience tells us1 in a plain straightforward way1 what is right and what is wrong2 but when we trifle with this warning1 our reason becomes perverted1 and comes in aid of our wishes1 and deceives us to our ruin4 ,then we begin to find1 that there are arguments available in behalf of bad deeds1 and we listen to these till we come to think them true2 and then1 if perchance better thoughts return1 and we make some feeble effort to get at the truth really and sincerely1 we find our minds by that time so bewildered that we do not know right from wrong4 ,thus1 for instance1 every one is shocked at cursing and swearing when he first hears it2 and at first he cannot help even showing that he is shocked2 that is1 he looks grave and downcast1 and feels uncomfortable4 ,but when he has once got accustomed to such profane talking1 and been laughed out of his strictness1 and has begun to think it manly1 and has been persuaded to join in it1 then he soon learns to defend it4 ,he says he means no harm by it2 that it does no one any harm2 that it is only so many words1 and that every body uses them4 ,here is an instance in which disobedience to what we know to be right makes us blind4 ,again1 this same confusion frequently happens in the case of temptations from the world4 ,we fear worldly loss or discredit2 or we hope some advantage2 and we feel tempted to act so as to secure1 at any rate1 the worldly good1 or to avoid the evil4 ,now in all such cases of conduct there is no end of arguing about right or wrong1 if we once begin2 there are numberless ways of acting1 each of which may be speciously defended by argument1 but plain1 pure-hearted common sense1 generally speaking1 at the very first sight decides the question for us without argument2 but if we do not listen promptly to this secret monitor1 its light goes out at once1 and we are left to the mercy of mere conjecture1 and grope about with but second-best guides4 ,then seeming arguments in favour of deceit and evil compliance with the world's wishes1 or of disgraceful indolence1 urge us1 and either prevail1 or at least so confuse us1 that we do not know how to act4 ,alas6 in ancient days it happened in this way1 that ,christians who were brought before their heathen persecutors for punishment1 because they were ,christians1 sometimes came short of the crown of martyrdom1 having loved this present world#d1 and so lost their way in the mazes of ,satan's crafty arguments4 ,temptations to unbelief may also be mentioned here4 ,speculating wantonly on sacred subjects1 and jesting about them1 offend us at first2 and we turn away3 but if in an evil hour we are seduced by the cleverness or wit of a writer or speaker1 to listen to his impieties1 who can say where we shall stop8 ,can we save ourselves from the infection of his profaneness8 we cannot hope to do so4 ,and when we come to a better mind 7if by ,god's grace this be afterwards granted to us71 what will be our state8 like the state of men who have undergone some dreadful illness1 which changes the constitution of the body4 ,that ready and clear perception of right and wrong1 which before directed us1 will have disappeared1 as beauty of person1 or keenness of eye-sight in bodily disorders2 and when we begin to try to make up our minds which way lies the course of duty on particular trials1 we shall bring enfeebled1 unsteady powers to the examination2 and when we move to act1 our limbs 7as it were7 will move the contrary way1 and we shall do wrong when we wish to do right4 #c4 ,but there is another wretched effect of sinning once1 which sometimes takes place2--not only the sinning that once itself1 but being so seduced by it1 as forthwith to continue in the commission of it ever afterwards1 without seeking for arguments to meet our conscience withal2 from a mere brutish1 headstrong1 infatuate greediness after its bad pleasures4 ,there are beasts of prey which are said to abstain from blood till they taste it1 but once tasting it1 ever seek it3 and1 in like manner1 there is a sort of thirst for sin which is born with us1 but which grace quenches1 and which is thus kept under till we1 by our own act1 rouse it again2 and which1 when once aroused1 never can be allayed4 ,we sin1 while we confess the wages of sin to be death4 #d4 ,sometimes1 ,i say1 this is the immediate effect of a first transgression2 and if not the immediate effect1 yet it is always the tendency and the end of sinning at length1 viz4 to enslave us to it4 ,temptation is very powerful1 it is true1 when it comes first2 but1 then1 its power lies in its own novelty2 and1 on the other hand1 there is power in the heart itself1 divinely given1 to resist it2 but when we have long indulged sin1 the mind has become sinful in its habit and character1 and the ,spirit of ,god having departed1 it has no principle within it of strength sufficient to save it from spiritual death4 ,what being can change its own nature8 that would be almost ceasing to be itself3 fire cannot cease to burn2 the leopard changes not its spots1 and ceases not to rend and devour2 and the soul which has often sinned1 cannot help sinning2 but in this respect awfully differing from the condition of the senseless elements or brute animals1--that its present state is all its own fault2 that it might have hindered it1 and will have one day to answer for not having hindered it4 ,thus1 easy as it is to avoid sin first of all1 at length it is 7humanly speaking7 impossible4 ,enter not into its path1 saith the wise man2 the two paths of right and wrong start from the same point1 and at first are separated by a very small difference1 so easy 7comparatively7 is it to choose the right instead of the wrong way3 but wait awhile1 and pursue the road leading to destruction1 and you will find the distance between the two has widened beyond measurement1 and that between them a great gulf has been sunk1 so that you cannot pass from the one to the other1 though you desire it ever so earnestly#e4 ,now to what do considerations such as these lead us1 but to our ,lord's simple and comprehensive precept1 which is the same as ,solomon's1 but more impressively and solemnly urged on us by the manner and time of ,his giving it8 ,watch and pray1 lest ye enter into temptation4 ,to enter not the path of the wicked1 to avoid it1 and pass by it1 what is this but the exercise of watching8 ,therefore ,he insists upon it so much1 knowing that in it our safety lies4 ,but now1 on the other hand1 consider how many are there among us who can be said to watch and pray8 ,is not the utmost we do to offer on ,sunday some kind of prayer in ,church to ,god2 or sometimes some short prayer morning and evening in the week2 and then go into the world with the same incaution and forgetfulness as if we had never entertained a serious thought8 ,we go through the business of the day1 quite forgetting1 to any practical purpose1 that all business has snares in it1 and therefore needs caution4 ,let us ask ourselves this question1 ,how often do we think of ,satan in the course of the day as our great tempter8 ,yet surely he does not cease to be active because we do not think of him2 and surely1 too1 his powers and devices were revealed to us by ,almighty ,god for the very purpose1 that being not ignorant of them1 we might watch against them4 ,who among us will not confess1 that many is the time that he has mixed with the world1 forgetting who the god of this world is8 or rather1 are not a great many of us living in habitual forgetfulness that this world is a scene of trial2 that is1 that this is its chief character1 that all its employments1 its pleasures1 its occurrences1 even the most innocent1 the most acceptable to ,god1 and the most truly profitable in themselves1 are all the while so handled by ,satan as may be the most conducive to our ruin1 if he can possibly contrive it8 ,there is nothing gloomy or superstitious in this1 as the plain words of ,scripture will abundantly prove to every inquirer4 ,we are told that the devil1 our adversary1 as a roaring lion walketh about1 seeking whom he may devour#f2 and therefore are warned to be sober1 be vigilant4 ,and assuredly our true comfort lies1 not in disguising the truth from ourselves1 but in knowing something more than this2--that though ,satan is against us1 ,god is for us2 that greater is ,he that is in us1 than he that is in the world#g2 and that ,he in every temptation will make a way for us to escape1 that we may be able to bear it#h4 ,god does ,his part most surely2 and ,satan too does his part3 we alone are unconcerned4 ,heaven and hell are at war for us and against us1 yet we trifle1 and let life go on at random4 ,heaven and hell are before us as our own future abode1 one or other of them2 yet our own interest moves us no more than ,god's mercy4 ,we treat sin1 not as an enemy to be feared1 abhorred1 and shunned1 but as a misfortune and a weakness2 we do not pity and shun sinful men1 but we enter into their path so far as to keep company with them2 and next1 being tempted to copy them1 we fall almost without an effort4 ,be not you thus deceived and overcome1 my brethren1 by an evil heart of unbelief4 ,make up your minds to take ,god for your portion1 and pray to ,him for grace to enable you so to do4 ,avoid the great evils of leisure1 avoid the snare of having time on your hands4 ,avoid all bad thoughts1 all corrupt or irreligious books1 avoid all bad company3 let nothing seduce you into it4 ,though you may be laughed at for your strictness2 though you may lose thereby amusements which you would like to partake of2 though you may thereby be ignorant of much which others know1 and may appear to disadvantage when they are talking together2 though you appear behind the rest of the world2 though you be called a coward1 or a child1 or narrow-minded1 or superstitious2 whatever insulting words be applied to you1 fear not1 falter not1 fail not2 stand firm1 quit you like men2 be strong4 ,they think that in the devil's service there are secrets worthy our inquiry1 which you share not3 yes1 there are secrets1 and such that it is a shame even to speak of them2 and in like manner you have a secret which they have not1 and which far surpasses theirs4 ,the secret of the ,lord is with them that fear ,him4 ,those who obey ,god and follow ,christ have secret gains1 so great1 that1 as well might we say heaven were like hell1 as that these are like the gain which sinners have4 ,they have a secret gift given them by their ,lord and ,saviour in proportion to their faith and love4 ,they cannot describe it to others2 they have not possession of it all at once2 they cannot have the enjoyment of it at this or that time when they will4 ,it comes and goes according to the will of the ,giver4 ,it is given but in small measure to those who begin ,god's service4 ,it is not given at all to those who follow ,him with a divided heart4 ,to those who love the world1 and yet are in a certain sense religious1 and are well contented with such a religious state1 to them it is not given4 ,but those who give themselves up to their ,lord and ,saviour1 those who surrender themselves soul and body1 those who honestly say1 ,i am ,thine1 new-make me1 do with me what ,thou wilt1 who say so not once or twice merely1 or in a transport1 but calmly and habitually2 these are they who gain the ,lord's secret gift1 even the white stone1 and in the stone a new name written which no man knoweth1 saving he that receiveth it#i4 ,sinners think that they know all that religion has to give1 and over and above that1 they know the pleasures of sin too4 ,no1 they do not1 cannot1 never will know the secret gift of ,god1 till they repent and amend4 ,they never will know what it is to see ,god1 till they obey2 nay1 though they are to see ,him at the last day1 even that will be no true sight of ,him1 for the sight of that ,holy ,one will then impart no comfort1 no joy to them4 ,they never will know the blessedness which ,he has to give4 ,they do know the satisfaction of sinning1 such as it is2 and1 alas6 if they go on as they are going1 they will know not only what sin is1 but what hell is4 ,but they never will know that great secret which is hid in the ,father and in the ,son4 ,let us not then be seduced by the ,tempter and his promises4 ,he can show us no good4 ,he has no good to give us4 ,rather let us listen to the gracious words of our ,maker and ,redeemer1 ,call unto ,me1 and ,i will answer thee1 and show thee great and mighty things1 which thou knowest not#aj4 #a ,gen4 iii4 #f4 #b ,eccles4 xi4 #i4 #c #b ,tim4 ii4 #bf4 #d #b ,tim4 iv4 #aj4 #e ,luke xvi4 #bf4 #f #a ,pet4 v4 #h4 #g #a ,john iv4 #d4 #h #a ,cor4 x4 #ac4 #i ,rev4 ii4 #ag4 #aj ,jer4 xxxiii4 #c ,,sermon ,,vi4 ,miracles no ,remedy for ,unbelief4 ,and the ,lord said unto ,moses1 ,how long will this people provoke ,me8 and how long will it be ere they believe ,me1 for all the signs which ,i have showed among them8--,numbers xiv4 #aa4 ,nothing1 ,i suppose1 is more surprising to us at first reading1 than the history of ,god's chosen people2 nay1 on second and third reading1 and on every reading1 till we learn to view it as ,god views it4 ,it seems strange1 indeed1 to most persons1 that the ,israelites should have acted as they did1 age after age1 in spite of the miracles which were vouchsafed to them4 ,the laws of nature were suspended again and again before their eyes1 the most marvellous signs were wrought at the word of ,god's prophets1 and for their deliverance1 yet they did not obey their great ,benefactor at all better than men now-a-days who have not these advantages1 as we commonly consider them4 ,age after age ,god visited them by ,angels1 by inspired messengers1 age after age they sinned4 ,at last ,he sent ,his beloved ,son2 and ,he wrought miracles before them still more abundant1 wonderful1 and beneficent than any before ,him4 ,what was the effect upon them of ,his coming8 ,st4 ,john tells us1 ,then gathered the ,chief ,priests and the ,pharisees a council1 and said1 ,what do we8 for this ,man doeth many miracles4 4 4 4 4 ,then from that day forth they took counsel together for to put ,him to death#a4 ,in matter of fact1 then1 whatever be the reason1 nothing is gained by miracles1 nothing comes of miracles1 as regards our religious views1 principles1 and habits4 ,hard as it is to believe1 miracles certainly do not make men better2 the history of ,israel proves it4 ,and the only mode of escaping this conclusion1 to which some persons feel a great repugnance1 is to fancy that the ,israelites were much worse than other nations1 which accordingly has been maintained4 ,it has often been said1 that they were stiff-necked and hard-hearted beyond the rest of the world4 ,now1 even supposing1 for argument's sake1 ,i should grant that they were so1 this would not sufficiently account for the strange circumstance under consideration2 for this people was not moved at all4 ,it is not a question of more or less3 surely they must have been altogether distinct from other men1 destitute of the feelings and opinions of other men1 nay1 hardly partakers of human nature1 if other men would1 as a matter of course1 have been moved by those miracles which had no influence whatever upon them4 ,that there are1 indeed1 men in the world who would have been moved1 and would have obeyed in consequence1 ,i do not deny2 such were to be found among the ,israelites also2 but ,i am speaking of men in general2 and ,i say1 that if the ,israelites had a common nature with us1 surely that insensibility which they exhibited on the whole1 must be just what we should exhibit on the whole under the same circumstances4 ,it confirms this view of the subject to observe1 that the children of ,israel are like other men in all points of their conduct1 save this insensibility1 which other men have not had the opportunity to show as they had4 ,there is no difference between their conduct and ours in point of fact1 the difference is entirely in the external discipline to which ,god subjected them4 ,whether or not miracles ought to have influenced them in a way in which ,god's dealings in ,providence do not influence us1 so far is clear1 that looking into their modes of living and of thought1 we find a nature just like our own1 not better indeed1 but in no respect worse4 ,those evil tempers which the people displayed in the desert1 their greediness1 selfishness1 murmuring1 caprice1 waywardness1 fickleness1 ingratitude1 jealousy1 suspiciousness1 obstinacy1 unbelief1 all these are seen in the uneducated multitude now-a-days1 according to its opportunity of displaying them4 ,the pride of ,dathan and the presumption of ,korah are still instanced in our higher ranks and among educated persons4 ,saul1 ,ahithophel1 ,joab1 and ,absalom1 have had their parallels all over the world4 ,i say there is nothing unlike the rest of mankind in the character or conduct of the chosen people2 the difference solely is in ,god's dealings with them4 ,they act as other men2 it is their religion which is not as other men2 it is miraculous2 and the question is1 how it comes to pass1 their religion being different1 their conduct is the same8 and there are two ways of answering it2 either by saying that they were worse than other men1 and were not influenced by miracles when others would have been influenced 7as many persons are apt to think71 or 7what ,i conceive to be the true reason7 that1 after all1 the difference between miracle and no miracle is not so great in any case1 in the case of any people1 as to secure the success or account for the failure of religious truth4 ,it was not that the ,israelites were much more hard-hearted than other people1 but that a miraculous religion is not much more influential than other religions4 ,for ,i repeat1 though it be granted that the ,israelites were much worse than others1 still that will not account for the fact that miracles made no impression whatever upon them4 ,however sensual and obstinate they may be supposed to have been in natural character1 yet if it be true that a miracle has a necessary effect upon the human mind1 it must be considered to have had some effect on their conduct for good or bad2 if it had not a good effect1 at least it must have had a bad2 whereas their miracles left them very much the same in outward appearance as men are now-a-days1 who neglect such warnings as are now sent them1 neither much more lawless and corrupt than they1 nor the reverse4 ,the point is1 that while they were so hardened1 as it appears to us1 in their conduct towards their ,lord and ,governor1 they were not much worse than other men in social life and personal behaviour4 ,it is a rule that if men are extravagantly irreligious1 profane1 blasphemous1 infidel1 they are equally excessive and monstrous in other respects2 whereas the ,jews were like the ,eastern nations around them1 with this one peculiarity1 that they had rejected direct and clear miraculous evidence1 and the others had not4 ,it seems1 then1 ,i say1 to follow1 that1 guilty as were the ,jews in disobeying ,almighty ,god1 and blind as they became from shutting their eyes to the light1 they were not much more guilty than others may be in disobeying ,him1 that it is almost as great a sin to reject ,his service in the case of those who do not see miracles1 as in the case of those who do2 that the sight of miracles is not the way in which men come to believe and obey1 nor the absence of them an excuse for not believing and obeying4 ,now let me say something in explanation of this1 at first sight1 startling truth1 that miracles on the whole would not make men in general more obedient or holy than they are1 though they were generally displayed4 ,it has sometimes been said by unbelievers1 ,if the ,gospel were written on the ,sun1 ,i would believe it4 ,unbelievers have said so by way of excusing themselves for not believing it1 as it actually comes to them2 and ,i dare say some of us1 my brethren1 have before now uttered the same sentiment in our hearts1 either in moments of temptation1 or when under the upbraidings of conscience for sin committed4 ,now let us consider1 why do we think so8 ,i ask1 why should the sight of a miracle make you better than you are8 ,do you doubt at all the being and power of ,god8 ,no4 ,do you doubt what you ought to do8 ,no4 ,do you doubt at all that the rain1 for instance1 and sunshine1 come from ,him8 or that the fresh life of each year1 as it comes1 is ,his work1 and that all nature bursts into beauty and richness at ,his bidding8 ,you do not doubt it at all4 ,nor do you doubt1 on the other hand1 that it is your duty to obey ,him who made the world and who made you4 ,and yet1 with the knowledge of all this1 you find you cannot prevail upon yourselves to do what you know you should do4 ,knowledge is not what you want to make you obedient4 ,you have knowledge enough already4 ,now what truth would a miracle convey to you which you do not learn from the works of ,god around you8 ,what would it teach you concerning ,god which you do not already believe without having seen it8 ,but1 you will say1 a miracle would startle you2 true2 but would not the startling pass away8 could you be startled for ever8 ,and what sort of a religion is that which consists in a state of fright and disturbance8 ,are you not continually startled by the accidents of life8 ,you see1 you hear things suddenly1 which bring before your minds the thoughts of ,god and judgment1 calamities befall you which for the time sober you4 ,startling is not conversion1 any more than knowledge is practice4 ,but you urge1 that perhaps that startling might issue in amendment of life2 that it might be the beginning of a new course1 though it passed away itself2 that a miracle would not indeed convert you1 but it would be the first step towards thorough conversion2 that it would be the turning point in your life1 and would suddenly force your path into the right direction1 and that in this way shocks and startlings1 and all the agitation of the passions and affections1 are really the means of conversion1 though conversion be something more than they4 ,this is very true3 sudden emotions--fear1 hope1 gratitude1 and the like1 all do produce such effects sometimes2 but why is a miracle necessary to produce such effects8 ,other things startle us besides miracles2 we have a number of accidents sent us by ,god to startle us4 ,he has not left us without warnings1 though ,he has not given us miracles2 and if we are not moved and converted by those which come upon us1 the probability is1 that1 like the ,jews1 we should not be converted by miracles4 ,yes1 you say2 but if one came from the dead1 if you saw the spirit of some departed friend you knew on earth3 what then8 ,what would it tell you that you do not know now8 ,do you now in your sober reason doubt the reality of the unseen world8 not at all2 only you cannot get yourself to act as if it were real4 ,would such a sight produce this effect8 you think it would4 ,now ,i will grant this on one supposition4 ,do the startling accidents which happen to you now1 produce any lasting effect upon you8 ,do they lead you to any habits of religion8 ,if they do produce some effect1 then ,i will grant to you that such a strange visitation1 as you have supposed1 would produce a greater effect2 but if the events of life which now happen to you produce no lasting effect on you1 and this ,i fear is the case1 then too sure ,i am1 that a miracle too would produce no lasting effect on you1 though of course it would startle you more at the time4 ,i say1 ,i fear that what happens to you1 as it is1 produces no lasting effect on you4 ,i mean1 that the warnings which you really have1 do not bring you to any habitual and regular religiousness2 they may make you a little more afraid of this or that sin1 or of this or that particular indulgence of it2 but they do not tend at all to make you break with the world1 and convert you to ,god4 ,if they did make you take up religion in earnest1 though in ever so poor a way1 then ,i will grant that miracles would make you more in earnest4 ,if ,god's ordinary warnings moved you1 ,his extraordinary would move you more4 ,it is quite true1 that a serious mind would be made more serious by seeing a miracle1 but this gives no ground for saying1 that minds which are not serious1 careless1 worldly1 self-indulgent persons1 who are made not at all better by the warnings which are given them1 would be made serious by those miraculous warnings which are not given4 ,of course it might so happen in this or that particular case1--just as the same person is moved by one warning1 not by another1 not moved by a warning to-day1 moved by a warning to-morrow2 but ,i am sure1 taking men as we find them1 miracles would leave them1 as far as their conduct is concerned1 very much as they are4 ,they would be very much startled and impressed at first1 but the impression would wear away4 ,and thus our ,saviour's words would come true of all those multitudes who have the ,bible to read1 and know what they ought to do1 but do it not3--,if they hear not ,moses and the ,prophets1 ,he says1 neither will they be persuaded though one rose from the dead4 ,do we never recollect times when we have said1 ,we shall never forget this2 it will be a warning all through our lives8 have we never implored ,god's forgiveness with the most eager promises of amendment8 have we never felt as if we were brought quite into a new world1 in gratitude and joy8 ,yet was the result what we had expected8 ,we cannot anticipate more from miracles1 than before now we have anticipated from warnings1 which came to nought4 ,and now1 what is the real reason why we do not seek ,god with all our hearts1 and devote ourselves to ,his service1 if the absence of miracles be not the reason1 as most assuredly it is not8 ,what was it that made the ,israelites disobedient1 who had miracles8 ,st4 ,paul informs us1 and exhorts us in consequence4 ,harden not your hearts1 as in the provocation1 in the day of temptation in the wilderness 4 4 4 take heed 4 4 4 lest there be in any of you 7as there was among the ,jews7 an evil heart of unbelief in departing from the ,living ,god4 ,moses had been commissioned to say the same thing at the very time2 ,oh that there were such a heart in them1 that they would fear ,me1 and keep ,my ,commandments always6 ,we cannot serve ,god1 because we want the will and the heart to serve ,him4 ,we like any thing better than religion1 as the ,jews before us4 ,the ,jews liked this world2 they liked mirth and feasting4 ,the people sat down to eat and to drink1 and rose up to play2 so do we4 ,they liked glitter and show1 and the world's fashions4 ,give us a king like the nations1 they said to ,samuel2 so do we4 ,they wished to be let alone2 they liked ease2 they liked their own way2 they disliked to make war against the natural impulses and leanings of their own minds2 they disliked to attend to the state of their souls1 to have to treat themselves as spiritually sick and infirm1 to watch1 and rule1 and chasten1 and refrain1 and change themselves2 and so do we4 ,they disliked to think of ,god1 and to observe and attend ,his ordinances1 and to reverence ,him2 they called it a weariness to frequent ,his courts2 and they found this or that false worship more pleasant1 satisfactory1 congenial to their feelings1 than the service of the ,judge of quick and dead2 and so do we3 and therefore we disobey ,god as they did1--not that we have not miracles2 for they actually had them1 and it made no difference4 ,we act as they did1 though they had miracles1 and we have not2 because there is one cause of it common both to them and us--heartlessness in religious matters1 an evil heart of unbelief1 both they and we disobey and disbelieve1 because we do not love4 ,but this is not all2 in another respect we are really far more favoured than they were1 they had outward miracles1 we too have miracles1 but they are not outward but inward4 ,ours are not miracles of evidence1 but of power and influence4 ,they are secret1 and more wonderful and efficacious because secret4 ,their miracles were wrought upon external nature2 the sun stood still1 and the sea parted4 ,ours are invisible1 and are exercised upon the soul4 ,they consist in the sacraments1 and they just do that very thing which the ,jewish miracles did not4 ,they really touch the heart1 though we so often resist their influence4 ,if then we sin1 as1 alas6 we do1 if we do not love ,god more than the ,jews did1 if we have no heart for those good things which pass men's understanding1 we are not more excusable than they1 but less so4 ,for the supernatural works which ,god showed to them were wrought outwardly1 not inwardly1 and did not influence the will2 they did but convey warnings2 but the supernatural works which ,he does towards us are in the heart1 and impart grace2 and if we disobey1 we are not disobeying ,his command only1 but resisting ,his presence4 ,this is our state2 and perhaps so it is that1 as the ,israelites for forty years hardened their hearts in the wilderness1 in spite of the manna and the quails1 and the water from the rock1 so we for a course of years have been hardening ours in spite of the spiritual gifts which are the portion of ,christians4 ,instead of listening to the voice of conscience1 instead of availing ourselves of the aid of heavenly grace1 we have gone on year after year with the vain dream of turning to ,god some future day4 ,childhood and boyhood are past2 youth1 perhaps middle age1 perhaps old age is come2 and now we find that we cannot love the thing which ,god commandeth1 and desire that which ,he doth promise2 and then1 instead of laying the blame where it is due1 on ourselves1 for having hardened ourselves against the influences of grace1 we complain that enough has not been done for us2 we complain we have not enough light1 enough help1 enough inducements2 we complain we have not seen miracles4 ,alas6 how exactly are ,god's words fulfilled in us1 which ,he deigned to speak to ,his former people4 ,o inhabitants of ,jerusalem1 and men of ,judah1 judge1 ,i pray you1 betwixt ,me and ,my vineyard4 ,what could have been done more to ,my vineyard that ,i have not done in it8 wherefore1 when ,i looked that it should bring forth grapes1 brought it forth wild grapes#b8 ,let us then put aside vain excuses1 and1 instead of looking for outward events to change our course of life1 be sure of this1 that if our course of life is to be changed1 it must be from within4 ,god's grace moves us from within1 so does our own will4 ,external circumstances have no real power over us4 ,if we do not love ,god1 it is because we have not wished to love ,him1 tried to love ,him1 prayed to love ,him4 ,we have not borne the idea and the wish in our mind day by day1 we have not had it before us in the little matters of the day1 we have not lamented that we loved ,him not1 we have been too indolent1 sluggish1 carnal1 to attempt to love ,him in little things1 and begin at the beginning2 we have shrunk from the effort of moving from within2 we have been like persons who cannot get themselves to rise in the morning2 and we have desired and waited for a thing impossible1--to be changed once and for all1 all at once1 by some great excitement from without1 or some great event1 or some special season2 something or other we go on expecting1 which is to change us without our having the trouble to change ourselves4 ,we covet some miraculous warning1 or we complain that we are not in happier circumstances1 that we have so many cares1 or so few religious privileges1 or we look forward for a time when religion will come easy to us as a matter of course4 ,this we used to look out for as boys2 we used to think there was time enough yet to think of religion1 and that it was a natural thing1 that it came without trouble or effort1 for men to be religious as life went on2 we fancied that all old persons must be religious2 and now even1 as grown men1 we have not put off this deceit2 but1 instead of giving our hearts to ,god1 we are waiting1 with ,felix1 for a convenient season4 ,let us rouse ourselves1 and act as reasonable men1 before it is too late2 let us understand1 as a first truth in religion1 that love of heaven is the only way to heaven4 ,sight will not move us2 else why did ,judas persist in covetousness in the very presence of ,christ8 why did ,balaam1 whose eyes were opened1 remain with a closed heart8 why did ,satan fall1 when he was a bright ,archangel8 ,nor will reason subdue us2 else why was the ,gospel1 in the beginning1 to the ,greeks foolishness8 ,nor will excited feelings convert us2 for there is one who heareth the word1 and anon with joy receiveth it2 yet hath no root in himself1 and dureth only for a while4 ,nor will self-interest prevail with us2 or the rich man would have been more prudent1 whose ground brought forth plentifully1 and would have recollected that that night his soul might be required of him4 ,let us understand that nothing but the love of ,god can make us believe in ,him or obey ,him2 and let us pray ,him1 who has prepared for them that love ,him1 such good things as pass man's understanding1 to pour into our hearts such love towards ,him1 that we1 loving ,him above all things1 may obtain ,his promises1 which exceed all that we can desire4 #a ,john xi4 #dg1 #ec4 #b ,isa4 v4 #c1 #d4 ,,sermon ,,vii4 ,josiah1 a ,pattern for the ,ignorant4 ,because thine heart was tender1 and thou hast humbled thyself before the ,lord1 when thou heardest what ,i spake against this place1 and against the inhabitants thereof1 that they should become a desolation and a curse1 and hast rent thy clothes1 and wept before ,me2 ,i also have heard thee1 saith the ,lord4 ,behold therefore1 ,i will gather thee unto thy fathers1 and thou shalt be gathered into thy grave in peace2 and thine eyes shall not see all the evil which ,i will bring upon this place4--#b ,kings xxii4 #ai1 #bj4 ,king ,josiah1 to whom these words are addressed1 was one of the most pious of the ,jewish kings1 and the most eminent reformer of them all4 ,on him1 the last sovereign of ,david's house 7for his sons had not an independent rule71 descended the zeal and prompt obedience which raised the son of ,jesse from the sheep-fold to the throne1 as a man after ,god's own heart4 ,thus1 as an honour to ,david1 the blessing upon his posterity remained in its fulness even to the end2 its light not waxing dim1 nor its natural force abating4 ,both the character and the fortunes of ,josiah are described in the text1 his character1 in its saying that his heart was tender1 and that he feared ,god2 and his fortunes1 viz4 an untimely death1 designed as a reward for his obedience3 and the text is a part of the answer which the ,prophetess ,huldah was instructed to make to him1 when he applied for encouragement and guidance after accidentally finding the book of ,moses' ,law in the ,temple4 ,this discovery is the most remarkable occurrence of his reign1 and will fitly serve to introduce and connect together what ,i wish now to set before you concerning ,josiah4 ,the discovery of ,moses' ,law in the ,temple is a very important occurrence in the history1 because it shows us that ,holy ,scripture had been for a long while neglected1 and to all practical purposes lost4 ,by the book of the law is meant1 ,i need scarcely say1 the five books of ,moses1 which stand first in the ,bible4 ,these made up one book or volume1 and were to a ,jew the most important part of the ,old ,testament1 as containing the original covenant between ,god and ,his people1 and explaining to them what their place