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PAROCHIAL    SERMONS. 


LONDON: 

GILBERT  &  RIVINGTON,   PRINTERS. 
BT.  JOHN'S  SQUARE. 


PAROCHIAL   SERMONS 


BY 

JOHN  HENRY  NEWMAN,  M.A, 

VICAR  OF  ST.  MARY  THE  VIRGIN'S,  OXFORD, 
AND  FELLOW  OF  ORIEL  COLLEGE. 


VOL.  III. 


LONDON: 
PRINTED  FOR  J.  G.  &  F.  RIVINGTON, 

ST.  PAUL'S  CHURCH  YARD,  AND  WATERLOO  PLACE,  PALL  MALL 

&  J.  H.  PARKER,  OXFORD. 


1836. 


TO    THE    VENERABLE 

ROBERT  HURRELL  FROUDE, 

ARCHDEACON    OF    TOTNES, 

THE    FOLLOWING    VOLUME, 

WITH    EVERY    FEELING 

OF    ESTEEM    AND    ATTACHMENT, 

AND    WITH    A    GRATEFUL    REMEMBRANCE 

OF    MANY    KINDNESSES    RECEIVED, 

IS    RESPECTFULLY    INSCRIBED 

BY 

THE  AUTHOR. 


ADVERTISEMENT. 


IT  may  be  advisable  to  notice  here,  for  want  of  a 
better  opportunity,  a  mistake  in  an  extract  made 
from  the  author's  second  volume  of  Sermons,  in  Mr. 
Stanley's  late  pamphlet. 

The  extract  stands  thus,  in  p.  22,  second  edition 
of  the  pamphlet :  "  By  a  Priest,  in  a  Christian  sense, 
is  meant  an  appointed  channel,  by  which  the  peculiar 
Gospel  blessings  are  conveyed  to  mankind ;  one  who 
has  authority  to  apply  to  individuals  those  gifts,  which 
Christ  has  promised  us  generally  as  priests  of  media- 
tion" 

In  the  Sermon  itself  the  concluding  words  stand 
as  follows :  "  which  Christ  has  promised  us  generally 
as  the  fruit  of  His  mediation"  p.  338. 

As  to  the  remarks  in  the  same  pamphlet  on  the 
resemblance  of  the  author's  opinions  to  Romanism, 
it  is  quite  enough  to  observe  in  reply,  that  if  Popery 
be  a  perversion  or  corruption  of  the  Truth,  as  we 


Vlll  ADVERTISEMENT. 

believe,  it  must,  by  the  mere  force  of  the  terms,  be 
like  that  Truth  which  it  counterfeits ;  and  therefore, 
that  the  fact  of  a  resemblance,  as  far  as  it  is  borne 
out,  is  no  proof  of  any  essential  approximation  in  his 
opinions  to  Popery,  as  such.  Rather,  it  would  be  a 
serious  argument  against  their  primitive  character, 
if  to  superficial  observers  they  bore  no  likeness  to  it. 
Ultra-Protestantism  could  never  have  been  silently 
corrupted  into  Popery. 

OXFORD, 

The  Feast  of  the  Conversion  of  St.  Paul. 


CONTENTS. 


SERMON    I. 

ABRAHAM   AND    LOT. 
GEN.  xiii.  10,  11. 

PAGE 

Lot  lifted  up  his  eyes,  and  beheld  all  the  plain  of  Jordan,  that  it 
was  well  watered  every  where,  before  the  Lord  destroyed  Sodom 
and  Gomorrah,  even  as  the  garden  of  the  Lord,  like  the  land  of 
Egypt,  as  thou  comest  unto  Zoar.  Then  Lot  chose  him  all  the 
plain  of  Jordan 1 


SERMON    II. 

WILFULNESS    OF    ISRAEL    IN    REJECTING   SAMUEL. 

Ps.  xlvi.  10. 

Be  still,  and  know  that  I  am  God :  I  will  be  exalted  among  the 
heathen,  I  will  be  exalted  in  the  earth 17 

SERMON    III. 

SAUL. 

Hos.  xiii.  11. 
I  gave  thee  a  king  in  Mine  anger,  and  took  him  away  in  My  wrath     31 


x  CONTENTS. 

SERMON    IV. 

EARLY    YEARS    OF    DAVID. 

1  SAMUEL  xvi.  18. 

PAGE 

Behpld,  I  have  seen  a  son  of  Jesse  the  Beth-lehemite,  that  is  cun- 
ning in  playing,  and  a  mighty  valiant  man,  and  a  man  of  war, 
and  prudent  in  matters,  and  a  comely  person,  and  the  Lord  is 
with  him  .  .  . 46 

SERMON    V. 

JEROBOAM. 

1  KINGS  xiii.  2. 

He  cried  against  the  altar  in  the  word  of  the  Lord,  and  said,  O 
altar,  altar,  thus  saith  the  Lord,  Behold,  a  child  shall  be  born 
unto  the  house  of  David,  Josiah  by  name ;  and  upon  thee  shall 
he  offer  the  priests  of  the  high  places  that  burn  incense  upon 
thee,  and  men's  bones  shall  be  burnt  upon  thee  .....  64 

SERMON    VI. 

FAITH    AND    OBEDIENCE. 

MATT.  xix.  17. 
If  thou  wilt  enter  into  life,  keep  the  commandments     .     .     .     .     83 

SERMON    VII. 

CHRISTIAN    REPENTANCE. 

LUKE  xv.  18,  1Q. 

Father,  I  have  sinned  against  heaven  and  before  thee,  and  am  no 
more  worthy  to  be  called  thy  son ;  make  me  as  one  of  thy  hired 
servants  ••*>#>»  -.*..".-.  .'. 96 


CONTENTS.  xi 

SERMON    VIII. 
CONTRACTED    VIEWS    IN    RELIGION. 

LUKE  xv.  29- 

PAGE 

Lo,  these  many  years  do  I  serve  thee,  neither  transgressed  I  at 
any  time  thy  commandment;  and  yet  thou  never  gavest  me  a 
kid,  that  I  might  make  merry  with  my  friends 109 

SERMON    IX. 

A   PARTICULAR    PROVIDENCE    AS    REVEALED    IN    THE 
GOSPEL. 

GEN.  xvi.  13. 
Thou  God  seest  me 122 

SERMON    X. 

TEARS    OF    CHRIST    AT   THE    GRAVE    OF    LAZARUS. 

JOHN  xi.  34—36. 

Jesus  said,  Where  have  ye  laid  him  ?  They  say  unto  Him,  Lord, 
come  and  see.  Jesus  wept.  Then  said  the  Jews,  Behold,  how 
He  loved  him 138 

SERMON  XL 

BODILY    SUFFERING. 

COL.  i.  24. 

I  fill  up  that  which  is  behind  of  the  afflictions  of  Christ  in  my  flesh 
for  His  body's  sake,  which  is  the  Church 151 


xii  CONTENTS. 

•SERMON    XII. 
THE    HUMILIATION    OF    THE    ETERNAL    SON. 

HEB.  v.  7,  8. 

PAGE 
Who,  in  the  days  of  His  flesh,  when  He  had  offered  up  prayers 

and  supplications  with  strong  crying  and  tears  unto  Him  that 
was  able  to  save  Him  from  death,  and  was  heard  in  that  He 
feared ;  though  He  were  a  Son,  yet  learned  He  obedience  by 
the  things  which  He  suffered 170 

SERMON  XIII. 

JEWISH    ZEAL,    A    PATTERN    TO    CHRISTIANS. 
JUDGES  v.  31. 

So  let  all  Thine  enemies  perish,  O  Lord ;  but  let  them  that  love 
Him,  be  as  the  sun  when  he  goeth  forth  in  his  might.  And  the 
land  had  rest  forty  years 188 

SERMON  XIV.      . 

SUBMISSION    TO    CHURCH    AUTHORITY. 
PROV.  iv.  24—27. 

Put  away  from  thee  a  froward  mouth,  and  perverse  lips  put  far 
from  thee.  Let  thine  eyes  look  right  on,  and  let  thine  eye-lids 
look  straight  before  thee.  Ponder  the  path  of  thy  feet,  and  let 
all  thy  ways  be  established.  Turn  not  to  the  right  hand  nor  to 
the  left :  remove  thy  foot  from  evil •  .  .  •  .  206 

SERMON  XV. 

CONTEST    BETWEEN    TRUTH    AND    FALSEHOOD    IN    THE 
CHURCH. 

MATT.  xiii.  47,  48. 

The  kingdom  of  heaven  is  like  unto  a  net,  that  was  cast  into  the 
sea,  and  gathered  of  every  kind ;  which,  when  it  was  full,  they 
drew  to  shore,  and  sat  down,  and  gathered  the  good  into  vessels, 
but  cast  the  bad  away.  .  .  .  „ 224 


CONTENTS.  xiii 

SERMON  XVI. 

THE    CHURCH    VISIBLE    AND    INVISIBLE. 
2  TIM.  ii.  20. 

PAGE 

In  a  great  house  there  are  not  only  vessels  of  gold  and  of  silver, 
but  also  of  wood  and  of  earth  ;  and  some  to  honour,  and  some  to 
dishonour 240 

SERMON  XVII. 

THE    VISIBLE  CHURCH   AN   ENCOURAGEMENT   TO  FAITH. 

HEB.  xii.  1. 

Wherefore,  seeing  we  also  are  compassed  about  with  so  great  a 
cloud  of  witnesses,  let  us  lay  aside  every  weight,  and  the  sin 
which  doth  so  easily  beset  us,  and  let  us  run  with  patience  the 
race  that  is  set  before  us 257 

SERMON  XVIII. 

THE    GIFT    OF    THE    SPIRIT. 

2  COR.  iii.  18. 

We  all,  with  open  face,  beholding  as  in  a  glass  the  glory  of  the 
Lord,  are  changed  into  the  same  image,  from  glory  to  glory, 
even  as  by  the  Spirit  of  the  Lord 276 

SERMON  XIX. 

REGENERATING    BAPTISM. 

1  COR.  xii.  13. 
By  one  Spirit  are  we  all  baptized  into  one  body 295 


xiv  CONTENTS. 

v 

SERMON  XX. 

INFANT    BAPTISM. 

MATT,  xviii.  5. 

PACK 

Whoso  shall  receive  one  such  little  child  in  My  name,  receivethMe  312 

SERMON  XXL 

THE    DAILY    SERVICE. 

HEB.  x.  25. 

Not  forsaking  the  assembling  of  ourselves  together,  as  the  manner 
of  some  is,  but  exhorting  one  another ;  and  so  much  the  more, 
as  ye  see  the  Day  approaching 328 

SERMON  XXII. 

THE    GOOD    PART    OF    MARY. 

LUKE  x.  41,  42. 

Martha,  Martha,  thou  art  careful  and  troubled  about  many  things  ; 
but  one  thing  is  needful :  and  Mary  hath  chosen  that  good  part, 
which  shall  not  be  taken  away  from  her 347 

SERMON  XXIII. 

RELIGIOUS  WORSHIP   THE  REMEDY  FOR  EXCITEMENTS. 

JAMES  v.  13. 

Is  any  among  you  afflicted?  let  him  pray.  Is  any  merry?  let 
him  sing  psalms .  366 


CONTENTS.  xv 

SERMON  XXIV. 
INTERCESSION. 

EPH.  vii.  18. 

PAGE 

Praying  always  with  all  prayer  and  supplication  in  the  Spirit,  and 
watching  thereunto  with  all  perseverance  and  supplication  for 
all  saints } 381 

SERMON  XXV. 

THE    INTERMEDIATE    STATE. 

REV.  vi.  11. 

And  white  robes  were  given  unto  every  one  of  them ;  and  it  was 
said  unto  them,  that  they  should  rest  yet  for  a  little  season, 
until  their  fellow-servants  also,  and  their  brethren,  that  should 
be  killed  as  they  were,  should  be  fulfilled 399 


SERMON   I. 


ABRAHAM  AND  LOT. 


GEN.  xiii.  10,  11. 

Lot  lifted  up  his  eyes,  and  beheld  all  the  plain  of  Jordan,  that 
it  was  well  watered  every  where,  before  the  Lord  destroyed 
Sodom  and  Gomorrah,  even  as  the  garden  of  the  Lord,  like 
the  land  of  Egypt,  as  thou  comest  unto  Zoar.  Then  Lot 
chose  him  all  the  plain  of  Jordan. 

THE  lesson  to  be  gained  from  the  history  of  Abraham 
and  Lot  is  obviously  this, — that  nothing  but  a  clear 
apprehension  of  things  unseen,  a  simple  trust  in  God's 
promises,  and  the  greatness  of  mind  thence  arising, 
can  make  us  act  above  the  world,  indifferent,  or 
almost  so,  to  its  comforts,  enjoyments,  and  friend- 
ships ;  or,  in  other  words,  that  its  goods  corrupt  the 
common  run  even  of  religious  men  who  possess  them. 
Lot,  as  well  as  Abraham,  may  be  considered  as 
leaving  his  own  country  "  by  faith,"  in  obedience 
to  God's  command ;  yet  on  a  further  trial,  in  which 

VOL.  III.  B 


2  ABRAHAM  AND  LOT.  [SBRM. 

the  will  of  God  was  not  so  clearly  signified,  the  one 
came  short,  the  other  remained  upright.  Abraham 
became  "  the  father  of  all  them  that  believe ;"  Lot 
lost  the  especial  hope  of  his  calling, — lost  the  pri- 
vileges of  his  election :  whatever  righteousness  or 
religious  principle  he  might  retain,  yet  certainly  he 
fell  back  into  the  number  of  common  men,  who  are 
religious  to  a  certain  point,  and  inconsistent  in  their 
lives,  not  aiming  at  perfection. 

His  history  may  be  divided  into  three  parts : — 
first,  from  the  time  of  his  setting  out  with  Abraham 
from  Haran,  to  their  separation ;  then  from  his  set- 
tlement in  the  cities  of  the  plain  (as  they  are  called), 
of  which  Sodom  was  one,  till  his  captivity  and 
rescue ;  and  lastly,  from  his  return  to  Sodom,  to  his 
escape  thence  to  the  mountain,  under  the  Angel's 
guidance,  when  the  Scripture  history  loses  sight  of 
him.  Let  us  review  these  in  order. 

1.  When  Abraham  and  Lot  first  came  into  the 
land  of  Canaan  they  had  received,  as  it  seems,  no 
divine  direction  where  they  were  to  settle.  They  first 
came  to  Sichem ;  thence  they  went  on  to  the  neigh- 
bourhood of  Bethel;  at  length  a  famine  drove  them 
down  to  Egypt ;  and  after  this  the  history  of  their 
temptation  (for  so  it  must  be  called)  begins. 