was in the scheme of ,god's providence1 what were their duties1 and what their privileges4 ,moses had been directed to enforce the study of this law on the ,israelites in various ways4 ,he exhorts them to lay up his words in their heart and in their soul1 and to bind them for a sign upon their hand1 that they might be as frontlets between their eyes4 ,and ye shall teach them your children1 he proceeds1 speaking of them when thou sittest in thine house1 and when thou walkest by the way1 when thou liest down1 and when thou risest up4 ,and thou shalt write them upon the door-posts of thine house1 and upon thy gates#a4 ,besides this general provision1 it was ordered that once in seven years the law should be read to the whole people assembled at the feast of tabernacles#b4 ,and further still1 it was provided1 that in case they ever had kings1 each king was to write out the whole of it from the original copy which was kept in the ark4 ,and it shall be with him1 and he shall read therein all the days of his life 4 4 4 that his heart be not lifted up above his brethren1 and that he turn not aside from the commandment1 to the right hand or to the left2 to the end that he may prolong his days in his kingdom1 he1 and his children1 in the midst of ,israel#c4 ,however1 considering how soon the nation fell into a general disregard of the law and worship which ,god gave them1 it is not wonderful that these wholesome precepts were neglected1 which could not be performed without testifying against their multiplied transgressions4 ,and much more when they took to themselves idols1 did they neglect1 of course1 to read the law which condemned them4 ,and when they had set a king over them against the will of ,god1 it is not strange that their kings1 in turn1 should neglect the direction given them to copy out the law for themselves1 such kings especially as fell into idolatry4 ,all this applies particularly to the age in which ,josiah succeeded to the throne1 so that it is in no way surprising that he knew nothing of the law till it was by chance found in the ,temple some years after his accession4 ,the last good king of ,judah before him was ,hezekiah1 who had been dead sixty or seventy years4 ,that religious king had been succeeded by his son ,manasseh1 the most profane of all the line of ,david4 ,he it was who committed those inexpiable sins which sealed the sentence of ,judah's destruction4 ,he had set up an idol in the ,temple2 had made his son pass through the fire2 had dealt with familiar spirits and wizards2 had shed innocent blood very much1 till he had filled ,jerusalem from one end to another1 in a word1 had done wickedly above all that the ,amorites did which were before him#d4 ,on his return from captivity in ,babylon1 whither he was taken captive1 ,manasseh attempted a reformation2 but1 alas6 he found it easier to seduce than to reclaim his people#e4 ,amon1 who succeeded him1 followed the first ways of his father during his short reign4 ,instead of repenting1 as his father had done1 he trespassed more and more#f4 ,after a while1 his subjects conspired and slew him4 ,josiah was the son of this wicked king4 ,here1 then1 we have sufficient explanation of ,josiah's ignorance of the law of ,moses4 ,he was brought up among very wicked men--in a corrupt court--after an apostasy of more than half a century2 far from ,god's ,prophets1 and in the midst of idols4 ,in such times was ,josiah born2 and1 like ,manasseh1 he came to the throne in his boyhood4 ,as if to show us that religion depends on a man's self 7under ,god1 who gives grace71 on the state of his heart1 not on outward circumstances1 ,manasseh was the son of the pious ,hezekiah1 and ,josiah was the son of wicked ,amon4 ,josiah was but eight years old when his father was slain4 ,we hear nothing of his boyhood2 but scarcely was he of age to think for himself1 and to profess himself a servant of the true ,god1 but he chose that good part which could not be taken away from him#g4 ,in the eighth year of his reign 7i4e4 when he was sixteen years of age71 while he was yet young1 he began to seek after the ,god of ,david his father#h4 ,blessed are they who so seek1 for they shall find4 ,josiah had not the aid of a revealed volume1 at least not of the ,law2 he was surrounded by the diversities of idol-worship1 the sophistries of unbelief1 the seductions of sinful pleasure4 ,he had every temptation to go wrong2 and had he done so1 we might have made allowances1 and said that he was not so bad as the other kings1 for he knew no better1 he had not sinned against light4 ,yes1 he would have sinned against light--the event shows it2 for if he had light enough to go right 7which he had1 for he did go right71 it follows1 that if he had gone wrong1 it would have been against light4 ,not1 indeed1 so strong and clear a light as ,solomon disobeyed1 or ,joash2 still against his better knowledge4 ,this is very important4 ,every one1 even the poorest and most ignorant1 has knowledge enough to be religious4 ,education does not make a man religious3 nor1 again1 is it an excuse for a man's disobedience1 that he has not been educated in his duty4 ,it only makes him less guilty than those who have been educated1 that is all3 he is still guilty4 ,here1 ,i say1 the poorest and most unlearned among us1 may take a lesson from a ,jewish king4 ,scarcely can any one in a ,christian land be in more disadvantageous circumstances than ,josiah--nay1 scarcely in a heathen3 he had idolatry around him1 and at the age he began to seek ,god1 his mind was unformed4 ,what1 then1 was it that guided him8 whence his knowledge8 ,he had that1 which all men have1 heathen as well as ,christians1 till they pervert or blunt it--a natural sense of right and wrong2 and he did not blunt it4 ,in the words of the text1 his heart was tender2 he acknowledged a constraining force in the ,divine voice within him--he heard and obeyed4 ,though all the world had told him otherwise1 he could not believe and would not1 that he might sin without offence--with impunity2 that he might be sensual1 or cruel1 after the manner of idolaters1 and nothing would come of it4 ,and further1 amid all the various worships offered to his acceptance1 this same inward sense of his1 strengthened by practice1 unhesitatingly chose out the true one1 the worship of the ,god of ,israel4 ,it chose between the better and the worse1 though it could not have discovered the better of itself4 ,thus he was led right4 ,in his case was fulfilled the promise1 ,who is among you that feareth the ,lord2 that obeyeth the voice of ,his servant1 that walketh in darkness1 and hath no light8 ,let him trust in the name of the ,lord1 and stay upon his ,god#i4 ,or1 in the ,psalmist's words1 ,the fear of the ,lord is the beginning of wisdom3 a good understanding have all they that do ,his commandments#aj4 ,or 7as he elsewhere expresses it71 ,i understand more than the ancients1 because ,i keep ,thy precepts#aa4 ,such was the beginning of ,josiah's life4 ,at sixteen he began to seek after the ,god of his fathers2 at twenty he commenced his reformation1 with a resolute faith and true-hearted generous devotion4 ,from the language of ,scripture1 it would seem1 he began of himself2 thus he is left a pattern to all ages of prompt obedience for conscience' sake4 ,jeremiah did not begin to prophesy till after the king entered on his reformation1 as if the great prophet's call were delayed on purpose to try the strength of ,josiah's loyalty to his ,god1 while his hands were yet unaided by the exertions of others1 or by the guidance of inspired men4 ,what knowledge of ,god's dealings with his nation and of ,his revealed purposes ,josiah had at this time1 we can only conjecture2 from the priests he might learn much generally1 and from the popular belief4 ,the miraculous destruction of ,sennacherib's army was not so long since1 and it proved to him ,god's especial protection of the ,jewish people4 ,manasseh's repentance was more recent still2 and the ,temple itself1 and its service1 contained much doctrine to a religious mind1 even apart from the law or the prophets4 ,but he had no accurate knowledge4 ,at twenty1 then1 he commenced his reformation4 ,at first1 not having the ,book of the ,law to guide him1 he took such measures as natural conscience suggested2 he put away idolatry generally4 ,thus he set out1 not knowing whither he went4 ,but it is the rule of ,god's providence1 that those who act up to their light1 shall be rewarded with clearer light4 ,to him that hath1 more shall be given4 ,accordingly1 while he was thus engaged1 after a few years1 he found the ,book of the ,law in the course of his reformations4 ,he was seeking ,god in the way of ,his commandments1 and ,god met him there4 ,he set about repairing the ,temple2 and it was in the course of this pious work that the high priest found a copy of the ,law of ,moses in the ,temple1 probably the original copy which was placed in the ark4 ,josiah's conduct on this discovery marks his character4 ,many men1 certainly many young men1 who had been so zealous as he had already shown himself for six years1 would have prided themselves on what they had done1 and though they began humbly1 by this time would have become self-willed1 self-confident1 and hard-hearted4 ,he had already been engaged in repressing and punishing ,god's enemies--this had a tendency to infect him with spiritual pride3 and he had a work of destruction to do--this1 too1 might have made him cruel4 ,far from it3 his peculiar praise is singleness of mind1 a pure conscience4 ,even after years of activity against idolatry1 in the words of the text1 his heart was tender1 and he still humbled himself before ,god4 ,he felt full well the immeasurable distance between himself and his ,maker2 he felt his own blindness and weakness2 and he still earnestly sought to know his duty better than he did1 and to practise it more entirely4 ,his was not that stern enthusiasm which has displayed itself in some so-called reformations1 fancying itself ,god's peculiar choice1 and despising others4 ,here we have the pattern of reformers2 singleness of heart1 gentleness of temper1 in the midst of zeal1 resoluteness1 and decision in action4 ,all ,god's ,saints have this union of opposite graces2 ,joseph1 ,moses1 ,samuel1 ,david1 ,nehemiah1 ,st4 ,paul3 but in which of them all is the wonder-working power of grace shown more attractively than in ,josiah8 ,out of the strong came forth sweetness#ab2 or perhaps1 as we may say more truly1 ,out of the sweet came forth strength4 ,observe1 then1 his conduct when the ,law was read to him3 ,when the king had heard the words of the book of the law1 he rent his clothes#ac4 ,he thought far more of what he had not done1 than of what he had done4 ,he felt how incomplete his reformation had been1 and he felt how far more guilty his whole people were than he had supposed1 receiving1 as they had1 such precise guidance in ,scripture what to do1 and such solemn command to do it2 and he learned1 moreover1 the fearful punishment which was hanging over them2 for in that ,book of the ,law were contained the threats of vengeance to be fulfilled in case of transgression4 ,the passages read to him by the high priest seem to have been some of those contained in the ,book of ,deuteronomy1 in which ,moses sets good and evil before the people1 to choose their portion4 ,see1 ,i have set before thee this day life and good1 and death and evil4 4 4 4 4 ,i call heaven and earth to record this day against you1 that ,i have set before you life and death1 blessing and cursing#ad4 ,a blessing and a curse2 a blessing if ye obey the commandments of the ,lord your ,god3 4 4 4 a curse if ye will not obey#ae4 ,and there was more than the mere words to terrify him2 there had been a fulfilment of them4 ,samaria1 the ten revolting tribes1 the kingdom of ,israel1 had been led away captive4 ,doubtless he already knew that their sins had caused it2 but he found in the ,book of the ,law that it had been even threatened them beforehand as the punishment2 and he discovered that the same punishment awaited his own people1 should they persist in sin4 ,nay1 a judgment had already taken place in ,judah2 for ,manasseh1 his grandfather1 had been carried away into ,babylon1 and only restored upon his repentance4 ,in the twenty-eighth chapter of ,deuteronomy1 you will see what was to be the curse of disobedience3 or again1 consider the words of the twenty-ninth chapter3 ,ye stand this day all of you before the ,lord your ,god 4 4 4 that thou shouldest enter into covenant with ,him1 and into ,his oath2 4 4 4 neither with you only do ,i make this covenant and this oath2 but with him that standeth here with us this day before the ,lord our ,god1 and also with him that is not here with us this day3 4 4 4 lest there should be among you man1 or woman1 or family1 or tribe1 whose heart turneth away this day from the ,lord our ,god 7alas6 as it had happened in the event1 even all ten tribes1 and then the whole twelve had fallen away7 to go and serve the gods of these nations1 lest there should be among you a root that beareth gall and wormwood2 and it come to pass1 when he heareth the words of this curse1 that he bless himself in his heart1 saying1 ,i shall have peace1 though ,i walk in the imagination of mine heart1 to add drunkenness to thirst3 the ,lord will not spare him1 but then the anger of the ,lord and ,his jealousy shall smoke against that man1 and all the curses that are written in this book shall lie upon him1 4 4 4 so that 4 4 4 the strangers that shall come from a far land 4 4 4 when they see the plagues of that land1 and the sicknesses which the ,lord hath laid upon it 4 4 4 that it is not sown1 nor beareth1 nor any grass groweth therein1 4 4 4 even all nations shall say1 ,wherefore hath the ,lord done thus unto this land8 what meaneth the heat of this great anger8 ,then men shall say1 ,because they have forsaken the covenant of the ,lord ,god of their fathers1 4 4 4 for they went and served other gods1 4 4 4 and the ,lord rooted them out of their land in anger1 and cast them into another land4 ,these words1 or such as these1 either about the people or relating to his own duties#af1 ,josiah read in the ,book of the ,law1 and thinking of the captivity which had overtaken ,israel already1 and the sins of his own people ,judah1 he rent his clothes4 ,then he bade the priests inquire of ,god for him what he ought to do to avert ,his anger4 ,go1 he said1 inquire of the ,lord for me1 and for them that are left in ,israel and in ,judah1 concerning the words of the book that is found3 for great is the wrath of the ,lord that is poured out upon us1 because our fathers have not kept the word of the ,lord1 to do after all that is written in this book#ag4 ,it is observable1 that not even yet does he seem to have known the prophets ,jeremiah or ,zephaniah1 though the former had been called to his office some years4 ,such was ,god's pleasure4 ,and the priests and scribes about him1 though they seconded his pious designs1 were in no sense his guides3 they were unacquainted with the ,law of ,moses1 and with the prophets1 who were interpreters of that ,law4 ,but prophets were1 through ,god's mercy1 in every city3 and though ,jeremiah might be silent or might be away1 still there were revelations from ,god even in ,jerusalem4 ,to one of these prophets the priests applied4 ,shallum was keeper of the king's wardrobe--his wife ,huldah was known to be gifted with the spirit of prophecy4 ,to her they went4 ,she answered in the words of which the text forms a part3 ,thus saith the ,lord ,god of ,israel1 ,tell ye the man that sent you to ,me1 ,thus saith the ,lord1 ,behold1 ,i will bring evil upon this place1 and upon the inhabitants thereof1 even all the words of the book which the king of ,judah hath read2 because they have forsaken ,me1 and have burnt incense unto other gods 4 4 4 ,my wrath shall be kindled against this place1 and shall not be quenched4 ,but to the king of ,judah1 which sent you to inquire of the ,lord1 thus shall ye say to him1 ,thus saith the ,lord ,god of ,israel1 as touching the words which thou hast heard2 because thine heart was tender1 and thou hast humbled thyself before the ,lord1 when thou heardest what ,i spake against this place1 and against the inhabitants thereof1 that they should become a desolation and a curse1 and hast rent thy clothes1 and wept before ,me2 ,i also have heard thee1 saith the ,lord4 ,behold therefore1 ,i will gather thee unto thy fathers1 and thou shall be gathered into thy grave in peace3 and thine eyes shall not see all the evil which ,i will bring upon this place4 ,and they brought the king word again4 ,how ,king ,josiah conducted himself after this message ,i need not describe at any length4 ,we have heard it in the ,first ,lesson of this ,service#ah4 ,he assembled all ,judah at ,jerusalem1 and publicly read the words of the ,book of the ,law1 then he made all the people renew the covenant with the ,god of their fathers2 then he proceeded more exactly in the work of reformation in ,judah and ,israel1 keeping closely to the directions of the ,law2 and after that he held his celebrated passover4 ,thus his greater knowledge was followed by stricter obedience3 his accurate attention to the whole ritual is the very praise bestowed on his passover2 ,surely there was not holden such a passover from the days of the judges#ai4 ,whatever he did1 he did it with all his heart3 ,like unto him was there no king before him1 that turned to the ,lord with all his heart1 and with all his soul1 and with all his might1 according to all the ,law of ,moses#bj4 ,passing by the particulars of his reformation1 let us come to the fulfilment of the promise made to him by ,huldah1 as the reward of his obedience4 ,behold therefore1 ,i will gather thee to thy fathers1 and thou shalt be gathered into thy grave in peace2 and thine eyes shall not see all the evil which ,i will bring upon this place4 ,his reward was an early death2 the event proved that it was a violent one also4 ,the king of ,egypt came up against the king of ,assyria through the land of ,judah2 ,josiah1 bound perhaps by an alliance to the king of ,assyria1 or for some strong reason unknown1 opposed him2 a battle followed2 ,josiah disguised himself that he might not be marked out for death2 but his hour was come--the promise of release was to be accomplished4 ,and the archers shot at king ,josiah2 and the king said to his servants1 ,have me away2 for ,i am sore wounded4 ,his servants1 therefore 4 4 4 brought him to ,jerusalem2 and he died1 and was buried in one of the sepulchres of his fathers#ba4 ,thus the best king of ,judah died like ,ahab1 the worst king of ,israel2 so little may we judge of ,god's love or displeasure by outward appearances4 ,the righteous perisheth1 and no man layeth it to heart3 and merciful men are taken away1 none considering that the righteous is taken away from the evil to come4 ,he shall enter into peace2 they shall rest in their beds1 each one walking in his uprightness#bb4 ,the sacred narrative continues3 ,and all ,judah and ,jerusalem mourned for ,josiah4 ,and ,jeremiah lamented for ,josiah2 and all the singing men and the singing women spake of ,josiah in their lamentations to this day1 and made them an ordinance in ,israel3 probably there was a yearly commemoration of his death2 and so great was the mourning at the time1 that we find it referred to in the ,prophet ,zechariah#bc almost as a proverb4 ,so fell the last sovereign of the house of ,david4 ,god continued ,his promised mercies to ,his people through ,david's line till they were too corrupt to receive them2 the last king of the favoured family was forcibly and prematurely cut off1 in order to make way for the display of ,god's vengeance in the captivity of the whole nation4 ,he was taken out of the way2 they were carried off to ,babylon4 ,weep ye not for the dead1 says the prophet1 neither bemoan him3 but weep sore for him that goeth away3 for he shall return no more1 nor see his native country#bd4 ,as for ,josiah1 as it is elsewhere written of him1 ,his remembrance 4 4 4 is sweet as honey in all mouths1 and as music at a banquet of wine4 ,he behaved himself uprightly in the conversion of the people1 and took away the abominations of iniquity4 ,he directed his heart unto the ,lord1 and in the time of the ungodly he established the worship of ,god4 ,all1 except ,david1 and ,ezekias1 and ,josias1 were defective2 for they forsook the law of the ,most ,high1 even the kings of ,juda failed#be4 ,in conclusion1 my brethren1 ,i would have you observe in what ,josiah's chief excellence lay4 ,this is the character given him when his name is first mentioned2 ,he did 4 4 4 right in the sight of the ,lord1 and walked in all the ways of ,david his father1 and turned not aside to the right hand or to the left#bf4 ,he kept the narrow middle way4 ,now what is this strict virtue called8 it is called faith4 ,it is no matter whether we call it faith or conscientiousness1 they are in substance one and the same3 where there is faith1 there is conscientiousness--where there is conscientiousness1 there is faith2 they may be distinguished from each other in words1 but they are not divided in fact4 ,they belong to one1 and but one1 habit of mind--dutifulness2 they show themselves in obedience1 in the careful1 anxious observance of ,god's will1 however we learn it4 ,hence it is that ,st4 ,paul tells us that the just shall live by faith under every dispensation of ,god's mercy4 ,and this is called faith1 because it implies a reliance on the mere word of the unseen ,god overpowering the temptations of sight4 ,whether it be we read and accept ,his word in ,scripture 7as ,christians do71 or ,his word in our conscience1 the law written on the heart 7as is the case with heathens72 in either case1 it is by following it1 in spite of the seductions of the world around us1 that we please ,god4 ,st4 ,paul calls it faith2 saying after the prophet1 ,the just shall live by faith3 and ,st4 ,peter1 in the tenth chapter of the ,acts1 calls it fearing and working righteousness1 where he says1 that in every nation he that feareth ,god and worketh righteousness is accepted with ,him4 ,it is all one3 both ,apostles say that ,god loves those who prefer ,him to the world2 whose character and frame of mind is such4 ,elsewhere ,st4 ,paul also speaks like ,st4 ,peter1 when he declares that ,god will render eternal life to them1 who by patient continuance in well-doing seek for glory#bg4 ,st4 ,john adds his testimony3 ,little children1 let no man deceive you4 ,he that doeth righteousness is righteous1 even as ,he is righteous#bh4 ,and our ,saviour's last words at the end of the whole ,scripture1 long after the coming of the ,spirit1 after the death of all the ,apostles but ,st4 ,john1 are the same3 ,blessed are they that do ,his commandments1 that they may have right to the tree of life#bi4 ,and if such is ,god's mercy1 as we trust1 to all men1 wherever any one with a perfect heart seeks ,him1 what think you is ,his mercy upon ,christians8 ,something far greater1 and more wonderful2 for we are elected out of the world1 in ,jesus ,christ our ,saviour1 to a glory incomprehensible and eternal4 ,we are the heirs of promise2 ,god has loved us before we were born4 ,he had us taken into ,his ,church in our infancy4 ,he by ,baptism made us new creatures1 giving us powers which we by nature had not1 and raising us to the unseen society of ,saints and ,angels4 ,and all this we enjoy on our faith2 that is1 on our believing that we have them1 and seriously trying to profit by them4 ,may ,god grant1 that we1 like ,josiah1 may improve our gifts1 and trade and make merchandise with them1 so that1 when ,he cometh to reckon with us1 we may be accepted6 #a ,deut4 xi4 #ah-bj4 #b ,deut4 xxxi4 #i-ac4 #c ,deut4 xvii4 #ai1 #bj4 #d #b ,kings xxi4 #aa4 #e #b ,chron4 xxxiii4 #ae-be4 #f ,ibid4 #bc4 #g ,luke x4 #dc4 #h #b ,chron4 xxxiv4 #c4 #i ,isa4 l4 #aj4 #aj ,ps4 cxi4 #aj4 #aa ,ps4 cxix4 #ajj4 #ab ,judges xiv4 #ad4 #ac #b ,kings xxii4 #aa4 #ad ,deut4 xxx4 #af1 #ai4 #ae ,deut4 xi4 #bf-bh4 #af ,vide ,deut4 xvii4 #ag #b ,chron4 xxxiv4 #ba4 #ah ,thirteenth ,sunday after ,trinity4 #ai #b ,kings xxiii4 #bb4 #bj #b ,kings xxiii4 #be4 #ba #b ,chron4 xxxv4 #bc-be4 #bb ,isa4 lvii4 #a4 #bc ,zech4 xii4 #aa4 #bd ,jer4 xxii4 #aj4 #be ,eccles4 xlix4 #a-d4 #bf #b ,kings xxii4 #b4 #bg ,rom4 ii4 #g4 #bh #a ,john iii4 #g4 #bi ,rev4 xxii4 #ad4 ,,sermon ,,viii4 ,inward ,witness to the ,truth of the ,gospel4 ,i have more understanding than my teachers1 for ,thy testimonies are my study2 ,i am wiser than the aged1 because ,i keep ,thy commandments4--,psalm cxix4 #ii1 #ajj4 ,in these words the ,psalmist declares1 that in consequence of having obeyed ,god's commandments he had obtained more wisdom and understanding than those who had first enlightened his ignorance1 and were once more enlightened than he4 ,as if he said1 ,when ,i was a child1 ,i was instructed in religious knowledge by kind and pious friends1 who told me who my ,maker was1 what great things ,he had done for me1 how much ,i owed to ,him1 and how ,i was to serve ,him4 ,all this ,i learned from them1 and ,i rejoice that they taught it me3 yet they did more2 they set me in the way to gain a knowledge of religious truth in another and higher manner4 ,they not only taught me1 but trained me2 they were careful that ,i should not only know my duty1 but do it4 ,they obliged me to obey2 they obliged me to begin a religious course of life1 which 7praised be ,god67 ,i have ever pursued2 and this obedience to ,his commandments has brought me to a clearer knowledge of ,his truth1 than any mere instruction could convey4 ,i have been taught1 not from without merely1 but from within4 ,i have been taught by means of a purified heart1 by a changed will1 by chastened reins1 by a mortified appetite1 by a bridled tongue1 by eyes corrected and subdued4 ',i have more understanding than my teachers1 for ,thy testimonies1' ,o ,lord1 'are my study2 ,i am wiser than the aged1 because ,i keep ,thy commandments4' ,we may sometimes hear men say1 ,how do you know that the ,bible is true8 ,you are told so in ,church2 your parents believed it2 but might they not be mistaken8 and if so1 you are mistaken also4 ,now to this objection it maybe answered1 and very satisfactorily1 ,is it then nothing toward convincing us of the truth of the ,gospel1 that those whom we love best and reverence most believe it8 ,is it against reason to think that they are right1 who have considered the matter most deeply8 ,do we not receive what they tell us in other matters1 though we cannot prove the truth of their information2 for instance1 in matters of art and science2 why then is it irrational to believe them in religion also8 ,have not the wisest and holiest of men been ,christians8 and have not unbelievers1 on the contrary1 been very generally signal instances of pride1 discontent1 and profligacy8 ,again1 are not the principles of unbelief certain to dissolve human society8 and is not this plain fact1 candidly considered1 enough to show that unbelief cannot be a right condition of our nature8 for who can believe that we were intended to live in anarchy8 ,if we have no good reason for believing1 at least we have no good reason for disbelieving4 ,if you ask why we are ,christians1 we ask in turn1 ,why should we not be ,christians8 it will be enough to remain where we are1 till you do what you never can do--prove to us for certain1 that the ,gospel is not ,divine2 it is enough for us to be on the side of good men1 to be under the feet of the ,saints1 to 'go our way forth by the footsteps of the flock1 and to feed our kids beside the shepherds' tent#a4' ,this would be quite a sufficient answer1 had we nothing else to say2 but ,i will give another1 and that in connexion with the text2 ,i will show you that the most unlearned ,christian may have a very real and substantial argument1 an intimate token1 of the truth of the ,gospel1 quite independent of the authority of his parents and teachers2 nay1 that were all the world1 even were his teachers1 to tell him that religion was a dream1 still he would have a good reason for believing it true4 ,this reason1 ,i say1 is contained in the text--,i have more understanding than the aged1 because ,i keep ,thy commandments4 ,by obeying the commands of ,scripture1 we learn that these commands really come from ,god2 by trying we make proof2 by doing we come to know4 ,now how comes this to pass8 ,it happens in several ways4 #a4 ,consider the ,bible tells us to be meek1 humble1 single-hearted1 and teachable4 ,now1 it is plain that humility and teachableness are qualities of mind necessary for arriving at the truth in any subject1 and in religious matters as well as others4 ,by obeying ,scripture1 then1 in practising humility and teachableness1 it is evident we are at least in the way to arrive at the knowledge of ,god4 ,on the other hand1 impatient1 proud1 self-confident1 obstinate men1 are generally wrong in the opinions they form of persons and things4 ,prejudice and self-conceit blind the eyes and mislead the judgment1 whatever be the subject inquired into4 ,for instance1 how often do men mistake the characters and misconstrue the actions of others6 how often are they deceived in them6 how often do the young form acquaintances injurious to their comfort and good6 how often do men embark in foolish and ruinous schemes6 how often do they squander their money1 and destroy their worldly prospects6 ,and what1 ,i ask1 is so frequent a cause of these many errors as wilfulness and presumption8 ,the same thing happens also in religious inquiries4 ,when ,i see a person hasty and violent1 harsh and high-minded1 careless of what others feel1 and disdainful of what they think1--when ,i see such a one proceeding to inquire into religious subjects1 ,i am sure beforehand he cannot go right--he will not be led into all the truth--it is contrary to the nature of things and the experience of the world1 that he should find what he is seeking4 ,i should say the same were he seeking to find out what to believe or do in any other matter not religious1--but especially in any such important and solemn inquiry2 for the fear of the ,lord 7humbleness1 teachableness1 reverence towards ,him7 is the very beginning of wisdom1 as ,solomon tells us2 it leads us to think over things modestly and honestly1 to examine patiently1 to bear doubt and uncertainty1 to wait perseveringly for an increase of light1 to be slow to speak1 and to be deliberate in deciding4 #b4 ,consider1 in the next place1 that those who are trained carefully according to the precepts of ,scripture1 gain an elevation1 a delicacy1 refinement1 and sanctity of mind1 which is most necessary for judging fairly of the truth of ,scripture4 ,a man who loves sin does not wish the ,gospel to be true1 and therefore is not a fair judge of it2 a mere man of the world1 a selfish and covetous man1 or a drunkard1 or an extortioner1 is1 from a sense of interest1 against that ,bible which condemns him1 and would account that man indeed a messenger of good tidings of peace who could prove to him that ,christ's doctrine was not from ,god4 ,every one that doeth evil hateth the light1 neither cometh to the light1 lest his deeds should be reproved#b4 ,i do not mean to say that such men necessarily reject the word of ,god1 as if we could dare to conclude that all who do not reject it are therefore sure to be not covetous1 drunkards1 extortioners1 and the like2 for it is often a man's interest not openly to reject it1 though it be against him2 and the bulk of men are inconsistent1 and have some good feelings left1 even amid their sins and vices1 which keep them from going all lengths4 ,but1 while they still profess to honour1 at least they try to pervert and misinterpret ,scripture1 and that comes to the same thing4 ,they try to persuade themselves that ,christ will save them1 though they continue in sin2 or they wish to believe that future punishment will not last for ever2 or they conceive that their good deeds or habits1 few and miserable as they are at best1 will make up for the sins of which they are too conscious4 ,whereas such men as have been taught betimes to work with ,god their ,saviour--in ruling their hearts1 and curbing their sinful passions1 and changing their wills--though they are still sinners1 have not within them that treacherous enemy of the truth which misleads the judgments of irreligious men4 ,here1 then1 are two very good reasons at first sight1 why men who obey the ,scripture precepts are more likely to arrive at religious truth1 than those who neglect them2 first1 because such men are teachable men2 secondly1 because they are pure in heart2 such shall see ,god1 whereas the proud provoke ,his anger1 and the carnal are ,his abhorrence4 ,but to proceed4 ,consider1 moreover1 that those who try to obey ,god evidently gain a knowledge of themselves at least2 and this may be shown to be the first and principal step towards knowing ,god4 ,for let us suppose a child1 under ,god's blessing1 profiting by his teacher's guidance1 and trying to do his duty and please ,god4 ,he will perceive that there is much in him which ought not to be in him4 ,his own natural sense of right and wrong tells him that peevishness1 sullenness1 deceit1 and self-will1 are tempers and principles of which he has cause to be ashamed1 and he feels that these bad tempers and principles are in his heart4 ,as he grows older1 he will understand this more and more4 ,wishing1 then1 and striving to act up to the law of conscience1 he will yet find that1 with his utmost efforts1 and after his most earnest prayers1 he still falls short of what he knows to be right1 and what he aims at4 ,conscience1 however1 being respected1 will become a more powerful and enlightened guide than before2 it will become more refined and hard to please2 and he will understand and perceive more clearly the distance that exists between his own conduct and thoughts1 and perfection4 ,he will admire and take pleasure in the holy law of ,god1 of which he reads in ,scripture2 but he will be humbled withal1 as understanding himself to be a continual transgressor against it4 ,thus he will learn from experience the doctrine of original sin1 before he knows the actual name of it4 ,he will1 in fact1 say to himself1 what ,st4 ,paul describes all beginners in religion as saying1 ,what ,i would1 that do ,i not2 but what ,i hate1 that do ,i4 ,i delight in the law of ,god after the inward man1 but ,i see another law in my members1 warring against the law of my mind1 and bringing me into captivity4 ,i know that in my flesh dwelleth no good thing#c4 ,the effect of this experience will be to make him take it for granted1 as an elementary truth1 that he cannot gain heaven for himself2 to make him feel himself guilty before ,god2 and to feel1 moreover1 that even were he admitted into the ,divine presence1 yet1 till his heart be 7so to say7 made over again1 he cannot perfectly enjoy ,god4 ,this1 surely1 is the state of self-knowledge2 these are the convictions to which every one is brought on1 who attempts honestly to obey the precepts of ,god4 ,i do not mean that all that ,i have been saying will necessarily pass through his mind1 and in the same order1 or that he will be conscious of it1 or be able to speak of it1 but that on the whole thus he will feel4 ,when1 then1 even an unlearned person thus trained--from his own heart1 from the action of his mind upon itself1 from struggles with self1 from an attempt to follow those