Abraham  and  Lot  had  given  up  this  world  at  the 
word  of  God ;  but  a  more  difficult  trial  remained. 
Though  never  easy,  yet  it  is  easier  to  set  our  hearts 
on  religion,  when  we  have  nothing  else  to  engage 
them;  or  to  take  some  one  decided  step,  which 


I.]  ABRAHAM  AND  LOT.  3 

throws  us  out  of  our  line  of  life,  and  in  a  manner 
forces  upon  us  what  we  should  naturally  shrink  from ; 
than  to  possess  in  good  measure  the  goods  of  this 
world,  and  yet  love  God  supremely.  Many  a  man 
might  make  a  sacrifice  of  his  worldly  interests  from 
impulse ;  and  then  having  little  to  unsettle  him,  he 
is  enabled  to  hold  fast  his  religion,  and  serve  God  con- 
sistently and  acceptably.  Of  course  men  who  make 
such  sacrifices,  often  evidence  much  strength  of  cha- 
racter in  making  them,  which  might  be  Lot's  case  when 
he  left  his  country.  But  it  is  even  a  greater  thing, 
it  requires  a  clearer,  steadier,  nobler  faith,  to  be  sur- 
rounded with  worldly  goods,  yet  to  be  self-denying ; 
to  consider  ourselves  but  stewards  of  God's  bounty, 
and  to  be  "  faithful  in  all  things"  committed  to  us.  In 
this  then  lay  the  next  temptation  which  befel  the 
two  patriarchs.  God  gave  them  riches  and  import- 
ance. When  they  went  down  to  Egypt,  Abraham 
was  honourably  received  by  the  king  of  the  country. 
Soon  after,  it  is  said  that  "Abram  had  sheep,  and 
oxen,  and  he-asses,  and  men-servants,  and  maid- 
servants, and  she-asses,  and  camels."  Again,  that 
"  Abram  was  very  rich  in  cattle,  in  silver,  and  in 
gold ;"  and  presently,  that  "  Lot  also  . . .  had  flocks, 
and  herds,  and  tents  V  The  consequence  was,  that, 
on  their  return  to  Canaan,  their  households  and 
cattle  had  become  too  numerous  for  one  place: 
"  The  land  was  not  able  to  bear  them,  that  they 

1  Gen.  xi.  16.  xiii.  2.  5. 

B  2 


4  ABRAHAM  AND  LOT.  [SERM. 

might  dwell  together ;  for  their  substance  was  great, 
so  that  they  could  not  dwell  together1."  Their  servants 
quarrelled  in  consequence ;  each  party,  for  instance, 
endeavouring  to  secure  the  richest  pastures,  and  the 
best  supplied  wells.  This  discordance  in  the  chosen 
family  was,  of  course,  very  unseemly,  as  witnessed  by 
idolaters,  the  Canaanites  and  Perizzites,  who  lived 
in  the  neighbourhood.  Abraham  accordingly  pro- 
posed a  friendly  separation,  and  gave  Lot  the  choice 
what  part  of  the  country  he  would  settle  in.  Here 
was  the  trial  of  Lot's  faith,  which  gave  way.  It  so 
happened  its  most  fruitful  region  (the  plain  of  Jor- 
dan) wras  in  the  hands  of  an  abandoned  people,  the 
inhabitants  of  Sodom,  Gomorrah,  and  the  neigh- 
bouring cities.  Now  the  wealth  which  Lot  had 
hitherto  enjoyed  had  been  given  him  as  a  pledge 
of  God's  favour,  and  had  its  chief  value  as  coming 
from  Him.  But  surely  he  forgot  this,  and  esteemed 
it  for  its  own  sake,  when  he  allowed  himself  to  be 
attracted  by  the  richness  and  beauty  of  a  guilty  and 
devoted  country.  The  prosperity  of  a  wicked  people 
could  not  be  accounted  a  mark  of  God's  love,  as  he 
should  have  considered ;  but  he  went  the  way  of  the 
world,  in  making  wealth  the  measure  of  all  things, 
and  the  end  of  life.  In  the  words  of  the  text,  "  Lot 
lifted  up  his  eyes,  and  beheld  all  the  plain  of  Jordan, 
that  it  was  well  watered  every  where  .  .  .  even  as 
the  garden  of  Eden  ...  And  Lot  chose  him  all  the 
plain  of  Jordan  .  .  .  and  pitched  his  tent  toward 

1  Gen.  xiii.  6. 


I.]  ABRAHAM  AND  LOT.  5 

Sodom.  But  the  men  of  Sodom  were  wicked,  and 
sinners  before  the  Lord  exceedingly."  Thus  he 
failed  under  the  trial ;  at  least  this  was  a  false  step, 
blameable  in  itself,  and  leading  to  most  serious  con- 
sequences. "  I  had  rather  be  a  doorkeeper  in  the 
house  of  my  God,"  says  the  Psalmist,  "  than  to 
dwell  in  the  tents  of  wickedness  V  But  Lot,  having 
accustomed  his  mind  (so  we  must  suppose)  to  look 
on  worldly  prosperity  as  highly  desirable  in  itself, 
took  it  wherever  he  met  with  it ; — before,  as  given 
by  God,  now,  when  not  given  by  Him.  It  was  not 
to  him  a  point  of  first  importance  by  whom  it  was 
given,  at  least  not  in  his  secret  heart :  this  act  of 
his  showed  it,  though  he  might,  perhaps,  have  been 
surprised  had  any  one  so  told  him.  It  is  probable 
he  still  considered  himself,  and  promised  himself  to 
be  a  consistent  worshipper  of  the  One  True  God, 
while  he  was  falling  into  that  sin  which  the  Apostle 
calls  "  idolatry," — the  love  and  worship  of  the  crea- 
ture for  the  Creator. 

In  the  meantime  Abraham  is  left  without  any 
earthly  portion,  but  with  God's  presence  for  his 
inheritance ;  and  so  God  witnessed  it :  for,  as  if  to 
reward  him  for  his  disinterestedness,  He  renewed  to 
him  the  promise  already  made  him,  of  the  future 
grant  of  the  whole  land,  including  even  that  fair 
portion  of  which  Lot  had  temporary  possession. 
"And  the  Lord  said  unto  Abraui,  after  that  Lot 

1  Psalm  Ixxxiv.  10. 


6  ABRAHAM  AND  LOT.  [SERM. 

was  separated  from  him,  Lift  up  now  thine  eyes,  and 
look  from  the  place  where  thou  art,  northward  and 
southward  and  eastward  and  westward ;  for  all  the 
land  which  thou  seest,  to  thee  will  I  give  it  and  to 
thy  seed  for  ever.  And  I  will  make  thy  seed  as  the 
dust  of  the  earth,  so  that  if  a  man  can  number  the 
dust  of  the  earth,  then  shall  thy  seed  also  be  num- 
bered. Arise,  walk  through  the  land  in  the  length  of  it, 
and  in  the  breadth  of  it,  for  I  will  give  it  unto  thee  V 
2.  Thus  ends  the  first  portion  of  the  history  of 
Abraham  and  Lot : — To  proceed.  God  is  so  merciful 
that  He  suffers  not  His  favoured  servants  to  fall  from 
Him  without  repeated  warnings.  They  cannot  be 
"  as  the  heathen :"  they  are  pursued  with  gracious 
visitings,  as  Jonah  when  he  fled  away.  Lot  had 
chosen  the  habitation  of  sinners,  on  account  of  its 
temporal  advantages ;  still  he  was  not  at  once  left  to 
himself.  A  calamity  was  sent  to  rebuke  and  reclaim 
him ; — we  are  not  told  indeed  that  this  was  the  inten- 
tion of  it,  but  we  know  even  by  the  light  of  nature 
that  all  affliction  is  calculated  to  try  and  improve 
us,  and  so  it  is  fair  to  say  that  this  was  the  design  of 
the  violence  and  captivity  to  which  Lot  was  soon 
exposed.  Sodom,  Gomorrah,  and  the  neighbouring 
cities,  which  were  subject  to  Chedorlaomer,  king  of 
Elam,  at  this  time  revolted  from  him.  In  consequence 
their  country  was  overrun  by  his  forces  and  those  of  his 
allies ;  and,  a  battle  taking  place,  the  kings  of  those 

'Gen.  xiii.  14—17. 


I.]  ABRAHAM  AND  LOT.  7 

cities  were  defeated  and  killed,  and  "  their  goods 
and  victuals"  taken.  Lot  also  and  his  property  fell 
into  their  hands.  Thus,  independently  of  religious 
considerations,  his  place  of  abode  had  its  disadvan- 
tage in  that  very  fertility  and  opulence  which  he 
had  coveted,  and  which  attracted  the  notice  of  those 
whose  power  enabled  them  to  be  rapacious.  Abra- 
ham at  this  time  dwelt  in  the  plain  of  Mamre,  and 
on  hearing  the  news  of  his  kinsman's  capture,  he  at 
once  assembled  his  own  followers,  to  the  number  of 
above  three  hundred  men,  and  being  joined  by  several 
princes  of  the  country  with  whom  he  was  confede- 
rate, he  pursued  the  plunderers,  surprised  them  by 
night,  routed  them,  and  rescued  Lot  with  his  fellow- 
captives  and  all  his  goods. 

This,  I  have  said,  was  a  solemn  warning  to  Lot, 
not  a  warning  only,  it  was  also  an  opportunity  of 
breaking  off  his  connexion  with  the  people  of  Sodom, 
and  removing  from  the  sinful  country.  But  unhap- 
pily he  did  not  take  it  as  such.  Nothing  indeed  is 
said  of  his  return  thither  in  this  passage  of  the 
history ;  but  in  the  narrative  which  follows  shortly 
after,  we  find  him  still  in  Sodom,  and  almost  involved 
in  the  Divine  vengeance  inflicted  upon  it : — but  of 
this  more  presently. 

Let  us  first  turn  by  way  of  contrast  to  Abraham. 
How  many  excuses  might  he  have  made  to  himself, 
had  he  so  willed,  for  neglecting  his  kinsman  in  mis- 
fortune !  He  might  have  urged  Lot's  misconduct, — 
the  danger  and  apparent  hopelessness  of  the  attempt 


8  ABRAHAM  AND  LOT.  [SERM. 

to  rescue  him.  But  it  is  a  principal  characteristic  of 
faith  to  be  careful  for  others  more  than  for  self. 
With  a  small  band  of  followers  he  boldly  pursued 
the  forces  of  the  victorious  kings,  and  succeeded  in 
recovering  his  brother's  son.  Observe  too  his  disin- 
terested and  princely  spirit  after  the  battle,  in  refus- 
ing part  of  the  spoil.  "  I  will  not  take  from  a  thread 
even  to  a  shoelatchet,"  he  said  to  the  king  of  Sodom 
"  and  I  will  not  take  any  thing  that  is  thine,  lest  thou 
shouldest  say,  I  have  made  Abram  rich."  Besides, 
this  might  be  especially  necessary  to  mark  his  abhor- 
rence of  the  men  of  Sodom  and  Gomorrah,  and  was 
a  sort  of  protest  against  their  sins.  His  conduct  sug- 
gests a  further  remark :  He  had  been  promised  the 
land  in  which  he  now  lived  as  a  stranger  ; — he  had 
valiant  troops,  though  few  in  number,  who  doubtless, 
had  he  so  desired,  might  have  conquered  for  him  a 
sufficient  portion  of  it.  But  he  did  not  attempt 
it ;  for  he  knew  God  could  bring  about  His  design 
and  accomplish  His  promise  in  His  own  good  time, 
without  his  use  of  unlawful  means.  Force  of  arms 
indeed  would  not  have  been  unlawful,  had  God 
ordered  their  use,  as  afterwards  when  the  Israelites 
returned  from  Egypt ;  but  it  was  unlawful  without 
express  command,  and  Abraham  perhaps  had  to 
overcome  a  temptation  in  not  having  recourse  to  it. 
We  have,  in  the  after  history,  a  similar  instance  of 
forbearance  in  the  conduct  of  David  towards  Saul. 
David  was  promised  the  kingdom  by  God  Himself; 
Saul's  life  was  more  than  once  in  his  hands,  but  he 


I.]  ABRAHAM  AND  LOT.  9 

thought  not  of  the  sin  of  doing  him  any  harm.  God 
could  bring  about  His  promise  without  his  "  doing 
evil  that  good  might  come."  This  is  the  true  spirit 
of  faith ;  to  wait  upon  God,  to  watch  for  and  to  follow 
His  guidance,  not  to  attempt  to  go  before  Him. 

But  did  Abraham  return  to  his  place  without 
reward  for  his  generous  and  self-denying  conduct? 
Far  otherwise ;  God  mercifully  renewed  to  him  the 
pledge  of  His  favour  in  answer  to  this  new  instance 
of  his  faith.  As  He  had  renewed  the  blessing  when 
Lot  at  first  chose  the  fruitful  land,  so  He  blessed 
him  now  by  the  mouth  of  a  great  priest  and  king. 
Lot  went  back  to  Sodom  in  silence  ; — but  God  spoke 
to  Abraham  by  Melchizedek.  "  And  Melchizedek, 
king  of  Salem,  brought  forth  bread  and  wine,  and  he 
was  the  priest  of  the  most  High  God  ;  and  he  blessed 
him  and  said,  Blessed  beAbram  of  the  most  High  God, 
possessor  of  heaven  and  earth,"  (who  can  give  away 
kingdoms  and  countries  as  He  will)  "  and  blessed 
be  the  most  High  God,  who  hath  delivered  thine 
enemies  into  thy  hand."  Who  Melchizedek  was,  is 
not  told  us :  Scripture  speaks  of  him  as  a  type  of 
Christ ;  but  we  cannot  tell  how  far  Abraham  knew 
this,  or  what  particular  sanctity  attached  to  his  cha- 
racter, or  what  virtue  to  his  blessing.  But  evidently 
it  was  a  special  mark  of  favour  placed  on  Abraham; 
and  the  bread  and  wine,  brought  forth  as  refresh- 
ment after  the  fight,  had  perhaps  something  of  the 
nature  of  a  sacrament,  and  conveyed  the  pledge  of 
mercy. 


10  ABRAHAM  AND  LOT.  [SEEM. 

3.  Now  let  us  pass  to  the  concluding  event  of 
Lot's  history.  The  gain  of  worldliness  is  but  tran- 
sitory ;  faith  reaps  a  late  but  lasting  recompense. 
Soon  the  Angels  of  God  descended  to  fulfil  in  one 
and  the  same  mission  a  double  purpose ; — to  deprive 
Lot  of  his  earthly  portion,  and  to  prepare  for  the 
accomplishment  of  the  everlasting  blessings  promised 
to  Abraham ;  to  destroy  Sodom,  while  they  foretold 
the  approaching  birth  of  Isaac. 

The  destruction  of  the  guilty  cities  was  at  hand. 
"  The  Lord  said,  Because  the  cry  of  Sodom  and  Go- 
morrah is  great,  and  because  their  sin  is  very  grievous, 
I  will  go  down  now,  and  see  whether  they  have  done 
altogether  according  to  the  cry  of  it,  which  is  come 
unto  Me,  and  if  not,  I  will  know1."  And  now  the 
greatest  honour  was  put  upon  Abraham.  God  en- 
trusted him  with  the  knowledge  of  His  secret  pur- 
pose, and  in  so  doing,  made  him  a  second  time  the 
deliverer  of  Lot  from  ruin ;  strongly  marking  the 
contrast  between  the  two,  in  that  His  inconsistent 
servant  owed  his  safety  to  the  intercession  of  him, 
who  enjoying  God's  favour,  was  content  to  be  without 
earthly  portion.  "  And  the  Lord  said,  Shall  I  hide 
from  Abraham  that  thing  which  I  do  ?  seeing  that 
Abraham  shall  surely  become  a  great  and  mighty 
nation,  and  all  the  nations  of  the  earth  shall  be 
blessed  in  him  ?  For  I  know  him,  that  he  will  com- 
mand his  children  and  his  household  after  him,  and 

1  Gen.  xviii.  20,  21. 


I.]  ABRAHAM  AND  LOT.  11 

they  shall  keep  the  way  of  the  Lord  to  do  justice  and 
judgment,  that  the  Lord  may  bring  upon  Abraham 
that  which  He  hath  spoken  of  him."  Accordingly 
Abraham  was  allowed  to  intercede  for  Sodom  and 
all  who  were  in  it.  I  need  scarcely  go  through  this 
solemn  narrative,  which  is  doubtless  well  known  to  all 
of  us.  Abraham  began  with  asking  whether  fifty 
righteous  were  not  remaining  in  the  city ;  he  found 
himself  obliged  gradually  to  contract  the  supposed 
remnant  of  good  men  therein,  till  he  came  down  to 
ten,  but  not  even  ten  were  found  to  delay  God's  ven- 
geance. Here  he  ceased  his  intercession,  perhaps  in 
despair,  and  fearing  to  presume  upon  that  adorable 
mercy,  the  depths  of  which  he  had  tried,  but  had  not 
ascertained.  He  did  not  mention  Lot  by  name  ;  still 
God  understood  and  answered  the  unexpressed  desire 
of  his  heart ;  for  we  are  told  presently,  "  It  came  to 
pass,  when  God  destroyed  the  cities  of  the  plain, 
that  God  remembered  Abraham,  and  sent  Lot  out  of 
the  midst  of  the  overthrow,  when  He  overthrew  the 
cities  in  the  which  Lot  dwelt1." 

It  was  at  eventide  that  two  Angels  came  to  Sodom, 
to  rescue  from  it  the  only  man  (as  it  would  seem) 
who  had  retained  in  his  mind  those  instincts  of  right 
and  wrong  which  are  given  us  by  nature,  who  in  any 
sense  acknowledged  the  true  God,  had  exercised  him- 
self in  faith  and  obedience,  and  had  not  utterly  done 
despite  to  the  gracious  Spirit.  Multitudes  of  chil- 

1  Gen.  xix.  29. 


12  ABRAHAM  AND  LOT.  [SERM. 

dren  there  doubtless  were  in  that  city  untainted  with 
actual  sin  ;  these  were  involved  in  their  parents'  ruin, 
as  they  are  now-a-days  in  earthquakes,  conflagrations, 
or  shipwreck.  But  of  those  who  could  "  discern 
between  their  right  hand  and  their  left,"  not  ten  (we 
know  for  certain),  and  (as  it  may  be  concluded)  not 
one,  had  even  the  righteousness  of  Lot.  "  Old  and 
young,  all  the  people,"  in  "  every  quarter,"  were  cor- 
rupt before  God,  and  therefore  are  "  set  forth  for  an 
example  "  of  what  the  All-merciful  God  can  do  when 
sinners  provoke  Him  to  wrath."  "  We  will  destroy 
this  place,"  the  Angels  said,  "  because  the  cry  of  them 
is  waxen  great  before  the  face  of  the  Lord,  and  the 
Lord  hath  sent  us  to  destroy  it."  "  And  when  the 
morning  arose  the  Angels  hastened  Lot  .  .  .  and 
brought  him  forth  and  set  him  without  the  city :  and 
said,  Escape  for  thy  life,  look  not  behind  thee, 
neither  stay  thou  in  all  the  plain,  escape  to  the 
mountain,  lest  thou  be  consumed." — Thus  was  Lot 
a  second  time  warned  and  rescued ;  however,  we 
have  no  reason  for  supposing  that  he  was  brought 
even  now  to  a  more  consistent  or  enlightened  faith 
than  before.  What  became  of  him  after  this  event 
we  do  not  know ;  of  his  subsequent  life  and  death 
nothing  is  told  us, — as  if  the  sacred  record  did  not 
deign  to  continue  the  history  of  one  on  whom  oppor- 
tunities were  apparently  thrown  away,  but  broke  it 
off  abruptly.  This  alone  we  know,  that  his  posterity, 
the  Moabites  and  Ammonites,  were  the  enemies  of 
the  descendants  of  Abraham,  his  friend  and  kinsman, 


I.]  ABRAHAM  AND  LOT.  13 

the  favoured  servant  of  God ;  especially  as  seducing 
them  to  that  idolatry  and  sensuality  which  the  chosen 
family  was  set  apart  to  withstand. 

Such  is  the  fate  of  the  double-minded,  who  love 
this  world  so  well  that  they  will  not  give  it  up,  though 
they  believe  and  acknowledge  that  God  bids  them 
do  so.  Not  that  they  confess  to  themselves  that 
their  hearts  are  set  upon  it ;  they  contrive  to  hide 
the  fact  from  themselves  by  specious  excuses,  and 
consider  themselves  religious  men.  My  brethren, 
do  not  take  it  for  granted  that  your  temper  of  mind 
is  much  superior  to  that  which  Lot's  conduct  evi- 
dences ;  nay,  that  it  is  not  worse  than  his.  You, 
indeed,  are  placed  in  an  age  of  the  world  which  is 
conspicuous  for  decency,  and  in  which  there  are  no 
temptations  to  the  more  hideous  forms  of  sin,  or 
rather  much  to  deter  from  them.  But  answer  this  one 
question,  and  then  decide  whether  this  day  does  not 
follow  Lot's  pattern.  He  thought  more  of  the  riches 
than  of  the  sins  of  the  cities  of  the  plain.  Now, 
as  to  the  temper  of  this  country,  consider  fairly,  is 
there  any  place,  any  persons,  any  work,  which  our 
countrymen  will  not  connect  themselves  with,  in  the 
way  of  trade  or  business  ?  For  the  sake  of  gain,  do 
we  not  put  aside  all  considerations  of  principle  as 
unseasonable  and  almost  absurd  ?  It  is  not  possible 
to  explain  myself  on  this  subject  without  entering 
into  details  too  familiar  for  this  sacred  place ;  but 
try  to  follow  out  for  yourselves  what  I  suggest  in 
general  terms.  Is  there  any  speculation  in  com- 


14  ABRAHAM  AND  LOT.  [SERM. 

inerce  which  religion  is  allowed  to  interfere  with  ? 
Whether  Jew,  Pagan,  or  Heretic  is  to  be  our  asso- 
ciate, does  it  frighten  us  ever  so  little  ?  Do  we  care 
what  side  of  a  quarrel,  civil,  political,  or  interna- 
tional, we  take,  so  that  we  gain  by  it  ?  Do  we  not 
serve  in  war,  do  we  not  become  debaters  and  ad- 
vocates, do  we  not  form  associations  and  parties  with 
the  supreme  object  of  preserving  property,  or  making 
it?  Do  we  not  support  religion  for  the  sake  of 
peace  and  good  order  ?  Do  we  not  measure  its 
importance  by  its  efficacy  in  securing  these  objects  ? 
Do  we  not  support  it  only  so  far  as  it  secures  them? 
Do  we  not  retrench  all  expenses  of  maintaining  it 
which  are  not  necessary  for  securing  them  ?  Should 
we  not  feel  very  lukewarm  towards  the  established 
religion,  unless  we  thought  the  security  of  property 
bound  up  in  its  welfare?  Should  we  not  easily 
resign  ourselves  to  its  overthrow,  could  it  be  proved 
to  us  that  it  endangered  the  state,  involved  the  pros- 
pect of  civil  disturbances,  or  embarrassed  the  Go- 
vernment ?  nay,  could  we  not  even  consent  to  it,  at 
the  price  of  the  reunion  of  all  parties  in  the  nation, 
the  pacification  of  turbulent  districts,  and  the  esta- 
blishment of  our  public  credit?  Nay,  further  still, 
could  we  not  easily  persuade  ourselves  to  support 
Antichrist,  I  will  not  say  at  home,  but  at  least 
abroad,  rather  than  we  should  lose  one  portion  of 
the  freights  which  "  the  ships  of  Tarshish"  bring  us? 
If  this  be  the  case  in  any  good  measure,  how  vain  is 
it  to  shelter  ourselves,  as  the  manner  of  some  is, 


I.]  ABRAHAM  AND  LOT.  15 

under  the  notion  that  we  are  a  moral,  thoughtful, 
sober-minded,  or  religious  people !  Lot  is  called  a 
"just  man"  by  St,  Peter,  he  is  referred  to  as  "  hos- 
pitable" by  St.  Paul ] ;  doubtless  he  was  a  confessor 
of  the  Truth  among  the  wretched  inhabitants  of  the 
cities  in  which  he  dwelt ;  but  who  would  willingly 
take  on  himself  Lot's  religion  and  Lot's  responsi- 
bilities, undeniable  as  it  is  that  God  had  not  utterly 
deserted  him  ?  Surely,  if  we  are  to  be  saved,  it  is 
not  by  keeping  ourselves  just  above  the  line  of 
reprobation,  and  living  without  any  anxiety  and 
struggle  to  serve  God  with  a  perfect  heart.  Surely, 
if  Christians  are  to  be  saved,  at  least  their  righteous- 
ness must  be  far  other  than  that  which  merely 
argued  some  remaining  grace  in  one  who  was  not  a 
Christian.  Surely,  if  Christians  are  to  be  saved? 
they  must  have  carefully  unlearned  the '  love  of  this 
world's  pleasures,  comforts,  luxuries,  honours.  No 
one,  surely,  can  really  be  a  Christian,  who  makes  his 
worldly  interests  his  chief  end  of  action.  A  man 
may  be,  in  a  measure,  ill-tempered,  resentful,  proud, 
cruel,  or  sensual,  and  yet  be  a  Christian.  For  pas- 
sions belong  to  our  inferior  nature ;  they  are  irra- 
tional, rise  spontaneously,  are  to  be  subdued  by  our 
governing  principle,  and  (through  God's  grace)  are 
ultimately,  though  gradually,  subdued.  But  what 
shall  be  said  when  the  reasoning  and  ruling  faculty, 
the  power  that  wills  and  controls,  is  turned  earth- 

1  2  Pet.  ii.  7,  8.     Heb.  xiii.  2. 


16  ABRAHAM  AND  LOT.  [SERM.  I. 

ward?     "  If  the  light  that  is  in  thee  be  darkness, 
how  great  is  that  darkness  1  !" 

God  only  knows  how  far  these  remarks  apply  to 
each  of  us.  I  will  not  dare  to  conjecture  how  far 
they  apply  to  this  man  or  that ;  but  where  they 
seem  to  do  so,  would  rather  turn  away  my  mind 
from  the  subject.  The  thought  of  their  applying  is 
too  serious,  too  dreadful  to  dwell  upon.  But  I 
beseech  you,  my  brethren,  apply  them  to  yourselves. 
Do  not  hesitate,  as  many  of  you  as  have  never  done 
so,  to  imagine  the  miserabfe  and  shocking  possibility 
of  your  coming  short  of  your  hope,  "having  loved 
this  present  world."  Retire  into  yourselves  and 
imagine  it ;  in  the  presence  of  Christ  your  Saviour, 
in  that  presence  which  at  once  will  shame  you,  and 
will  encourage  you  to  hope  for  forgiveness,  if  you 
earnestly  turn  to  Him  to  obtain  it. 

1  Matt.  vi.  23. 


SERMON  II. 


WILFULNESS  OF  ISRAEL  IN  REJECTING  SAMUEL. 


Ps.  xlvi.  10. 

Be  still,  and  know  that  I  am  God :   I  will   be  exalted  among 
the  heathen,  I  will  be  exalted  in  the  earth. 

IT  was  a  lesson  continually  set  before  the  Israelites, 
that  they  were  never  to  presume  to  act  of  themselves ; 
but  to  wait  till  God  wrought  for  them,  to  look  on 
reverently,  and  then  follow  His  guidance.  God  was 
their  Allwise  King  ;  it  was  their  duty  to  have  no  will 
of  their  own,  distinct  from  His  will,  to  form  no  plan 
of  their  own,  to  attempt  no  work  of  their  own.  "  Be 
still,  and  know  that  I  am  God."  Move  not,  speak 
not;  look  to  the  pillar  of  the  cloud, — see  how  it 
moves, — then  follow. — Such  was  the  command. 