impulses of his own nature which he feels to be highest and noblest1 from a vivid natural perception 7natural1 though cherished and strengthened by prayer1 natural1 though unfolded and diversified by practice1 natural1 though of that new and second nature which ,god the ,holy ,ghost gives71 from an innate1 though supernatural perception of the great vision of ,truth which is external to him 7a perception of it1 not indeed in its fulness1 but in glimpses1 and by fits and seasons1 and in its persuasive influences1 and through a courageous following on after it1 as a man in the dark might follow after some dim and distant light7--,i say1 when a person thus trained from his own heart1 reads the declarations and promises of the ,gospel1 are we to be told that he believes in them merely because he has been bid believe in them8 ,do we not see he has besides this a something in his own breast which bears a confirming testimony to their truth8 ,he reads that the heart is deceitful above all things and desperately wicked#d1 and that he inherits an evil nature from ,adam1 and that he is still under its power1 except so far as he has been renewed4 ,here is a mystery2 but his own actual and too bitter experience bears witness to the truth of the declaration2 he feels the mystery of iniquity within him4 ,he reads1 that without holiness no man shall see the ,lord#e2 and his own love of what is true and lovely and pure1 approves and embraces the doctrine as coming from ,god4 ,he reads1 that ,god is angry at sin1 and will punish the sinner1 and that it is a hard matter1 nay1 an impossibility1 for us to appease ,his wrath4 ,here1 again1 is a mystery3 but here1 too1 his conscience anticipates the mystery1 and convicts him2 his mouth is stopped4 ,and when he goes on to read that the ,son of ,god has ,himself come into the world in our flesh1 and died upon the ,cross for us1 does he not1 amid the awful mysteriousness of the doctrine1 find those words fulfilled in him which that gracious ,saviour uttered1 ,and ,i1 if ,i be lifted up from the earth1 will draw all men unto ,me8 ,he cannot choose but believe in ,him4 ,he says1 ,o ,lord1 ,thou art stronger than ,i1 and hast prevailed4 ,here then1 ,i say1 he surely possesses an evidence perfectly distinct from the authority of superiors and teachers2 like ,st4 ,paul1 he is in one way not taught of men1 but by the revelation of ,jesus ,christ#f4 ,others have but bid him look within1 and pray for ,god's grace to be enabled to know himself2 and the more he understands his own heart1 the more are the ,gospel doctrines recommended to his reason4 ,he is assured that ,christ does not speak of ,himself1 but that ,his word is from ,god4 ,he is ready1 with the ,samaritan woman1 to say to all around him1 ,come1 see a man1 which told me all things that ever ,i did3 is not this the ,christ#g8 ,or1 again1 in the words which the ,samaritans of the same city used to the woman after conversing with ,christ2 ,now we believe1 not because of thy saying 7not merely on the authority of friends and relatives71 for we have heard ,him ourselves1 and know that this is indeed the ,christ1 the ,saviour of the world4 ,the ,bible1 then1 seems to say1--,god is not a hard master to require belief1 without affording grounds for believing2 only follow your own sense of right1 and you will gain from that very obedience to your ,maker1 which natural conscience enjoins1 a conviction of the truth and power of that ,redeemer whom a supernatural message has revealed2 do but examine your thoughts and doings2 do but attempt what you know to be ,god's will1 and you will most assuredly be led on into all the truth3 you will recognize the force1 meaning1 and awful graciousness of the ,gospel ,creed2 you will bear witness to the truth of one doctrine1 by your own past experience of yourselves2 of another1 by seeing that it is suited to your necessity2 of a third1 by finding it fulfilled upon your obeying it4 ,as the prophet says1 ,bring ye your offering into ,mine house1 saith the ,lord1 and prove ,me now herewith1 if ,i will not open you the windows of heaven1 and pour you out a blessing that there shall not be room enough to receive it#h4 ,my brethren1 it is always reasonable to insist upon these subjects2 but it is peculiarly so in times when a spirit of presumptuous doubting is in many places abroad4 ,as many of us as live in the world must expect to hear our faith despised1 and our conscientious obedience ridiculed2 we must expect to be taunted and scorned by those who find it much easier to attack another's creed than to state their own4 ,a little learning is a dangerous thing4 ,when men think they know more than others1 they often talk for the sake of talking1 or to show their ability 7as they think71 their shrewdness and depth2 and they speak lightly of the ,all-,holy ,god1 to gratify their empty self-conceit and vanity4 ,and often it answers no purpose to dispute with such persons2 for not having been trained up to obey their conscience1 to restrain their passions1 and examine their hearts1 they will assent to nothing you can say2 they will be questioning and arguing about every thing2 they have no common ground with you1 and when they talk of religion they are like blind persons talking of colours4 ,if you urge how great a gift it is to be at peace with ,god1 or of the arduousness and yet desirableness of perfection1 or the beauty of saintliness1 or the dangerousness of the world1 or the blessedness of self-control1 or the glory of virginity1 or the answers which ,god gives to prayer1 or the marvellousness and almost miraculousness of ,his providences1 or the comfort of religion in affliction1 or the strength given you over your passions in the ,most ,holy ,sacrament1 such persons understand you not at all4 ,they will laugh1 they will scoff1 at best they will wonder3 any how what you say is no evidence to them4 ,you cannot convince them1 because you differ from them in first principles2 it is not that they start from the same point as you1 and afterwards strike off in some wayward direction2 but their course is altogether distinct1 they have no point in common with you4 ,for such persons then you can only pray2 ,god alone can bring down pride1 self-conceit1 an arrogant spirit1 a presumptuous temper2 ,god alone can dissipate prejudice2 ,god alone can overcome flesh and blood4 ,useful as argument may be for converting a man1 in such cases ,god seldom condescends to employ it4 ,yet1 let not such vain or ignorant reasoners convert you to unbelief in great matters or little2 let them not persuade you1 that your faith is built on the mere teaching of fallible men2 do not you be ridiculed out of your confidence and hope in ,christ4 ,you may1 if you will1 have an inward witness arising from obedience3 and though you cannot make them see it1 you can see it yourselves1 which is the great thing2 and it will be quite sufficient1 with ,god's blessing1 to keep you stedfast in the way of life4 ,lastly1 let me remark how dangerous their state is who are content to take the truths of the ,gospel on trust1 without caring whether or not those truths are realized in their own heart and conduct4 ,such men1 when assailed by ridicule and sophistry1 are likely to fall2 they have no root in themselves2 and let them be quite sure1 that should they fall away from the faith1 it will be a slight thing at the last day to plead that subtle arguments were used against them1 that they were altogether unprepared and ignorant1 and that their seducers prevailed over them by the display of some little cleverness and human knowledge4 ,the inward witness to the truth lodged in our hearts is a match for the most learned infidel or sceptic that ever lived3 though1 to tell the truth1 such men are generally very shallow and weak1 as well as wicked2 generally know only a little1 pervert what they know1 assume false principles1 and distort or suppress facts3 but were they as accomplished as the very author of evil1 the humblest ,christian1 armed with sling and stone1 and supported by ,god's unseen might1 is1 as far as his own faith is concerned1 a match for them4 ,and1 on the other hand1 the most acute of reasoners and most profound of thinkers1 the most instructed in earthly knowledge1 is nothing1 except he has also within him the presence of the ,spirit of truth4 ,human knowledge1 though of great power when joined to a pure and humble faith1 is of no power when opposed to it1 and1 after ail1 for the comfort of the individual ,christian1 it is of little value4 ,may we1 then1 all grow in heavenly knowledge1 and1 with that end1 labour to improve what is already given us1 be it more or be it less1 knowing that he that is faithful in little is faithful also in much1 and that to him that hath1 more shall be given4 #a ,cant4 i4 #h4 #b ,john iii4 #bj4 #c ,rom4 vii4 #ae1 #ah1 #bb1 #bc4 #d ,jer4 xvii4 #i4 #e ,heb4 xii4 #ad4 #f ,gal4 i4 #ab4 #g ,john iv4 #bi4 #h ,mal4 iii4 #aj4 ,,sermon ,,ix4 ,jeremiah1 a ,lesson for the ,disappointed4 ,be not afraid of their faces3 for ,i am with thee to deliver thee1 saith the ,lord4--,jeremiah i4 #h4 ,the ,prophets were ever ungratefully treated by the ,israelites1 they were resisted1 their warnings neglected1 their good services forgotten4 ,but there was this difference between the earlier and the later ,prophets2 the earlier lived and died in honour among their people1--in outward honour2 though hated and thwarted by the wicked1 they were exalted to high places1 and ruled in the congregation4 ,moses1 for instance1 was in trouble from his people all his life long1 but to the end he was their lawgiver and judge4 ,samuel1 too1 even though rejected1 was still held in reverence2 and when he died1 all the ,israelites were gathered together and lamented him1 and buried him in his house at ,ramah#a4 ,david died on a royal throne4 ,but in the latter times1 the prophets were not only feared and hated by the enemies of ,god1 but cast out of the vineyard4 ,as the time approached for the coming of the true ,prophet of the ,church1 the ,son of ,god1 they resembled ,him in their earthly fortunes more and more2 and as ,he was to suffer1 so did they4 ,moses was a ruler1 ,jeremiah was an outcast3 ,samuel was buried in peace1 ,john the ,baptist was beheaded4 ,in ,st4 ,paul's words1 they had trial of cruel mockings and scourgings1 yea1 moreover1 of bonds and imprisonment4 ,they were stoned2 they were sawn asunder1 were tempted1 were slain with the sword2 they wandered about in sheepskins and goatskins1 being destitute1 afflicted1 tormented2 of whom the world was not worthy2 they wandered in deserts1 and in mountains1 and in dens and caves of the earth#b4 ,of these1 ,elijah1 who lived in the wilderness1 and the hundred prophets whom ,obadiah fed by fifty in a cave1 are examples of the wanderers4 ,and ,micaiah1 who was appointed the bread of affliction and the water of affliction by an idolatrous king1 is the specimen of those who had trial of bonds and imprisonment4 ,of those who were sawn asunder and slain with the sword1 ,isaiah is the chief1 who1 as tradition goes1 was by order of ,manasseh1 the son of ,hezekiah1 sawn asunder with a wooden saw4 ,and of those who were stoned1 none is more famous than ,zechariah1 the son of ,jehoiada1 who was slain between the temple and the altar#c4 ,but of all the persecuted prophets ,jeremiah is the most eminent2 i4 e4 we know more of his history1 of his imprisonments1 his wanderings1 and his afflictions4 ,he may be taken as a representative of the ,prophets2 and hence it is that he is an especial type of our ,lord and ,saviour4 ,all the ,prophets were types of the ,great ,prophet whose way they were preparing2 they tended towards and spoke of ,christ4 ,in their sufferings they foreshadowed ,his priesthood1 and in their teaching ,his prophetical office1 and in their miracles ,his royal power4 ,the history of ,jeremiah1 then1 as being drawn out in ,scripture more circumstantially than that of the other ,prophets1 is the most exact type of ,christ among them2 that is1 next to ,david1 who1 of course1 was the nearest resemblance to ,him of all1 as a sufferer1 an inspired teacher1 and a king4 ,jeremiah comes next to ,david2 ,i do not say in dignity and privilege1 for it was ,elijah who was taken up to heaven1 and appeared at the ,transfiguration2 nor in inspiration1 for to ,isaiah one should assign the higher evangelical gifts2 but in typifying ,him who came and wept over ,jerusalem1 and then was tortured and put to death by those ,he wept over4 ,and hence1 when our ,lord came1 while some thought ,him ,elijah1 and others ,john the ,baptist1 risen from the dead1 there were others who thought ,him ,jeremiah4 ,of ,jeremiah1 then1 ,i will now speak1 as a specimen of all those ,prophets whom ,st4 ,paul sets before us as examples of faith1 and ,st4 ,james as examples of patience4 ,jeremiah's ministry may be summed up in three words1 good hope1 labour1 disappointment4 ,it was his privilege to be called to his sacred office from his earliest years4 ,like ,samuel1 the first prophet1 he was of the tribe of ,levi1 dedicated from his birth to religious services1 and favoured with the constant presence and grace of ,god4 ,before ,i formed thee 4 4 4 ,i knew thee#d1 says the word of the ,lord to him when ,he gave him his commission1 and before thou camest out of the womb ,i sanctified thee1 and ,i ordained thee a prophet unto the nations4 ,this commission was given the year after ,josiah began his reformation4 ,jeremiah returned for answer1 ,ah6 ,lord ,god6 behold1 ,i cannot speak2 for ,i am a child4 ,he felt the arduousness of a prophet's office2 the firmness and intrepidity which were required to speak the words of ,god4 ,but the ,lord said unto him1 ,say not ,i am a child2 for thou shalt go to all that ,i shall send thee1 and whatsoever ,i command thee thou shalt speak4 ,be not afraid of their faces1 for ,i am with thee to deliver thee1 saith the ,lord4 ,then the ,lord put forth ,his hand and touched my mouth1 and said unto me1 ,behold ,i have put ,my words in thy mouth4 ,no prophet commenced his labours with greater encouragement than ,jeremiah4 ,a king had succeeded to the throne who was bringing back the times of the man after ,god's own heart4 ,there had not been a son of ,david so zealous as ,josiah since ,david himself4 ,the king1 too1 was young1 at most twenty years of age1 in the beginning of his reformation4 ,what might not be effected in a course of years1 however corrupt and degraded was the existing state of his people8 ,so ,jeremiah might think4 ,it must be recollected1 too1 that religious obedience was under the ,jewish covenant awarded with temporal prosperity4 ,there seemed1 then1 every reason for ,jeremiah at first to suppose that bright fortunes were in store for the ,church4 ,josiah was the very king whose birth was foretold by name above three hundred years before1 when ,jeroboam established idolatry2 who was the promised avenger of ,god's covenant1 the repairer of the breach1 the restorer of paths to dwell in#e4 ,israel 7the ten tribes7 having gone into captivity1 schism had come to its end2 the kings of the house of ,david again ruled over the whole extent of the promised land2 idolatry was destroyed by ,josiah in all the cities4 ,such were the present blessings which the ,jewish remnant enjoyed4 ,at first sight1 then1 it seemed reasonable to anticipate further and permanent improvement4 ,every one begins with being sanguine2 doubtless then1 as now1 many labourers in ,god's husbandry entered on their office with more lively hopes than their after fortunes warranted4 ,whether or not1 however1 such hope of success encouraged ,jeremiah's first exertions1 very soon1 in his case1 this cheerful prospect was overcast1 and he was left to labour in the dark4 ,huldah's message to the king1 on his finding the ,book of the ,law in the temple1 fixed the coming fortunes of ,judah4 ,huldah foretold a woe1--an early removal of the good ,josiah to his rest as a mercy to him1 and to the nation1 who were unworthy of him1 a fierce destruction4 ,this prophecy was delivered five years after ,jeremiah entered upon his office2 he ministered in all forty years before the captivity1 so early in his course were his hopes cut away4 ,but even though ,huldah's message be supposed not to reach him1 still he was doubtless soon undeceived as to any hopes he might entertain1 whether1 by the express ,word of ,god informing him1 or by the actual hardened state of sin in which the nation lay4 ,soon1 surely1 were his hopes destroyed1 and his mind sobered into a more blessed and noble temper1--resignation4 ,i call resignation a more blessed frame of mind than sanguine hope of present success1 because it is the truer1 and the more consistent with our fallen state of being1 and the more improving to our hearts2 and because it is that for which the most eminent servants of ,god have been conspicuous4 ,to expect great effects from our exertions for religious objects is natural indeed1 and innocent1 but it arises from inexperience of the kind of work we have to do1--to change the heart and will of man4 ,it is a far nobler frame of mind1 to labour1 not with the hope of seeing the fruit of our labour1 but for conscience' sake1 as a matter of duty2 and again1 in faith1 trusting good will be done1 though we see it not4 ,look through the ,bible1 and you will find ,god's servants1 even though they began with success1 end with disappointment2 not that ,god's purposes or ,his instruments fail1 but that the time for reaping what we have sown is hereafter1 not here2 that here there is no great visible fruit in any one man's lifetime4 ,moses1 for instance1 began with leading the ,israelites out of ,egypt in triumph2 he ended at the age of an hundred and twenty years1 before his journey was finished and ,canaan gained1 one among the offending multitudes who were overthrown in the wilderness#f4 ,samuel's reformations ended in the people's wilfully choosing a king like the nations around them4 ,elijah1 after his successes1 fled from ,jezebel into the wilderness to mourn over his disappointments4 ,isaiah1 after ,hezekiah's religious reign1 and the miraculous destruction of ,sennacherib's army1 fell upon the evil days of his son ,manasseh4 ,even in the successes of the first ,christian teachers1 the ,apostles1 the same rule is observed4 ,after all the great works ,god enabled them to accomplish1 they confessed before their death that what they experienced1 and what they saw before them1 was reverse and calamity1 and that the fruit of their labour would not be seen1 till ,christ came to open the books and collect ,his saints from the four corners of the earth4 ,evil men and seducers shall wax worse and worse1 deceiving and being deceived#g1 is the testimony of ,st4 ,peter1 ,st4 ,paul1 ,st4 ,john1 and ,st4 ,jude4 ,now1 in the instance of ,jeremiah1 we have on record that variety and vicissitude of feelings1 which this transition from hope to disappointment produces1 at least in a sensitive mind4 ,his trials were very great1 even in ,josiah's reign2 but when that pious king's countenance was withdrawn on his early death1 he was exposed to persecution from every class of men4 ,at one time we read of the people conspiring against him#h1 at another1 of the men of his own city1 ,anathoth1 seeking his life#i1 on account of his prophesying in the ,lord's name4 ,at another time he was seized by the priests and the prophets in order to be put to death1 from which he was only saved by certain of the princes and elders who were still faithful to the memory of ,josiah#aj4 ,then1 again1 ,pashur1 the chief governor of the temple1 smote him and tortured him#aa4 ,at another time1 the king1 ,zedekiah1 put him in prison#ab4 ,afterwards1 when the army of the ,chaldeans had besieged ,jerusalem1 the ,jews accused him of falling away to the enemy#ac1 and smote him1 and imprisoned him1 then they cast him into a dungeon1 where he sunk in the mire1 and almost perished from hunger#ad4 ,when ,jerusalem had been taken by the enemy1 ,jeremiah was forcibly carried down to ,egypt2 by men who at first pretended to reverence and consult him#ae1 and there he came to his end--it is believed1 a violent end4 ,nebuchadnezzar1 the heathen king of ,babylon and conqueror of ,jerusalem1 was one of the few persons who showed him kindness4 ,this great king1 who afterwards honoured ,daniel1 and was at length brought to acknowledge the ,god of heaven by a severe chastisement1 on the taking of the city delivered ,jeremiah from prison#af1 and gave charge to the captain of his guard concerning him1 to look well to him1 and to do him no harm2 but to do unto him even as he should say 4 4 4 4 ,an ,ethiopian1 another heathen1 is also mentioned as delivering him from the dungeon4 ,such were his trials3 his affliction1 fear1 despondency1 and sometimes even restlessness under them are variously expressed2 that succession and tide of feelings which most persons undergo before their minds settle into the calm of resignation4 ,at one time he speaks as astonished at his failure3 ,o ,lord1 art not ,thine eyes upon the truth8 ,thou hast stricken them1 but they have not grieved2 ,thou hast consumed them1 but they have refused to receive correction#ag4 ,again1 ,a wonderful and horrible thing is committed in the land2 the prophets prophesy falsely1 and the priests bear rule by their means2 and ,my people love to have it so#ah4 ,at another time1 he expresses his perplexity at the disorder of the world1 and the successes of the wicked3 ,righteous art ,thou1 ,o ,lord1 when ,i plead with ,thee2 yet let me talk with ,thee of ,thy judgments3 wherefore doth the way of the wicked prosper8 wherefore are all they happy that deal very treacherously8 4 4 4 but ,thou1 ,o ,lord1 knowest me2 ,thou hast seen me1 and tried mine heart towards ,thee#ai4 ,then1 in turn1 his mind frets at the thought of its own anxious labours and perplexities3 ,woe is me1 my mother1 that thou hast borne me a man of strife and a man of contention to the whole earth6 ,i have neither lent on usury1 nor men have lent to me on usury2 yet every one of them doth curse me4 4 4 ,why is my pain perpetual1 and my wound incurable8 4 4 4 wilt ,thou be altogether unto me as a deceiver1 and as waters that fail#bj8 ,these are the sorrows of a gentle and peaceable mind1 forced against its will into the troubles of life1 and incurring the hatred of those whom it opposes against its nature4 ,this he elsewhere expresses thus3 ,as for me1 ,i have not 4 4 4 desired the woeful day 7which he foretold72 ,thou knowest3 that which came out of my lips was right before ,thee4 ,be not a terror unto me3 ,thou art my hope in the day of evil#ba4 ,when ,pashur put him to torture he was still more agitated1 and said1 ,o ,lord1 ,thou hast deceived me1 and ,i was deceived4 ,thou art stronger than ,i1 and hast prevailed4 ,i am in derision daily1 every one mocketh me 4 4 4 ,cursed be the day wherein ,i was born 7here certainly is the language even of impatience71 let not the day wherein my mother bare me be blessed#bb4 ,however1 of such changes of feelings what was the end8--resignation4 ,he elsewhere uses language which expresses that chastened spirit and weaned heart1 which is the termination of all agitation and anxiety in the case of religious minds4 ,he1 who at one time could not comfort himself1 at another was sent to comfort a brother1 and1 in comforting ,baruch1 he speaks in that nobler temper of resignation which takes the place of sanguine hope and harassing fear1 and betokens calm and clear-sighted faith and inward peace4 ,thus saith the ,lord the ,god of ,israel unto thee1 ,o ,baruch4 ,thou didst say1 ,woe is me now1 for the ,lord hath added grief to my sorrow2 ,i fainted in my sighing1 and ,i find no rest4 4 4 ,behold1 that which ,i have built will ,i break down1 and that which ,i have planted ,i will pluck up1 even this whole land4 ,and seekest thou great things for thyself8 seek them not3 for1 behold1 ,i will bring evil upon all flesh2 4 4 4 but thy life will ,i give unto thee for a prey in all places whither thou goest1 that is1 seek not success1 be not impatient1 fret not thyself--be content1 if1 after all thy labours1 thou dost but save thyself1 without seeing other fruit of them4 ,and now1 my brethren1 does what ,i have been saying apply to all of us1 or only to ,prophets8 ,it applies to all of us4 ,for all of us live in a world which promises well1 but does not fulfil2 and all of us 7taking our lives altogether apart from religious prospects7 begin with hope1 and end with disappointment4 ,doubtless1 there is much difference in our respective trials here1 arising from difference of tempers and fortunes4 ,still it is in our nature to begin life thoughtlessly and joyously2 to seek great things in one way or other2 to have vague notions of good to come2 to love the world1 and to believe its promises1 and seek satisfaction and happiness from it4 ,and1 as it is our nature to hope1 so it is our lot1 as life proceeds1 to encounter disappointment4 ,i know that there are multitudes1 in the retired ranks of society1 who pass their days without any great varieties of fortune2 though1 even in such cases1 thinking persons will have much more to say of themselves than at first sight might appear4 ,still1 that disappointment in some shape or other is the lot of man 7that is1 looking at our prospects apart from the next world7 is plain1 from the mere fact1 if nothing else could be said1 that we begin life with health and end it with sickness2 or in other words1 that it comes to an end1 for an end is a failure4 ,and even in the quietest walks of life1 do not the old feel regret1 more or less vividly1 that they are not young8 ,do not they lament the days gone by1 and even with the pleasure of remembrance feel the pain8 ,and why1 except that they think that they have lost something which they once had1 whereas in the beginning of life1 they thought of gaining something they had not8 ,a double disappointment4 ,now is it religion that suggests this sad view of things8 ,no1 it is experience2 it is the world's doing2 it is fact1 from which we cannot escape1 though the ,bible said not a word about the perishing nature of all earthly pleasures4 ,here then it is1 that ,god ,himself offers us ,his aid by ,his ,word1 and in ,his ,church4 ,left to ourselves1 we seek good from the world1 but cannot find it2 in youth we look forward1 and in age we look back4 ,it is well we should be persuaded of these things betimes1 to gain wisdom and to provide for the evil day4 ,seek we great things8 ,we must seek them where they really are to be found1 and in the way in which they are to be found2 we must seek them as ,he has set them before us1 who came into the world to enable us to gain them4 ,we must be willing to give up present hope for future enjoyment1 this world for the unseen4 ,the truth is 7though it is so difficult for us to admit it heartily71 our nature is not at first in a state to enjoy happiness1 even if we had it offered to us4 ,we seek for it1 and we feel we need it2 but 7strange though it is to say1 still so it is7 we are not fitted to be happy4 ,if then at once we rush forward to seek enjoyment1 it will be like a child's attempting to walk before his strength is come4 ,if we would gain true bliss1 we must cease to seek it as an end2 we must postpone the prospect of enjoying it4 ,for we are by nature in an unnatural state2 we must be changed from what we are when born1 before we can receive our greatest good4 ,and as in sickness sharp remedies are often used1 or irksome treatment1 so it is with our souls2 we must go through pain1 we must practise self-denial1 we must curb our wills1 and purify our hearts1 before we are capable of any lasting solid peace4 ,to attempt to gain happiness1 except in this apparently tedious and circuitous way1 is a labour lost2 it is building on the sand2 the foundation will soon give way1 though the house looks fair for a time4 ,to be gay and thoughtless1 to be self-indulgent and self-willed1 is quite out of character with our real state4 ,we must learn to know ourselves1 and to have thoughts and feelings becoming ourselves4 ,impetuous hope and undisciplined mirth ill-suit a sinner4 ,should he shrink from low notions of himself1 and sharp pain1 and mortification of natural wishes1 whose guilt called down the ,son of ,god from heaven to die upon the cross for him8 ,may he live in pleasure here1 and call this world his home1 while he reads in the ,gospel of his ,saviour's life-long affliction and disappointment8 ,it cannot be2 let us prepare for suffering and disappointment1 which befit us as sinners1 and which are necessary for us as saints4 ,let us not turn away from trial when ,god brings it on us1 or play the coward in the fight of faith4 ,watch ye1 stand fast in the faith1 quit you like men1 be strong#bc2 such is ,st4 ,paul's exhortation4 ,when affliction overtakes you1 remember to accept it as a means of improving your hearts1 and pray ,god for ,his grace that it may do so4 ,look disappointment in the face4 ,take 4 4 4 the ,prophets 4 4 4 for an example of suffering affliction1 and of patience4 ,behold1 we count them happy who endure4 ,give not over your attempts to serve ,god1 though you see nothing come of them4 ,watch and pray1 and obey your conscience1 though you cannot perceive your own progress in holiness4 ,go on1 and you cannot but go forward2 believe it1 though you do not see it4 ,do the duties of your calling1 though they are distasteful to you4 ,educate your children carefully in the good way1 though you cannot tell how far ,god's grace has touched their hearts4 ,let your light shine before men1 and praise ,god by a consistent life1 even though others do not seem to glorify their ,father on account of it1 or to be benefited by your example4 ,cast your bread upon the waters1 for you shall find it after many days4 4 4 4 ,in the morning sow your seed1 in the evening withhold not your hand2 for you know not whether shall prosper1 either this or that2 or whether they both shall be alike good#bd4 ,persevere in the narrow way4 ,the ,prophets went through sufferings to which ours are mere trifles2 violence and craft combined to turn them aside1 but they kept right on1 and are at rest4 ,now1 ,i know full well1 that this whole subject is distasteful to many men1 who say we ought to be cheerful4 ,we are bid rejoice1 why then do you bid us mourn8 ,i bid you mourn in order that you may rejoice more perfectly4 ,blessed are they that mourn1 for they shall be comforted#be4 ,they that sow in tears1 shall reap in joy4 ,i bid you take up the cross of ,christ1 that you may wear ,his crown4 ,give your hearts to ,him1 and you will for yourselves solve the difficulty1 how ,christians can be sorrowful1 yet alway rejoicing#bf4 ,you will find that lightness of heart and cheerfulness are quite consistent with that new and heavenly character which ,he gives us1 though to gain it in any good measure1 we must for a time be sorrowful1 and ever after thoughtful4 ,but ,i give you fair warning1 you must at first take ,his word on trust2 and if you do not1 there is no help for it4 ,he says1 ,come unto ,me1 4 4 4 and ,i will give you rest4 ,you must begin on faith3 you cannot see at first whither ,he is leading you1 and how light will rise out of the darkness4 ,you must begin by denying yourselves your natural wishes1--a painful work2 by refraining from sin1 by rousing from sloth1 by preserving your tongue from insincere words1 and your hands from deceitful dealings1 and your eyes from beholding vanity2 by watching against the first rising of anger1 pride1 impurity1 obstinacy1 jealousy2 by learning to endure the laugh of irreligious men for ,christ's sake2 by forcing your minds to follow seriously the words of prayer1 though it be difficult to you1 and by keeping before you the thought of ,god all through the day4 ,these things you will be able to do if you do but seek the mighty help of ,god the ,holy ,spirit which is given you2 and while you follow after them1 then1 in the ,prophet's language1 your light shall rise in obscurity1 and your darkness shall be as the noonday4 ,and the ,lord shall guide you continually1 and satisfy your soul in drought3 and you shall be like a watered garden1 and like a spring of water1 whose waters fail not#bg4 #a #a ,sam4 xxv4 #a4 #b ,heb4 xi4 #cf-ch4 #c ,matt4 xxiii4 #ce4 #d ,jer4 i4 #f4 #e ,isa4 lviii4 #ab4 #f #a ,cor4 x4 #e4 #g #b ,tim4 iii4 #ac4 #h ,jer4 xviii4 #ah4 #i ,ibid4 xi4 #ba4 #aj ,ibid4 xxvi4 #af1 c4 #aa ,ibid4 xx4 #b4 #ab ,ibid4 xxxii4 #c4 #ac ,ibid4 xxxvii4 #ad4 #ad ,ibid4 xxxviii4 #f1 #i4 #ae ,jer4 xlii4 xliii4 #af ,ibid4 xxxix4 #ad4 #ag ,ibid4 v4 #c4 #ah ,ibid4 v4 #cj1 #ca4 #ai ,jer4 xii4 #a-c4 #bj ,ibid4 xv4 #aj-ah4 #ba ,ibid4 xvii4 #af1ag4 #bb ,jer4 xx4 #g-ad4 #bc #a ,cor4 xvi4 #ac4 #bd ,eccl4 xi4 #a1 #f4 #bef ,matt4 v4 #d4 #bf #b ,cor4 vi4 #aj4 #bg ,isa4 lviii4 #aj1 #aa4 ,,sermon ,x4 ,endurance of the ,world's ,censure4 ,and thou1 son of man1 be not afraid of them2 neither be afraid of their words1 though briars and thorns be with thee1 and thou dost dwell among scorpions2 be not afraid of their words1 nor be dismayed at their looks1 though they be a rebellious house4--,ezekiel ii4 #f4 ,what is here implied1 as the trial of the ,prophet ,ezekiel1 was fulfilled more or less in the case of all the ,prophets4 ,they were not ,teachers merely1 but ,confessors4 ,they came not merely to unfold the ,law1 or to foretell the ,gospel1 but to warn and rebuke2 not to rebuke only1 but to suffer4 ,this world is a scene of conflict between good and evil4 ,the evil not only avoids1 but persecutes the good2 the good cannot conquer1 except by suffering4 ,good men seem to fail2 their cause triumphs1 but their own overthrow is the price paid for the success of their cause4 ,when was it that this conflict1 and this character and issue of it1 have not been fulfilled8 ,so it was in the beginning4 ,cain1 for instance1 was envious of his brother ,abel1 and slew him4 ,enoch walked with ,god1 and was a preacher of righteousness1 and ,god took him4 ,ishmael mocked at ,isaac2 ,esau was full of wrath with ,jacob1 and resolved to kill him4 ,joseph's brethren were filled with bitter hatred of him1 debated about killing him1 cast him into a pit1 and at last sold him into ,egypt4 ,afterwards1 in like manner1 ,korah1 ,dathan1 and ,abiram rose up against ,moses4 ,and1 later still1 ,saul persecuted ,david2 and ,ahab and ,jezebel1 ,elijah2 and the priests and the prophets the ,prophet ,jeremiah4 ,lastly1 not to dwell on other instances1 the chief priests and ,pharisees1 full of envy1 rose up against our ,lord ,jesus ,christ1 and delivered ,him to the heathen governor1 ,pontius ,pilate1 to be crucified4 ,so the ,apostles1 after ,him1 and especially ,st4 ,paul1 were persecuted by their fierce and revengeful countrymen2 and from the way in which ,st4 ,paul speaks on the subject we may infer that it is ever so to be3 ,all that will live godly in ,christ ,jesus shall suffer persecution3 or1 as he says1 after referring to the history of ,isaac and ,ishmael1 ,as then he that was born after the flesh persecuted him that was born after the ,spirit1 even so it is now3 and indeed we see this fulfilled in its measure before our eyes even at this day4 ,hence our ,saviour1 to console all who suffer for ,his sake1 graciously says1 ,blessed are they which are persecuted for righteousness' sake1 for theirs is the kingdom of heaven#a4 ,the case seems to be this3--those who do not serve ,god with a single heart1 know they ought to do so1 and they do not like to be reminded