For  instance :  when  the  Egyptians  pursued  the 
Israelites  to  the  coast  of  the  Red  Sea,  Moses  said  to 
the  people,  "  Fear  ye  not,  stand  still9  and  see  the 
salvation  of  the  Lord ;  the  Lord  shall  fight  for  you, 
and  ye  shall  hold  your  peace."  When  they  came  to 
the  borders  of  Canaan,  and  were  frightened  at  the 
strength  of  its  inhabitants,  they  were  exhorted 

VOL.  III.  C 


18  WILFULNESS  OF  ISRAEL 

"  Dread  not,  neither  be  afraid  of  them,  the  Lord 
your  God  shall  fight  for  you."  To  the  same  effect 
was  the  dying  injunction  of  Joshua,  "  Be  very  coura- 
geous to  keep  and  to  do  all  that  is  written  in  the 
book  of  the  law  of  Moses,  that  ye  turn  not  aside 
therefrom  to  the  right  hand  or  to  the  left."  And  in 
a  later  age,  when  the  Moabites  and  Ammonites  made 
war  against  Jehoshaphat,  the  prophet  Jahaziel  was 
inspired  to  encourage  the  people  in  these  words :  "  Be 
not  afraid  nor  dismayed  by  reason  of  their  great  mul- 
titude ;  for  the  battle  is  not  yours,  but  God's  .  .  . 
Ye  shall  not  need  to  fight  in  this  battle :  set  your- 
selves, stand  ye  still,  and  see  the  salvation  of  the  Lord 
with  you,  O  Judah  and  Jerusalem."  Once  more : 
When  Israel  and  Syria  came  against  Judah,  the  pro- 
phet Isaiah  was  directed  to  meet  Ahaz  and  to  say  to 
him,  "  Take  heed,  and  be  quiet ;  fear  not,  neither  be 
fainthearted1."  Presumption,  that  is,  the  determina- 
tion to  act  of  themselves,  or  self-will,  was  placed  in  the 
number  of  the  most  heinous  sins.  "  The  man  that 
will  do  presumptuously,  and  will  not  hearken  unto  the 
priest,  that  standeth  to  minister  there  before  the  Lord 
thy  God,  or  unto  the  judge,  even  that  man  shall  die, 
and  thou  shalt  put  away  the  evil  from  Israel 2." 

While  however  this  entire  surrender  of  them- 
selves to  their  Almighty  Creator  was  an  especial 
duty  enjoined  on  the  chosen  people,  a  deliberate  and 


1  Ex.  xiv.13,  14.  Deut.  i.  29,  30.  Josh,  xxiii.  6.  2  Chron.  xx. 
15—17.  Is.  vii.  4.  2  Deut.  xvii.  12. 


II.]  IN  REJECTING  SAMUEL.  19 

obstinate  transgression  of  it  is  one  of  the  especial 
characteristics  of  their  history.  They  failed  most 
conspicuously  in  that  very  point,  in  which  obedience 
was  most  strictly  enjoined  them.  They  were  told 
never  to  act  of  themselves,  and  (as  if  out  of  mere 
perverseness)  they  were  for  ever  acting  of  themselves ; 
and,  if  we  look  through  the  series  of  their  punish- 
ments, we  shall  find  these  inflicted  upon  them,  not 
for  mere  indolent  disobedience,  or  for  frailty  under 
temptation,  but  for  deliberate,  shameless  presump- 
tion, running  forward  just  in  that  very  direction 
in  which  the  Providence  of  God  did  not  lead  them, 
and  from  which  it  even  prohibited  them. 

First,  they  made  a  molten  image  to  worship ;  and 
this  just  after  receiving  the  command  to  make  to 
themselves  no  emblems  of  the  Divine  Majesty,  and 
while  Moses  was  still  in  the  mount.  Then  they 
would  take  to  themselves  a  captain,  and  return  to 
Egypt,  instead  of  proceeding  into  the  land  of  promise. 
When  forbidden  to  go  forward,  then  they  at  once 
attempted  it.  At  last,  when  they  had  entered  it, 
instead  of  following  God's  guidance,  and  destroying 
the  guilty  inhabitants,  they  adopted  a  plan  of  their 
own,  and  put  their  conquered  enemies  under  tribute. 
Next  followed  their  self-willed  purpose  of  having  a 
king  like  the  nations  around  them. 

It  is  observable  moreover  that  they  were  the  most 
perversely  disobedient,  at  those  times  when  Divine 
mercy  had  aided  them  in  some  remarkable  way.  For 
instance,  in  the  life-time  of  Moses.  Again,  when 

c2 


20  WILFULNESS  OF  ISRAEL  [SERM 

Samuel  was  raised  up  to  bring  back  the  age  of  Moses, 
and  to  complete  what  he  had  begun,  then  they  ran 
counter  to  God's  design  most  signally ;  at  the  very 
time  (I  say)  when  God  was  visiting  them  in  their 
low  estate,  and  renewing  His  mercies,  their  very  first 
act,  on  gaining  a  little  strength  and  recovering  from 
their  despair,  was  to  reject  God's  government  over 
them,  and  ask  a  king  like  other  nations. 

This  is  the  part  of  their  history,  to  which  I  wish 
now  particularly  to  draw  your  attention,  the  times  of 
Samuel ;  the  main  circumstances  to  be  considered 
being  these, — the  renewal  of  God's  mercies  to  them 
after  their  backslidings, — His  single  demand  in  return 
that  they  should  submit  themselves  to  His  guidance, — 
and  lastly,  their  plain  refusal  to  do  so,  or  rather  their 
impetuous  and  deliberate  movement  in  another 
direction. 

When  Moses  was  nigh  his  death,  he  foretold  that 
a  prophet  was  one  day  to  arise  like  unto  him  in  his 
place ;  a  promise  which  was  properly  fulfilled  in 
Christ's  coming,  but  which  had  a  prior  accomplish- 
ment in  the  line  of  prophets  from  Samuel  down  to 
the  captivity.  A  period  however  of  four  hundred 
years  intervened  between  Moses'  age  and  this  first 
fulfilment  of  the  prediction.  The  people  were  at 
first  ruled  by  judges;  at  length,  in  the  midst  of  the 
distress  which  their  sins  had  brought  upon  them, 
when  the  Philistines  had  overrun  the  country,  God 
visited  them  according  to  the  promise.  He  raised 
up  Samuel  as  His  first  prophet,  and  him  not  as  a 


II.]  IN  REJECTING  SAMUEL.  21 

solitary  ijiessenger  of  His  purposes,  but  as  the  first 
of  many  hundreds  in  succession. 

Now  let  us  consider  the  circumstances  under  which 
Samuel,  the  first  of  the  prophets,  was  raised  up.  We 
shall  find  that  his  elevation  was  owing  simply  to 
God's  will  and  power.  He,  like  Moses,  was  not  a 
warrior,  yet  by  his  prayers  he  saved  his  people  from 
their  enemies,  and  established  them  in  a  settled 
government.  "  Be  still,  and  know  that  I  am  God :'' 
the  principle  of  this  command  had  been  illustrated 
in  the  giving  of  the  Law,  and  now  it  was  enforced  in 
the  beginning  of  the  Prophetical  Dispensation;  as 
also  in  later  ages,  after  the  captivity,  and  when  Christ 
came,  according  to  the  words  of  Zechariah,  "  Not 
by  might,  nor  by  power,  but  by  My  Spirit,  saith  the 
Lord  of  Hosts1." 

Observe,  Samuel  was  born,  in  answer  to  his 
mother's  earnest  prayer  for  a  son.  Hannah,  "  in 
bitterness  of  soul,  had  prayed  unto  the  Lord,  and 
wept  sore,  and  vowed  a  vow ;"  viz.  that  if  God  would 
give  her  a  son,  he  should  be  dedicated  to  Him.  This 
should  be  noticed;  for  Samuel  was  thus  marked 
from  his  birth  altogether  as  an  instrument  of  the 
Lord's  providing.  A  similar  providence  is  observable 
in  the  case  of  other  favoured  objects  and  ministers 
of  God's  mercy,  in  order  to  show  that  that  mercy 
is  entirely  of  grace  Isaac  was  the  child  of  divine 
power ;  so  was  John  the  Baptist ;  and  Moses  again 

1  Zech.  iv.  6. 


22  WILFULNESS  OF  ISRAEL  [SERM. 

was  almost  miraculously  saved  from  the  murderous 
Egyptians  in  his  infancy. 

According  to  his  mother's  vow,  Samuel  was  taken 
into  the  service  of  the  Temple  from  his  earliest 
years;  and  while  yet  a  child  was  made  the  organ 
of  God's  sentence  of  evil  upon  Eli  the  high  priest. 
God  called  him,  "  Samuel,  Samuel,"  and  denounced 
through  him  a  judgment  against  Eli,  for  his  sinful 
indulgence  towards  his  sons.  Here  again  was  a 
lesson  to  the  Israelites,  how  entirely  the  prophetic 
spirit,  with  which  the  nation  was  henceforth  to  be 
favoured,  was  from  God.  Had  Samuel  grown  to 
manhood  before  he  was  inspired,  it  would  not  have 
clearly  appeared  how  far  the  work  was  immediately 
divine ;  but,  when  an  untaught  child  was  made  to 
prophesy  against  Eli  the  aged  high  priest,  the  people 
were  reminded,  as  in  the  case  of  Moses,  who  was  slow 
of  speech,  that  it  was  the  Lord  who  "  made  man's 
mouth,  the  dumb,  or  deaf,  the  seeing,  or  the  blind1 ;" 
and  that  age  and  youth  were  the  same  with  Him 
when  His  purposes  required  an  instrument. 

Samuel  thus  grew  up  to  manhood,  with  the  pre- 
sages of  greatness  on  him  from  the  first.  It  is 
written,  "  Samuel  grew,  and  the  Lord  was  with 
him,  and  did  let  none  of  his  words  fall  to  the  ground. 
And  all  Israel,  from  Dan  even  to  Beersheba,"  (i.  e. 
from  one  end  of  the  land  to  the  other,)  "  knew  that 
Samuel  was  established  to  be  a  prophet  of  the  Lord. 

1  Ex.  iv.  11. 


II.]  IN  REJECTING  SAMUEL.  23 

And  the  Lord  appeared  again  in  Shiloh ;  for  the 
Lord  revealed  Himself  to  Samuel  in  Shiloh  by  the 
word  of  the  Lord  V 

After  this,  when  he  was  about  thirty  years  old, 
the  battle  took  place  with  the  Philistines,  in  which 
thirty  thousand  Israelites  fell.  The  ark  of  God  was 
taken,  and  Eli,  on  hearing  the  news,  fell  from  off 
his  seat  backward,  and  was  killed.  Thus  Samuel 
was  raised  to  the  supreme  power,  in  his  country's 
greatest  affliction.  Still,  even  in  his  elevation,  he 
was  not  allowed  to  do  any  great  action  himself. 
The  ark  of  God  was  taken,  yet  he  was  not  to  rescue 
it.  God  so  ordered  it  that  His  name  "  should  be 
exalted  among  the  heathen,  and  should  be  exalted 
in  the  earth." 

The  Philistines  took  the  ark  to  Ashdod,  and  placed 
it  in  the  temple  of  their  idol,  Dagon.  Next  morn- 
ing, Dagon  was  found  fallen  on  its  face  to  the  earth 
before  it.  They  set  it  up  again,  and  the  next  morn- 
ing it  was  found  broken  into  pieces2 ;  and  soon  after, 
the  men  of  Ashdod  and  its  neighbourhood  were 
smitten  with  a  divine  judgment.  In  consequence, 
they  resolved  to  rid  themselves  of  what  they  rightly 
considered  the  cause  of  it,  and  transported  the  ark 
to  Gath.  The  men  of  Gath  were  smitten  with  God's 
anger  in  their  turn,  and  in  their  turn  sent  away  the 
ark  to  Ekron.  The  Ekronites,  in  their  terror,  hardly 
suffered  it  to  approach  them.  But  the  mysterious 

1   1  Sam.  iii.  19—21.  2  1  Sam.  v.  3,  4. 


M  WILFULNESS  OF  ISRAEL  [SBHM. 

plague  still  attended  it ;  and  the  Ekronites,  as  they 
had  justly  feared,  were  smitten  with  a  "  deadly 
destruction  throughout  all  the  city."  The  Philis- 
tines now  determined  to  send  their  spoil  (as  they 
had  at  first  fancied  it)  back  to  Israel ;  but,  in  order 
to  try  further  (as  it  seems)  the  power  of  the  God  of 
Israel,  they  did  as  follows :  They  took  two  milch- 
kine,  which  had  never  been  under  the  yoke,  and 
shutting  up  their  calves  at  home,  harnessed  them  to 
the  cart  on  which  they  had  placed  the  ark.  Should 
the  kine,  in  spite  of  their  natural  affection  for  their 
young,  go  towards  the  Israelitish  border,  then,  they 
argued,  they  might  be  sure  that  it  was  the  God  of 
Israel  who  had  smitten  them,  in  punishment  for  their 
capture  of  His  holy  habitation.  It  is  written,  "  The 
kine  took  the  straight  way"  towards  the  territory  of 
Israel,  "  lowing  as  they  went,  and  turned  not  aside  to 
the  right  hand  or  to  the  left  V 

All  this  was  a  lesson  ,to  the  Philistines ;  but  the 
Israelites  had  yet  theirs  to  learn.  They  had  taken 
the  ark  to  the  battle,  not  in  reverence,  but  as  if  it 
were  a  sort  of  charm,  with  virtue  in  itself,  and 
without  any  command  from  God,  presumptuously. 
They  were  first  punished  by  losing  it.  When  they 
saw  the  ark  returning  to  them,  they  rejoiced ;  and 
the  Levites  took  it  down,  and  offered  sacrifice.  So 
far  was  well,  but  presently  "  The  men  of  Beth- 
shemesh  .  .  .  looked  into  it ;"  this  evidenced  a  want 

1   1  Sam.  vi.  12. 


II.]  IN  REJECTING  SAMUEL.  25 

of  reverence  towards  God's  sacred  place  of  dwelling. 
And  God  "  smote  of  the  people  fifty  thousand  three 
score  and  ten  men ;  and  the  people  lamented,"  and 
said,  "  Who  is  able  to  stand  before  this  Holy  Lord 
God?" 

Thus,  when  Almighty  God,  four  hundred  years  after 
the  age  of  Moses  again  visited  His  people,  He  showed 
Himself  in  various  ways  to  be  the  sole  author  of  the 
blessings  they  received.  The  child  Samuel,  the  ark 
of  wood,  the  brute  cattle, — these  were  the  instruments 
through  which  He  manifested  that  He  was  a  living 
God ;  and  having  thus  bared  His  mighty  arm,  and  bid 
all  men  "  be  still,  and  know  that  He  was  God,"  then 
at  length  He  sent  His  first  prophet  forward  to  teach 
and  reclaim  the  people.  "  Samuel  spake  unto  all 
the  house  of  Israel,  saying,  If  ye  do  return  unto  the 
Lord  with  all  your  hearts,  then  put  away  the  strange 
Gods  and  Ashtaroth  from  among  you,  and  prepare 
your  hearts  unto  the  Lord,  and  serve  Him  only :  and 
He  will  deliver  you  out  of  the  hand  of  the  Philistines. 
Then  the  children  of  Israel  did  put  away  Baalim  and 
Ashtaroth,  and  served  the  Lord  only."  The  period 
during  which  this  reformation  was  carried  on  seems 
to  have  been  the  greater  part  of  twenty  years,  which 
was  more  or  less  a  time  of  captivity.  Towards  the  end 
of  it,  he  gathered  the  Israelites  together  at  Mizpeh, 
to  hold  a  fast  for  their  past  sins ;  and  then  "  he 
judged  the  children  of  Israel  in  Mizpeh."  This 
seems  to  imply  a  more  open  assumption  of  power 
than  any  he  had  been  hitherto  directed  to  make.  In 


26  W1LFULNESS  OF  ISRAEL  [SEEM. 

consequence  the  Philistines  were  alarmed,  think- 
ing perhaps  their  subjects  were  on  the  point  of 
recovering  their  independence  ;  and  assembling  their 
forces  they  marched  against  them.  "  And  the  children 
of  Israel  said  to  Samuel,  Cease  not  to  cry  unto  the 
Lord  for  us,  that  He  will  save  us  out  of  the  hand  of 
the  Philistines.  And  Samuel  took  a  sucking  lamb, 
and  offered  it  for  a  burnt  offering  wholly  unto  the 
Lord,  and  Samuel  cried  unto  the  Lord  for  Israel,  and 
the  Lord  heard  him."  The  Philistines  drew  near  to 
battle,  while  the  sacrifice  was  offering ;  "  but  the  Lord 
thundered  with  a  great  thunder  on  that  day  upon 
the  Philistines,  and  discomfited  them,  and  they  were 
smitten  before  Israel.  .  .  .  Then  Samuel  took  a 
stone  and  set  it  between  Mizpeh  and  Shen,  and 
called  the  name  of  it  Ebenezer,  saying,  Hitherto  hath 
the  Lord  helped  us."  In  this  whole  transaction  the 
text  is  again  illustrated.  It  is  added,  "  So  the  Phi- 
listines were  subdued,  and  came  no  more  into  the 
coast  of  Israel,  and  the  hand  of  the  Lord  was  against 
the  Philistines  all  the  days  of  Samuel.  And  the 
cities  which  they  had  taken  from  Israel,  were  re- 
stored." "  And  Samuel  judged  Israel  all  the  days  of 
his  life,"  making  circuits  year  by  year  through  the 
land. 

And  now  we  have  arrived  at  the  point  in  the 
history,  which  evidences,  more  than  any  other,  the 
perverse  ingratitude  of  the  Israelites.  Just  when 
God  had  rescued  them  from  their  enemies,  given 
them  peace,  and  by  a  fresh  act  of  bounty  established 


II.]  IN  REJECTING  SAMUEL.  27 

the  prophets  in  the  land  as  ministers  of  His  word 
and  will,  when  the  new  system  was  just  coming  into 
operation,  this  was  the  very  time  they  chose  to  rebel 
and  run  counter  to  His  purposes.  They  asked  for 
themselves  a  king  like  the  nations.  The  immediate 
occasion  of  this  request  was  the  faulty  conduct  of 
Samuel's  sons,  who  assisted  their  father  in  his  old 
age,  "  but  walked  not  in  his  ways,  but  turned  aside 
after  lucre,  and  took  bribes,  and  perverted  judgment1." 
This,  however,  though  doubtless  a  grievance,  surely 
was  no  excuse  for  them.  While  the  Lord  was  their 
king,  no  lasting  harm  coud  happen  to  them ;  yet  even 
"  the  elders  of  Israel  came  to  Samuel,  and  said  unto 
him,  Behold,  thou  art  old,  and  thy  sons  walk  not  in 
thy  ways:  now  make  us  a  king  to  judge  us  like  all  the 
nations."  They  added  a  reason  which  still  more  clearly 
evidenced  their  obstinate  unbelief — "  to  judge  us, 
and  go  out  before  us  and  fight  our  battles."  By  what 
strange  infatuation  was  it  that  they  sought  for  a 
king  to  "fight  their  battles?  when,  through  the  whole 
course  of  Samuel's  government,  it  was  so  evident 
that  God's  power  alone  had  subdued  their  enemies  ? 
There  was  one  additional  aggravation  of  their  sin ; 
they  had  really  been  promised  a  king,  at  some  future 
time  undetermined,  by  Moses  himself2 ;  and  hence, 
indeed,  they  probably  defended  their  asking  for  one. 
But,  in  truth,  that  very  circumstance  gave  to  their 
self-will  its  distinctive  mark  already  insisted  on,  viz. 

1  1  Sam.  viii.  3.  2  Deut.  xvii.  14 — 20. 


28  WILFULNESS  OF  ISRAEL  [SERM. 

the  desire  of  doing  things  their  own  way  instead  of 
waiting  God's  time.  The  fact  that  God  had  pro- 
mised what  they  clamoured  for,  and  merely  claimed 
to  choose  the  time,  surely  ought  to  have  satisfied 
them.  But  they  were  headstrong ;  and  He  answered 
them  according  to  their  wilfulness.  He  "  gave  them 
a  king  in  His  anger."  David,  indeed,  succeeded, 
but  the  corruption  and  degradation  of  the  people 
quickly  followed  his  death.  The  kingdom  was  di- 
vided into  two ;  idolatry  was  introduced ;  and  at 
length  captivity  came  upon  them,  the  loss  of  their 
country,  and  the  dispersion,  or  rather  annihilation  of 
the  greater  part  of  the  tribes. 

In  conclusion,  I  will  make  one  remark  by  way 
of  applying  their  history  to  ourselves  at  this  day. 
Certainly  we  have  not,  at  the  present  time,  learned 
the  duty  of  waiting  and  being  still.  Great  perils, 
just  now,  encompass  our  branch  of  the  Church ;  here 
the  question  comes  upon  us,  as  a  body  and  as  indi- 
viduals, what  ought  we  to  do  ?  Doubtless  to  meet 
them  with  all  the  wisdom  and  prudence  in  our 
power,  to  use  all  allowable  means  to  avert  them ; 
but  after  all  is  not  our  main  duty  this :  to  go  on 
quietly  and  stedfastly  in  our  old  ways,  as  if  nothing 
was  the  matter?  "  When  Daniel  knew  that  the 
writing  was  signed,"  which  condemned  him  to  the 
lions'  den,  if  he  did  what  was  his  plain  duty,  he  did 
not  look  about  to  see  whether  he  might  not  lawfully 
suspend  it  for  a  time,  or  whether  there  were  not 
other  ways  of  serving  God  not  interdicted  by  the 

2 


II.]  IN  REJECTING  SAMUEL.  29 

civil  power,  but  "  he  kneeled  upon  his  knees  three 
times  a  day,  and  prayed,  and  gave  thanks  before  his 
God,  as  he  did  aforetime  ] ."  It  is  a  very  painful  sub- 
ject, but  it  is  not  right  to  shut  our  eyes  to  the  fact 
that  friends  of  the  Church  are  far  more  disposed  to 
look  out  for  secular  and  unauthorized  ways  of  defend- 
ing her  than  to  proceed  quietly  in  their  ordinary 
duties,  and  trust  to  God  to  save  her.  What  is  the 
use  of  these  feverish  exertions,  on  all  sides  of  us,  to 
soothe  our  enemies,  conciliate  the  suspicious  or 
wavering,  and  attach  to  us  men  of  name  and  power  ? 
Rather  let  our  resolve  be,  if  we  are  to  perish,  it  shall 
be  at  our  post  of  duty.  We  will  be  found  in  the  circle 
of  our  sacred  services,  in  prayer  and  praise,  in  fasting 
and  alms-doing,  "  in  quietness  and  confidence."  All 
the  great  deliverances  of  the  Church  have  been  thus 
gained.  Israel  stood  still,  and  saw  the  Egyptians 
overwhelmed  in  the  sea.  Hezekiah  went  up  unto 
the  House  of  the  Lord,  and  prayed  to  Him  who 
dwelt  between  the  Cherubim,  and  Sennacherib's 
army  was  destroyed.  "  Prayer  was  made  without 
ceasing  of  the  Church  unto  God  for"  St.  Peter,  and 
the  Apostle  was  delivered  out  of  prison  by  an  Angel. 
The  course  of  Providence  is  not  materially  different 
now.  God's  arm  is  not  shortened,  nay,  nor  so 
restrained  that  He  cannot  save  without  miracles  as 
well  as  with  them.  He  can  save  silently  and  sud- 
denly, while  things  seem  to  go  on  as  usual.  The 

1  Dan.  vi.  10. 


30  WILFULNESS  OF  ISRAEL,  &c.  [SERM.  II. 

hearts  of  all  are  in  His  hand,  the  issues  of  life  and 
death,  the  rise  and  fall  of  mighty  men,  and  the  dis- 
tribution of  gifts.  Why  then  should  we  fear,  or  cast 
about  for  means  of  defence,  who  have  the  Lord  for 
our  God  ?  He  indeed  perchance  may  make  us  His 
instruments,  He  may  put  arms  into  our  hands ;  but 
even  if  He  gives  us  no  tokens  what  He  is  meditating, 
what  then  ?  At  length  our  deliverance  will  come, 
when  we  expect  it  not ;  whereas  we  shall  lose  our 
own  hope,  and  disorder  the  Church  greatly,  if  we 
presume  to  form  plans  of  our  own  by  way  of  pro- 
tecting it.  Jeroboam  thought  he  acted  "  wisely" 
when  he  set  up  the  calves  of  gold  at  Dan  and  Bethel. 
Our  wisdom  is  like  his,  if  we  venture  to  relax  one 
jot  or  tittle  of  Christ's  perfect  law,  one  article  of  the 
Creed,  one  holy  ordinance,  one  ancient  usage,  with 
the  hope  of  placing  ourselves  on  a  more  advantageous 
or  less  irksome  position.  "  Our  strength  is  to  sit 
still ;"  and  till  we  learn  this  far  more  than  we  seem 
at  present  to  understand  it,  surely  the  hopes  of  the 
true  Israel  among  us  must  be  low,  and  with  prayers 
for  the  Church's  safety  they  will  have  to  mingle 
confessions  and  intercessions  in  behalf  of  those  who 
believe  themselves  its  prudent  friends  and  effective 
defenders,  and  are  not. 


SERMON  III. 


SAUL. 


Hos.  xiii.  11. 

I  gave  thee  a  king  in  Mine  anger,  and  took  him  away  in  My 
wrath. 

THE  Israelites  seem  to  have  asked  for  a  king  from 
an  unthankful  caprice  and  waywardness.  The  ill  con- 
duct indeed  of  Samuel's  sons  was  the  occasion  of  the 
sin,  but  "  an  evil  heart  of  unbelief,"  to  use  Scripture 
language,  was  the  real  cause  of  it.  They  had  ever 
been  restless  and  dissatisfied,  asking  for  flesh  when 
they  had  manna,  fretful  for  water,  impatient  of  the 
wilderness,  bent  on  returning  to  Egypt,  fearing  their 
enemies,  murmuring  against  Moses.  They  had  mi- 
racles even  to  satiety ;  and  then  for  a  change  they 
wished  a  king  like  the  nations.  This  was  the  chief 
reason  of  their  sinful  demand.  And  further,  they 
were  dazzled  with  the  pomp  and  splendour  of  the 
heathen  monarchs  around  them,  and  they  desired 
some  one  to  fight  their  battles,  some  visible  succour 
to  depend  on,  instead  of  having  to  wait  for  an  invi- 


32  SAUL.  [SERM. 

sible  Providence,  which  came  in  its  own  way  and 
time,  by  little  and  little,  being  dispensed  silently,  or 
tardily,  or  (as  they  might  consider)  unsuitably.  Their 
carnal  hearts  did  not  love  the  neighbourhood  of 
heaven;  and,  like  the  inhabitants  of  Gadara  after- 
wards, they  prayed  that  Almighty  God  would  depart 
from  their  coasts. 

Such  were  some  of  the  feelings  under  which  they 
desired  a  king  like  the  nations  ;  and  God  at  length 
granted  their  request.  To  punish  them,  he  gave 
them  a  king  after  their  oijun  heart,  Saul,  the  son  of 
Kis,  a  Benjamite  ;  of  whom  the  text  speaks  in  these 
terms,  "  I  gave  them  a  king  in  Mine  anger,  and 
took  him  away  in  My  wrath." 

There  is  in  true  religion  a  sameness,  an  absence  of 
hue  and  brilliancy,  in  the  eyes  of  the  natural  man ; 
a  plainness,  austereness,  and  (what  he  considers) 
sadness.  It  is  like  the  heavenly  manna,  of  which 
the  Israelites  complained,  insipid  and  at  length 
wearisome,  "  like  wafers  made  with  honey."  They 
complained  that  "  their  soul  was  dried  away:" 
"  There  is  nothing  at  all,"  they  said,  "  beside  this 
manna,  before  our  eyes."  .  .  .  We  remember  the  fish, 
which  we  did  eat  in  Egypt  freely ;  the  cucumbers,  and 
the  melons,  and  the  leeks,  and  the  onions,  and  the 
garlick l."  Such  were  the  dainty  meats  in  which 
their  soul  delighted ;  and  for  the  same  reason  they 
desired  a  king.  Samuel  had  too  much  of  primitive 

1  Exod.  xvi.     Numb.  xi.  5. 


III.]  SAUL.  33 

simplicity  about  him  to  please  them,  they  felt  they 
were  behind  the  world,  and  clamoured  to  be  put  on 
a  level  with  the  heathen. 

Saul,  the  king  whom  God  gave  them,  had  much 
to  recommend  him  to  minds  thus  greedy  of  the  dust 
of  the  earth.  He  was  brave,  daring,  resolute  ;  gifted 
too  with  strength  of  body  as  well  as  of  mind, — a 
circumstance  which  seems  to  have  attracted  their 
admiration.  He  is  described  in  person  as  if  one  of 
those  sons  of  Anak,  before  whose  giant-forms  the 
spies  of  the  Israelites  in  the  wilderness  were  as 
grasshoppers, — "  a  choice  young  man  and  a  goodly, 
there  was  not  among  the  children  of  Israel  a  good- 
lier person  than  he ;  from  his  shoulders  and  upward 
he  was  higher  than  any  of  the  people  V  Both  his 
virtues  and  his  faults  were  such  as  became  an  east- 
ern monarch,  and  were  adapted  to  secure  the  fear 
and  submission  of  his  subjects.  Pride,  haughtiness, 
obstinacy,  reserve,  jealousy,  caprice, — these  in  their 
way  were  not  unbecoming  qualities  in  the  king,  after 
whom  their  imaginations  roved.  On  the  other  hand, 
the  better  parts  of  his  character  were  of  an  excel- 
lence sufficient  to  engage  the  affection  of  Samuel 
himself. 