that they ought4 ,and when they fall in with any one who does live to ,god1 he serves to remind them of it1 and that is unpleasant to them1 and that is the first reason why they are angry with a religious man2 the sight of him disturbs them and makes them uneasy4 ,and1 in the next place1 they feel in their hearts that he is in much better case than they are4 ,they cannot help wishing--though they are hardly conscious of their own wish--they cannot help wishing that they were like him2 yet they have no intention of imitating him1 and this makes them jealous and envious4 ,instead of being angry with themselves they are angry with him4 ,these are their first feelings3 what follows8 next they are very much tempted to deny that he is religious4 ,they wish to get the thought of him out of their minds4 ,nothing would so relieve their minds as to find that there were no religious persons in the world1 none better than themselves4 ,accordingly1 they do all they can to believe that he is making a pretence of religion1 they do their utmost to find out what looks like inconsistency in him4 ,they call him a hypocrite and other names4 ,and all this1 if the truth must be spoken1 because they hate the things of ,god1 and therefore they hate ,his servants4 ,accordingly1 as far as they have power to do it1 they persecute him1 either1 as the text implies1 with cruel untrue words1 or with cold1 or fierce1 or jealous looks1 or in some worse ways4 ,a good man is an offence to a bad man4 ,the sight of him is a sort of insult1 and he is irritated at him1 and does him what harm he can4 ,thus ,christians1 in former times1 were put to death by the heathen4 ,as righteous ,abel by ,cain1 as our ,lord ,jesus ,christ1 the ,son of ,god1 by the ,jews1 as ,st4 ,paul too by the heathen2 so1 many after him were put to death also1 and that by the most cruel torments4 ,it would not be right to describe the horrible inflictions which the children of ,god once endured at the hands of the children of the flesh2 but we have some allusion to what had taken place in an earlier age1 in a passage from ,st4 ,paul's ,epistle to the ,hebrews1 from which you may judge of the more cruel trials which ,christians afterwards endured4 ,they had trial of cruel mockings and scourgings1 yea1 moreover of bonds and imprisonment3 they were stoned1 they were sawn asunder1 were tempted1 were slain with the sword3 they wandered about in sheep-skins and goat-skins2 being destitute1 afflicted1 tormented1 7of whom the world was not worthy37 they wandered in deserts1 and in mountains1 and in dens and caves of the earth#b4 ,praised be ,god1 we live in times when this cannot take place6 ,hitherto1 at least1 ,he has guarded us in a wonderful way4 ,if any bad man did any serious harm to a religious man1 he knows he would incur some punishment from the law of the land4 ,religious persons are protected in this day from all great persecutions1 and they cannot sufficiently be thankful for it4 ,the utmost they can suffer from the world is light indeed compared with what men suffered of old time4 ,yet ,st4 ,paul calls even his and their sufferings our light affliction2 and if their suffering was but light1 compared with the glory which was to follow after death1 much more is ours light1 who cannot undergo persecution1 if we would1 and at best can only suffer very slight inconveniences from serving ,god faithfully4 ,and yet1 nevertheless1 most true is it1 that even now1 no one can give his mind to ,god1 and show by his actions that he fears ,god1 but he will incur the dislike and opposition of the world2 and it is important he should be aware of this1 and be prepared for it4 ,he must not mind it1 he must bear it1 and in time 7if ,god so will7 he will overcome it4 ,there are a number of lesser ways in which careless ungodly persons may annoy and inconvenience those who desire to do their duty humbly and fully4 ,such1 especially1 are those1 which seem intended in the text1 unkind censure1 carping1 slander1 ridicule1 cold looks1 rude language1 insult1 and1 in some cases1 oppression and tyranny4 ,whoever1 therefore1 sets about a religious life1 must be prepared for these1--must be thankful if they do not befall him2 but must not be put out1 must not think it a strange thing1 if they do4 ,now1 my brethren1 observe this2 in bidding you endure reproach for ,christ's sake1 ,i am bidding you nothing which1 as a minister of ,christ1 ,i do not wish to practise myself4 ,nay1 it is what all ministers of ,christ are obliged to practise2 for1 in all ages1 who do you think it is that the world will first attack and oppose8 ,christ's ministers1 of course4 ,who is there who can possibly so offend this bad world1 as they whose very office is to remind the world of ,god and heaven8 ,if all serious persons are disliked by the world1 because they bring before it unpleasant truths1 which it would fain forget if it could1 this trial surely applies still more to those whose very profession and business it is to remind men of the truths of religion4 ,a religious man does not intend to remind his neighbours2 he goes on his own way2 but they see him and cannot help being reminded4 ,they see that he is well-conducted1 and sober-minded1 and reverent1 and conscientious2 that he never runs into any excess1 that he never uses bad language2 that he is regular at his prayers1 regular at ,church1 regular at the most ,holy ,sacrament2 they see all this1 and1 whether he will or no1 they are reminded of their duty1 and1 as disliking to be reminded1 they dislike him who reminds them4 ,but if this be so in the case of common men1 who wish to go on in a religious way without making any profession1 how do you think it will fare with us1 ,christ's ministers1 whose very duty it is to make a profession8 ,every thing about a clergyman is a warning to men1 or ought to be1 of the next world1 of death and judgment1 heaven and hell4 ,his very dress is a memento4 ,he does not dress like other men4 ,his habits are a memento4 ,his mode of speech is graver than that of others4 ,his duties too are a memento4 ,he is seen in ,church reading prayers1 baptizing1 preaching2 or he is seen teaching children2 he is seen in works of charity2 or he is seen studying4 ,his life is given to objects out of sight4 ,all that he does is intended to remind men that time is short1 death is certain1 and eternity long4 ,and1 this being so1 do you think that men1 being as they mostly are1 careless and irreligious1 do you think they like this8 ,no2 and still less1 when he goes on to tell men of their errors and faults1 and1 as far as he can1 to restrain them4 ,and so in all ages you will find that the world has resisted and done its utmost to get rid of the preachers of repentance and holiness4 ,it would stone ,moses1 it cast ,daniel into the den of lions1 and the three ,children into the fiery furnace3 ,st4 ,paul it beheaded1 ,st4 ,peter it crucified1 others it burnt1 others it tortured even to death4 ,and so it went on for many generations4 ,but at last1 as ,i said just now1 religious persons have by degrees been sheltered by the law of the land from persecution1 and ,christ's ministers among them4 ,and the world has got more humane and generous1 if not more religious2 and ,god is sovereign over all4 ,but though the devil cannot persecute us1 he does what he can to oppose us4 ,surely this is so2 for no one can look into the many publications of the day1 without having proof of it2 no one can go into places where persons meet together for refreshment1 or for recreation1 without hearing it1 no one can travel on the road1 without at times being witness to it4 ,christ's ministers are called names1 untruths are told of them1 they are ridiculed2 and men encourage each other to oppose them1 and to deceive them4 ,and why8 for this simple short reason1 because they are ,god's messengers2 and men in general do not like to be told of ,god4 ,they say that they could do well enough without ministers of ,christ2 which really means1 that they wish to do without ,god in the world4 ,such is the portion to which all we1 ministers of ,christ1 are called by our profession2 and therefore1 when we bid you prepare for the opposition of the world1 we are calling you to nothing which we do not bear ourselves4 ,it were well1 could we1 in all things1 do first what we bid you do4 ,there is no temptation or trial which you have1 which in its kind we may not have to endure1 or at least would not wish to endure1 so far as it is lawful to wish it4 ,st4 ,paul said to certain heathens1 ,we also are men of like passions with you#c4 ,st4 ,paul1 and the ,apostles1 and all ,christ's ministers after them1 are of one nature with other men4 ,they have to go through what other men go through4 ,they suffer pain1 sorrow1 bereavement1 anxiety1 desolateness1 privations2 and they have need1 as other men1 of patience1 cheerfulness1 faith1 hope1 contentment1 resignation1 firmness1 to bear all that comes on them well4 ,but even more than other men are they called on to bear the opposition of the world4 ,they have to bear being ridiculed1 slandered1 ill-treated1 overreached1 disliked4 ,all this is not pleasant to them naturally1 any more than to other people4 ,but they find it must be so2 they cannot alter it2 and they learn resignation and patience4 ,this patience and resignation then ,i exhort you to cherish1 my brethren1 when the world scorns you for your religion2 and withal cheerfulness and meekness1 that you may bear your cross lightly1 and not gloomily1 or sadly1 or complainingly4 ,for instance1 persons may press you to do something which you know to be wrong--to tell an untruth1 or to do what is not quite honest1 or to go to companies whither you should not go2 and they may show that they are vexed at the notion of your not complying4 ,still you must not comply4 ,you must not do what you feel to be wrong1 though you should thereby displease even those whom you would most wish to please4 ,again3 you must not be surprised1 should you find that you are called a hypocrite1 and other hard names2 you must not mind it4 ,again3 you may be jeered at and mocked by your acquaintance1 for being strict and religious1 for carefully coming to ,church1 keeping from bad language1 and the like3 you must not care for it4 ,again1 you may1 perhaps1 discover to your great vexation1 that untruths are told of you by careless persons behind your backs1 that what you do has been misrepresented1 and that in consequence a number of evil things are believed about you by the world at large4 ,hard though it be1 you must not care for it2 remembering that more untruths were told of our ,saviour and ,his ,apostles than can possibly be told of you4 ,again3 you may find that not only the common run of men believe what is said against you1 but even those with whom you wish to stand well4 ,but if this happens through your conscientiousness you must not mind it1 but must be cheerful1 leaving your case in the hand of ,god1 and knowing that ,he will bring it out into the light one day or another1 in ,his own good time4 ,again3 persons may try to threaten or frighten you into doing something wrong1 but you must not mind that1 you must be firm4 ,in many1 very many ways you may be called upon to bear the ill-usage of the world1 or to withstand its attempts to draw you from ,god2 but you must be firm1 and you must not be surprised that they should be made4 ,you must consider that it is your very calling to bear and to withstand4 ,this is what you offer to ,god as a sort of return for ,his great mercies to you4 ,did not ,christ go through much more for you than you can possibly be called upon to undergo for ,him8 ,did ,he bear the bitter cross who was sinless1 and do you1 who are at best so sinful1 scruple to bear such poor trials and petty inconveniences8 ,in conclusion1 ,i will but call your attention to two points1 to which what ,i have said leads me4 ,first2 ,do not be too eager to suppose you are ill-treated for your religion's sake4 ,make as light of matters as you can4 ,and beware of being severe on those who lead careless lives1 or whom you think or know to be ill-treating you4 ,do not dwell on such matters4 ,turn your mind away from them4 ,avoid all gloominess4 ,be kind and gentle to those who are perverse1 and you will very often1 please ,god1 gain them over4 ,you should pray for those who lead careless lives1 and especially if they are unkind to you4 ,who knows but ,god may hear your prayers1 and turn their hearts1 and bring them over to you8 ,do every thing for them but imitate them and yield to them4 ,this is the true ,christian spirit1 to be meek and gentle under ill-usage1 cheerful under slander1 forgiving towards enemies1 and silent in the midst of angry tongues4 ,secondly1 ,i would say1 recollect you cannot do any one thing of all the duties ,i have been speaking of1 without ,god's help4 ,any one who attempts to resist the world1 or to do other good things by his own strength1 will be sure to fall4 ,we can do good things1 but it is when ,god gives us power to do them4 ,therefore we must pray to ,him for the power4 ,when we are brought into temptation of any kind1 we should lift up our hearts to ,god4 ,we should say to ,him1 ,good ,lord1 deliver us4 ,our ,lord1 when ,he was going away1 promised to ,his disciples a ,comforter instead of ,himself2 that was ,god the ,holy ,ghost1 who is still among us 7though we see ,him not71 as ,christ was with the ,apostles4 ,he has come in order to enlighten us1 to guide us in the right way1 and in the end to bring us to ,christ in heaven4 ,and ,he came down1 as ,his name ,comforter shows1 especially to stand by1 and comfort1 and strengthen those who are in any trouble1 particularly trouble from irreligious men4 ,the disciples1 when ,christ went1 had to go through much trouble1 and therefore ,he comforted them by the coming of the ,holy and ,eternal ,spirit1 the ,third ,person in the ,blessed ,trinity4 ,these things ,i have spoken unto you1 ,he says1 that in ,me ye might have peace2 in the world ye shall have tribulation1 but be of good cheer1 ,i have overcome the world#d4 ,when1 then1 religious persons are in low spirits1 or are any way grieved at the difficulties which the world puts in their way1 when they earnestly desire to do their duty1 yet feel how weak they are1 let them recollect that they are not their own1 but bought with a price1 and the dwelling-places and temples of the ,all-gracious ,spirit4 ,lastly1 ,i am quite sure that none of us1 even the best1 have resisted the world as we ought to have done4 ,our faces have not been like flints2 we have been afraid of men's words1 and dismayed at their looks1 and we have yielded to them at times against our better judgment4 ,we have fancied1 forsooth1 the world could do us some harm while we kept to the commandments of ,god4 ,let us search our consciences2 let us look back on our past lives4 ,let us try to purify and cleanse our hearts in ,god's sight4 ,let us try to live more like ,christians1 more like children of ,god4 ,let us earnestly beg of ,god to teach us more simply and clearly what our duty is4 ,let us beg of ,him to give us the heart to love ,him1 and true repentance for what is past4 ,let us beg ,him to teach us how to confess ,him before men2 lest if we deny ,him now4 ,he may deny us before the ,angels of ,god hereafter4 #a #b ,tim4 iii4 #ab4 ,gal4 iv4 #bi4 ,matt4 v4 #aj4 #b ,heb4 xi4 #cf-ch4 #c ,acts xiv4 #ae4 #d ,john xvi4 #cc4 ,,sermon ,,xi4 ,doing ,glory to ,god in ,pursuits of the ,world4 ,whether1 therefore1 ye eat or drink1 or whatsoever ye do1 do all to the glory of ,god4--#a ,cor4 x4 #ca4 ,when persons are convinced that life is short1 that it is unequal to any great purpose1 that it does not display adequately1 or bring to perfection the true ,christian1 when they feel that the next life is all in all1 and that eternity is the only subject that really can claim or can fill their thoughts1 then they are apt to undervalue this life altogether1 and to forget its real importance4 ,they are apt to wish to spend the time of their sojourning here in a positive separation from active and social duties3 yet it should be recollected that the employments of this world1 though not themselves heavenly1 are1 after all1 the way to heaven--though not the fruit1 are the seed of immortality--and are valuable1 though not in themselves1 yet for that to which they lead3 but it is difficult to realize this4 ,it is difficult to realize both truths at once1 and to connect both truths together2 steadily to contemplate the life to come1 yet to act in this4 ,those who meditate1 are likely to neglect those active duties which are1 in fact1 incumbent on them1 and to dwell upon the thought of ,god's glory1 till they forget to act to ,his glory4 ,this state of mind is chided in figure in the words of the holy ,angels to the ,apostles1 when they say1 ,ye men of ,galilee1 why stand ye gazing up into heaven#a8 ,in various ways does the thought of the next world lead men to neglect their duty in this1 and whenever it does so we may be sure that there is something wrong and unchristian1 not in their thinking of the next world1 but in their manner of thinking of it4 ,for though the contemplation of ,god's glory may in certain times and persons allowably interfere with the active employments of life1 as in the case of the ,apostles when our ,saviour ascended1 and though such contemplation is even freely allowed or commanded us at certain times of each day2 yet that is not a real and true meditation on ,christ1 but some counterfeit1 which makes us dream away our time1 or become habitually indolent1 or which withdraws us from our existing duties1 or unsettles us4 ,yet the thought of the world unseen is apt to do so in various ways1 and the worst way of all is when we have taken up a notion that it ought to do so4 ,and indeed this is a temptation to which persons who desire to be religious are exposed in one shape or another in every age1 and in this age as well as in times past4 ,men come to fancy that to lose taste and patience for the businesses of this life is renouncing the world and becoming spiritually-minded4 ,we will say a person has been thoughtless and irreligious2 perhaps openly so2 or at least careless about religion1 and though innocent of any flagrant sin1 yet a follower of his own will and fancy1 and unpractised in any regular and consistent course of religion4 ,he has1 perhaps1 been outwardly respectful to sacred things and persons1 but has had no serious thoughts about the next world4 ,he has taken good and evil--religion and the world--as they came1 first one and then the other1 without much consideration4 ,he has been fond of gaiety and amusements1 or he has been deeply interested in some pursuit or other of time and sense1--whether it be his own trade or profession1 or some of the studies and employments now popular4 ,he has fallen in with the ways of the company in which he has found himself2 has been profane with the profane2 then1 again1 has had for a season religious impressions1 which in turn have worn away4 ,thus he has lived1 and something has then occurred really to rouse him and give him what is called a serious turn4 ,such a person1 man or woman1 young or old1 certainly does need to take a serious turn1 does require a change2 and no one but must be very glad to hear that a change has taken place1 though at the same time there may be changes not much better than the change which happened to him1 whose soul1 in our ,lord's language1 was but swept and garnished2 not really changed in a heavenly way1 and having but the semblance of faith and holiness upon it4 ,now the cases ,i am speaking of are somewhat like that which our ,saviour seems to speak of in the passage referred to4 ,when a man has been roused to serious resolutions1 the chances are1 that he fails to take up with the one and only narrow way which leads to life4 ,the chances are that then cometh the wicked one1 and persuades him to choose some path short of the true one--easier and pleasanter than it4 ,and this is the kind of course to which he is often seduced1 as we frequently witness it2 viz4 to feel a sort of dislike and contempt for his ordinary worldly business as something beneath him4 ,he knows he must have what ,scripture calls a spiritual mind1 and he fancies that to have a spiritual mind it is absolutely necessary to renounce all earnestness or activity in his worldly employments1 to profess to take no interest in them1 to despise the natural and ordinary pleasures of life1 violating the customs of society1 adopting a melancholy air and a sad tone of voice1 and remaining silent and absent when among his natural friends and relatives1 as if saying to himself1 ,i have much higher thoughts than to engage in all these perishing miserable things2 acting with constraint and difficulty in the things about him2 making efforts to turn things which occur to the purpose of what he considers spiritual reflection2 using certain ,scripture phrases and expressions2 delighting to exchange ,scripture sentiments with persons whom he meets of his own way of thinking2 nay1 making visible and audible signs of deep feeling when ,scripture or other religious subjects are mentioned1 and the like4 ,he thinks he lives out of the world1 and out of its engagements1 if he shuts 7as it were7 his eyes1 and sits down doing nothing4 ,altogether he looks upon his worldly occupation simply as a burden and a cross1 and considers it all gain to be able to throw it off2 and the sooner he can release himself from it1 and the oftener1 so much the better4 ,now ,i am far from denying that a man's worldly occupation may be his cross4 ,again1 ,i am far from denying that under circumstances it may be right even to retire from the world4 ,but ,i am speaking of cases when it is a person's duty to remain in his worldly calling1 and when he does remain in it1 but when he cherishes dissatisfaction with it3 whereas what he ought to feel is this1--that while in it he is to glorify ,god1 not out of it1 but in it1 and by means of it1 according to the ,apostle's direction1 not slothful in business1 fervent in spirit1 serving the ,lord4 ,the ,lord ,jesus ,christ our ,saviour is best served1 and with the most fervent spirit1 when men are not slothful in business1 but do their duty in that state of life in which it has pleased ,god to call them4 ,now what leads such a person into this mistake is1 that he sees that most men who engage cheerfully and diligently in worldly business1 do so from a worldly spirit1 from a low carnal love of the world2 and so he thinks it is his duty1 on the contrary1 not to take a cheerful part in the world's business at all4 ,and it cannot be denied that the greater part of the world is absorbed in the world2 so much so that ,i am almost afraid to speak of the duty of being active in our worldly business1 lest ,i should seem to give countenance to that miserable devotion to the things of time and sense1 that love of bustle and management1 that desire of gain1 and that aiming at influence and importance1 which abound on all sides4 ,bad as it is to be languid and indifferent in our secular duties1 and to account this religion1 yet it is far worse to be the slaves of this world1 and to have our hearts in the concerns of this world4 ,i do not know any thing more dreadful than a state of mind which is1 perhaps1 the characteristic of this country1 and which the prosperity of this country so miserably fosters4 ,i mean that ambitious spirit1 to use a great word1 but ,i know no other word to express my meaning--that low ambition which sets every one on the look-out to succeed and to rise in life1 to amass money1 to gain power1 to depress his rivals1 to triumph over his hitherto superiors1 to affect a consequence and a gentility which he had not before1 to affect to have an opinion on high subjects1 to pretend to form a judgment upon sacred things1 to choose his religion1 to approve and condemn according to his taste1 to become a partizan in extensive measures for the supposed temporal benefit of the community1 to indulge the vision of great things which are to come1 great improvements1 great wonders3 all things vast1 all things new1--this most fearfully earthly and grovelling spirit is likely1 alas6 to extend itself more and more among our countrymen1--an intense1 sleepless1 restless1 never-wearied1 never-satisfied1 pursuit of ,mammon in one shape or other1 to the exclusion of all deep1 all holy1 all calm1 all reverent thoughts4 ,this is the spirit in which1 more or less 7according to their different tempers71 men do commonly engage in concerns of this world2 and ,i repeat it1 better1 far better1 were it to retire from the world altogether than thus to engage in it--better with ,elijah to fly to the desert1 than to serve ,baal and ,ashtoreth in ,jerusalem4 ,but the persons ,i speak of1 as despising this world1 are far removed from the spirit of ,elijah4 ,to flee from the world1 or strenuously to resist it1 implies an energy and strength of mind which they have not4 ,they do neither one thing nor the other2 they neither flee it1 nor engage zealously in its concerns2 but they remain in the midst of them1 doing them in an indolent and negligent way1 and think this is to be spiritually minded2 or1 as in other cases1 they really take an interest in them1 and yet speak as if they despised them4 ,but surely it is possible to serve the ,lord1 yet not to be slothful in business2 not over devoted to it1 but not to retire from it4 ,we may do all things whatever we are about to ,god's glory2 we may do all things heartily1 as to the ,lord1 and not to man1 being both active yet meditative2 and now let me give some instances to show what ,i mean4 #a4 ,do all to the glory of ,god1 says ,st4 ,paul1 in the text2 nay1 whether we eat or drink2 so that it appears nothing is too slight or trivial to glorify ,him in4 ,we will suppose then1 to take the case mentioned just now2 we will suppose a man who has lately had more serious thoughts than he had before1 and determines to live more religiously4 ,in consequence of the turn his mind has taken he feels a distaste for his worldly occupation1 whether he is in trade1 or in any mechanical employment which allows little exercise of mind4 ,he now feels he would rather be in some other business1 though in itself his present occupation is quite lawful and pleasing to ,god4 ,the ill-instructed man will at once get impatient and quit it2 or if he does not quit it1 at least he will be negligent and indolent in it4 ,but the true penitent will say to himself1 ,no2 if it be an irksome employment1 so much the more does it suit me4 ,i deserve no better4 ,i do not deserve to be fed even with husks4 ,i am bound to afflict my soul for my past sins4 ,if ,i were to go in sackcloth and ashes1 if ,i were to live on bread and water1 if ,i were to wash the feet of the poor day by day1 it would not be too great an humiliation2 and the only reason ,i do not1 is1 that ,i have no call that way1 it would look ostentatious4 ,gladly then will ,i hail an inconvenience which will try me without any one's knowing it4 ,far from repining1 ,i will1 through ,god's grace1 go cheerfully about what ,i do not like4 ,i will deny myself4 ,i know that with ,his help what is in itself painful1 will thus be pleasant as done towards ,him4 ,i know well that there is no pain but may be borne comfortably1 by the thought of ,him1 and by ,his grace1 and the strong determination of the will2 nay1 none but may soothe and solace me4 ,even the natural taste and smell may be made to like what they naturally dislike2 even bitter medicine1 which is nauseous to the palate1 may by a resolute will become tolerable4 ,nay1 even sufferings and torture1 such as martyrs have borne1 have before now been rejoiced in and embraced heartily from love to ,christ4 ,i then1 a sinner1 will take this light inconvenience in a generous way1 pleased at the opportunity of disciplining myself1 and with self-abasement1 as needing a severe penitence4 ,if there be parts in my occupation which ,i especially dislike1 if it requires a good deal of moving about and ,i wish to be at home1 or if it be sedentary and ,i wish to be in motion1 or if it requires rising early and ,i like to rise late1 or if it makes me solitary and ,i like to be with friends1 all this unpleasant part1 as far as is consistent with my health1 and so that it is not likely to be a snare to me1 ,i will choose by preference4 ,again1 ,i see my religious views are a hindrance to me4 ,i see persons are suspicious of me4 ,i see that ,i offend people by my scrupulousness4 ,i see that to get on in life requires far more devotion to my worldly business than ,i can give consistently with my duty to ,god1 or without its becoming a temptation to me4 ,i know that ,i ought not1 and 7please ,god7 ,i will not1 sacrifice my religion to it4 ,my religious seasons and hours shall be my own4 ,i will not countenance any of the worldly dealings and practices1 the over-reaching ways1 the sordid actions in which others indulge4 ,and if ,i am thrown back in life thereby1 if ,i make less gains or lose friends1 and so come to be despised1 and find others rise in the world while ,i remain where ,i was1 hard though this be to bear1 it is an humiliation which becomes me in requital for my sins1 and in obedience to ,god2 and a very slight one it is1 merely to be deprived of worldly successes1 or rather it is a gain4 ,and this may be the manner in which ,almighty ,god will make an opening for me1 if it is ,his blessed will1 to leave my present occupation4 ,but leave it without a call from ,god1 ,i certainly must not4 ,on the contrary1 ,i will work in it the more diligently1 as far as higher duties allow me4 #b4 ,a second reason which will animate the ,christian will be a desire of letting his light shine before men4 ,he will aim at winning others by his own diligence and activity4 ,he will say to himself1 ,my parents or my master or employer shall never say of me1 ,religion has spoiled him4 ,they shall see me more active and alive than before4 ,i will be punctual and attentive1 and adorn the ,gospel of ,god our ,saviour4 ,my companions shall never have occasion to laugh at any affectation of religious feeling in me4 ,no1 ,i will affect nothing4 ,in a manly way ,i will1 with ,god's blessing1 do my duty4 ,i will not1 as far as ,i can help1 dishonour ,his service by any strangeness or extravagance of conduct1 any unreality of words1 any over-softness or constraint of manner2 but they shall see that the fear of ,god only makes those who cherish it more respectable in the world's eyes as well as more heavenly-minded4 ,what a blessed return it will be for ,god's mercies to me1 if ,i1 who am like a brand plucked out of the burning1 be allowed1 through ,his great mercy1 to recommend that ,gospel to others which ,he has revealed to me1 and to recommend it1 as on the one hand by my strictness in attending ,god's ordinances1 in discountenancing vice and folly1 and by a conscientious walk2 so1 on the other hand1 by all that is of good report in social life1 by uprightness1 honesty1 prudence1 and straightforwardness1 by good temper1 good-nature1 and brotherly love6 #c4 ,thankfulness to ,almighty ,god1 nay1 and the inward life of the ,spirit itself1 will be additional principles causing the ,christian to labour diligently in his calling4 ,he will see ,god in all things4 ,he will recollect our ,saviour's life4 ,christ was brought up to a humble trade4 ,when he labours in his own1 he will think of his ,lord and ,master in ,his4 ,he will recollect that ,christ went down to ,nazareth and was subject to ,his parents1 that ,he walked long journeys1 that ,he bore the sun's heat and the storm1 and had not where to lay ,his head4 ,again1 he knows that the ,apostles had various employments of this world before their calling2 ,st4 ,andrew and ,st4 ,peter fishers1 ,st4 ,matthew a tax-gatherer1 and ,st4 ,paul1 even after his calling1 still a tent-maker4 ,accordingly1 in whatever comes upon him1 he will endeavour to discern and gaze 7as it were7 on the countenance of his ,saviour4 ,he will feel that the true contemplation of that ,saviour lies in his worldly business1 that as ,christ is seen in the poor1 and in the persecuted1 and in children1 so is ,he seen in the employments which ,he puts upon ,his chosen1 whatever they be2 that in attending to his own calling he will be meeting ,christ2 that if he neglect it1 he will not on that account enjoy ,his presence at all the more1 but that while performing it1 he will see ,christ revealed to his soul amid the ordinary actions of the day1 as by a sort of sacrament4 ,thus he will take his worldly business as a gift from ,him1 and will love it as such4 #d4 ,true humility is another principle which will lead us to desire to glorify ,god in our worldly employments if possible1 instead of resigning them4 ,christ evidently puts ,his greater blessings on those whom the world despises4 ,he has bid ,his followers take the lowest seat4 ,he says that he who would be great must be as the servant of all1 that he who humbleth himself shall be exalted2 and ,he ,himself washed ,his disciples' feet4 ,nay1 ,he tells us1 that ,he will gird ,himself1 and serve them who have watched for ,him1 an astonishing condescension1 which makes us almost dumb with fear and rejoicing4 ,all this has its effect upon the ,christian1 and he sets about his business with alacrity1 and without a moment's delay1 delighting to humble himself1 and to have the opportunity of putting himself in that condition of life which our ,lord especially blest4 #e4 ,still further1 he will use his worldly business as a means of keeping him from vain and unprofitable thoughts4 ,one cause of the heart's devising evil is1 that time is given it to do so4 ,the man who has his daily duties1 who lays out his time for them hour by hour1 is saved a multitude of sins which have not time to get hold upon him4 ,the brooding over insults received1 or the longing after some good not granted1 or regret at losses which have befallen us1 or at the loss of friends by death1 or the attacks of impure and shameful thoughts1 these are kept off from him who takes care to be diligent and well employed4 ,leisure is the occasion of all evil4 ,idleness is the first step in the downward path which leads to hell4 ,if we do not find employment to engage our minds with1 ,satan will be sure to find his own employment for them4 ,here we see the difference of motive with which a religious and a worldly-minded man may do the same thing4 ,suppose a person has had some sad affliction1 say a bereavement3 men of this world1 having no pleasure in religion1 not liking to dwell on a loss to them irreparable1 in order to drown reflection1 betake themselves to worldly pursuits to divert their thoughts and banish gloom4 ,the ,christian under the same circumstances does the same thing2 but it is from a fear lest he should relax and enfeeble his mind by barren sorrow2 from a dread of becoming discontented2 from a belief that he is pleasing ,god better1 and is likely to secure his peace more fully1 by not losing time2 from a feeling that1 far from forgetting those whom he has lost by thus acting1 he shall only enjoy the thought of them the more really and the more religiously4 #f4 ,lastly1 we see what judgment to give in a question sometimes agitated1 whether one should retire from our worldly business at the close of life1 to give our thoughts more entirely to ,god4 ,to wish to do so is so natural1 that ,i suppose there is no one who would not wish it4 ,a great many persons