As  to  Samuel,  his  conduct  is  far  above  human 
praise.  Though  injuriously  treated  by  his  country- 
men, who  cast  him  off  after  he  had  served  them 
faithfully  till  he  was  "  old  and  grey-headed 2,"  and 

1  1  Sam.  ix.  2.— vide  1  Sam.  x.  23.  2  1  Sam.  xii.  2. 

VOL.  III.  D 


34  SAUL.  [SERM. 

who  resolved  on  setting  over  themselves  a  king 
against  his  earnest  entreaties ;  yet  we  find  no  trace 
of  coldness  or  jealousy  in  his  behaviour  towards  Saul. 
On  his  first  meeting  with  him  he  addressed  him  in 
the  words  of  loyalty, — "  On  whom  is  all  the  desire  of 
Israel?  is  it  not  on  thee  and  on  all  thy  father's 
house  ?"  Afterwards,  when  he  anointed  him  king, 
he  "  kissed  him  and  said,  Is  it  not  because  the  Lord 
hath  anointed  thee  to  be  captain  over  His  inherit- 
ance ?"  When  he  announced  him  to  the  people  as 
their  king,  he  said,  "  See  ye  him  whom  the  Lord 
hath  chosen,  that  there  is  none  like  him  among  all 
the  people."  And,  some  time  after,  when  Saul  had 
irrecoverably  lost  God's  favour,  we  are  told,  "  Samuel 
came  no  more  to  see  Saul  until  the  day  of  his  death, 
nevertheless  Samuel  mourned  for  Saul."  '  In  the 
next  chapter  he  is  even  rebuked  for  immoderate 
grief, — "  How  long  wilt  thou  mourn  for  Saul,  seeing 
I  have  rejected  him  from  reigning  over  Israel 1." 
Such  sorrow  speaks  favourably  for  Saul  as  well  as 
for  Samuel ;  it  is  not  only  the  grief  of  a  loyal  sub- 
ject and  a  zealous  prophet,  but,  moreover,  of  an  at- 
tached friend:  and,  indeed,  instances  are  recorded, 
in  the  first  years  of  his  reign,  of  forbearance,  gene- 
rosity, and  neglect  of  self,  which  sufficiently  account 
for  the  feelings  with  which  Samuel  regarded  him. 
David,  under  very  different  circumstances,  seems  to 
have  felt  for  him  a  similar  affection. 

1  1  Sam.  ix.  20.  x.  1.  24.  xv.  35.  xvi.  1. 


III.]  SAUL.  35 

Thus  personally  qualified,  Saul  moreover  was  a 
prosperous  king.  He  had  been  appointed  to  subdue 
the  enemies  of  Israel,  and  success  attended  his  arms. 
At  the  end  of  the  fourteenth  chapter  we  read,  "  So 
Saul  took  the  kingdom  over  Israel,  and  fought  against 
all  his  enemies  on  every  side,  against  Moab,  and 
against  the  children  of  Ammon,  and  against  Edom, 
and  against  the  kings  of  Zobah,  and  against  the 
Philistines,  and  whithersoever  he  turned  himself,  he 
vexed  them.  And  he  gathered  an  host  and  smote 
the  Amalekites,  and  delivered  Israel  out  of  the  hands 
of  them  that  spoiled  them." 

Such  was  Saul's  character  and  success ;  his  cha- 
racter faulty,  yet  not  without  promise,  his  success 
in  arms  as  great  as  his  carnal  subjects  could  have 
desired.  Yet  in  spite  of  Samuel's  private  liking  for 
him,  and  in  spite  of  the  good  fortune  which  actually 
attended  him,  we  find  that  from  the  beginning  the 
Prophet's  voice  is  raised  both  against  people  and 
king  in  warnings  and  rebukes,  which  are  omens  of 
his  destined  destruction ;  according  to  the  text,  "  I 
gave  them  a  king  in  Mine  anger,  and  took  him  away 
in  My  wrath."  At  the  very  time  that  Saul  was 
publicly  received  as  king,  Samuel  protested,  "  Ye 
have  this  day  rejected  your  God,  who  Himself 
saved  you  out  of  all  your  adversities  and  your  tribu- 
lations V  On  a  subsequent  assembly  of  the  people, 
in  which  he  testified  his  uprightness,  he  says  "  Is  it 
not  wheat-harvest  to-day  ?  I  will  call  unto  the  Lord 

1  1  Sara.  x.  19. 
D2 


36  SAUL.  [SERM. 

and  He  shall  send  thunder  and  rain,  that  ye  may  per- 
ceive and  see  that  your  wickedness  is  great,  in  asking 
you  a  king."  Again  "  If  ye  shall  still  do  wickedly, 
ye  shall  be  consumed,  both  ye  and  your  king  V 
And  after  this,  on  the  first  instance  of  disobedience, 
and  at  first  sight  no  very  heinous  sin,  the  sentence 
of  rejection  is  past  upon  him :  "  Thy  kingdom  shall 
not  continue ;  the  Lord  hath  sought  Him  a  man  after 
His  own  heart 2." 

Here  then  a  question  may  be  raised : — why  was 
Saul  thus  marked  for  vengeance  from  the  beginning? 
Why  these  presages  of  misfortune,  which  from  the 
first  hung  over  him,  gathered,  fell  in  storm  and 
tempest,  and  at  length  overwhelmed  him  ?  Is  his 
character  so  essentially  faulty  that  it  must  be  thus 
distinguished  for  reprobation  above  all  the  anointed 
kings  after  him  ?  Why,  while  David  is  called  a  man 
after  God's  own  heart,  should  Saul  be  put  aside  as 
worthless  ? 

This  question  leads  us  to  a  deeper  inspection  of  his 
character.  Now,  we  know,  the  first  duty  of  every 
man  is  the  fear  of  God, — a  reverence  for  His  word,  a 
love  towards  Him,  a  desire  to  obey  Him;  and, 
besides,  it  was  peculiarly  incumbent  on  the  king  of 
Israel,  as  God's  vicegerent,  by  virtue  of  his  office,  to 
promote  His  glory  whom  his  subjects  had  rejected. 

Now  Saul  "  lacked  this  one  thing."  His  character 
indeed  is  obscure,  and  we  must  be  cautious  while 
considering  it ;  still,  as  Scripture  is  given  us  for  our 

1  1  Sam.  xii.  17.  25.  2  Ibid.  xiii.  14. 


III.]  SAUL.  37 

instruction,  it  is  surely  right  to  make  the  most  of 
what  we  find  there,  and  to  form  our  judgment  by 
such  lights  as  we  possess.  It  would  appear  then, 
that  Saul  was  never  under  the  abiding  influence  of 
religion,  or,  in  Scripture  language,  "  fear  of  God," 
however  he  might  be  at  times  moved  and  softened. 
Some  men  are  inconsistent  in  their  conduct,  as 
Samson  ;  or  as  Eli,  in  a  different  way ;  and  yet  may 
have  lived  by  faith,  though  a  weak  faith.  Others 
have  sudden  falls,  as  David  had.  Others  are  cor- 
rupted by  prosperity,  as  Solomon.  But  as  to  Saul, 
there  is  no  proof  that  he  had  any  deep-seated  reli- 
gious principle  at  all ;  rather  it  is  to  be  feared  that  his 
history  is  a  lesson  to  us,  that  the  "  heart  of  unbelief" 
may  exist  in  the  very  sight  of  God,  may  rule  a  man 
in  spite  of  many  natural  advantages  of  character,  in 
the  midst  of  much  that  is  virtuous,  amiable,  and 
commendable. 

Saul,  it  would  seem,  was  naturally  brave,  active, 
generous,  and  patient ;  and  what  nature  made  him, 
such  he  remained,  that  is,  without  improvement :  with 
virtues  which  had  no  value,  because  they  required  no 
effort,  and  implied  the  influence  of  no  principle.  On 
the  other  hand,  when  we  look  for  evidence  of  his 
faith,  that  is,  his  practical  sense  of  things  unseen,  we 
discover  instead  a  deadness  to  all  considerations  not 
connected  with  the  present  world.  It  is  his  habit  to 
treat  prophet  and  priest  with  a  coldness,  to  say  the 
least,  which  seems  to  argue  some  great  internal  defect 
of  mind.  It  would  not  be  inconsistent  with  the 


38  SAUL.  [SERM. 

Scripture  account  of  him,  even  should  the  real  fact 
be,  that  (with  some  general  notions  concerning  the 
being  and  providence  of  God)  he  doubted  of  the 
divinity  of  the  dispensation,  of  which  he  was  an  in- 
strument. The  circumstance  which  first  introduces 
him  to  the  inspired  history  is  not  in  his  favour. 
While  in  search  of  his  father's  asses,  which  were 
lost,  he  came  to  the  city  where  Samuel  was ;  and 
though  Samuel  was  now  an  old  man,  and  from  child- 
hood known  as  the  especial  minister  and  prophet  of 
the  God  of  Israel,  Saul  seems  to  have  considered  him 
as  a  mere  diviner,  such  as  might  be  found  among  the 
heathen,  who,  for  "  the  fourth  part  of  a  shekel  of  sil- 
ver," would  tell  him  his  way. 

The  narrative  goes  on  to  mention,  that  after  his 
leaving  Samuel,  "  God  gave  him  another  heart,"  and 
on  meeting  a  company  of  prophets,  "  the  Spirit  of 
God  came  upon  him,  and  he  prophesied  among  them." 
Upon  this,  "all  that  knew  him  beforetime"  said, 
"  What  is  this  that  is  come  unto  the  son  of  Kish :  is 
Saul  also  among  the  prophets?  ....  therefore  it 
became  a  proverb."  From  this  narrative  we  gather, 
that  his  carelessness  and  coldness  in  religious  matters 
were  so  notorious,  that,  in  the  eyes  of  his  acquaint- 
ance, there  was  a  certain  strangeness  and  incongruity, 
which  at  once  struck  the  mind,  in  the  circumstance 
of  his  associating  with  a  school  of  the  prophets. 

Nor  have  we  any  Reason  to  believe,  from  the  after 
history,  that  the  divine  gift,  then  first  imparted,  left 
any  such  religious  effect  upon  his  mind.  At  a  later 

2 


III.]  SAUL.  39 

period  of  his  life  we  find  him  suddenly  brought  under 
the  same  sacred  influence  on  his  entering  the  school 
where  Samuel  taught ;  but,  instead  of  softening  him, 
its  effect  upon  his  outward  conduct  did  but  testify 
the  fruitlessness  of  divine  grace  when  acting  upon  a 
will  obstinately  set  upon  evil. 

The  immediate  occasion  of  his  rejection  was  his 
failing  under  a  specific  trial  of  his  obedience,  set  be- 
fore him  at  the  very  time  he  was  anointed.  He  had 
collected  with  difficulty  an  army  against  the  Philis- 
tines :  while  waiting  for  Samuel  to  offer  the  sacrifice, 
his  people  became  disspirited,  and  began  to  fall  off 
and  return  home.  Here  he  was  doubtless  exposed  to 
the  temptation  of  taking  unlawful  measures  to  put  a 
stop  to  their  defection.  But  when  we  consider  that 
the  act  to  which  he  was  persuaded  was  no  less  than 
that  of  his  offering  sacrifice,  he  being  neither  priest 
nor  prophet,  nor  having  any  commission  thus  to  in- 
terfere with  the  Mosaic  ritual,  it  is  plain  "his  forcing 
himself"  to  do  so  (as  he  tenderly  described  his  sin) 
was  a  direct  profkneness, — a  profaneness  which  im- 
plied that  he  was  careless  about  forms,  which  in  this 
world  will  ever  be  essential  to  things  supernatural, 
and  thought  it  mattered  little  whether  he  acted  in 
God's  way  or  in  his  own. 

After  this,  he  seems  to  have  separated  himself 
from  Samuel,  whom  he  found  unwilling  to  become 
his  instrument,  and  had  recourse  to  the  priesthood 
instead.  Ahijah  or  Ahimelech  (as  he  is  afterwards 
called,)  the  high  priest,  followed  his  camp ;  and  the 


40  SAUL.  [SERM. 

ark  too,  in  spite  of  the  warning  conveyed  by  the 
disasters  which  attended  the  presumptuous  use  of  it 
in  the  time  of  Eli.  "  And  Saul  said  unto  Ahijah, 
Bring  hither  the  ark  of  God ;"  while  it  was  brought, 
a  tumult  which  was  heard  in  the  camp  of  the  Philis- 
tines, increased.  On  this  interruption  Saul  irrever- 
ently put  the  ark  aside,  and  went  out  to  the  battle. 

It  will  be  observed,  that  there  was  no  professed  or 
intentional  irreverence  in  Saul's  conduct;  he  was 
still  on  the  whole  the  same  he  had  ever  been.  He 
outwardly  respected  the  Mosaic  ritual, — about  this 
time  he  built  his  first  altar  to  the  Lord  \  and  in  a 
certain  sense  seemed  to  acknowledge  God's  authority. 
But  nothing  shows  he  considered  there  was  any  vast 
distinction  between  Israel  and  the  nations  around 
them.  He  was  indifferent,  and  cared  for  none  of 
these  things.  The  chosen  people  desired  a  king  like 
the  nations,  and  such  a  one  they  received. 

After  this  he  was  commanded  to  "  go  and  smite 
the  sinners,  the  Amalekites,  and  utterly  destroy 
them  and  their  cattle."  This  was  a  judgment  on 
them  which  God  had  long  decreed,  though  He  had 
delayed  it ;  and  He  now  made  Saul  the  minister  of 
His  vengeance.  But  Saul  performed  it  so  far  only 
as  fell  in  with  his  own  inclination  and  purposes.  He 
smote,  indeed,  the  Amalekites  and  "  destroyed  all 
the  people  with  the  edge  of  the  sword," — this  ex- 
ploit had  its  glory;  the  best  of  the  flocks  and  herds 

1  1  Sam.  xiv.  35. 