are not allowed the privilege1 a great many are allowed it through increasing infirmities or extreme old age2 but every one1 ,i conceive1 if allowed to choose1 would think it a privilege to be allowed it1 though a great many would find it difficult to determine when was the fit time4 ,but let us consider what is the reason of this so natural a wish4 ,i fear that it is often not a religious wish1 often only partially religious4 ,i fear a great number of persons who aim at retiring from the world's business1 do so under the notion of their then enjoying themselves somewhat after the manner of the rich man in the ,gospel1 who said1 ,soul1 thou hast much goods laid up for many years4 ,if this is the predominant aim of any one1 of course ,i need not say that it is a fatal sin1 for ,christ ,himself has said so4 ,others there are who are actuated by a mixed feeling2 they are aware that they do not give so much time to religion as they ought2 they do not live by rule2 nay1 they are not satisfied with the correctness or uprightness of some of the practices or customs which their way of life requires of them1 and they get tired of active business as life goes on1 and wish to be at ease4 ,so they look to their last years as a time of retirement1 in which they may both enjoy themselves and prepare for heaven4 ,and thus they satisfy both their conscience and their love of the world4 ,at present religion is irksome to them2 but then1 as they hope1 duty and pleasure will go together4 ,now1 putting aside all other mistakes which such a frame of mind evidences1 let it be observed1 that if they are at present not serving ,god with all their hearts1 but look forward to a time when they shall do so1 then it is plain that1 when at length they do put aside worldly cares and turn to ,god1 if ever they do1 that time must necessarily be a time of deep humiliation1 if it is to be acceptable to ,him1 not a comfortable retirement4 ,who ever heard of a pleasurable1 easy1 joyous repentance8 ,it is a contradiction in terms4 ,these men1 if they do but reflect a moment1 must confess that their present mode of life1 supposing it be not so strict as it should be1 is heaping up tears and groans for their last years1 not enjoyment4 ,the longer they live as they do at present1 not only the more unlikely is it that they will repent at all2 but even if they do1 the more bitter1 the more painful must their repentance be4 ,the only way to escape suffering for sin hereafter is to suffer for it here4 ,sorrow here or misery hereafter2 they cannot escape one or the other4 ,not for any worldly reason1 then1 not on any presumptuous or unbelieving motive1 does the ,christian desire leisure and retirement for his last years4 ,nay1 he will be content to do without these blessings1 and the highest ,christian of all is he whose heart is so stayed on ,god1 that he does not wish or need it2 whose heart is so set on things above1 that things below as little excite1 agitate1 unsettle1 distress1 and seduce him1 as they stop the course of nature1 as they stop the sun and moon1 or change summer and winter4 ,such were the ,apostles1 who1 as the heavenly bodies1 went out to all lands1 full of business1 and yet full too of sweet harmony1 even to the ends of the earth4 ,their calling was heavenly1 but their work was earthly2 they were in labour and trouble till the last2 yet consider how calmly ,st4 ,paul and ,st4 ,peter write in their last days4 ,st4 ,john1 on the other hand1 was allowed in a great measure1 to retire from the cares of his pastoral charge1 and such1 ,i say1 will be the natural wish of every religious man1 whether his ministry be spiritual or secular2 but1 not in order to begin to fix his mind on ,god1 but merely because1 though he may contemplate ,god as truly and be as holy in heart in active business as in quiet1 still it is more becoming and suitable to meet the stroke of death 7if it be allowed us7 silently1 collectedly1 solemnly1 than in a crowd and a tumult4 ,and hence it is1 among other reasons1 that we pray in the ,litany to be delivered from sudden death4 ,on the whole1 then1 what ,i have said comes to this1 that whereas ,adam was sentenced to labour as a punishment1 ,christ has by ,his coming sanctified it as a means of grace and a sacrifice of thanksgiving1 a sacrifice cheerfully to be offered up to the ,father in ,his name4 ,it is very easy to speak and teach this1 difficult to do it2 very difficult to steer between the two evils1--to use this world as not abusing it1 to be active and diligent in this world's affairs1 yet not for this world's sake1 but for ,god's sake4 ,it requires the greater effort for a minister of ,christ to speak of it1 for this reason2 because he is not called upon in the same sense in which others are to practise the duty4 ,he is not called1 as his people are1 to the professions1 the pursuits1 and cares of this world2 his work is heavenly1 and to it he gives himself wholly4 ,it is a work which1 we trust1 is not likely to carry him off from ,god2 not only because it is ,his work1 but1 what is a more sure reason1 because commonly it gains no great thanks from men4 ,however1 for this reason it is difficult for ,christian ministers to speak about your trial in this matter1 my brethren1 because it is not theirs4 ,we are tried by the command to live out of the world1 and you by the command to live in it4 ,may ,god give us grace in our several spheres and stations to do ,his will and adorn ,his doctrine2 that whether we eat and drink1 or fast and pray1 labour with our hands or with our minds1 journey about or remain at rest1 we may glorify ,him who has purchased us with ,his own blood6 #a ,acts i4 #aa4 ,,sermon ,,xii4 ,vanity of ,human ,glory4 ,the world knoweth us not1 because it knew ,him not4--#a ,john iii4 #a ,of ,st4 ,simon and ,st4 ,jude1 the ,saints whom we this day commemorate1 little is known#a4 ,st4 ,jude1 indeed1 still lives in the ,church in his ,catholic epistle2 but of his history we only know that he was brother to ,st4 ,james the ,less1 and nearly related to our ,lord and that1 like ,st4 ,peter1 he had been a married man4 ,besides his name of ,jude or ,judas1 he is also called ,thaddaeus and ,lebbaeus in the ,gospels4 ,of ,st4 ,simon we only know that he was called the ,canaanite1 or ,zealot1 for the words have the same meaning1 belonging1 before his conversion1 to a certain fierce sect1 who1 under the idea they were doing ,god service1 took upon themselves to execute the law upon offenders without legal authority1 and without formal accusation or trial4 ,it is said that both ,apostles were at length martyred in the course of their efforts to gather together ,god's elect into ,his fold4 ,little is known of ,st4 ,simon and ,st4 ,jude2 they laboured and they taught in their generation2 they were gifted with miraculous powers1 and by their preaching founded churches and saved souls2 they travelled into the ,east and ,west1 till at last they were taken away from the earth4 ,yet we know little of their history now4 ,although honoured in their generation1 and the glory of their times1 yet they have no memorial1 but are perished as though they had never been#b4 ,st4 ,jude's ,epistle1 indeed1 is a standing monument1 yet not of his doings1 but of his gifts4 ,what he wrote leads us to conjecture indeed what he was2 but of his history1 we know no more than of that of ,st4 ,simon4 ,and hence we draw an important lesson for ourselves1 which1 however obvious1 is continually forgotten by us in the actual business of life2 viz4 to do our duty without aiming at the world's praise4 ,mankind knows nothing of ,st4 ,simon's and ,st4 ,jude's deeds and sufferings1 though these were great2 yet there is ,one who knows their works1 and labour1 and patience1 4 4 4 and how they bore 4 4 4 and for ,his ,name's sake laboured1 and fainted not#c4 ,their deeds are blotted out from history1 but not from the ,lamb's book of life2 for blessed are they who die in ,him1 4 4 4 that they may rest from their labours2 and their works do follow them#d4 ,on this great practical rule1 viz4 to do what we do heartily1 as unto the ,lord1 and not unto men1 ,i shall now make some remarks2 and in doing so1 ,i shall be pointing out a mode in which we may follow these blessed ,saints1 whose lives at first sight seem to have left no pattern behind them for our imitation4 ,in heathen times1 when men understood that they had souls1 yet did not know what was the soul's true happiness1 or how it was to be gained1 much was thought1 and more talked1 of what they called glory1 fame1 honour4 ,this was natural1 as a little consideration will show4 ,for before men begin to exercise their minds1 while they remain ignorant and dull1 the common pleasures of sense satisfy them--eating1 drinking1 and making merry4 ,they do not think of the morrow4 ,they have no end in view1 and act on no plan4 ,but when intelligence is awakened1 and they learn to feel1 reflect1 hope1 plan1 and exert themselves1 then mere animal indulgences are not enough for them1 and they look about for some higher pleasures1 more lasting and more refined4 ,this is the real effect of that civilization which is so much extolled2 it gives men refined wishes1 and sets them on gratifying them4 ,an enlightened age is one which feels the wants of human nature4 ,knowledge and mental cultivation render men alive to the things around them1 busy1 and restless2 but they do no more than make men sensible of their wants2 they find no remedy for them2 they bring no appropriate food to the hunger they create3 for it is religion alone can do this4 ,now the ancient heathen whom ,i speak of were just in this state2 having minds cultivated and refined intellectually1 they felt the capabilities of man for acting on a large field1 and the need of some stimulus to make him act thus4 ,they saw that human nature was capable of great things1 and they perceived that some great goods must be attainable in some way or other1 though they did not well know what they were4 ,feelings such as these1 acting upon men in the tumult of life1 with their passions awake1 keenly set on 7what are called7 political objects1 and averse to those self-denying habits which conscience 7if listened to7 would have suggested to be the way to that unknown happiness which their heart was imagining1 led them to think of what they called glory and popularity as the greatest of goods1 and that to which they ought especially to aspire4 ,now what exactly they wished to signify by the word glory1 is difficult to say1 for they were apt to speak of it as if it were some real thing1 and that1 too1 which one could possess and make one's own2 yet1 if we come to consider its real meaning1 it plainly stands for nothing else than the praise of other men1 the being admired1 honoured1 and feared2 or1 more commonly1 having a celebrated name2 that is1 for a something external to ourselves4 ,but whatever precise notions they wished to attach to the word1 they used to talk in glowing language of the necessity of going through dangers and sufferings for glory's sake1--labouring to benefit the world for glory1--and dying for glory4 ,now when we read of poor heathens using this language1 it is our duty to pity them1 for it is plain enough to any sober reasoner1 that nothing is so vain as to talk of this glory being a real and substantial good2 for there is no better reason for my being happy because my name is celebrated1 than because any thing else is celebrated which1 accidentally1 and for a time1 is connected with myself1 and called mine4 ,my name is my own only in the case of those who use it in speaking of me2 i4 e4 of those who happen to see and know me4 ,but when those who never saw me talk much of my name1 they do me no more good or harm than if they celebrated any thing else which ,i may know to be mine4 ,they may praise a house that was once mine--that is not praising me2 nor1 in like manner1 is it doing me any good1 or honouring me1 when those who never saw me use my name respectfully4 ,it is a mere imagination1 which can give no solid or lasting pleasure4 ,there is some meaning and sense 7though great wickedness7 in coveting our neighbour's house or garden1 horse or ass2 the unjust steward1 though a bad man1 at least acted wisely1 i4 e4 according to a worldly wisdom2 but those who covet honour1 ,i mean a great name1 really covet no substantial thing at all1 and are not only the most offending men alive1 inasmuch as this passion for fame may carry them on to the most atrocious crimes1 but also the most foolish of men4 ,now1 in the ancient heathen we may blame1 but we must pity this sin1 because it at least evidenced in them a knowledge of a great want of human nature1 and was so far the sign of a higher state of mind than that of others who did not feel any wants at all1 who had no notion of any but selfish enjoyments1 and were content to live and die like the brutes that perish4 ,their sin lay1 not in being anxious for some good or other1 which was not before their eyes1 but in not consulting their own hearts on the subject1 and going the way which their conscience told them4 ,but1 ,i say1 they were heathens1--they had no ,bible1 no ,church2 and therefore we pity them2 and by their errors are reminded to look to ourselves1 and see how far we are clean from their sin4 ,now it is a most melancholy fact1 that ,christians are chargeable1 for all their light1 with the same foolish irrational sin4 ,this was not at first sight to be expected4 ,this is a peculiar case4 ,observe2 ,i do not say it is wonderful that we should seek the praise of persons we know4 ,this ,i can understand4 ,we all naturally love to be respected and admired1 and in due limits perhaps we may be allowed to do so2 the love of praise is capable of receiving a religious discipline and character4 ,but the surprising thing is1 that we should leave the thought of present goods1 whether sensual enjoyments1 or the more refined pleasure which the praise of our friends brings us1 yet without going on to seek the good of the next world2 that we should deny ourselves1 yet not deny ourselves for a reality1 but for a shadow4 ,it is natural1 ,i say1 to love to have deference and respect paid us by our acquaintance2 but ,i am speaking of the desire of glory1 that is1 the praise of a vast multitude of persons we never saw1 or shall see1 or care about2 and this1 ,i say1 is a depraved appetite1 the artificial produce of a falsely enlightened intellect2 as unmeaning as it is sinful1 or rather more sinful1 because it is so very unmeaning2 excusable indeed in heathen1 not only because they knew no better1 but because they had no better good clearly proposed to them2 but in ,christians1 who have the favour of ,god and eternal life set before them1 deeply criminal1 turning away1 as they do1 from the bread of heaven1 to feed upon ashes1 with a deceived and corrupted imagination4 ,this love of indiscriminate praise1 then1 is an odious1 superfluous1 wanton sin1 and we should put it away with a manly hatred1 as something irrational and degrading4 ,shall man1 born for high ends1 the servant and son of ,god1 the redeemed of ,christ1 the heir of immortality1 go out of his way to have his mere name praised by a vast populace1 or by various people1 of whom he knows nothing1 and most of whom 7if he saw them7 he would himself be the first to condemn8 ,it is odious1 yet young persons of high minds and vigorous powers1 are especially liable to be led captive by this snare of the devil4 ,if reasoning does not convince them1 let facts1--the love of glory has its peculiar condemnation in its consequences4 ,no sin has been so productive of wide-spread enduring ruin among mankind3 wars and conquests are the means by which men have most reckoned on securing it4 ,a tree is known by its fruit4 ,these remarks apply to the love of indiscriminate praise in all its shapes4 ,few persons1 indeed1 are in a condition to be tempted by the love of glory2 but all persons may be tempted to indulge in vanity1 which is nothing else but the love of general admiration4 ,a vain person is one who likes to be praised1 whoever is the praiser1 whether good or bad4 ,now consider1 how few men are not in their measure vain1 till they reach that period of life when by the course of nature vanity disappears8 ,let all ,christians carefully ask themselves1 whether they are not very fond1 not merely of the praise of their superiors and friends--this is right1--but of that of any person1 any chance-comer1 about whom they know nothing4 ,who is not open to flattery8 and if he seems not to be exposed to it1 is it not that he is too shrewd or too refined to be beguiled by any but what is delicate and unostentatious8 ,a man never considers who it is who praises him4 ,but the most dangerous1 perhaps1 of all kinds of vanity is to be vain of our personal appearance1 most dangerous1 for such1 persons are ever under temptation--,i may say1 ever sinning4 ,wherever they go they carry their snare with them2 and their idle love of admiration is gratified without effort by the very looks of those who gaze upon them4 ,now ,i shall say something upon the natural and rational love of praise1 and how far it may be safely indulged4 ,as ,i have already said1 it is natural to desire the esteem of all those with whom we have intercourse1 all whom we love4 ,indeed1 ,almighty ,god intends us to do so4 ,when we love a person1 we cannot but wish he should love us2 but he cannot love us1 without also feeling respect and esteem towards us4 ,and as to the question1 from whom we should desire praise1 and how far1 we have this simple rule--from all who stand to us in ,christ's place4 ,christ ,himself is our great ,judge2 from ,him we must supremely seek praise2 and as far as men are in ,his place1 so far may we seek it from men4 ,we may desire the praise of our parents and superiors1 and the praise of good men--in a word1 all whom we have a value for2 but the desire of indiscriminate praise1 the praise of those for whom we have no respect or regard1 this is the mischief4 ,we may desire the praise of those we have never seen1 if we believe them to be good men4 ,st4 ,paul not only speaks of the mutual rejoicing between himself and the ,corinthians#e1 who knew each other1 but likewise returns thanks that the fame of the faith of the ,romans was spread all over the ,christian world#f4 ,and in this way we may desire the praise of good persons yet unborn--,i mean the ,church of ,god1 to the end of time4 ,st4 ,mary1 in the hymn we daily use1 returns thanks that from henceforth all generations shall call her blessed#g4 ,but this feeling of hers is very different from the desire of what is called glory1 posthumous fame1 fame after death2 as if1 forsooth1 it were a great thing to have one's name familiar to the mouths of the mixed multitude of this world1 of swearers1 and jesters1 and liars1 and railers1 and blasphemers1 and of all those men1 who even if they do not sin grossly in deed1 yet use their tongues for evil1 speak the words of the world1 slander the ,church1 speak evil of dignities1 propagate error1 and defend sinners2 a great thing truly1 and much to be desired1 to be honoured by that evil world which dishonours ,god and ,his ,son6 ,one additional caution ,i must add1 about allowing ourselves the praise of others2 not only must we desire the praise of none but good men1 but we must not earnestly desire to be known even by many good men4 ,the truth is1 we cannot know1 really know1 many persons at all1 and it is always dangerous to delight in the praises of strangers1 even though we believe them to be good men1 and much more to seek their praises1 which is a kind of ambition4 ,and further than this1 it is more agreeable to the ,christian temper to be satisfied rather to know and to be known by a few1 and to grow day by day in their esteem and affection1 than to desire one's name to be on the lips of many1 though they profess religion1 and associate us with religious objects4 ,and it is our great privilege to have the real blessing in our power1 while the fancied good alone is difficult to be gained4 ,few ,christians can be great or can leave a name to posterity2 but most ,christians will1 in the length of their lives1 be able to secure the love and praise of one or two1 who are to them the representatives of ,him whom having not seen they love1 and in whose presence1 or at least in whose memory1 they may comfort their heart till ,he come4 ,this doubtless has been the happiness of many saints who have not even left their names behind them4 ,it was the privilege doubtless of ,st4 ,simon and ,st4 ,jude4 ,they1 indeed1 were not simply unknown to the world in their lifetime1 but even hated and persecuted by it4 ,upon them came our ,saviour's prophecy1 that men should revile them 4 4 4 and say all manner of evil against them falsely for ,his sake#h4 ,yet in the affection the ,church bore them1 in the love they bore to each other1 and1 above all1 the praise of that ,saviour whom they had followed on earth1 and who named them in the number of those who had continued with ,him in ,his temptations#i1 and were written in heaven1 they had a real glory1 not as the world giveth4 ,who can estimate1 who can imagine the deep1 the wonderful1 the awful joy which the approbation of ,christ would impart to them8 ,when we consider how intimately they were allowed to associate with ,him1 how they were witnesses of ,his heavenly conversation through the days of ,his flesh1 of ,his acts of mercy1 of ,his ,divine words1 of the grace1 the tenderness1 the sanctity1 the majesty1 the calmness1 which reigned within ,him2 of ,his knowledge1 ,his wisdom1 ,his perfect love of ,god1 ,his zeal for ,god's service1 ,his patient obedience1--and much more when they knew the dread secret of what ,he was before ,he came on earth1 what ,he was even while on earth in presence1--to have had a smile1 an encouraging word1 from ,him1 was it not a privilege to treasure in memory beyond any thing else1 a remembrance so bright that every thing else looked discoloured and dim8 and would it not have amounted to a loss of reason in them to have even had the thought of seeking the praise of weak1 ignorant1 sinful mortals8 ,let us seek this praise which cometh of ,god1 though we shall not have that sensible experience of it which the ,apostles were vouchsafed4 ,let us seek it1 for it is to be obtained2 it is given to those worthy of it4 ,the poorest1 the oldest1 and most infirm among us1 those who are living not merely in obscurity1 but are despised and forgotten1 who seem to answer no good purpose by living on1 and whose death will not be felt even by their neighbours as a loss1 these even may obtain our ,saviour's approving look1 and receive the future greeting1 ,well done1 good and faithful servant4 ,go on1 then1 contentedly in the path of duty1 seeking ,christ in ,his house and in ,his ordinances1 and ,he will be your glory at ,his coming4 ,he will own you before ,his ,father4 ,let the world record in history the names of heroes1 statesmen1 and conquerors1 and reward courage1 and ability1 and skill1 and perseverance1 with its proud titles of honour4 ,verily1 these have their reward4 ,your names will be written in ,heaven1 with those of ,st4 ,simon and ,st4 ,jude1 and the other ,apostles4 ,you will have the favour of ,him whose favour is life4 ,the secret of the ,lord is with them that fear ,him2 and ,he will show them ,his covenant#aj4 #a ,preached on the ,festival of ,st4 ,simon and ,st4 ,jude4 #b ,eccles4 xliv4 #g1 #i4 #c ,rev4 ii4 #b1 #c4 #d ,rev4 xiv4 #ah4 #e #b ,cor4 i4 #d #f ,rom4 i4 #h4 #g ,luke i4 #dh4 #h ,matt4 v4 #aa4 #i ,luke xxii4 #bh-cj4 #aj ,ps4 xxv4 #ad4 ,,sermon ,,xiii4 ,truth hidden when not sought after4 ,they shall turn away their ears from the truth1 and shall be turned unto fables4--#b ,tim4 iv4 #d4 ,from these words of the blessed ,apostle1 written shortly before he suffered martyrdom1 we learn1 that there is such a thing as religious truth1 and therefore there is such a thing as religious error4 ,we learn that religious truth is one--and therefore that all views of religion but one are wrong4 ,and we learn1 moreover1 that so it was to be 7for his words are a prophecy7 that professed ,christians1 forgetting this1 should turn away their ears from the one ,truth1 and should be turned1 not to one1 but to many fables4 ,all this is fulfilled before our eyes2 our religious creeds and professions at this day are many2 but ,truth is one3 therefore they cannot all be right1 or rather almost all of them must be wrong4 ,that is1 the multitude of men are wrong1 so far as they differ1 and as they differ1 not about trivial points1 but about great matters1 it follows that the multitude of men1 whether by their own fault or not1 are wrong even in the greater matters of religion4 ,this is a most solemn thought1 and a perplexing one4 ,however1 there is another which1 though it ought not to be perplexing1 is perplexing still1 and perhaps has greater need to be considered and explained2 ,i mean that men of learning and ability are so often wrong in religious matters also4 ,it is a stumbling-block to many1 when they find that those who seem the legitimate guides furnished by ,god's providence1 who are in some sense the natural prophets and expounders of the truth1 that these too are on many sides1 and therefore many of them on the side of error also4 ,there are persons who can despise the opinions of the many1 and feel that they are not right1 but that truth1 if it be to be found1 lies with the few2 and since men of ability are among the few1 they think that truth lies with men of ability1 and when after all they are told that able men are ranged on contrary sides in religious questions1 they either hastily deny the fact1 or they are startled1 and stagger in their faith4 ,but on the contrary1 let us honestly confess what is certain1 that not the ignorant1 or weakminded1 or dull1 or enthusiastic1 or extravagant only turn their ears from the ,truth and are turned unto fables1 but also men of powerful minds1 keen perceptions1 extended views1 ample and various knowledge4 ,let us1 ,i say1 confess it2 yet let us not believe in the ,truth the less on account of it4 ,i say that in the number of the adversaries of the ,truth1 there are many men of highly endowed and highly cultivated minds4 ,why should we deny this8 ,it is unfair to do so2 and not only unfair1 but very unnecessary4 ,what is called ability and talent does not make a man a ,christian2 nay1 often1 as may be shown without difficulty1 it is the occasion of his rejecting ,christianity1 or this or that part of it4 ,not only in the higher ranks of society do we see this2 even in the humble and secluded village1 it will commonly be found1 that those who have greater gifts of mind than others around them1 who have more natural quickness1 shrewdness1 and wit1 are the very persons who are the most likely to turn out ill--who are least under the influence of religious principles--and neither obey nor even revere the ,gospel of salvation which ,christ has brought us4 ,now if we consult ,st4 ,paul's ,epistles to the ,corinthians1 we shall find the same state of things existing even in the first age of ,christianity4 ,even the ,apostle speaks of those who were blind1 or to whom his ,gospel was hid2 and he elsewhere describes them1 not as the uneducated and dull of understanding1 but as the wise of this world1 the scribe and the disputer4 ,even then1 before the ,apostle's prophecy in the text was fulfilled1 there were many who erred from the truth even in the midst of light1 and in spite of superior intellectual endowments and acquirements4 ,does not our ,saviour ,himself say the same thing1 when ,he thanks ,his ,father1 ,lord of heaven and earth1 that ,he hath hid these things from the wise and prudent1 and revealed them unto babes8 ,now it should not surprise us when men of acute and powerful understandings more or less reject the ,gospel1 for this reason1 that the ,christian revelation addresses itself to our hearts1 to our love of truth and goodness1 our fear of sinning1 and our desire to gain ,god's favour1 and quickness1 sagacity1 depth of thought1 strength of mind1 power of comprehension1 perception of the beautiful1 power of language1 and the like1 though they are excellent gifts1 are clearly quite of a different kind from these spiritual excellences--a man may have the one without having the other4 ,this1 then1 is the plain reason why able1 or again why learned men are so often defective ,christians1 because there is no necessary connexion between faith and ability1 because faith is one thing and ability is another2 because ability of mind is a gift1 and faith is a grace4 ,who would ever argue that a man could1 like ,samson1 conquer lions or throw down the gates of a city1 because he was able1 or accomplished1 or experienced in the business of life8 ,who would ever argue that a man could see because he could hear1 or run with the swift because he had the tongue of the learned#a8 ,these gifts are different in kind4 ,in like manner1 powers of mind and religious principles and feelings are distinct gifts2 and as all the highest spiritual excellence1 humility1 firmness1 patience1 would never enable a man to read an unknown tongue1 or to enter into the depths of science1 so all the most brilliant mental endowments1 wit1 or imagination1 or penetration1 or depth1 will never of themselves make us wise in religion4 ,and as we should fairly and justly deride the savage who wished to decide questions of science or literature by the sword1 so may we justly look with amazement on the error of those who think that they can master the high mysteries of spiritual truth1 and find their way to ,god1 by what is commonly called reason1 i4 e4 by the random and blind efforts of mere mental acuteness1 and mere experience of the world4 ,that ,truth1 which ,st4 ,paul preached1 addresses itself to our spiritual nature3 it will be rightly understood1 valued1 accepted1 by none but lovers of truth1 virtue1 purity1 humility1 and peace4 ,wisdom will be justified of her children4 ,those1 indeed1 who are thus endowed may and will go on to use their powers of mind1 whatever they are1 in the service of religion2 none but they can use them aright4 ,those who reject revealed truth wilfully1 are such as do not love moral and religious truth4 ,it is bad men1 proud men1 men of hard hearts1 and unhumbled tempers1 and immoral lives1 these are they who reject the ,gospel4 ,these are they of whom ,st4 ,paul speaks in another ,epistle--,if our ,gospel be hid1 it is hid to them that are lost1 in whom the god of this world hath blinded the minds of them which believe not4 ,with this agree the instances of turning the ears from the truth which the ,new ,testament affords us4 ,who were they who were the enemies of ,christ and ,his ,apostles8 ,the infidel ,sadducees1 the immoral1 hard-hearted1 yet hypocritical ,pharisees1 ,herod1 who married his brother ,philip's wife#b1 and ,felix1 who trembled when ,st4 ,paul reasoned of righteousness1 temperance1 and judgment to come#c4 ,on the other hand1 men of holy and consistent lives1 as ,cornelius the ,centurion1 and those who were frequenters of religious ordinances1 as ,simeon and ,anna1 these became ,christians4 ,so it is now4 ,if men turn unto fables of their own will1 they do it on account of their pride1 or their love of indolence and self-indulgence4 ,this should be kept in mind when ,christians are alarmed1 as they sometimes are1 on hearing instances of infidelity or heresy among those who read1 reflect1 and inquire1 whereas1 however we may mourn over such instances1 we have no reason to be surprised at them4 ,it is quite enough for ,christians to be able to show1 as they well can1 that belief in revealed religion is not inconsistent with the highest gifts and acquirements of mind1 that men even of the strongest and highest intellect have been ,christians1 but they have as little reason to be perplexed at finding other men of ability not true believers1 as at finding that certain rich men are not true believers1 or certain poor men1 or some in every rank and circumstance of life4 ,a belief in ,christianity has hardly more connexion with what is called talent1 than it has with riches1 station1 power1 or bodily strength4 ,now let me explain what ,i have said by a further remark4 ,is it not plain that earnestness is necessary for gaining religious truth8 ,on the other hand1 is it not a natural effect of ability to save us trouble1 and even to tempt us to dispense with it1 and to lead us to be indolent8 ,do not we see this even in the case of children--the more clever are the more idle1 because they rely on their own quickness and power of apprehension8 ,is indolence the way to gain knowledge from ,god8 ,yet this surely is continually forgotten in the world4 ,it is forgotten in a measure even by the best of ,christians1 for no man on earth seeks to know ,god's will1 and to do ,his duty with an earnestness suitable to the importance of the object4 ,but not to speak thus rigorously1 let us consider for an instant how eagerly men in general pursue objects of this world2 now with what portion of this eagerness do they exert themselves to know the truth of ,god's word8 ,undeniable1 then1 as is the doctrine that ,god does not reveal ,himself to those who do not seek ,him1 it is certain that its truth is not really felt by us1 or we should seek ,him more earnestly than we do4 ,nothing is more common than to think that we shall gain religious knowledge as a thing of course1 without express trouble on our part4 ,though there is no art or business of this world which is learned without time and exertion1 yet it is commonly conceived that the knowledge of ,god and our duty will come as if by accident or by a natural process4 ,men go by their feelings and likings2 they take up what is popular1 or what comes first to hand4 ,they think it much if they now and then have serious thoughts1 if they now and then open the ,bible2 and their minds recur with satisfaction to such seasons1 as if they had done some very great thing1 never remembering that to seek and gain religious truth is a long and systematic work4 ,and others think that education will do every thing for them1 and that if they learn to read1 and use religious words1 they understand religion itself4 ,and others again go so far as to maintain that exertion is not necessary for discovering the truth4 ,they say that religious truth is simple and easily acquired2 that ,scripture1 being intended for all1 is at once open to all1 and that if it had difficulties1 that very circumstance would be an objection to it4 ,and others1 again1 maintain that there are difficulties in religion1 and that this shows that it is an indifferent matter whether they seek or not as to those matters which are difficult4 ,in these and other ways do men deceive themselves into a carelessness about religious truth4 ,and is not all this varied negligence sufficient to account for the varieties of religious opinion which we see all around us8 ,do not these two facts just illustrate each other2 the discordance of our religious opinions needing some explanation2 and our actual indolence and negligence in seeking the truth accounting for it8 ,how many sects1 all professing ,christianity1 but opposed to each other1 dishonour this country6 ,doubtless if men sought the truth with one tenth part of the zeal with which they seek to acquire wealth or secular knowledge1 their differences would diminish year by year4 ,doubtless if they gave a half or a quarter of the time to prayer for ,divine guidance which they give to amusement or recreation1 or which they give to dispute and contention1 they would ever be approximating to each other4 ,we differ in opinion2 therefore we cannot all be right2 many must be wrong2 many must be turned from the truth2 and why is this1 but on account of that undeniable fact which we see before us1 that we do not pray and seek for the ,truth8 ,but this melancholy diversity is sometimes explained1 as ,i just now hinted1 in another way4 ,some men will tell us that this difference of opinion in religious matters which exists1 is a proof1 not that the ,truth is withheld from us on account of our negligence in seeking it1 but that religious truth is not worth seeking at all1 or that it is not given us4 ,the present confused and perplexed state of things1 which is really a proof of ,god's anger at our negligence1 these men say is a proof that religious truth cannot be obtained2 that there is no such thing as religious truth2 that there is no right or wrong in religion2 that1 provided we think ourselves right1 one set of opinions is as good as another2 that we shall all come right in the end if we do but mean well1 or rather if we do not mean ill4 ,that is1 we create confusion by our negligence and disobedience1 and then excuse our negligence by the existence of that confusion4 ,it is no uncommon thing1 ,i say1 for men to say1 that in religious matters ,god has willed that men should differ1 and to support their opinion by no better argument than the fact that they do differ2 and they go on to conclude that therefore we need not perplex ourselves about matters of faith1 about which1 after all1 we cannot be certain4 ,others1 again1 in a similar spirit1 argue that forms and ordinances are of no account2 that they are little matters2 that it is uncertain what is right and what is wrong in them1 and that to insist on them as important to religion is the mark of a narrow mind4 ,and others1 again1 it is to be feared1 go so far as to think that indulgence of the passions1 or self-will1 or selfishness1 or avarice1 is not wrong1 because it is the way of the world and cannot be prevented4 ,to all such arguments against religious truth1 it is sufficient to reply1 that no one who does not seek the truth with all his heart and strength1 can tell what is of importance and what is not2 that to attempt carelessly to decide on points of faith or morals is a matter of serious presumption2 that no one knows whither he will be carried if he seeks the ,truth perseveringly1 and therefore1 that since he cannot see at first starting the course into which his inquiries will be divinely directed1 he cannot possibly say beforehand whether they may not lead him on to certainty as to things which at present he thinks trifling or extravagant or irrational4 ,what ,i do1 said our ,lord to ,st4 ,peter1 thou knowest not now1 but thou shalt know hereafter4 ,seek1 and ye shall find2 this is the ,divine rule1 ,if thou criest after knowledge1 and liftest up thy voice for understanding2 if thou seekest her as silver1 and searchest for her as for hid treasures2 then shalt thou understand the fear of the ,lord1 and find the knowledge of ,god#d4 ,this is a subject which cannot too strongly be insisted on4 ,act up to your light1 though in the midst of difficulties1 and you will be carried on1 you do not know how far4 ,abraham obeyed the call and journeyed1 not knowing whither he went2 so we1 if we follow the voice of ,god1 shall be brought on step by step into a new world1 of which before we had no idea4 ,this is ,his gracious way with us3 ,he gives1 not all at once1 but by measure and season1 wisely4 ,to him that hath1 more shall be given4 ,but we must begin at the beginning4 ,each truth has its own order2 we cannot join the way of life at any point of the course we please2 we cannot learn advanced truths before we have learned primary ones4 ,call upon ,me1 says the ,divine ,word1 and ,i will answer thee1 and show thee great and mighty things which thou knowest not#e4 ,religious men are always learning2 but when men refuse to profit by light already granted1 their light is turned to darkness4 ,observe our ,lord's conduct with the ,pharisees4 ,they asked ,him on what authority ,he acted4 ,he gave them no direct answer1 but referred them to the mission of ,john the ,baptist--,the baptism of ,john1 whence was it8 from heaven or from men#f8 ,they refused to say4 ,then ,he said1 ,neither tell ,i you by what authority ,i do these things4 ,that is1 they would not profit by the knowledge they already had from ,st4 ,john the ,baptist1 who spoke of ,christ--therefore no more was given them4 ,all of us may learn a lesson here1 for all of us are in danger of hastily finding fault with others1 and condemning their opinions or practices2 not considering1 that unless we have faithfully obeyed our conscience and improved our talents1 we are no fit judges of them at all4 ,christ and ,his ,saints are alike destitute of form or comeliness in the eyes of the world1 and it is only as we labour to change our nature1 through ,god's help1 and to serve ,him truly1 that we begin to discern the beauty of holiness4 ,then1 at length1 we find reason to suspect our own judgments of what is truly good1 and perceive our own blindness2 for by degrees we find that those whose opinions and conduct we hitherto despised or wondered at as extravagant or unaccountable or weak1 really know more than ourselves1 and are above us--and so1 ever as we rise in knowledge and grow in spiritual illumination1 they 7to our amazement7 rise also1 while we look at them4 ,the better we are1 the more we understand their excellence2 till at length we are taught something of their ,divine ,master's perfections also1 which before were hid from us1 and see why it is that1 though the ,gospel is set on a hill in the midst of the world1 like a city which cannot be hid1 yet to multitudes it is notwithstanding hid1 since ,he taketh the wise in their own craftiness1 and the pure in heart alone can see ,god4 ,how are the sheep of ,christ's flock scattered abroad in the waste world6 ,he came to gather them together in one2 but they wander again and faint by the way1 as having lost their ,shepherd4 ,what religious opinion can be named which some men or other have not at some time held8 ,all are equally confident in the truth of their own doctrines1 though the many must be mistaken4 ,in this confusion let us1 my brethren1 look to ourselves1 each to himself4 ,there must be a right and a wrong1 and no matter whether others agree with us or not1 it is to us a solemn practical concern not to turn away our ears from the truth4 ,let not the diversity of opinion1 in the world dismay you1 or deter you from seeking all your life long true wisdom4 ,it is not a search for this day or that1 but as you should ever grow in grace1 so should you ever grow also in the knowledge of our ,lord and ,saviour ,jesus ,christ4 ,care not for the perplexing question which many will put to you1 ,how can you be sure that you are right more than others8 ,others are nothing to you1 if they are not holy and devout in their conversation--and we all know what is meant by being holy2 we know whom we should call holy2 to be holy is to be like an ,apostle4 ,seek truth in the way of obedience2 try to act up to your conscience1 and let your opinions be the result1 not of mere chance reasoning or fancy1 but of an improved heart4 ,this way1 ,i say1 carries with it an evidence to ourselves of its being the right way1 if any way be right2 and that there is a right and a wrong way conscience also tells us4 ,god surely will listen to none but those who strive to obey ,him4 ,those who thus proceed1 watching1 praying1 taking all means given them of gaining the truth1 studying the ,scriptures1 and doing their duty2 in short1 those who seek religious truth by principle and habit1 as the main business of their lives1 humbly not arrogantly1 peaceably not contentiously1 shall not be turned unto fables4 ,the secret of the ,lord is with them that fear ,him2 but in proportion as we are conscious to ourselves that we are indolent1 and transgress our own sense of right and wrong1 in the same proportion we have cause to fear1 not only that we are not in a safe state1 but1 further than this1 that we do not know what is a safe state1 and what an unsafe--what is light and what is darkness1 what is truth and what is error2 which way leads to heaven and which to hell4 ,the way of the wicked is in darkness2 they know not at what they stumble#g4 ,i know we shall find it very hard to rouse ourselves1 to break the force of habit1 to resolve to serve ,god1 and persevere in doing so4 ,and assuredly we must expect1 even at best1 and with all our efforts1 perhaps backslidings1 and certainly much continual imperfection all through our lives1 in all we do4 ,but this should create in us a horror of disobedience1 not a despair at overcoming ourselves4 ,we are not under the law of nature1 but under grace2 we are not bid do a thing above our strength1 because1 though our hearts are naturally weak1 we are not left to ourselves4 ,according to the command1 so is the gift4 ,god's grace is sufficient for us4 ,why1 then1 should we fear8 ,rather1 why should we not make any sacrifice1 and give up all that is naturally pleasing to us1 rather than that light and truth should have come into the world1 yet we not find them8 ,let us be willing to endure toil and trouble2 and should times of comparative quiet be given to us1 should for a while temptation be withdrawn1 or the ,spirit of comfort poured upon us1 let us not inconsiderately rest in these accidental blessings4 ,while we thank ,god for them1 let us remember that in its turn the time of labour and fear1 and danger and anxiety1 will come upon us2 and that we must act our part well in it4 ,we live here to struggle and to endure3 the time of eternal rest will come hereafter4 ,blessed are the undefiled in the way1 who walk in the law of the ,lord4 ,blessed are they that keep ,his testimonies1 and that seek ,him with the whole heart#h4 ,the path of the just is as the shining light1 that shineth more and more unto the perfect day#i4 #a ,isa4 l4 #d4 #b ,matt4 xiv4 #c4 #c ,acts xxiv4 #be4 #d ,prov4 ii4 #c-f4 #e ,jer4 xxxiii4 #c4 #f ,matt4 xxi4 #be4 #g ,prov4 iv4 #ai4 #h ,ps4 cxix4 #a1 #b4 #i ,prov4 iv4 #ah4 ,,sermon ,,xiv4 ,obedience to ,god the ,way to ,faith in ,christ4 ,when ,jesus saw that he answered discreetly1 ,he said unto him1 ,thou art not far from the kingdom of ,god4--,mark xii4 #cd4 ,the answer of the scribe1 which our blessed ,lord here commends1 was occasioned by ,christ's setting before him the two great commandments of the ,law4 ,when ,he had declared the love of ,god and of man to comprehend our whole duty1 the scribe said1 ,master1 ,thou hast said the truth3 for there is one ,god2 and there is none other but ,he3 and to love ,him with all the heart1 and with all the understanding1 and with all the soul1 and with all the strength1 and to love his neighbour as himself1 is more than all whole burnt-offerings and sacrifices4 ,upon this acknowledgment of the duty of general religious obedience1 ,christ replied1 in the words of the text1 ,thou art not far from the kingdom of ,god1 i4 e4 ,thou art not far from being a ,christian4 ,in these words1 then1 we are taught1 first1 that the ,christian's faith and obedience are not the same religion as that of natural conscience1 as being some way beyond it2 secondly1 that this way is not far1 not far in the case of those who try to act up to their conscience2 in other words1 that obedience to conscience leads to obedience to the ,gospel1 which1 instead of being something different altogether1 is but the completion and perfection of that religion which natural conscience teaches4 ,indeed1 it would have been strange if the ,god of nature had said one thing1 and the ,god of grace another2 if the truths which our conscience taught us without the information of ,scripture1 were contradicted by that information when obtained4 ,but it is not so2 there are not two ways of pleasing ,god2 what conscience suggests1 ,christ has sanctioned and explained2 to love ,god and our neighbour are the great duties of the ,gospel as well as of the ,law2 he who endeavours to fulfil them by the light of nature is in the way towards1 is1 as our ,lord said1 not far from ,christ's kingdom2 for to him that hath more shall be given4 ,it is not in one or two places merely that this same doctrine is declared to us2 indeed1 all revelation is grounded on those simple truths which our own consciences teach us in a measure1 though a poor measure1 even without it4 ,it is ,one ,god1 and none other but ,he1 who speaks first in our consciences1 then in ,his ,holy ,word2 and1 lest we should be in any difficulty about the matter1 ,he has most mercifully told us so in ,scripture1 wherein ,he refers again and again 7as in the passage connected with the text7 to the great ,moral ,law1 as the foundation of the truth1 which ,his ,apostles and ,prophets1 and last of all ,his ,son1 have taught us3 ,fear ,god1 and keep ,his commandments2 for this is the whole duty of man#a4 ,yet though this is so plain1 both from our own moral sense1 and the declarations of ,scripture1 still for many reasons it is necessary to insist upon it2 chiefly1 because1 it being very hard to keep ,god's commandments1 men would willingly persuade themselves1 if they could1 that strict obedience is not necessary under the ,gospel1 and that something else will be taken1 for ,christ's sake1 in the stead of it4 ,instead of labouring1 under ,god's grace1 to change their wills1 to purify their hearts1 and so prepare themselves for the kingdom of ,god1 they imagine that in that kingdom they may be saved by something short of this1 by their baptism1 or by their ceremonial observances 7the burnt offerings and sacrifices which the scribe disparages71 or by their correct knowledge of the truth1 or by their knowledge of their own sinfulness1 or by some past act of faith which is to last them during their lives1 or by some strong habitual persuasion that they are safe2 or1 again1 by the performance of some one part of their duty1 though they neglect the rest1 as if ,god said a thing to us in nature1 and ,christ unsaid it2 and1 when men wish a thing1 it is not hard to find texts in ,scripture which may be ingeniously perverted to suit their purpose4 ,the error then being so common in practice1 of believing that ,christ came to gain for us easier terms of admittance into heaven than we had before 7whereas1 in fact1 instead of making obedience less strict1 ,he has enabled us to obey ,god more strictly1 and instead of gaining easier terms of admittance1 ,he has gained us altogether our admittance into heaven1 which before was closed against us72 this error1 ,i say1 being so common1 it may be right to insist on the opposite truth1 however obvious1 that obedience to ,god is the way to know and believe in ,christ4 #a4 ,now1 first1 let us consider how plainly we are taught in ,scripture that perfect obedience is the standard of ,gospel holiness4 ,by ,st4 ,paul3 ,be not conformed to this world3 but be ye transformed by the renewing of your mind1 that ye may prove what is that good1 and acceptable1 and perfect1 will of ,god#b4 ,circumcision is nothing1 and uncircumcision is nothing1 but the keeping of the commandments of ,god#c4 ,whatsoever things are true 4 4 4 honest 4 4 4 just 4 4 4 pure 4 4 4 lovely 4 4 4 of good report3 if there be any virtue1 and if there be any praise1 think on these things#d4 ,by ,st4 ,james3 ,whosoever shall keep the whole law1 and yet offend in one point1 he is guilty of all#e4 ,by ,st4 ,peter3 ,giving all diligence1 add to your faith virtue 4 4 4 knowledge 4 4 4 temperance 4 4 4 patience 4 4 4 godliness 4 4 4 brotherly kindness 4 4 4 charity#f4 ,by ,st4 ,john3 ,hereby do we know that we know ,him1 if we keep ,his commandments4 ,lastly1 by our ,lord ,himself3 ,he that hath ,my commandments1 and keepeth them1 he it is that loveth ,me3 and he that loveth ,me1 shall be loved of ,my ,father1 and ,i will love him1 and will manifest ,myself to him#g4 ,and1 above all1 the following clear declaration in the ,sermon on the ,mount3 ,whosoever 4 4 4 shall break one of these least commandments1 and shall teach men so1 he shall be called the least in the kingdom of heaven3 but whosoever shall do and teach them1 the same shall be called great in the kingdom of heaven#h4 ,these texts1 and a multitude of others1 show that the ,gospel leaves us just where it found us1 as regards the necessity of our obedience to ,god2 that ,christ has not obeyed instead of us1 but that obedience is quite as imperative as if ,christ had never come2 nay1 is pressed upon us with additional sanctions2 the difference being1 not that ,he relaxes the strict rule of keeping ,his commandments1 but that ,he gives us spiritual aids1 which we have not except through ,him1 to enable us to keep them4 ,accordingly ,christ's service is represented in ,scripture1 not as different from that religious obedience which conscience teaches us naturally1 but as the perfection of it1 as ,i have already said4 ,we are told again and again1 that obedience to ,god leads on to faith in ,christ2 that it is the only recognized way to ,christ2 and that1 therefore1 to believe in ,him1 ordinarily implies that we are living in obedience to ,god4 ,for instance3 ,every man 4 4 4 that hath heard and hath learned of the ,father1 cometh unto ,me#i2 ,he that doeth truth1 cometh to the light#aj1 i4e4 to ,christ2 ,no man can come to ,me1 except the ,father which hath sent ,me1 draw him2 ,if any man will do the will of ,god1 he shall know of the doctrine#aa4 ,on the other hand3 ,he that hateth ,me1 hateth ,my ,father also#ab2 ,if ye had known ,me1 ye should have known ,my ,father also#ac2 ,whosoever denieth the ,son1 the same hath not the ,father#ad2 ,whosoever transgresseth1 and abideth not in the doctrine of ,christ1 hath not ,god3 he that abideth in the doctrine of ,christ1 he hath both the ,father and the ,son#ae4 ,in these and other passages of ,scripture we learn1 that though ,christ came to be the light of the world1 yet ,he is not and cannot be a light to all1 but to those only who seek ,him in the way of ,his commandments2 and to all others ,he is hid1 the god of this world blinding the minds of them which believe not1 lest the light of the glorious ,gospel of ,christ1 who is the ,image of ,god1 should shine unto them#af4 #b4 ,and if we look to the history of the first propagation of the ,gospel1 we find this view confirmed4 ,as far as we can trace the history1 we find the early ,christian ,church was principally composed of those who had long been in the habit of obeying their consciences carefully1 and so preparing themselves for ,christ's religion1 that kingdom of ,god from which the text says they were not far4 ,zacharias and ,elisabeth1 to whom the approach of ,christ's kingdom was first revealed1 are described as both righteous before ,god1 walking in all the commandments and ordinances of the ,lord1 blameless#ag4 ,joseph1 ,st4 ,mary's husband1 is called a just man#ah2 ,simeon is spoken of as a just and devout#ai man2 ,nathaniel1 as an ,israelite in whom was no guile#bj2 ,joseph of ,arimathea was a good man and a just#ba2 ,cornelius1 the centurion1 was a religious man1 and one that feared ,god with all his house1 who gave much alms to the people1 and prayed to ,god alway#bb4 ,and in the book of ,acts generally1 we shall find 7as far as we are told any thing7 that those chiefly were addressed and converted by ,st4 ,paul1 who had previously trained themselves in a religious life3--,at ,perga1 ,st4 ,paul addressed the ,israelites and those who feared ,god1 not the mere thoughtless heathen2 and many of these followed him#bc4 ,at ,thessalonica a great multitude of religious ,greeks believed#bd2 and at ,athens the ,apostle still disputed with the ,jews1 and with the professedly religious persons1 though he also addressed the educated heathens who lived there4 ,here then is much evidence that ,christ and ,his ,apostles chiefly sought and found their first followers1 not among open sinners1 but among those who were endeavouring1 however imperfectly1 to obey ,god4 ,but it may be asked1 ,did ,christ hold out no hope for those who had lived in sin8 ,doubtless ,he did1 if they determined to forsake their sin4 ,he came to save all1 whatever their former life1 who gave themselves up to ,him as their ,lord and ,saviour2 and in ,his ,church ,he gathered together of every kind1 those who had departed from ,god1 as well as those who had ever served ,him well4 ,open sinners must have a beginning of repentance1 if they are to repent2 and on this first beginning ,christ invites them to ,him at once1 without delay1 for pardon and for aid4 ,but this is not the question2 of course all who come to ,him will be received2 none will be cast out#be4 ,but the question is1 not this1 but whether they are likely to come1 to hear ,his voice1 and to follow ,him2 again1 whether they will1 generally speaking1 prove as consistent and deeply-taught ,christians as those who1 compared with them1 have never departed from ,god at all2 and here all the advantage1 doubtless1 is on the side of those who 7in the words of ,scripture7 have walked in the ordinances of the ,lord blameless#bf4 ,when sinners truly repent1 then1 indeed1 they are altogether brothers in ,christ's kingdom with those who have not in the same sense need of repentance2 but that they should repent at all is 7alas67 so far from being likely1 that when the unexpected event takes place it causes such joy in heaven 7from the marvellousness of it7 as is not even excited by the ninety and nine just persons who need no such change of mind#bg4 ,of such changes some instances are given us in the ,gospels for the encouragement of all penitents1 such as that of the woman1 mentioned by ,st4 ,luke1 who loved much4 ,christ most graciously went among sinners1 if so be ,he might save them2 and we know that even those open sinners1 when they knew that they were sinners1 were nearer salvation1 and in a better state1 than the covetous and irreligious ,pharisees1 who added to their other gross sins1 hypocrisy1 blindness1 a contempt of others1 and a haughty and superstitious reliance on the availing virtue of their religious privileges4 ,and1 moreover1 of these penitents of whom ,i speak--and whom1 when they become penitents1 we cannot love too dearly 7after our ,saviour's pattern71 nay1 or reverence too highly1 and whom the ,apostles1 after ,christ's departure1 brought into the ,church in such vast multitudes--none1 as far as we know1 had any sudden change of mind from bad to good wrought in them2 nor do we hear of any of them honoured with any important station in the ,church4 ,great as ,st4 ,paul's sin was in persecuting ,christ's followers1 before his conversion1 that sin was of a different kind2 he was not transgressing1 but obeying his conscience 7however blinded it was72 he was doing what he thought his duty1 when he was arrested by the heavenly vision1 which1 when presented to him1 he at once obeyed2 he was not sinning against light1 but in1 darkness4 ,we know nothing of the precise state of his mind immediately before his conversion2 but we do know thus much1 that years elapsed after his conversion before he was employed as an ,apostle in the ,church of ,god4 ,i have confined myself to the time of ,christ's coming1 but not only then1 but at all times and under all circumstances1 as all parts of the ,bible inform us1 obedience to the light we possess is the way to gain more light4 ,in the words of ,wisdom1 in the book of ,proverbs1 ,i love them that love ,me1 and those that seek ,me early shall find ,me4 4 4 4 ,i lead in the way of righteousness1 in the midst of the paths of judgment#bh4 ,or1 in the still more authoritative words of ,christ ,himself1 ,he that is faithful in that which is least1 is faithful also in much#bi2 and1 ,he that hath1 to him shall be given#cj4 ,now let us see some of the consequences which follow from this great ,scripture truth4 #a4 ,first of all1 we see the hopelessness of waiting for any sudden change of heart1 if we are at present living in sin4 ,far more persons deceive themselves by some such vain expectation than at first sight may appear4 ,that there are even many irreligious men1 who1 from hearing the false doctrines now so common1 and receiving general impressions from them1 look forward for a possible day when ,god will change their hearts by ,his own mere power1 in spite of themselves1 and who thus get rid of the troublesome thought that now they are in a state of fearful peril2 who say they can do nothing till ,his time comes1 while still they acknowledge themselves to be far from ,him2 even this ,i believe to be a fact1 strange and gross as the self-deception may appear to be4 ,and others1 too1 many more1 doubtless1 are there who1 not thinking themselves far from ,him1 but1 on the contrary1 high in ,his favour1 still1 by a dreadful deceit of ,satan1 are led to be indolent and languid in their obedience to ,his commandments1 from a pretence that they can do nothing of themselves1 and must wait for the successive motions of ,god's grace to excite them to action4 ,the utmost these persons do is to talk of religion1 when they ought to be up and active1 and waiting for the ,blessed ,spirit of ,christ by obeying ,god's will4 ,awake thou that sleepest1 and arise from the dead1 and ,christ shall give thee light#ca4 ,this is the exhortation4 ,and doubtless to all those who live a self-indulgent life1 however they veil their self-indulgence from themselves by a notion of their superior religious knowledge1 and by their faculty of speaking fluently in ,scripture language1 to all such the word of life says1 ,be not deceived2 ,god is not mooted1 ,he tries the heart1 and disdains the mere worship of the lips4 ,he acknowledges no man as a believer in ,his ,son1 who does not anxiously struggle to obey ,his commandments to the utmost2 to none of those who seek without striving1 and who consider themselves safe1 to none of these does ,he give power to become sons of ,god#cb4 ,be not deceived2 such have fallen from that state in which their baptism placed them and are far from the kingdom of ,god4 ,whatsoever a man soweth1 that shall he also reap#cc4 ,and if any one says that ,st4 ,paul was converted suddenly1 and without his exerting himself1 it is sufficient to reply1 that1 guilty as ,st4 ,paul was1 his guilt was not that of indolence1 and self-indulgence1 and indifference4 ,his sin was that of neglecting the study of ,scripture2 and thus1 missing the great truth that ,jesus was the ,christ1 he persecuted the ,christians2 but though his conscience was ill-informed1 and that by his own fault1 yet he obeyed it such as it was4 ,he did what he did ignorantly4 ,if then the case really be that ,st4 ,paul was suddenly converted1 hence1 it is true1 some kind of vague hope may be said to be held out to furious1 intolerant bigots1 and bloodthirsty persecutors1 if they are acting in consequence of their own notions of duty2 none to the slothful and negligent and lukewarm2 none but to those who can say1 with ,st4 ,paul1 that they have lived in all good conscience before ,god until this day#cd2 and that not under an easy profession1 but in a straitest religious sect1 giving themselves up to their duty1 and following the law of ,god1 though in ignorance1 yet with all their heart and soul4 #b4 ,but1 after all1 there are very many more than ,i have as yet mentioned1 who wait for a time of repentance to come while at present they live in sin4 ,for instance1 the young1 who consider it will be time enough to think of ,god when they grow old2 that religion will then come as a matter of course1 and that they will then like it naturally1 just as they now like their follies and sins4 ,or those who are much engaged in worldly business1 who confess they do not give that attention to religion which they ought to give2 who neglect the ordinances of the ,church2 who desecrate the ,lord's day2 who give little or no time to the study of ,god's word2 who allow themselves in various small transgressions of their conscience1 and resolutely harden themselves against the remorse which such transgressions are calculated to cause them2 and all this they do under the idea that at length a convenient season will come when they may give themselves to religious duties4 ,they determine on retiring at length from the world1 and of making up for lost time by greater diligence then4 ,all such persons1 and how many they are6 think that they will be able to seek ,christ when they please1 though they have lived all their lives with no true love either of ,god or man2 i4 e4 they do not1 in their hearts1 believe our ,lord's doctrine contained in the text1 that to obey ,god is to be near ,christ1 and that to disobey is to be far from ,him4 ,how will this truth be plain to us in that day when the secrets of all hearts shall be revealed6 ,now we do not believe that strict obedience is as necessary as it is4 ,i say we do not believe it1 though we say we do4 ,no one1 of course1 believes it in its fulness1 but most of us are deceived by words1 and say we accept and believe1 when we hardly do more than profess it4 ,we say1 indeed1 that obedience is absolutely necessary1 and are surprised to have our real belief in what we say questioned2 but we do not give the truth that place in the scheme of our religion which this profession requires1 and thus we cheat our consciences4 ,we put something before it1 in our doctrinal system1 as more necessary than it1 one man puts faith1 another outward devotion1 a third attention to his temporal calling1 another zeal for the ,church2 that is1 we put a part for the whole of our duty1 and so run the risk of losing our souls4 ,these are the burnt-offerings and sacrifices which even the scribe put aside before the weightier matters of the ,law4 ,or again1 we fancy that the means of gaining heaven are something stranger and rarer than the mere obvious duty of obedience to ,god2 we are loth to seek ,christ in the waters of ,jordan rather than in ,pharpar and ,abana1 rivers of ,damascus2 we prefer to seek ,him in the height above1 or to descend into the deep1 rather than to believe that the word is nigh us1 even in our mouth and in our heart#ce4 ,hence1 in false religions some men have even tortured themselves and been cruel to their flesh1 thereby to become as gods1 and to mount aloft2 and in our own1 with a not less melancholy1 though less self-denying1 error1 men fancy that certain strange effects on their minds--strong emotion1 restlessness1 and an unmanly excitement and extravagance of thought and feeling--are the tokens of that inscrutable ,spirit1 who is given us1 not to make us something other than men1 but to make us1 what without ,his gracious aid we never shall be1 upright1 self-mastering men1 humble and obedient children of our ,lord and ,saviour4 ,in that day of trial all these deceits will be laid aside2 we shall stand in our own real form1 whether it be of heaven or of earth1 the wedding garment1 or the old raiment of sin#cf2 and then1 how many 7do we think7 will be revealed as the heirs of light1 who have followed ,christ in ,his narrow way1 and humbled themselves after ,his manner 7though not in ,his perfection1 and with nothing of ,his merit7 to the daily duties of soberness1 mercy1 gentleness1 self-denial1 and the fear of ,god8 ,these1 be they many or few1 will then receive their prize from ,him who died for them1 who has made them what they are1 and completes in heaven what first by conscience1 then by ,his ,spirit1 ,he began here4 ,surely they were despised on the earth by the world2 both by the open sinners1 who thought their scrupulousness to be foolishness1 and by such pretenders to ,god's favour as thought it ignorance4 ,but1 in reality1 they had received from their ,lord the treasures both of wisdom and of knowledge1 though men knew it not2 and they then will be acknowledged by ,him before all creatures1 as heirs of the glory prepared for them before the beginning of the world4 #a ,eccles4 xii4 #ac4 #b ,rom4 xii4 #b4 #c #a ,cor4 vii4 #ai4 #d ,phil4 iv4 #h4 #e ,james ii4 #aj4 #f #b ,pet4 i4 #e-g4 #g ,john xiv4 #ba4 #h ,matt4 v4 #ai4 #i ,john vi4 #df4 #aj ,john iii4 #ba4 #aa ,john vii4 #ag4 #ab ,john xv4 #bc4 #ac ,john viii4 #ai4 #ad #a ,john ii4 #bc4 #ae #b ,john #i4 #af #b ,cor4 iv4 #d4 #ag ,luke i4 #f4 #ah ,matt4 i4 #ai4 #ai ,luke ii4 #be4 #bj ,john i4 #dg4 #ba ,luke xxiii4 #ej4 #bb ,acts x4 #b4 #bc ,acts xiii4 #bd ,acts xvii4 #be ,john iv4 #c1 #g4 #bf ,luke i4 #f4 #bg ,luke xv4 #g4 #bh ,prov4 viii4 #ag1 #bj4 #bi ,luke xvi4 #aj4 #cj ,mark iv4 #be4 #ca ,eph4 v4 #ad4 #cb ,john i4 #ab4 #cc ,gal4 vi4 #g #cd ,acts xxiii4 #a4 #ce ,rom4 x4 #h4 #cf ,zech4 iii4 #d4 ,,sermon ,,xv4 ,sudden ,conversions4 ,by the grace of ,god ,i am what ,i am3 and ,his grace which was bestowed upon me was not in vain4--#a ,cor4 xv4 #aj4 ,we can hardly conceive that grace1 such as that given to the great ,apostle who speaks in the text1 would have been given in vain2 that is1 we should not expect that it would have been given1 had it been foreseen and designed by the ,almighty ,giver that it would have been in vain4 ,by which ,i do not mean1 of course1 to deny that ,god's gifts are oftentimes abused and wasted by man1 which they are2 but1 when we consider the wonderful mode of ,st4 ,paul's conversion1 and the singular privilege granted him1 the only one of men of whom is clearly recorded the privilege of seeing ,christ with his bodily eyes after ,his ascension1 as is alluded to shortly before the text2 ,i say1 considering these high and extraordinary favours vouchsafed to the ,apostle1 we should naturally suppose that some great objects in the history of the ,church were contemplated by means of them1 such as in the event were fulfilled4 ,we cannot tell1 indeed1 why ,god works1 or by what rule ,he chooses1 we must always be sober and humble in our thoughts about ,his ways1 which are infinitely above our ways2 but what would be speculation1 perhaps venturous speculation1 before the event1 at least becomes a profitable meditation after it4 ,at least1 now1 when we read and dwell on ,st4 ,paul's history1 we may discern and insist upon the suitableness of his character1 before his conversion1 for that display of free grace which was made in him4 ,not that he could merit such a great mercy--the idea is absurd as well as wicked2 but that such a one as he was before ,god's grace1 naturally grew by the aid of it into what he was afterwards as a ,christian4 ,his1 indeed1 was a wonderful conversion1 as our ,church in one place calls it1 because it was so unexpected1 and 7as far as the appearance went7 so sudden4 ,who of the suffering ,christians1 against whom he was raging so furiously1 could have conceived that their enemy was to be the great preacher and champion of the despised ,cross8 ,does ,god work miracles to reclaim ,his open malevolent adversaries1 and not rather to encourage and lead forward those who timidly seek ,him8 ,it may be useful1 then1 to mention one or two kinds of what may be called sudden conversions1 to give some opinion on the character of each of them1 and to inquire which of them really took place in ,st4 ,paul's case4 #a4 ,first2 some men turn to religion all at once from some sudden impulse of mind1 some powerful excitement1 or some strong persuasion4 ,it is a sudden resolve that comes upon them4 ,now such cases occur very frequently where