HI.]  SAUL.  41 

he  spared,  and  why?  to  sacrifice  therewith  to  the 
Lord.  But  since  God  had  expressly  told  him  to  de- 
stroy them,  what  was  this  but  to  imply,  that  Divine 
intimations  had  nothing  to  do  with  such  matters? 
what  was  it  but  to  consider  that  the  established 
religion  was  but  a  useful  institution,  or  a  splendid 
pageant  suitable  to  the  dignity  of  monarchy,  but 
resting  on  no  unseen  supernatural  sanction?  Cer- 
tainly he  in  no  sense  acted  in  the  fear  of  God,  with 
the  wish  to  please  Him,  and  the  conviction  that  he 
was  in  His  sight.  One  might  consider  it  mere  pride 
and  wilfulness  in  him,  acting  in  his  own  way  because 
it  was  his  own,  (which  doubtless  it  was  in  great  mea- 
sure,) except  that  he  appears  to  have  had  an  eye  to  the 
feelings  and  opinions  of  men  as  to  his  conduct,  though 
not  to  God's  judgment.  He  "  feared  the  people  and 
obeyed  their  voice."  Again,  he  spared  Agag,  the 
king  of  the  Amalekites.  Doubtless  he  considered 
Agag  as  "  his  brother,"  as  Ahab  afterwards  called 
Ben-hadad.  Agag  was  a  king,  and  Saul  observed 
towards  him  that  courtesy  and  clemency  which 
earthly  monarchs  observe  one  towards  another,  and 
rightly,  when  no  Divine  command  comes  in  the  way. 
But  the  God  of  Israel  required  a  king  after  His  own 
heart,  jealous  of  idolatry ;  the  people  had  desired  a 
king  like  the  nations  around  them. 

From  this  time  Samuel  came  no  more  to  see  Saul, 
whose  season  of  probation  was  over.  The  evil  spirit 
exerted  a  more  visible  influence  over  him ;  and  God 
sent  Samuel  to  anoint  David  privately,  as  the  future 


42  SAUL.  [SERM. 

king  of  Israel.  I  need  not  trace  further  the  course 
of  moral  degradation  which  is  instanced  in  Saul's 
subsequent  history.  Mere  natural  virtue  wears 
away  when  men  neglect  to  deepen  it  into  religious 
principle.  Saul  appears  in  his  youth  to  be  unassum- 
ing and  forbearing ;  in  advanced  life  he  is  not  only 
proud  and  gloomy,  (as  he  ever  was  in  a  degree,)  but 
cruel,  resentful,  and  hard-hearted,  which  he  was  not 
in  his  youth.  His  injurious  treatment  of  David  is 
a  long  history ;  but  his  conduct  to  Ahimelech,  the 
high-priest,  admits  of  being  mentioned  here.  Ahi- 
melech assisted  David  in  his  escape.  Saul  resolved 
on  the  death  of  Ahimelech  and  all  his  father's  house1. 
On  his  guards  refusing  to  execute  his  command, 
Doeg,  a  man  of  Edom,  one  of  the  nations  Saul  was 
raised  up  to  withstand,  undertook  the  atrocious  deed. 
On  that  day  eighty-five  priests  were  slain.  After- 
wards Nob,  the  city  of  the  priests,  was  smitten  with 
the  edge  of  the  sword,  and  all  destroyed,  "  men  and 
women,  children  and  sucklings,  and  oxen,  and  asses, 
and  sheep."  That  is,  Saul  executed  more  complete 
vengeance  on  the  descendants  of  Levi,  the  sacred 
tribe,  than  on  the  sinners,  the  Amalekites,  who  laid 
wait  for  Israel  in  the  way,  on  their  going  up  from 
Egypt. 

Last  of  all,  he  finishes  his  evil  history  by  an  open 
act  of  apostacy  from  the  God  of  Israel.  His  last  act 
is  like  his  first,  but  more  significant.  He  began,  as 

1  1  Sam,  xxii.  16. 


III.]  SAUL.  43 

we  saw,  by  consulting  Samuel  as  a  diviner,  this 
showed  the  direction  of  his  mind.  It  steadily  per- 
severed in  its  evil  way, — and  he  ends  by  consulting 
a  professed  sorceress  at  Endor.  The  Philistines  had 
assembled  their  hosts ;  Saul's  heart  trembled  greatly 
— he  had  no  advisers  or  comforters ; — Samuel  was 
dead, — the  priests  he  had  himself  slain  with  the 
sword.  He  hoped,  by  magic  rites,  which  he  had  for- 
merly denounced,  to  foresee  the  issue  of  the  approach- 
ing battle.  God  meets  him  even  in  the  cave  of  satanic 
delusions, — but  as  an  Antagonist.  The  reprobate 
king  receives,  by  the  mouth  of  dead  Samuel,  who 
had  once  anointed  him,  the  news  that  he  is  to  be 
"  taken  away  in  God's  wrath," — that  the  Lord  would 
deliver  Israel,  with  him,  into  the  hands  of  the  Philis- 
tines, and  that  on  the  morrow  he  and  his  sons  should 
be  numbered  with  the  dead  l. 

The  next  day  "  the  battle  went  sore  against  him, 
the  archers  hit  him ;  and  he  was  sore  wounded  of  the 
archers 2."  "  Anguish  came  upon  him 3,"  and  he  feared 
to  fall  into  the  hands  of  the  uncircumcised.  He 
desired  his  armour-bearer  to  draw  his  sword  and 
thrust  him  through  therewith.  On  his  refusing,  he 
fell  upon  his  own  sword,  and  so  came  to  his  end. 

Unbelief  and  wilfulness  are  the  wretched  charac- 
teristics of  Saul's  history, — an  ear  deaf  to  the  plainest 
commands,  a  heart  hardened  against  the  most  gra- 

1  1  Sam.  xxviii.  19.  2  1  Sam.  xxxi.  3.  3  2  Sam.  i.  9. 


44  SAUL. 

cious  influences.  Do  not  suppose,  my  brethren, 
because  I  speak  thus  strongly,  I  consider  Saul's  state 
of  mind  to  be  something  very  unusual.  God  forbid 
it  should  exist  in  its  full  misery  any  where  among  us ! 
but  surely  there  is  not  any  one  soul  here  present  but 
what  may  trace  in  itself  the  elements  of  sins  like  his. 
Let  us  only  reflect  on  our  hardness  of  heart  when 
attending  religious  ordinances,  and  we  shall  under- 
stand something  of  Saul's  condition  when  he  pro- 
phesied. We  may  be  conscious  to  ourselves  of  the 
truth  of  things  sacred  as  entirely  as  if  we  saw  them ; 
we  may  have  no  misgivings  about  the  presence  of 
God  in  Church,  or  about  the  grace  of  the  Sacra- 
ments, and  yet  we  often  feel  in  as  ordinary  and  as  un- 
concerned a  mood  as  if  we  were  altogether  unbelievers. 
Again,  let  us  reflect  on  our  callousness  after  mercies 
received,  or  after  suffering.  We  are  often  in  worse 
case  even  than  this ;  for  to  realize  the  unseen  world 
in  our  imagination,  and  feel  as  if  we  saw  it,  may  not 
be  in  our  power.  But  what  shall  be  said  to  wilful 
transgression  of  God's  commandments,  such  as  most 
of  us,  I  fear,  must  recollect  in  ourselves,  even  as 
children,  when  our  hearts  were  most  tender,  when  we 
least  doubted  about  religion,  were  least  perplexed 
in  matters  of  duty,  while  we  had  a  full  conscious- 
ness of  what  we  were  doing  ?  What,  again,  shall  be 
said  to  those,  perhaps  not  few  in  number,  who  sin 
with  the  purpose  beforehand  of  repenting  after- 
wards ? 

What  makes  our  insensibility  still  more  alarming, 


III.]  SAUL.  45 

is,  that  it  follows  the  grant  of  the  highest  privileges. 
Saul  was  hardened  after  the  Spirit  of  God  had  come 
on  him  ;  ours  is  a  sin  after  baptism.  There  is  some- 
thing awful  in  this,  if  we  understood  it ;  as  if  that 
peculiar  hardness  of  heart  which  we  experience,  was 
a  characteristic  of  a  soul  transgressing  after  it  had 
"  tasted  the  powers  of  the  world  to  come,"  and  an 
earnest  of  the  second  death.  May  this  thought, 
through  God's  mercy,  rouse  us  to  a  deeper  seriousness 
than  we  have  at  present,  while  Christ  still  continues 
to  intercede  for  us,  and  grants  us  time  for  repent- 
ance ! 


SERMON  IV. 


EARLY  YEARS  OF  DAVID. 


1  SAMUEL  xvi.  18. 

Behold,  I  have  seen  a  son  of  Jesse  the  Beth-lehemite,  that  is 
cunning  in  playing,  and  a  mighty  valiant  man,  and  a  man  of 
war,  and  prudent  in  matters,  and  a  comely  person,  and  the 
Lord  is  with  him. 

SUCH  is  the  account  given  to  Saul,  of  David,  in 
many  respects  the  most  favoured  of  the  ancient 
saints.  David  is  to  be  accounted  the  most  favoured, 
first  as  being  the  principal  type  of  Christ,  next  as 
being  the  author  of  great  part  of  the  book  of  Psalms, 
which  have  been  used  as  the  Church's  form  of  devo- 
tion ever  since  his  time.  Besides,  he  was  a  chief 
instrument  of  God's  providence,  both  in  repressing 
idolatry  and  in  preparing  for  the  Gospel ;  and  he 
prophesied  in  an  especial  manner  of  that  Saviour 
whom  he  prefigured  and  preceded.  Moreover,  he 
was  the  chosen  king  of  Israel,  a  man  after  God's  own 
heart,  and  blessed,  not  only  in  himself,  but  in  his  seed 
after  him.  And,  further,  to  the  history  of  his  life  a 


SERM.  IV.]  EARLY  YEARS  OF  DAVID.  47 

greater  share  is  given  of  the  inspired  pages  than  to 
that  of  any  other  of  God's  favoured  servants.  Lastly, 
he  displays  in  his  personal  character  that  very  temper 
of  mind  in  which  his  nation,  or  rather  human  nature 
itself,  is  especially  deficient.  Pride  and  unbelief 
disgrace  the  history  of  the  chosen  people;  the 
deliberate  love  of  this  world  which  was  the  sin  of 
Lot  and  Balaam,  and  the  presumptuous  wilfulness 
which  is  exhibited  in  Saul.  But  David  is  conspicu- 
ous for  an  affectionate,  a  thankful,  a  loyal  heart 
towards  his  God  and  Defender,  a  zeal  which  was  as 
fervent  and  as  docile  as  Saul  was  sullen,  and  as 
keen-sighted  and  as  pure  as  Balaam  was  selfish  and 
double-minded.  Such  was  the  son  of  Jesse  the 
Beth-lehemite ;  he  stands  midway  between  Abraham 
and  his  predicted  seed,  Judah  and  the  Shiloh,  re- 
ceiving and  transmitting  the  promises ;  a  figure  of 
the  Christ,  and  an  inspired  Prophet,  living  in  the 
Church  even  to  the  end  of  time,  in  his  office,  his 
history,  and  his  sacred  writings. 

Some  remarks  on  his  early  life,  and  on  his  charac- 
ter, as  therein  displayed,  may  profitably  engage  our 
attention  at  the  present  time. 

When  Saul  was  finally  rejected  for  not  destroying 
the  Amalekites,  Samuel  was  bid  go  to  Bethlehem? 
and  anoint,  as  future  king  of  Israel,  one  of  the  sons 
of  Jesse,  who  should  be  pointed  out  to  him  when  he 
was  come  there.  Samuel  accordingly  went  thither 
and  made  a  sacrifice ;  when,  at  his  command,  Jesse's 
seven  sons  were  brought  by  their  father,  one  by  one, 


48  EARLY  YEARS  OF'DAVID,  [SERM. 

before  the  prophet ;  but  none  of  them  proved  to  be 
the  choice  of  Almighty  God.  David  was  the  young- 
est and  out  of  the  way,  and  it  seemed  to  Jesse  as 
unlikely  that  God's  choice  should  fall  upon  him,  as 
it  appeared  to  Joseph's  brethren  and  to  his  father, 
that  he  and  his  mother  and  brethren  should,  as  his 
dreams  foretold,  bow  down  before  him.  On  Samuel's 
inquiring,  Jesse  said,  "  There  remaineth  yet  the 
youngest,  and,  behold,  he  keepeth  the  sheep."  On 
Samuel's  bidding,  he  was  sent  for.  "  Now  he  was 
ruddy,"  the  sacred  historian  proceeds,  "  and  withal 
of  a  beautiful  countenance,  and  goodly  to  look  to. 
And  the  Lord  said,  Arise,  anoint  him,  for  this  is  he." 
After  Samuel  had  anointed  him,  "  the  Spirit  of  the 
Lord  came  upon  David  from  that  day  forward."  It 
is  added,  "  But  the  Spirit  of  the  Lord  departed  from 
Saul." 

David's  anointing  was  followed  by  no  other  im- 
mediate mark  of  God's  favour.  He  was  tried  by 
being  sent  back  again,  in  spite  of  the  promise,  to  the 
care  of  his  sheep,  till  an  unexpected  occasion  intro- 
duced him  to  Saul's  court.  The  withdrawing  of  the 
Spirit  of  the  Lord  from  Saul  was  followed  by  fre- 
quent attacks  from  an  evil  spirit,  as  a  judgment 
upon  him.  His  mind  was  depressed,  and  a  "  trouble," 
us  it  is  called,  came  upon  him,  with  symptoms  very 
like  those  which  we  now  refer  to  derangement. 
His  servants  thought  that  music,  such,  perhaps,  as 
was  used  in  the  schools  of  the  prophets,  might  soothe 
and  restore  him ;  and  David  was  recommended  by 


IV.]  EARLY  YEARS  OF  DAVID.  49 

one  of  them  for  that  purpose  in  the  words  of  the 
text :  "  Behold  I  have  seen  a  son  of  Jesse  the 
Bethlehemite,  that  is  cunning  in  playing,  and  a 
mighty  valiant  man,  and  a  man  of  war,  and  prudent 
in  matters,  and  a  comely  person,  and  the  Lord  is 
with  him." 