religion has nothing to do with the matter1 and then we think little about it1 merely calling the persons who thus change all at once volatile and light-minded4 ,thus there are persons who all of a sudden give up some pursuit which they have been eagerly set upon1 or change from one trade or calling to another1 or change their opinions as regards the world's affairs4 ,every one knows the impression left upon the mind by such instances4 ,the persons thus changing may be1 and often are1 amiable1 kind1 and pleasant1 as companions2 but we cannot depend on them2 and we pity them1 as believing they are doing harm both to their temporal interests and to their own minds4 ,others there are who almost profess to love change for change-sake2 they think the pleasure of life consists in seeing first one thing1 then another2 variety is their chief good2 and it is a sufficient objection in their minds to any pursuit or recreation1 that it is old4 ,these1 too1 pass suddenly and capriciously from one subject to another4 ,so far in matters of daily life2--but when such a person exhibits a similar changeableness in his religious views1 then men begin to be astonished1 and look out with curiosity or anxiety to see what is the meaning of it1 and particularly if the individual who thus suddenly changed1 was very decided before in the particular course of life which he then followed4 ,for instance1 supposing he not merely professed no deep religious impressions1 but actually was unbelieving or profligate2 or1 again1 supposing he not merely professed himself of this creed or that1 but was very warm1 and even bitter in the enforcement of it2 then1 ,i say1 men wonder1 though they do not wonder at similar infirmities in matters of this world4 ,nor can ,i say that they are wrong in being alive to such changes2 we ought to feel differently with reference to religious subjects1 and not be as unconcerned about them as we are about the events of time4 ,did a man suddenly inform us1 with great appearance of earnestness1 that he had seen an accident in the street1 or did he say that he had seen a miracle1 ,i confess it is natural1 nay1 in the case of most men1 certainly in the case of the uneducated1 far more religious1 to feel differently towards these two accounts2 to feel shocked1 indeed1 but not awed1 at the first--to feel a certain solemn astonishment and pious reverence at the news of the miracle4 ,for a religious mind is ever looking towards ,god1 and seeking ,his traces2 referring all events to ,him1 and desirous of ,his explanation of them2 and when to such a one information is brought that ,god has in some extraordinary way showed ,himself1 he will at first sight be tempted to believe it1 and it is only the experience of the number of deceits and false prophecies which are in the world1 his confidence in the ,catholic ,church which he sees before him1 and which is his guide into the truth1 and 7if he be educated7 his enlightened views concerning the course and laws of ,god's providence1 which keep him steady and make him hard to believe such stories4 ,on the other hand1 men destitute of religion altogether1 of course from the first ridicule such accounts1 and1 as the event shows1 rightly2 and yet1 in spite of this1 they are not so worthy our regard as those who at first were credulous1 from having some religious principle without enough religious knowledge4 ,therefore1 ,i am not surprised that such sudden conversions as ,i have been describing deceive for a time even the better sort of people--whom ,i should blame1 if ,i were called on to do so1 not so much for the mere fact of their believing readily1 but for their not believing the ,church2 for believing private individuals who have no authority more than the ,church1 and for not recollecting ,st4 ,paul's words1 ,if any man 4 4 4 though we1 or an ,angel from heaven1 preach any other ,gospel unto you than that ye have received1 let him be accursed#a4 #b4 ,in the cases of sudden conversion ,i have been speaking of1 when men change at once either from open sin1 or again from the zealous partizanship of a certain creed1 to some novel form of faith or worship1 their light-mindedness is detected by their frequent changing--their changing again and again1 so that one can never be certain of them4 ,this is the test of their unsoundness2--having no root in themselves1 their convictions and earnestness quickly wither away4 ,but there is another kind of sudden conversion1 which ,i proceed to mention1 in which a man perseveres to the end1 consistent in the new form he adopts1 and which may be right or wrong1 as it happens1 but which he cannot be said to recommend or confirm to us by his own change4 ,i mean when a man1 for some reason or other1 whether in religion or not1 takes a great disgust to his present course of life1 and suddenly abandons it for another4 ,this is the case of those who rush from one to the other extreme1 and it generally arises from strong and painful feeling1 unsettling and1 as it were1 revolutionizing the mind4 ,a story is told of a spendthrift who1 having ruined himself by his extravagances1 went out of doors to meditate on his own folly and misery1 and in the course of a few hours returned home a determined miser1 and was for the rest of his life remarkable for covetousness and penuriousness4 ,this is not more extraordinary than the fickleness of mind just now described4 ,in like manner1 men sometimes will change suddenly from love to hatred1 from over-daring to cowardice4 ,these are no amiable changes1 whether arising or not from bodily malady1 as is sometimes the case2 nor do they impart any credit or sanction to the particular secular course or habit of mind adopted on the change3 neither do they in religion therefore4 ,a man who suddenly professes religion after a profligate life1 merely because he is sick of his vices1 or tormented by the thought of ,god's anger1 which is the consequence of them1 and without the love of ,god1 does no honour to religion1 for he might1 if it so chanced1 turn a miser or a misanthrope2 and1 therefore1 though religion is not at all the less holy and true because he submits himself to it1 and though doubtless it is a much better thing for him that he turns to religion than that he should become a miser or a misanthrope1 still1 when he acts on such motives as ,i have described1 he cannot be said to do any honour to the cause of religion by his conversion4 ,yet it is such persons who at various times have been thought great saints1 and been reckoned to recommend and prove the truth of the ,gospel to the world6 ,now if any one asks what test there is that this kind of sudden conversion is not from ,god1 as instability and frequent change are the test1 on the other hand1 in disproof of the divinity of the conversions just now mentioned1 ,i answer1--its moroseness1 inhumanity1 and unfitness for this world4 ,men who change through strong passion and anguish become as hard and as rigid as stone or iron2 they are not fit for life2 they are only fit for the solitudes in which they sometimes bury themselves2 they can only do one or two of their duties1 and that only in one way2 they do not indeed change their principles1 as the fickle convert1 but1 on the other hand1 they cannot apply1 adapt1 accommodate1 modify1 diversify their principles to the existing state of things1 which is the opposite fault4 ,they do not aim at a perfect obedience in little things as well as great2 and a most serious fault it is1 looking at it merely as a matter of practice1 and without any reference to the views and motives from which it proceeds2 most opposed is it to the spirit of true religion1 which is intended to fit us for all circumstances of life as they come1 in order that we may be humble1 docile1 ready1 patient1 and cheerful1--in order that we may really show ourselves ,god's servants1 who do all things for ,him1 coming when ,he calleth1 going when ,he sendeth1 doing this or that at ,his bidding4 ,so much for the practice of such men2 and when we go higher1 and ask why they are thus formal and unbending in their mode of life1 what are the principles that make them thus harsh and unserviceable1 ,i fear we must trace it to some form of selfishness and pride2 the same principles which1 under other circumstances1 would change the profligate into the covetous and parsimonious4 ,i think it will appear at once that ,st4 ,paul's conversion1 however it was effected1 and whatever was the process of it1 resembled neither the one nor the other of these4 ,that it was not the change of a fickle mind is shown by his firmness in keeping to his new faith--by his constancy unto death1 a death of martyrdom4 ,that it was not the change of a proud and disappointed mind1 quitting with disgust what he once loved too well1 is evidenced by the variety of his labours1 his active services1 and continued presence in the busy thoroughfares of the world2 by the cheerfulness1 alacrity1 energy1 dexterity1 and perseverance1 with which he pleaded the cause of ,god among sinners4 ,he reminds us of his firmness1 as well as gentleness1 when he declares1 ,what mean ye to weep1 and break my heart8 for ,i am ready not to be bound only1 but also to die at ,jerusalem for the ,name of the ,lord ,jesus1 and of his ready accommodation of himself to the will of ,god1 in all its forms1 when he says1 ,i am made all things to all men1 that ,i might by all means save some#b4 #c4 ,but there is another kind of sudden conversion1 or rather what appears to be such1 not uncommonly found1 and which may be that to which ,st4 ,paul's conversion is to be referred1 and which ,i proceed to describe4 ,when men change their religious opinions really and truly1 it is not merely their opinions that they change1 but their hearts2 and this evidently is not done in a moment--it is a slow work2 nevertheless1 though gradual1 the change is often not uniform1 but proceeds1 so to say1 by fits and starts1 being influenced by external events1 and other circumstances4 ,this we see in the growth of plants1 for instance2 it is slow1 gradual1 continual2 yet one day by chance they grow more than another1 they make a shoot1 or at least we are attracted to their growth on that day by some accidental circumstance1 and it remains on our memory4 ,so with our souls3 we all1 by nature1 are far from ,god2 nay1 and we have all characters to form1 which is a work of time4 ,all this must have a beginning2 and those who are now leading religious lives have begun at different times4 ,baptism1 indeed1 is ,god's time1 when ,he first gives us grace2 but alas6 through the perverseness of our will1 we do not follow ,him4 ,there must be a time then for beginning4 ,many men do not at all recollect any one marked and definite time when they began to seek ,god4 ,others recollect a time1 not1 properly speaking1 when they began1 but when they made what may be called a shoot forward1 the fact either being so1 in consequence of external events1 or at least for some reason or other their attention being called to it4 ,others1 again1 continue forming a religious character and religious opinions as the result of it1 though holding at the same time some outward profession of faith inconsistent with them2 as1 for instance1 suppose it has been their unhappy condition to be brought up as heathens1 ,jews1 infidels1 or heretics4 ,they hold the notions they have been taught for a long while1 not perceiving that the character forming within them is at variance with these1 till at length the inward growth forces itself forward1 forces on the opinions accompanying it1 and the dead outward surface of error1 which has no root in their minds1 from some accidental occurrence1 suddenly falls off2 suddenly1--just as a building might suddenly fall1 which had been going many years1 and which falls at this moment rather than that1 in consequence of some chance cause1 as it is called1 which we cannot detect4 ,now in all these cases one point of time is often taken by religious men1 as if the very time of conversion1 and as if it were sudden1 though really1 as is plain1 in none of them is there any suddenness in the matter4 ,in the last of these instances1 which might be in a measure1 if we dare say it1 ,st4 ,paul's case1 the time when the formal outward profession of error fell off1 is taken as the time of conversion4 ,others recollect the first occasion when any deep serious thought came into their minds1 and reckon this as the date of their inward change4 ,others1 again1 recollect some intermediate point of time when they first openly professed their faith1 or dared do some noble deed for ,christ's sake4 ,i might go on to show more particularly how what ,i have said applies to ,st4 ,paul2 but as this would take too much time ,i will only observe generally1 that there was much in ,st4 ,paul's character which was not changed on his conversion1 but merely directed to other and higher objects1 and purified2 it was his creed that was changed1 and his soul by regeneration2 and though he was sinning most grievously and awfully when ,christ appeared to him from heaven1 he evidenced then1 as afterwards1 a most burning energetic zeal for ,god1 a most scrupulous strictness of life1 an abstinence from all self-indulgence1 much more from all approach to sensuality or sloth1 and an implicit obedience to what he considered ,god's will4 ,it was pride which was his inward enemy--pride which needed an overthrow4 ,he acted rather as a defender and protector1 than a minister of what he considered the truth2 he relied on his own views2 he was positive and obstinate2 he did not seek for light as a little child2 he did not look out for a ,saviour who was to come1 and he missed ,him when ,he came4 ,but how great was the change in these respects when he became a servant of ,him whom he had persecuted6 ,as he had been conspicuous for a proud confidence in self1 on his privileges1 on his knowledge1 on his birth1 on his observances1 so he became conspicuous for his humility4 ,what self-abasement1 when he says1 ,i am the least of the ,apostles1 that am not meet to be called an ,apostle1 because ,i persecuted the ,church of ,god2 but by the grace of ,god ,i am what ,i am4 ,what keen and bitter remembrance of the past1 when he says1 ,who was before a blasphemer1 and a persecutor1 and injurious2 but ,i obtained mercy1 because ,i did it ignorantly in unbelief#c4 ,ah6 what utter self-abandonment1 what scorn and hatred of self1 when he1 who had been so pleased to be a ,hebrew of ,hebrews1 and a ,pharisee1 bore to be called1 nay gloried for ,christ's sake in being called1 an apostate1 the most odious and miserable of titles6--bore to be spurned and spit upon as a renegade1 a traitor1 a false-hearted and perfidious1 a fallen1 a lost son of his ,church2 a shame to his mother1 and a curse to his countrymen4 ,such was the light in which those furious zealots looked on the great ,apostle1 who bound themselves together by an oath that they would neither eat nor drink till they had killed him4 ,it was their justification in their own eyes1 that he was a pestilent fellow1 a stirrer of seditions1 and an abomination amid sacred institutions which ,god had given4 ,and1 lastly1 what supported him in this great trial8 that special mercy which converted him1 which he1 and he only1 saw--the ,face of ,jesus ,christ4 ,that all-pitying1 all-holy eye1 which turned in love upon ,st4 ,peter when he denied ,him1 and thereby roused him to repentance1 looked on ,st4 ,paul also1 while he persecuted ,him1 and wrought in him a sudden conversion4 ,last of all1 he says1 ,he was seen of me also1 as of one born out of due time4 ,one sight of that ,divine ,countenance1 so tender1 so loving1 so majestic1 so calm1 was enough1 first to convert him1 then to support him on his way amid the bitter hatred and fury which he was to excite in those who hitherto had loved him4 ,and if such be the effect of a momentary vision of the glorious ,presence of ,christ1 what think you1 my brethren1 will be their bliss1 to whom it shall be given1 this life ended1 to see that ,face eternally8 #a ,gal4 i4 #h1 #i4 #b ,acts xxi4 #ac4 #a ,cor4 ix4 #bb4 #c #a ,tim4 i4 #ac4 ,,sermon ,,xvi4 ,the ,shepherd of our ,souls4 ,i am the good ,shepherd3 the good ,shepherd giveth ,his life for the sheep4--,john x4 #aa4 ,our ,lord here appropriates to ,himself the title under which ,he had been foretold by the ,prophets4 ,david ,my servant shall be king over them1 says ,almighty ,god by the mouth of ,ezekiel3 and they all shall have one ,shepherd4 ,and in the book of ,zechariah1 ,awake1 ,o sword1 against ,my ,shepherd1 and against the man that is ,my fellow1 saith the ,lord of ,hosts2 smite the ,shepherd1 and the sheep shall be scattered4 ,and in like manner ,st4 ,peter speaks of our returning to the ,shepherd and ,bishop of our souls#a4 ,the good ,shepherd giveth ,his life for the sheep4 ,in those countries of the ,east where our ,lord appeared1 the office of a shepherd is not only a lowly and simple office1 and an office of trust1 as it is with us1 but1 moreover1 an office of great hardship and of peril4 ,our flocks are exposed to no enemies1 such as our ,lord describes4 ,the ,shepherd here has no need to prove his fidelity to the sheep by encounters with fierce beasts of prey4 ,the hireling shepherd is not tried4 ,but where our ,lord dwelt in the days of ,his flesh it was otherwise4 ,there it was true that the good ,shepherd giveth ,his life for the sheep--but he that is an hireling1 and whose own the sheep are not1 seeth the wolf coming1 and leaveth the sheep1 and fleeth1 and the wolf catcheth them and scattereth the sheep4 ,the hireling fleeth1 because he is an hireling1 and careth not for the sheep4 ,our ,lord found the sheep scattered2 or1 as ,he had said shortly before1 ,all that ever came before ,me are thieves and robbers2 and in consequence the sheep had no guide4 ,such were the priests and rulers of the ,jews when ,christ came2 so that when ,he saw the multitudes ,he was moved with compassion on them1 because they fainted1 and were scattered abroad as sheep having no shepherd#b4 ,such1 in like manner1 were the rulers and prophets of ,israel in the days of ,ahab1 when ,micaiah1 the ,lord's ,prophet1 saw all ,israel scattered on the hills1 as sheep that have not a shepherd1 and the ,lord said1 ,these have no ,master1 let them return every man to his house in peace#c4 ,such1 too1 were the shepherds in the time of ,ezekiel1 of whom the ,prophet says1 ,woe be to the shepherds of ,israel that do feed themselves6 should not the shepherd feed the flocks8 4 4 4 ,they were scattered1 because there is no shepherd3 and they became meat to all the beasts of the field1 when they were scattered#d3 and in the time of the ,prophet ,zechariah1 who says1 ,woe to the idle shepherd that leaveth the flock#e6 ,so was it all over the world when ,christ came in ,his infinite mercy to gather in one the children of ,god that were scattered abroad4 ,and though for a moment1 when in the conflict with the enemy the good ,shepherd had to lay down ,his life for the sheep1 they were left without a guide 7according to the prophecy already quoted1 ,smite the ,shepherd and the sheep shall be scattered71 yet ,he soon rose from death to live for ever1 according to that other prophecy which said1 ,he that scattered ,israel will gather him1 as a shepherd doth his flock#f4 ,and as ,he says ,himself in the parable before us1 ,he calleth ,his own sheep by name and leadeth them out1 and goeth before them1 and the sheep follow ,him1 for they know ,his voice1 so1 on ,his resurrection1 while ,mary wept1 ,he did call her by her name#g1 and she turned herself and knew ,him by the ear whom she had not known by the eye4 ,so1 too1 ,he said1 ,simon1 son of ,jonas1 lovest thou ,me#h8 ,and ,he added1 ,follow ,me4 ,and so again ,he and ,his ,angel told the women1 ,behold ,he goeth before you into ,galilee 4 4 4 go tell ,my brethren1 that they go into ,galilee1 and there shall they see ,me4 ,from that time the good ,shepherd who took the place of the sheep1 and died that they might live for ever1 has gone before them3 and they follow the ,lamb whithersoever ,he goeth#i2 going their way forth by the footsteps of the flock1 and feeding their kids beside the shepherds' tents#aj4 ,no earthly images can come up to the awful and gracious truth1 that ,god became the ,son of man--that the ,word became flesh1 and was born of a woman4 ,this ineffable mystery surpasses human words4 ,no titles of earth can ,christ give to ,himself1 ever so lowly or mean1 which will fitly show us ,his condescension4 ,his act and deed is too great even for ,his own lips to utter it4 ,yet ,he delights in the image contained in the text1 as conveying to us1 in such degree as we can receive it1 some notion of the degradation1 hardship1 and pain1 which ,he underwent for our sake4 ,hence it was prophesied under this figure by the ,prophet ,isaiah1 ,behold1 the ,lord ,god will come with strong hand1 and ,his arm shall rule for ,him 4 4 4 4 ,he shall feed ,his flock like a shepherd3 ,he shall gather the lambs with ,his arm1 and carry them in ,his bosom1 and shall gently lead those that are with young#aa4 ,and1 again1 ,he promises by the mouth of ,ezekiel1 ,behold1 ,i1 even ,i1 will both search ,my sheep1 and seek them out4 ,as a shepherd seeketh out his flock in the day that he is among his sheep that are scattered2 so will ,i seek out ,my sheep1 and will deliver them out of all places where they have been scattered in the cloudy and dark day#ab4 ,and the ,psalmist says of ,him1 ,the ,lord is my ,shepherd1 therefore can ,i lack nothing4 ,he shall feed me in a green pasture1 and lead me forth beside the waters of comfort#ac4 ,and he addresses ,him1 ,hear1 ,o thou ,shepherd of ,israel1 ,thou that leadest ,joseph like a sheep1 show ,thyself also1 ,thou that sittest upon the ,cherubims#ad4 ,and ,he ,himself says in a parable1 speaking of ,himself1 ,what man of you having a hundred sheep1 if he lose one of them1 doth not leave the ninety and nine in the wilderness1 and go after that which is lost1 until he find it8 ,and when he hath found it1 he layeth it on his shoulders1 rejoicing#ae4 ,observe1 my brethren1 it is here said that ,christ1 the ,lord of ,angels1 condescends to lay the lost sheep on ,his shoulders3 in a former passage of the ,prophet ,isaiah it was said that ,he should gather them with ,his arm1 and carry them in ,his bosom4 ,by carrying them in ,his bosom is meant the love ,he bears them1 and the fulness of ,his grace2 by carrying them on ,his shoulders is signified the security of their dwelling-place2 as of old time it was said of ,benjamin1 the beloved of the ,lord shall dwell in safety by ,him 4 4 4 and the ,lord shall cover him all the day long1 and he shall dwell between ,his shoulders#af2 and again1 of ,israel1 ,as an eagle stirreth up her nest1 fluttereth over her young1 spreadeth abroad her wings1 taketh them1 beareth them on her wings3 so the ,lord alone did lead him1 and there was no strange god with him4 ,and again1 in the ,prophet ,isaiah1 ,bel boweth down1 ,nebo stoopeth2 their idols were upon the beasts and upon the cattle 4 4 4 hearken unto ,me1 ,o house of ,jacob 4 4 4 which are carried by ,me from the womb 4 4 4 ,even to your old age ,i am ,he1 and even to hoary hairs will ,i carry you2 ,i have made and ,i will bear1 even ,i will carry1 and will deliver you#ag4 ,he alone1 who bowed ,himself and came down1 ,he alone could do it2 ,he alone could bear a whole world's weight1 the load of a guilty world1 the burden of man's sin1 the accumulated debt1 past1 present1 and to come2 the sufferings which we owed but could not pay1 the wrath of ,god on the children of ,adam2 in ,his own body on the tree#ah1 being made a curse for us#ai1 the just for the unjust1 that ,he might bring us unto ,god1 through the ,eternal ,spirit offering ,himself without spot to ,god1 and purging our conscience from dead works to serve the ,living ,god#bj4 ,such was the deed of ,christ1 laying down ,his life for us3 and therefore ,he is called the ,good ,shepherd4 ,and hence1 in like manner1 from the time of ,adam to that of ,christ1 a shepherd's work has been marked out with special ,divine favour1 as being a shadow of the good ,shepherd who was to come4 ,righteous ,abel was a keeper of sheep1 and in process of time he brought of the firstlings of his flock and of the fat thereof4 ,and the ,lord had respect unto ,abel and to his offering#ba4 ,and who were they to whom the ,angels first brought the news that a ,saviour was born8 ,shepherds abiding in the field1 keeping watch over their flock by night#bb4 ,and what is the description given of the chosen family when they descended into ,egypt8 ,thy servants1 they say1 are shepherds1 both we and also our fathers#bc2 and what1 in consequence1 was their repute in ,egypt1 which surely is a figure of the world8 ,every shepherd is an abomination unto the ,egyptians#bd4 ,but there are three favoured servants of ,god in particular1 special types of the ,saviour to come1 men raised from low estate to great honour1 in whom it was ,his will that ,his pastoral office should be thus literally fulfilled4 ,and the first is ,jacob1 the father of the patriarchs1 who appeared before ,pharaoh4 ,he became1 as ,abraham before him1 a father of many nations2 he increased exceedingly1 and had much cattle1 and maid-servants1 and men-servants1 and camels1 and asses#be1 and he was visited by supernatural favours1 and had a new name given him--,israel for ,jacob4 ,but at the first he was1 as his descendants solemnly confessed year by year1 a ,syrian ready to perish2 and what was his employment8 the care of sheep2 and with what toil and suffering1 and for how many years1 we learn from his expostulation with his hard master and relative1 ,laban--,this twenty years have ,i been with thee1 he says2 thy ewes and thy she-goats have not cast their young1 and the rams of thy flock have ,i not eaten4 ,that which was torn of beasts ,i brought not unto thee2 ,i bare the loss of it2 of my hand didst thou require it1 whether stolen by day1 or stolen by night4 ,thus ,i was2 in the day the drought consumed me1 and the frost by night2 and my sleep departed from mine eyes4 ,thus have ,i been twenty years in thy house2 4 4 4 and thou hast changed my wages ten times#bf4 ,who is more favoured than ,jacob1 who was exalted to be a ,prince with ,god1 and to prevail by intercession8 ,yet1 you see1 he is a shepherd1 to image to us that mystical and true ,shepherd and ,bishop of souls who was to come4 ,yet there is a second and a third as highly favoured in various ways4 ,the second is ,moses1 who drove away the rival shepherds and helped the daughters of the ,priest of ,midian to water their flock1 and who1 while he was keeping the flock of ,jethro1 his father-in-law1 saw the ,angel of the ,lord in a flame of fire in a bush4 ,and the third is ,david1 the man after ,god's own heart4 ,he was the man who was raised up on high1 the anointed of the ,god of ,jacob1 and the sweet ,psalmist of ,israel#bg2 but he was found among the sheep4 ,he took him away from the sheep-folds2 as he was following the ewes great with young ones1 ,he took him2 that he might feed ,jacob ,his people1 and ,israel ,his inheritance4 ,so he fed them with a faithful and true heart1 and ruled them prudently with all his power#bh4 ,samuel came to ,jesse1 and looked through his seven sons1 one by one1 but found not him whom ,god had chosen3 ,and ,samuel said unto ,jesse1 ,are here all thy children8 ,and he said1 ,there remaineth yet the youngest1 and1 behold1 he keepeth the sheep4 ,and when he came he was ruddy1 and withal of a beautiful countenance1 and goodly to look to2 and the ,lord said1 ,arise1 anoint him1 for this is he#bi4 ,and again1 after he had been in ,saul's court1 he went and returned from ,saul1 to feed his father's sheep at ,bethlehem#cj2 and when he came to the army his brother reproached him for leaving those his few sheep in the wilderness2 and when he was brought before ,saul1 he gave an account how a lion and a bear took a lamb out of the flock1 and he went after them1 and slew them both1 and delivered it4 ,such were the shepherds of old times1 men at once of peace and of war2 men of simplicity1 indeed1 plain men living in tents1 the meekest of men1 yet not easy1 indolent men1 sitting in green meadows1 and by cool streams1 but men of rough duties1 who were under the necessity to suffer1 while they had the opportunity to do exploits4 ,and if such were the figures1 how much more was the ,truth itself1 the good ,shepherd1 when ,he came1 both guileless and heroic8 ,if shepherds are men of simple lives and obscure fortunes1 uncorrupted and unknown in kings' courts and marts of commerce1 how much more ,he who was the carpenter's ,son1 who was meek and lowly of heart1 who did not strive nor cry1 who went about doing good1 who when ,he was reviled1 reviled not again1 and who was despised and rejected of men8 ,if1 on the other hand1 they are men of suffering and trial1 how much more so ,he who was a man of sorrows1 and who laid down ,his life for the sheep8 ,that which was torn of beasts ,i brought not unto thee1 says ,jacob2 ,i bare the loss of it2 of my hand didst thou require it4 ,and has not ,christ undertaken the charge of our souls8 ,has ,he not made ,himself answerable for us whom the devil had rent8 ,like the good ,samaritan1 ,take care of him1 ,he says1 and whatsoever thou spendest more1 when ,i come again ,i will repay thee#ca4 ,or1 as in another parable1 under another image3 ,lord1 let it alone this year also 4 4 4 and if it bear fruit1 well2 and if not1 then after that thou shalt cut it down#cb4 ,in the day the drought consumed me1 says ,jacob2 and who was ,he who at midday sat down at that very ,jacob's well1 tired with ,his journey1 and needing some of that water to quench ,his thirst1 whereof ,jacob drank himself1 and his children and his cattle8 ,yet whereas ,he had a living water to impart1 which the world knew not of4 ,he preferred1 as became the good ,shepherd1 to offer it to one of those lost sheep whom ,he came to seek and to save1 rather than to take at her hand the water from the well1 or to accept the offer of ,his disciples1 when they came with meat from the city1 and said1 ,master1 eat4 ,the frost consumed me by night1 says ,jacob1 and my sleep departed from mine eyes1 and read we not of ,one whose wont it was to rise a long while before day1 and continue in prayer to ,god8 who passed nights in the mountain1 or on the sea8 who dwelt forty days in the wilderness8 who1 in the evening and night of ,his passion1 was forlorn in the bleak garden1 or stripped and bleeding in the cold judgment hall8 ,again3 ,moses1 amid his sheep1 saw the vision of ,god and was told of ,god's adorable ,name2 and ,christ1 the true ,shepherd1 lived a life of contemplation in the midst of ,his laborious ministry2 ,he was transfigured on the mountain1 and no man knew the ,son but the ,father1 nor the ,father but the ,son4 ,jacob endured1 ,moses meditated--and ,david wrought4 ,jacob endured the frost1 and heat1 and sleepless nights1 and paid the price of the lost sheep2 ,moses was taken up into the mount for forty days2 ,david fought with the foe1 and recovered the prey--he rescued it from the mouth of the lion1 and the paw of the bear1 and killed the ravenous beasts4 ,christ1 too1 not only suffered with ,jacob1 and was in contemplation with ,moses1 but fought and conquered with ,david4 ,david defended his father's sheep at ,bethlehem2 ,christ1 born and heralded to the shepherds at ,bethlehem1 suffered on the ,cross in order to conquer4 ,he came from ,edom1 with dyed garments from ,bozrah#cc2 but ,he was glorious in ,his apparel1 for ,he trod the people in ,his anger1 and trampled them in ,his fury1 and their blood was sprinkled upon ,his garments1 and ,he stained all ,his raiment4 ,jacob was not as ,david1 nor ,david as ,jacob1 nor either of them as ,moses2 but ,christ was all three1 as fulfilling all types1 the lowly ,jacob1 the wise ,moses1 the heroic ,david1 all in one--,priest1 ,prophet1 and ,king4 ,my brethren1 we say daily1 ,we are ,his people1 and the sheep of ,his pasture4 ,again1 we say1 ,we have erred and strayed from ,thy ways1 like lost sheep3 let us never forget these truths2 let us never forget1 on the one hand1 that we are sinners2 let us never forget1 on the other hand1 that ,christ is our ,guide and ,guardian4 ,he is the ,way1 the ,truth1 and the ,life#cd4 ,he is a light unto our ways1 and a lanthorn unto our paths4 ,he is our ,shepherd1 and the sheep know ,his voice4 ,if we are ,his sheep1 we shall hear it1 recognize it1 and obey it4 ,let us beware of not following when ,he goes before3 ,he goes before1 and ,his sheep follow ,him1 for they know ,his voice4 ,let us beware of receiving ,his grace in vain4 ,when ,god called ,samuel1 he answered1 ,speak1 ,lord1 for ,thy servant heareth4 ,when ,christ called ,st4 ,paul1 he was not disobedient to the heavenly vision4 ,let us desire to know ,his voice2 let us pray for the gift of watchful ears and a willing heart4 ,he does not call all men in one way1 ,he calls us each in ,his own way4 ,to ,st4 ,peter ,he said1 ,follow thou ,me2 of ,st4 ,john1 ,if ,i will that he tarry till ,i come1 what is that to thee8 ,nor is it always easy to know ,his voice4 ,st4 ,john knew it1 and said1 ,it is the ,lord1 before ,st4 ,peter4 ,samuel did not know it till ,eli told him4 ,st4 ,paul asked1 ,who art ,thou1 ,lord8 ,we are bid1 try the spirits1 whether they be of ,god4 ,but whatever difficulty there be in knowing when ,christ calls1 and whither1 yet at least let us look out for ,his call4 ,let us not be content with ourselves2 let us not make our own hearts our home1 or this world our home1 or our friends our home2 let us look out for a better country1 that is1 a heavenly4 ,let us look out for ,him who alone can guide us to that better country2 let us call heaven our home1 and this life a pilgrimage2 let us view ourselves1 as sheep in the trackless desert1 who1 unless they follow the shepherd1 will be sure to lose themselves1 sure to fall in with the wolf4 ,we are safe while we keep close to ,him1 and under ,his eye2 but if we suffer ,satan to gain an advantage over us1 woe to us6 ,blessed are they who give the flower of their days1 and their strength of soul and body to ,him2 blessed are they who in their youth turn to ,him who gave ,his life for them1 and would fain save it to them and implant it in them1 that they may live for ever4 ,blessed are they who resolve--come good1 come evil1 come sunshine1 come tempest1 come honour1 come dishonour--that ,he shall be their ,lord and ,master1 their ,king and ,god6 ,they will come to a perfect end1 and to peace at the last4 ,they will1 with ,jacob1 confess ,him1 ere they die1 as the ,god that fed them all their life long unto that day1 the ,angel which redeemed them from all evil#ce2 with ,moses1 that as is their day1 so shall their strength be1 and with ,david1 that in the valley of the shadow of death1 they fear no evil1 for ,he is with them1 and that ,his rod and ,his staff comfort them1 for when they pass through the waters ,he will be with them1 and through the rivers1 they shall not overflow them2 when they walk through the fire1 they shall not be burnt1 neither shall the flame kindle upon them1 for ,he is the ,lord their ,god1 the ,holy ,one of ,israel1 their ,saviour4 #a ,ezek4 xxxvii4 #bd4 ,zech4 xiii4 #g4 #a ,pet4 ii4 #be4 #b ,matt4 ix4 #cf4 #c #a ,kings xxii4 #ag4 #d ,ezek4 xxxiv4 #b1 #e4 #e ,zech4 xi4 #ag4 #f ,jer4 xxxi4 #aj4 #g ,john xx4 #af4 #h ,john xxi4 #af4 #i ,rev4 xiv4 #d4 #aj ,cant4 i4 #h4 #aa ,isa4 xl4 #aj1 #aa4 #ab ,ezek4 xxxiv4 #aa1 #ab4 #ac ,ps4 xxiii4 #a1 #b4 #ad ,ps4 lxxx4 #a4 #ae ,luke xv4 #d1 #f4 #af ,deut4 xxxiii4 #ab4 #ag ,deut4 xxxii4 #aa4 ,isa4 xlvi4 #a-d4 #ah #a ,pet4 ii4 #bd4 #ai ,gal4 iii4 #ac4 #bj #a ,pet4 iii4 #ah4 ,heb4 ix4 #ad4 #ba ,gen4 iv4 #b1 #d4 #bb ,luke ii4 #h4 #bc ,gen4 xlvii4 #c4 #bd ,gen4 xlvi4 #cd4 #be ,gen4 xxx4 #dc4 #bf ,gen4 xxxi4 #ch-da4 #bg #b ,sam4 xxiii4 #a4 #bh ,ps4 lxxviii4 #ga-gc4 #bi #a ,sam4 xvi4 #aa1 #ab4 #cj #a ,sam4 xvii4 #ae1 #bh1 #ce-cg4 #ca ,luke x4 #ce4 #cb ,luke xiii4 #h1 #i4 #cc ,isa4 lxiii4 #a-c4 #cd ,john xiv4 #f4 #ce ,gen4 xlviii4 #ae1 #af4 ,,sermon ,,xvii4 ,religious ,joy4#a ,and the angel said unto them1 ,fear not3 for1 behold1 ,i bring you good tidings of great joy1 which shall be to all people4 ,for unto you is born this day in the city of ,david a ,saviour1 which is ,christ the ,lord4--,luke ii4 #aj1 #aa4 ,there are two principal lessons which we are taught on the great ,festival which we this day celebrate1 lowliness and joy4 ,this surely is a day1 of all others1 in which is set before us the heavenly excellence and the acceptableness in ,god's sight of that state which most men have1 or may have1 allotted to them1 humble or private life1 and cheerfulness in it4 ,if we consult the writings of historians1 philosophers1 and poets of this world1 we shall be led to think great men happy2 we shall be led to fix our minds and hearts upon high or conspicuous stations1 strange adventures1 powerful talents to cope with them1 memorable struggles1 and great destinies4 ,we shall consider that the highest course of life is the mere pursuit1 not the enjoyment of good4 ,but when we think of this day's ,festival1 and what we commemorate upon it1 a new and very different scene opens upon us4 ,first1 we are reminded that though this life must ever be a life of toil and effort1 yet that1 properly speaking1 we have not to seek our highest good4 ,it is found1 it is brought near us1 in the descent of the ,son of ,god from ,his ,father's bosom to this world4 ,it is stored up among us on earth4 ,no longer need men of ardent minds weary themselves in the pursuit of what they fancy may be chief goods2 no longer have they to wander about and encounter peril in quest of that unknown blessedness to which their hearts naturally aspire1 as they did in heathen times4 ,the text speaks to them and to all1 ,unto you1 it says1 is born this day in the city of ,david a ,saviour1 which is ,christ the ,lord4 ,nor1 again1 need we go in quest of any of those things which this vain world calls great and noble4 ,christ altogether dishonoured what the world esteems1 when ,he took on ,himself a rank and station which the world despises4 ,no lot could be more humble and more ordinary than that which the ,son of ,god chose for ,himself4 ,so that we have on the ,feast of the ,nativity these two lessons--instead of anxiety within and despondence without1 instead of a weary search after great things1--to be cheerful and joyful2 and1 again1 to be so in the midst of those obscure and ordinary circumstances of life which the world passes over and thinks scorn of4 ,let us consider this more at length1 as contained in the gracious narrative of which the text is part4 #a4 ,first1 what do we read just before the text8 that there were certain shepherds keeping watch over their flock by night1 and ,angels appeared to them4 ,why should the heavenly hosts appear to these shepherds8 ,what was it in them which attracted the attention of the ,angels and the ,lord of ,angels8 ,were these shepherds learned1 distinguished1 or powerful8 ,were they especially known for piety and gifts8 ,nothing is said to make us think so4 ,faith1 we may safely say1 they had1 or some of them1 for to him that hath more shall be given2 but there is nothing to show that they were holier and more enlightened than other good men of the time1 who waited for the consolation of ,israel4 ,nay1 there is no reason to suppose that they were better than the common run of men in their circumstances1 simple1 and fearing ,god1 but without any great advances in piety1 or any very formed habits of religion4 ,why then were they chosen8 for their poverty's sake and obscurity4 ,almighty ,god looks with a sort of especial love1 or 7as we may term it7 affection1 upon the lowly4 ,perhaps it is that man1 a fallen1 dependent1 and destitute creature1 is more in his proper place when he is in lowly circumstances1 and that power and riches1 though unavoidable in the case of some1 are unnatural appendages to man1 as such4 ,just as there are trades and callings which are unbecoming1 though requisite2 and while we profit by them1 and honour those the more who engage in them1 yet we feel we are glad that they are not ours2 as we feel grateful and respectful towards a soldier's profession1 yet do not affect it2 so in ,god's sight greatness is less acceptable than obscurity4 ,it becomes us less4 ,the shepherds1 then1 were chosen on account of their lowliness1 to be the first to hear of the ,lord's nativity1 a secret which none of the princes of this world knew4 ,and what a contrast is presented to us when we take into account who were our ,lord's messengers to them6 ,the ,angels who excel in strength1 these did ,his bidding towards the shepherds4 ,here the highest and the lowest of ,god's rational creatures are brought together4 ,a set of poor men1 engaged in a life of hardship1 exposed at that very time to the cold and darkness of the night1 watching their flocks1 with the view of scaring away beasts of prey or robbers2 they--when they are thinking of nothing but earthly things1 counting over the tale of their sheep1 keeping their dogs by their side1 and listening to the noises over the plain1 considering the weather and watching for the day--suddenly are met by far other visitants than they conceived4 ,we know the contracted range of thought1 the minute and ordinary objects1 or rather the one or two objects1 to and fro again and again without variety1 which engage the minds of men exposed to such a life of heat1 cold1 and wet1 hunger and nakedness1 hardship and servitude4 ,they cease to care much for any thing1 but go on in a sort of mechanical way1 without heart1 and still more without reflection4 ,to men so circumstanced the ,angel appeared1 to open their minds1 and to teach them not to be downcast and in bondage because they were low in the world4 ,he appeared as if to show them that ,god had chosen the poor in this world to be heirs of ,his kingdom1 and so to do honour to their lot4 ,fear not1 he said1 for behold ,i bring you good tidings of great joy1 which shall be to all people4 ,for unto you is born this day in the city of ,david a ,saviour1 which is ,christ the ,lord4 #b4 ,and now comes a second lesson1 which ,i have said may be gained from the ,festival4 ,the ,angel honoured a humble lot by his very appearing to the shepherds2 next he taught it to be joyful by his message4 ,he disclosed good tidings so much above this world as to equalize high and low1 rich and poor1 one with another4 ,he said1 ,fear not4 ,this is a mode of address frequent in ,scripture1 as you may have observed1 as if man needed some such assurance to support him1 especially in ,god's presence4 ,the ,angel said1 ,fear not1 when he saw the alarm which his presence caused among the shepherds4 ,even a lesser wonder would have reasonably startled them4 ,therefore the ,angel said1 ,fear not4 ,we are naturally afraid of any messenger from the other world1 for we have an uneasy conscience when left to ourselves1 and think that his coming forebodes evil4 ,besides1 we so little realize the unseen world1 that were ,angel or spirit to present himself before us we should be startled by reason of our unbelief1 a truth being brought home to our minds which we never apprehended before4 ,so for one or other reason the shepherds were sore afraid when the glory of the ,lord shone around about them4 ,and the ,angel said1 ,fear not4 ,a little religion makes us afraid2 when a little light is poured in upon the conscience1 there is a darkness visible2 nothing but sights of woe and terror2 the glory of ,god alarms while it shines around4 ,his holiness1 the range and difficulties of ,his commandments1 the greatness of ,his power1 the faithfulness of ,his word1 frighten the sinner1 and men seeing him afraid1 think religion has made him so1 whereas he is not yet religious at all4 ,they call him religious1 when he is merely conscience-stricken4 ,but religion itself1 far from inculcating alarm and terror1 says1 in the words of the ,angel1 ,fear not2 for such is ,his mercy1 while ,almighty ,god has poured about us ,his glory1 yet it is a consolatory glory1 for it is the light of ,his glory in the ,face of ,jesus ,christ#b4 ,thus the heavenly herald tempered the too dazzling brightness of the ,gospel on that first ,christmas4 ,the glory of ,god at first alarmed the shepherds1 so he added the tidings of good1 to work in them a more wholesome and happy temper4 ,then they rejoiced4 ,fear not1 said the ,angel1 for behold ,i bring you good tidings of great joy1 which shall be to all people4 ,for unto you is born this day in the city of ,david a ,saviour1 which is ,christ the ,lord4 ,and then1 when he had finished his announcement1 suddenly there was with the ,angel a multitude of the heavenly host1 praising ,god and saying1 ,glory to ,god in the highest1 and on earth peace1 good will towards men4 ,such were the words which the blessed ,spirits who minister to ,christ and ,his ,saints1 spoke on that gracious night to the shepherds1 to rouse them out of their cold and famished mood into great joy2 to teach them that they were objects of ,god's love as much as the greatest of men on earth2 nay more so1 for to them first ,he had imparted the news of what that night was happening4 ,his ,son was then born into the world4 ,such events are told to friends and intimates1 to those whom we love1 to those who will sympathize with us1 not to strangers4 ,how could ,almighty ,god be more gracious1 and show ,his favour more impressively to the lowly and the friendless1 than by hastening 7if ,i may use the term7 to confide the great1 the joyful secret to the shepherds keeping watch over their sheep by night8 ,the ,angel then gave the first lesson of mingled humility and joyfulness2 but an infinitely greater one was behind in the event itself1 to which he directed the shepherds1 in that birth itself of the ,holy ,child ,jesus4 ,this he intimated in these words3 ,ye shall find the babe wrapped in swaddling clothes1 lying in a manger4 ,doubtless1 when they heard the ,lord's ,christ was born into the world1 they would look for ,him in kings' palaces4 ,they would not be able to fancy that ,he had become one of themselves1 or that they might approach ,him2 therefore the ,angel thus warned them where to find ,him1 not only as a sign1 but as a lesson also4 ,the shepherds said one to another1 ,let us now go even unto ,bethlehem1 and see this thing which is come to pass1 which the ,lord hath made known to us4 ,let us too go with them1 to contemplate that second and greater miracle to which the ,angel directed them1 the ,nativity of ,christ4 ,st4 ,luke says of the ,blessed ,virgin1 ,she brought forth her first-born ,son1 and wrapped ,him in swaddling clothes1 and laid ,him in a manger4 ,what a wonderful sign is this to all the world1 and therefore the ,angel repeated it to the shepherds3 ,ye shall find the babe wrapped in swaddling clothes1 lying in a manger4 ,the ,god of heaven and earth1 the ,divine ,word1 who had been in glory with the ,eternal ,father from the beginning1 ,he was at this time born into this world of sin as a little infant4 ,he1 as at this time1 lay in ,his mother's arms1 to all appearance helpless and powerless1 and was wrapped by ,mary in an infant's bands1 and laid to sleep in a manger4 ,the ,son of ,god ,most ,high1 who created the worlds1 became flesh1 though remaining what ,he was before4 ,he became flesh as truly as if ,he had ceased to be what ,he was1 and had actually been changed into flesh4 ,he submitted to be the offspring of ,mary1 to be taken up in the hands of a mortal1 to have a mother's eye fixed upon ,him1 and to be cherished at a mother's bosom4 ,a daughter of man became the ,mother of ,god--to her1 indeed1 an unspeakable gift of grace2 but in ,him what condescension6 ,what an emptying of ,his glory to become man6 and not only a helpless infant1 though that were humiliation enough1 but to inherit all the infirmities and imperfections of our nature which were possible to a sinless soul4 ,what were ,his thoughts1 if we may venture to use such language or admit such a reflection concerning the ,infinite1 when human feelings1 human sorrows1 human wants1 first became ,his8 ,what a mystery is there from first to last in the ,son of ,god becoming man6 ,yet in proportion to the mystery is the grace and mercy of it2 and as is the grace1 so is the greatness of the fruit of it4 ,let us steadily contemplate the mystery1 and say whether any consequence is too great to follow from so marvellous a dispensation2 any mystery so great1 any grace so overpowering1 as that which is already manifested in the incarnation and death of the ,eternal ,son4 ,were we told that the effect of it would be to make us as ,seraphim1 that we were to ascend as high as ,he descended low--would that startle us after the ,angel's news to the shepherds8 ,and this indeed is the effect of it1 so far as such words may be spoken without impiety4 ,men we remain1 but not mere men1 but gifted with a measure of all those perfections which ,christ has in fulness1 partaking each in his own degree of ,his ,divine ,nature so fully1 that the only reason 7so to speak7 why ,his saints are not really like ,him1 is that it is impossible--that ,he is the ,creator1 and they ,his creatures2 yet still so1 that they are all but ,divine1 all that they can be made without violating the incommunicable majesty of the ,most ,high4 ,surely in proportion to ,his glory is ,his power of glorifying2 so that to say that through ,him we shall be made all but gods--though it is to say1 that we are infinitely below the adorable ,creator--still is to say1 and truly1 that we shall be higher than every other being in the world2 higher than ,angels or ,archangels1 ,cherubim or ,seraphim--that is1 not here1 or in ourselves1 but in heaven and in ,christ3--,christ1 already the first-fruits of our race1 ,god and man1 having ascended high above all creatures1 and we through ,his grace tending to the same high blessedness1 having the earnest of ,his glory given here1 and 7if we be found faithful7 the fulness of it hereafter4 ,if all these things be so1 surely the lesson of joy which the ,incarnation gives us is as impressive as the lesson of humility4 ,st4 ,paul gives us the one lesson in his epistle to the ,philippians3 ,let this mind be in you1 which was also in ,christ ,jesus3 who1 being in the form of ,god1 thought it not robbery to be equal with ,god3 but made ,himself of no reputation1 and took upon ,him the form of a servant1 and was made in the likeness of men#c3 and ,st4 ,peter gives us the lesson of joyfulness3 whom having not seen1 ye love2 in whom1 though now ye see ,him not1 yet believing1 ye rejoice with joy unspeakable1 and full of glory3 receiving the end of your faith1 even the salvation of your souls4 ,take these thoughts with you1 my brethren1 to your homes on this festive day2 let them be with you in your family and social meetings4 ,it is a day of joy2 it is good to be joyful--it is wrong to be otherwise4 ,for one day we may put off the burden of our polluted consciences1 and rejoice in the perfections of our ,saviour ,christ1 without thinking of ourselves1 without thinking of our own miserable uncleanness2 but contemplating ,his glory1 ,his righteousness1 ,his purity1 ,his majesty1 ,his overflowing love4 ,we may rejoice in the ,lord1 and in all ,his creatures see ,him4 ,we may enjoy ,his temporal bounty1 and partake the pleasant things of earth with ,him in our thoughts2 we may rejoice in our friends for ,his sake1 loving them most especially because ,he has loved them4 ,god has not appointed us unto wrath1 but to obtain salvation through our ,lord ,jesus ,christ1 who died for us1 that whether we wake or sleep1 we should live together with ,him4 ,let us seek the grace of a cheerful heart1 an even temper1 sweetness1 gentleness1 and brightness of mind1 as walking in ,his light1 and by ,his grace4 ,let us pray ,him to give us the spirit of ever-abundant1 ever-springing love1 which overpowers and sweeps away the vexations of life by its own richness and strength1 and which above all things unites us to ,him who is the fountain and the centre of all mercy1 lovingkindness1 and joy4 #a ,for ,christmas ,day4 #b #b ,cor4 iv4 #f4 #c ,phil4 ii4 #f-g4 #a ,pet4 i4 #h1 #i4 ,,sermon ,,xviii4 ,ignorance of ,evil4 ,and the ,lord ,god said1 ,behold1 the man is become as one of ,us1 to know good and evil4--,gen4 iii4 #bb4 ,it is plain that the temptation under which man fell in paradise was this1 an ambitious curiosity after knowledge which was not allowed him3 next came the desire of the eyes and the flesh1 but the forbidden tree was called the tree of knowledge2 the ,tempter promised knowledge2 and after the fall ,almighty ,god pronounced1 as in the text1 that man had gained it4 ,behold1 the man is become as one of ,us1 to know good and evil4 ,you see it is said1 man is become as one of ,us1 to know good and evil1 because ,god does know evil as well as good4 ,this is ,his wonderful incommunicable attribute2 and man sought to share in what ,god was1 but he could not without ceasing to be what ,god was also1 holy and perfect4 ,it is the incommunicable attribute of ,god to know evil without experiencing it4 ,but man1 when he would be as ,god1 could only attain the shadow of a likeness which as yet he had not1 by losing the substance which he had already4 ,he shared in ,god's knowledge by losing ,his image4 ,god knows evil and is pure from it--man plunged into evil and so knew it4 ,our happiness as well as duty lies in not going beyond our measure--in being contented with what we are--with what ,god makes us4 ,they who seek after forbidden knowledge1 of whatever kind1 will find they have lost their place in the scale of beings in so doing1 and are cast out of the great circle of ,god's family4 ,it is1 ,i say1 ,god's incommunicable attribute1 as ,he did not create1 so not to experience sin--and as ,he permits it1 so also to know it2 to permit it without creating it1 to know it without experiencing it--a wonderful and incomprehensible attribute truly1 yet involved1 perhaps1 in the very circumstance that ,he permits it4 ,for ,he is every where and in all1 and nothing exists except in and through ,him4 ,mysterious as it is1 the very prison beneath the earth1 its chains and fires and impenitent inmates1 the very author of evil himself1 is sustained in existence by ,god1 and without ,god would fall into nothing4 ,god is in hell as well as in heaven1 a thought which almost distracts the mind to think of4 ,the awful ,god6 ,whither shall ,i go from ,thy ,spirit1 or whither shall ,i go from ,thy ,presence8 ,if ,i climb up into heaven1 ,thou art there2 if ,i go down to hell1 ,thou art there also4 ,where life is1 there is ,he2 and though it be but the life of death--the living death of eternal torment--,he is the principle of it4 ,and being thus intimately present with the very springs of thought1 and the first elements of all being1 being the sustaining cause of all spirits1 whether they be good or evil1 ,he is intimately present with evil1 being pure from it--and knows what it is1 as being with and in the wretched atoms which originate it4 ,if there be this sort of connexion between ,god's knowledge and sufferance of evil1 see what an ambition it was in our first parents to desire to know it without experiencing it2 it was1 indeed1 to desire to be as gods1--to know the secrets of the prison-house1 and to see the worm that dieth not1 yet remain innocent and happy4 ,this they understood not2 they desired something which they knew not that they could not have1 remaining as they were2 they did not see how knowledge and experience went together in the case of human nature2 and ,satan did not undeceive them4 ,they ate of the tree which was to make them wise1 and1 alas6 they saw clearly what sin was1 what shame1 what death1 what hell1 what despair4 ,they lost ,god's presence1 and they gained the knowledge of evil4 ,they lost ,eden1 and they gained a conscience4 ,this1 in fact1 is the knowledge of good and evil4 ,lost spirits do not know good4 ,angels do not know evil4 ,beings like ourselves1 fallen beings1 fallen yet not cast away1 know good and evil2 evil not external to them1 nor yet one with them2 but in them1 yet not simply of them4 ,such was the fruit of the forbidden tree1 as it remains in us to this day4 ,we do not know in what the duty and happiness of other beings consist2 but at least this seems to have been man's happiness in ,paradise1 not to think about himself or to be conscious of himself4 ,such1 too1 to recur to the parallel especially suggested on this day1 seems to be the state of children4 ,they do not reflect upon themselves4 ,such1 too1 seems to be the state of those orders of ,angels whose life is said to consist in contemplation--for what is contemplation but a resting in the thought of ,god to the forgetfulness of self8 ,hence the ,saints are described as ,virgins who follow the ,lamb whithersoever ,he goeth4 ,but ,adam1 discontented with what he was1 pined after a knowledge which he could not obtain from without--which he could only have from miserable experience within--from moral disorders within him1 and from having his mind drawn to the contemplation of himself in consequence of those disorders4 ,he obtained the wished for knowledge2 and his first recorded act afterwards was one of reflection upon self1 and he hid himself among the trees of the garden4 ,he was no longer fitted for contemplating glories without him2 his attention was arrested to the shame that was upon him4 ,what is so miserably seen in the history of our first parents has been the temptation and sin of their posterity ever since1--indulgence in forbidden1 unlawful1 hurtful1 unprofitable knowledge2 as some instances will show4 #a4 ,i ought to notice in the first place that evil curiosity which stimulates young persons to intrude into things of which it is their blessedness to be ignorant4 ,satan gains our souls step by step2 and his first allurement is the knowledge of what is wrong4 ,he first tempts them to the knowledge1 and then to the commission of sin4 ,depend on it that our happiness and our glory1 in these matters1 is to be ignorant1 as well as to be guiltless4 ,st4 ,paul says that it is a shame even to speak of those things which are done by the sons of ,belial in secret4 ,oh1 thoughtless1 and worse1 oh1 cruel to your own selves1 all ye who read what ye should not read1 and hear what ye should not hear6 ,oh1 how will you repent of your folly afterwards6 ,oh1 what bitter feelings1 oh1 what keen pangs1 will shoot through your souls hereafter1 at the memory1 when you look back1 of what has come of that baneful curiosity6 ,oh1 how will you despise yourselves1 oh1 how weep at what you have brought on you6 ,at this day surely there is a special need of this warning2 for this is a day when nothing is not pried into1 nothing is not published1 nothing is not laid before all men4 #b4 ,in the next place ,i would observe1 that the pursuit of science1 which characterizes these times1 is very likely to draw us aside into a sin of a particular kind1 if we are not on our guard4 ,we read1 in the book of ,acts1 of many who used curious arts burning their books2 that is1 there are kinds of knowledge which are forbidden to the ,christian4 ,now this seems strange to the world in this day4 ,the only forbidden subjects which they can fancy1 are such as are not true--fictions1 impostures1 superstitions1 and the like4 ,falsehood they think wrong2 false religions1 for instance1 because false4 ,but they are perplexed when told that there may be branches of real knowledge1 yet forbidden4 ,yet it has ever been considered in the ,church1 as in ,scripture1 that soothsaying1 consulting the stars1 magic1 and similar arts1 are unlawful--unlawful1 even though not false2 and ,scripture certainly speaks as if at least some of them were more than merely a pretended knowledge and a pretended power2 whereas men now-a-days have got to think that they are wrong1 merely because frauds and impostures2 and if they found them not so1 they would be very slow to understand how still they are unlawful4 ,they have not mastered the idea that real knowledge may be forbidden us4 #c4 ,next it is obvious to speak of those melancholy persons who boast themselves on what they call their knowledge of the world and of life4 ,there are men1 alas not a few1 who look upon acquaintance with evil as if a part of their education4 ,instead of shunning vice and sin1 they try it1 if for no other reason1 simply for this--that they may have knowledge of it4 ,they mix with various classes of men1 and they throw themselves into the manners and opinions of all in turn4 ,they are ready-witted perhaps1 prompt and versatile1 and easily adapt themselves so as to please and get acquainted with those they fall in with4 ,they have no scruples of conscience hindering them from complying with whatever is proposed2 they are of any form of religion1 have lax or correct morals1 according to the occasion4 ,they can revel with those that revel1 and they can speak serious things when their society is serious4 ,they travel up and down the country perhaps1 or they are of professions or pursuits which introduce them to men of various languages1 or which take them abroad1 and they see persons of opposite creeds and principles1 and whatever they fall in with they take as so many facts1 merely as facts of human nature1 not as things right or wrong according to a certain fixed standard independent of themselves4 ,now whatever of religion or truth remains in our fallen nature is not on the surface3 these men1 then1 studying what is uppermost1 are in fact but studying all that is evil in man1 and in consequence they have very low notions of man4 ,they are very sceptical about the existence of principle and virtue2 they think all men equally swayed by worldly1 selfish1 or sensual motives1 though some hide their motives better than others1 or have feelings and likings of a more refined character4 ,and having given in to sin themselves1 they have no higher principle within them to counteract the effect of what they see without2 all their notions of man's nature1 capabilities1 and destinies1 are derived from1 and are measured by1 what goes on in the world1 and accordingly they apply all their knowledge to bad purposes4 ,they think they know1 and they do know too truly on the whole1 the motives and inducements which will prevail with men2 and they use their knowledge to overreach1 deceive1 seduce1 corrupt1 or sway those with whom they have to do4 #d4 ,another very different class of persons who study evil1 and pride themselves upon it1 and are degraded by it1 are those who indulge themselves in contemplating and dwelling on the struggle between right and wrong in their own minds4 ,there have been from time to time men of morbid imaginations1 of any or no religious creed1 who have so exercised themselves4 ,indeed there has been a large school of writers in very various departments1 for years1 ,i may say centuries past1 though happily they are diminishing now1 who delight in bringing out into open day all the weaknesses and inconsistencies of human nature2 nay worse1 take pains to describe bad men1 and how they feel1 and what they say2 who interest the mind in bad men1 nay in bad ,angels1 as if ,satan might be thought of otherwise than with shuddering4 ,and there are others1 men of mistaken religious views1 who think that religion consists in dwelling on and describing the struggle between grace and corrupt nature in the soul4 ,christ has brought us light and life1 and would have us put off what we are1 and follow ,him1 who knew no sin4 ,but these men1 far from rising even to the aspiration after perfection1 do not advance in their notion of spiritual religion beyond the idea of declaring and lamenting their want of it4 ,confession is with them perfection2 nay1 it is almost the test of a ,christian1 to be able to discourse upon his inward corruption4 ,it is well to confess sin in detail with shame as an act of penitence2 it is a snare to speak of it vaguely and in public4 #e4 ,lastly1 even when used rightly1 the knowledge of sin is not without its danger4 ,as mediciners would not exist were there no illness or disease1 so it is mental disease which gives rise to casuists4 ,pain leads us to think of our bodies1 and sin of our souls4 ,were our souls in perfect harmony1 they would act like an instrument in tune2 we should with difficulty divide the sounds1 even if we would2 but it is the discordance1 the jar within us1 which leads us to a serious contemplation of what we are4 ,the same remark obviously applies to a great deal of theological knowledge1 on which men who have it are tempted to pride themselves2 ,i mean exact knowledge of heresies and the like4 ,the love of ,god alone can give such knowledge its right direction4 ,there is the danger lest men so informed find themselves scrutinizing when they should be adoring1 reasoning when they should be believing1 comparing when they should be choosing1 and proving when they should be acting4 ,we know two things of the ,angels--that they cry ,holy1 ,holy1 ,holy1 and that they do ,god's bidding4 ,worship and service make up their blessedness2 and such is our blessedness in proportion as we approach them4 ,but all exercises of mind which lead us to reflect upon and ascertain our state2 to know what worship is1 and why we worship2 what service is1 and why we serve2 what our feelings imply1 and what our words mean1 tend to divert our minds from the one thing needful1 unless we are practised and expert in using them4 ,all proofs of religion1 evidences1 proofs of particular doctrines1 scripture proofs1 and the like1--these certainly furnish scope for the exercise of great and admirable powers of mind1 and it would be fanatical to disparage or disown them2 but it requires a mind rooted and grounded in love not to be dissipated by them4 ,as for truly religious minds1 they1 when so engaged1 instead of mere disputing1 are sure to turn inquiry into meditation1 exhortation into worship1 and argument into teaching4 ,reflections such as these1 followed up1 show us how different is our state from that for which ,god made us4 ,he meant us to be simple1 and we are unreal2 ,he meant us to think no evil1 and a thousand associations1 bad1 trifling1 or unworthy1 attend our every thought4 ,he meant us to be drawn on to the glories without us1 and we are drawn back and 7as it were7 fascinated by the miseries within us4 ,and hence it is that the whole structure of society is so artificial2 no one trusts another1 if he can help it2 safeguards1 checks1 and securities are ever sought after4 ,no one means exactly what he says1 for our words have lost their natural meaning1 and even an ,angel could not use them naturally1 for every mind being different from every other1 they have no distinct meaning4 ,what1 indeed1 is the very function of society1 as it is at present1 but a rude attempt to cover the degradation of the fall1 and to make men feel respect for themselves1 and enjoy it in the eyes of others1 without returning to ,god4 ,this is what we should especially guard against1 because there is so much of it in the world4 ,i mean1 not an abandonment of evil1 not a sweeping away and cleansing out of the corruption which sin has bred within us1 but a smoothing it over1 an outside delicacy and polish1 an ornamenting the surface of things while within are dead men's bones and all uncleanness2 making the garments1 which at first were given for decency1 a means of pride and vanity4 ,men give good names to what is evil1 they sanctify bad principles and feelings2 and1 knowing that there is vice and error1 selfishness1 pride1 and ambition1 in the world1 they attempt1 not to root out these evils1 not to withstand these errors2--that they think a dream1 the dream of theorists who do not know the world2--but to cherish and form alliance with them1 to use them1 to make a science of selfishness1 to flatter and indulge error1 and to bribe vice with the promise of bearing with it1 so that it does but keep in the shade4 ,but let us1 finding ourselves in the state in which we are1 take those means which alone are really left us1 which alone become us4 ,adam1 when he had sinned1 and felt himself fallen1 instead of honestly abandoning what he had become1 would fain have hid himself4 ,he went a step further4 ,he did not give up what he now was1 partly from dread of ,god1 partly from dislike of what he had been4 ,he had learnt to love sin and to fear ,god's justice4 ,but ,christ has purchased for us what we lost in ,adam1 our garment of innocence4 ,he has bid us and enabled us to become as little children2 ,he has purchased for us the grace of simplicity1 which1 though one of the highest1 is very little thought about1 is very little sought after4 ,we have1 indeed1 a general idea what love is1 and hope1 and faith1 and truth1 and purity1 though a poor idea2 but we are almost blind to what is one of the first elements of ,christian perfection1 that simple-mindedness which springs from the heart's being whole with ,god1 entire1 undivided4 ,and those who think they have an idea of it1 commonly rise no higher than to mistake for it a mere weakness and softness of mind1 which is but its counterfeit4 ,to be simple is to be like the ,apostles and first ,christians4 ,our ,saviour says1 ,be ye harmless1 or simple1 as doves4 ,and ,st4 ,paul1 ,i would have you wise unto that which is good1 and simple concerning evil#b4 ,again1 ,that ye may be blameless and harmless1 the sons of ,god1 without rebuke1 in the midst of a crooked and perverse nation#c4 ,and he speaks of the testimony of his own conscience1 that in simplicity and godly sincerity1 not with fleshly wisdom1 but by the grace of ,god1 he had his conversation in the world and towards his disciples4 ,let us pray ,god to give us this great and precious gift2 that we may blot out from our memory all that offends ,him2 unlearn all that knowledge which sin has taught us2 rid ourselves of selfish motives1 self-conceit1 and vanity1 littlenesses1 envying1 grudgings1 meannesses2 turn from all cowardly1 low1 miserable ways2 and escape from servile fears1 the fear of man1 vague anxieties of conscience1 and superstitions4 ,so that we may have the boldness and frankness of those who are as if they had no sin1 from having been cleansed from it2 the uncontaminated hearts1 open countenances1 and untroubled eyes of those who neither suspect1 nor conceal1 nor shun1 nor are jealous2 in a word1 so that we may have confidence in ,him1 that we may stay on ,him1 and rest in the thoughts of ,him1 instead of plunging amid the thickets of this world2 that we may bear ,his eye and ,his voice1 and know no knowledge but the knowledge of ,him and ,jesus ,christ crucified1 and desire no objects but what ,he has blessed and bid us pursue4 #a for ,innocents' ,day4 #b ,rom4 xvi4 #ai4 #c ,phil4 ii4 #af4 ,,end ,,of ,,vol4 ,,viii4