David  came  in  the  power  of  that  sacred  influence 
whom  Saul  had  grieved  and  rejected.  The  Spirit 
which  inspired  his  tongue  guided  his  hand  also,  and 
his  sacred  songs  became  a  medicine  to  Saul's  diseased 
mind.  "  When  the  evil  spirit  from  God  was  upon 
Saul,  ....  David  took  an  harp,  and  played  with  his 
hand ;  so  Saul  was  refreshed,  and  was  well,  and  the 
evil  spirit  departed  from  him."  Thus  he  is  first 
introduced  to  us  in  that  character  in  which  he  still 
has  praise  in  the  Church,  as  "  the  anointed  of  the 
God  of  Jacob,  and  the  sweet  psalmist  of  Israel  V 

Saul  "  loved  David  greatly,  and  he  became  his 
armour-bearer;"  but  the  first  trial  of  his  humility 
and  patience  was  not  over,  while  many  other  trials 
were  in  store.  After  a  while  he  was  a  second  time 
sent  back  to  his  sheep ;  and,  though  there  was  war 
with  the  Philistines,  and  his  three  eldest  brethren 
were  in  the  army  with  Saul,  and  he  had  already 
essayed  his  strength  in  defending  his  father's  flocks 
from  wild  beasts,  and  was  "  a  mighty,  valiant  man," 
yet  he  contentedly  stayed  at  home  as  a  private  per- 
son, keeping  his  promise  of  greatness  to  himself,  till 

1  2  Sam.  xxiii.  1. 
VOL.  III.  E 


50  EARLY  YEARS  OF  DAVID.  [SERM. 

his  father  bade  him  go  to  his  brethren  to  take  them 
a  present  from  him,  and  report  how  they  fared.  An 
accident,  as  it  appeared  to  the  world,  brought  him 
forward.  On  his  arrival  at  the  army,  he  heard  the 
challenge  of  the  Philistine  champion,  Goliath  of  Gath. 
I  need  not  relate  how  he  was  divinely  urged  to  en- 
gage the  giant,  how  he  killed  him,  and  how  he  was  in 
consequence  again  raised  to  Saul's  favour ;  who,  with 
an  infirmity  not  inconsistent  with  the  deranged  state 
of  his  mind,  seems  to  have  altogether  forgotten  him. 

From  this  time  began  David's  public  life ;  but  not 
yet  the  fulfilment  of  the  promise  made  to  him  by 
Samuel.  He  had  a  second  and  severer  trial  of  pati- 
ence to  endure  for  many  years ;  the  trial  of  "  being 
still"  and  doing  nothing  before  God's  time,  though 
he  had  (apparently)  the  means  in  his  hands  of  accom- 
plishing the  promise  for  himself.  It  was  to  this  trial 
that  Jeroboam  afterwards  showed  himself  unequal. 
He  too  was  promised  a  kingdom,  but  he  was  tempted 
to  seize  upon  it  in  his  own  way,  and  so  forfeited 
God's  protection. 

David's  victory  over  Goliath  so  endeared  him  to 
Saul,  that  he  would  not  let  him  go  back  to  his 
father's  house.  Jonathan  too,  Saul's  son,  at  once 
felt  for  him  a  warm  affection,  which  deepened  into 
a  firm  friendship.  "  Saul  set  him  over  the  men  of 
war,  and  he  was  accepted  in  the  sight  of  all  the 
people,  and  also  in  the  sight  of  Saul's  servants 1." 

1  I  Sam.  xviii.  5. 


IV.]  EARLY  YEARS  OF  DAVID.  51 

This  prosperous  fortune,  however,  did  not  long  con- 
tinue. As  Saul  passed  through  the  cities  from  his 
victory  over  his  enemies,  the  women  of  Israel  came 
out  to  meet  him,  singing  and  dancing,  and  they  said, 
"  Saul  hath  slain  his  thousands,  and  David  his  ten 
thousands."  Immediately  the  jealous  king  was  "  very 
wroth,  and  the  saying  displeased  him ;"  his  sullen- 
ness  returned ;  he  feared  David  as  a  rival ;  and 
"  eyed  him  from  that  day  and  forward."  On  the 
morrow,  as  David  was  playing  before  him,  as  at 
other  times,  Saul  threw  his  javelin  at  him.  After 
this,  Saul  displaced  him  from  his  situation  at  his 
court,  and  sent  him  to  the  war,  hoping  so  to  rid  him- 
self of  him  by  his  falling  in  battle;  but  by  God's 
blessing  David  returned  victorious. 

In  a  second  war  with  the  Philistines,  David  was 
successful  as  before ;  and  Saul,  overcome  with  gloomy 
and  malevolent  passions,  again  cast  at  him  with  his 
javelin,  as  he  played  before  him,  with  the  hope  of 
killing  him. 

This  repeated  attempt  on  his  life  drove  David  from 
Saul's  court;  and  for  some  years  after,  that  is,  till 
Saul's  death,  he  was  a  wanderer  upon  the  earth,  perse- 
cuted in  that  country  which  was  afterwards  to  be  his 
own  kingdom.  Here,  as  in  his  victory  over  Goliath, 
Almighty  God  purposed  to  show  us,  that  it  was  His 
hand  which  set  David  on  the  throne  of  Israel.  David 
conquered  his  enemy  by  a  sling  and  stone,  in  order,  as 
he  said  at  the  time,  that  all  .  .  .  might  know  "  that 
the  Lord  saveth  not  with  sword  and  spear ;  for  the 

E  2 


52  EARLY  YEARS  OF  DAVID. 

battle  is  the  Lord's  V  Now  again,  but  in  a  different 
way,  His  guiding  providence  was  displayed.  As  David 
slew  Goliath  without  arms,  so  now  he  refrained  him- 
self and  used  them  not,  though  he  possessed  them. 
Like  Abraham  he  traversed  the  land  of  promise  "  as 
a  strange  land 2,"  waiting  for  God's  good  time.  Nay, 
far  more  exactly,  even  than  to  Abraham,  was  it 
given  to  David  to  act  and  suffer  that  life  of  faith 
which  thej  Apostle  describes,  and  by  which  "  the  elders 
obtained  a  good  report."  By  faith  he  wandered  about 
"  being  destitute,  afflicted,  evil-intreated,  in  deserts 
and  in  mountains,  and  in  dens,  and  in  caves  of  the 
earth."  On  the  other  hand,  through  the  same  faith, 
he  "  subdued  kingdoms,  wrought  righteousness,  ob- 
tained promises,  waxed  valiant  in  fight,  turned  to 
flight  the  armies  of  the  aliens." 

On  escaping  from  Saul,  he  first  went  to  Samuel 
to  ask  his  advice.  With  him  he  dwelt  some  time. 
Driven  thence  by  Saul,  he  went  to  Bethlehem,  his 
father's  city,  then  to  Ahimelech  the  high-priest,  at 
Nob.  Thence  he  fled,  still  through  fear  of  Saul, 
to  Achish,  the  Philistine  king  of  Gath ;  and  finding 
his  life  in  danger  there,  he  escaped  to  Adullam, 
where  he  was  joined  by  his  kindred,  and  put  himself 

at  the  head  of  an  irregular  band  of  men,  such  as,  in 

• 

the  unsettled  state  of  the  country,  might  be  usefully 
and  lawfully  employed  against  the  remnant  of  the 
heathen.  After  this  he  was  driven  to  Hareth,  to  Kei- 

1  1  Sam.  xvii.  47.  2  Heb.  xi.  9. 


IV.]  EARLY  YEARS  OF  DAVID.  53 

lah  which  he  rescued  from  the  Philistines,  to  the  wil- 
derness of  Ziph  among  the  mountains,  to  the  wilder- 
ness of  Maon,  to  the  strong-holds  of  Engedi,  to  the 
wilderness  of  Paran.  After  a  time  he  again  betook 
himself  to  Achish,  king  of  Gath,  who  gave  him  a 
city ;  and  there  it  was  that  the  news  was  brought 
him  of  the  death  of  Saul  in  battle,  which  was  the 
occasion  of  his  elevation  first  to  the  throne  of  Judah, 
afterwards  to  that  of  all  Israel,  according  to  the 
promise  of  God  made  to  him  by  Samuel. 

It  need  not  be  denied  that,  during  these  years  of 
wandering,  we  find  in  David's  conduct  instances  of 
infirmity  and  inconsistency,  and  some  things  which, 
without  being  clearly  wrong,  are  yet  strange  and 
startling  in  so  favoured  a  servant  of  God.  With 
these  we  are  not  concerned,  except  so  far  as  a  lesson 
may  be  gained  from  them  for  ourselves.  We  are 
not  at  all  concerned  with  them  as  regards  our  esti- 
mate of  David's  character.  That  character  is  ascer- 
tained and  sealed  by  the  plain  word  of  Scripture, 
by  the  praise  of  Almighty  God,  and  is  no  subject 
for  our  criticism ;  and  if  we  find  in  it  traits  which  we 
cannot  fully  reconcile  with  the  approbation  divinely 
given  to  him,  we  must  take  it  in  faith  to  be  what  it 
is  said  to  be,  and  wait  for  the  future  revelations  of 
Him  who  "  overcomes  when  He  is  judged."  There- 
fore I  dismiss  these  matters  now,  when  I  am  engaged 
in  exhibiting  the  eminent  obedience  and  manifold 
virtues  of  David.  On  the  whole,  his  situation, 
during  these  years  of  trial,  was  certainly  that  of  a 


54  EARLY  YEARS  OF  DAVID.  [SERM. 

witness  for  Almighty  God,  one  who  does  good  and 
suffers  for  it,  nay,  suffers  on  rather  than  rid  himself 
from  suffering  by  any  unlawful  act. 

Now  then  let  us  consider  what  was,  as  far  as  we 
can  understand,  his  especial  grace,  what  is  his  gift ; 
as  faith  was  Abraham's  distinguishing  virtue,  meek- 
ness the  excellence  of  Moses,  self-mastery  the  gift 
especially  conspicuous  in  Joseph. 

This  question  may  best  be  answered  by  considering 
the  purpose  for  which  he  was  raised  up.  When 
Saul  was  disobedient,  Samuel  said  to  him,  "  Thy 
kingdom  shall  not  continue :  the  Lord  hath  sought 
Him  a  man  after  His  own  heart,  and  the  Lord  hath 
commanded  him  to  be  captain  over  His  people,  be- 
cause thou  hast  not  kept  that  which  the  Lord  com- 
manded thee  V  The  office  to  which  first  Saul  and 
then  David  were  called,  was  different  from  that  with 
which  other  favoured  men  before  them  had  been 
entrusted.  From  the  time  of  Moses,  when  Israel 
became  a  nation,  God  had  been  the  king  of  Israel, 
and  His  chosen  servants,  not  delegates,  but  mere 
organs  of  His  will.  Moses  did  not  direct  the  Israel- 
ites by  his  own  wisdom,  but  he  spake  to  them,  as 
God  spake  from  the  pillar  of  the  cloud.  Joshua, 
again,  was  merely  a  sword  in  the  hand  of  God. 
Samuel  was  but  His  minister  and  interpreter.  God 
acted,  the  Israelites  "stood  still  and  saw"  His  mira- 
cles, then  followed.  But,  when  they  had  rejected 

1  1  Sam.  xiii.  14. 
•2 


IV.]  EARLY  YEARS  OF  DAVID.  55 

Him  from  being  king  over  them,  then  their  chief 
ruler  was  no  longer  a  mere  organ  of  His  power  and 
will,  but  had  certain  authority  entrusted  to  him, 
more  or  less  independent  of  supernatural  direction ; 
and  acted,  not  so  much  from  God,  as  for  God,  and 
in  the  place  of  God.  David,  when  taken  from  the 
sheepfolds  "  to  feed  Jacob  His  people  and  Israel 
His  inheritance,"  "  fed  them,"  in  the  words  of  the 
Psalm,  "  with  a  faithful  and  true  heart ;  and  ruled 
them  prudently  with  all  his  power1."  From  this 
account  of  his  office,  it  is  obvious  that  his  very  first 
duty  was  that  of fidelity  to  Almighty  God  in  the  trust 
committed  to  him.  He  had  power  put  into  his  hands 
in  a  sense  in  which  neither  Moses  had  it  nor  Samuel. 
He  was  charged  with  a  certain  office,  which  he  was 
bound  to  administer  according  to  his  ability,  so  as 
best  to  promote  the  interests  of  Him  who  appointed 
him.  Saul  had  neglected  his  Master's  honour ;  but 
David,  in  this  an  eminent  type  of  Christ,  "  came  to 
do  God's  will"  as  a  viceroy  in  Israel,  and,  as  being 
tried  and  found  faithful,  he  is  especially  called  "  a 
man  after  God's  own  heart." 

David's  peculiar  excellence  then  is  that  of  fidelity 
to  the  trust  committed  to  him  ;  a  firm  uncompromising 
single-hearted  devotion  to  the  cause  of  his  God,  and 
a  burning  zeal  for  his  honour. 

This  characteristic  virtue  is  especially  illustrated  in 
the  early  years  of  his  life  which  have  engaged  our 

1  Ps.  Ixxviii.  71—73. 


56  EARLY  YEARS  OF  DAVID.  [SERM 

attention.  He  was  tried  therein  and  found  faithful ; 
before  he  was  put  in  power  it  was  proved  whether  he 
could  obey.  Till  he  came  to  the  throne,  he  was  like 
Moses  or  Samuel,  an  instrument  in  God's  hands,  bid 
do  what  was  told  him  and  nothing  more; — having 
borne  this  trial  of  obedience  well,  in  which  Saul 
had  failed,  then  at  length  he  was  intrusted  with  a 
sort  of  discretionary  power,  to  use  in  his  Master's 
service. 

Observe  how  David  was  tried,  and  what  various 
high  qualities  of  mind  he  displayed  in  the  course  of 
the  trial.  First,  the  promise  of  greatness  was  given 
him  and  Samuel  anointed  him.  Still  he  stayed  in 
the  sheep-folds  ;  and  though  called  away  by  Saul  for 
a  time,  yet  returned  contentedly  when  Saul  released 
him  from  attendance.  How  difficult  is  it  for  such  as 
know  they  have  gifts  suitable  to  the  Church's  need 
to  refrain  themselves,  till  God  makes  a  way  for  their 
use  !  and  the  trial  would  be  the  more  severe  in 
David's  case,  in  proportion  to  the  ardour  and  energy 
of  his  temper ;  yet  he  fainted  not  under  it.  After- 
wards for  seven  years,  as  the  time  appears  to  be,  he 
withstood  the  strong  temptation,  ever  before  his  eyes, 
of  acting  without  God's  guidance,  when  he  had  the 
means  of  doing  so.  Though  skilful  in  arms,  popular 
with  his  countrymen,  successful  against  the  enemy, 
the  king's  son-in-law,  and  on  the  other  hand 
grievously  injured  by  Saul,  who  not  only  continually 
sought  his  life,  but  even  suggested  to  him  a  traitor's 
conduct  by  accusing  him  of  treason,  and  whose  life 


IV.]          EARLY  YEARS  OF  DAVID.          57 

was  several  times  in  his  hands,  yet  he  kept  his  honour 
pure  and  unimpeachable.  He  feared  God  and 
honoured  the  king ;  and  this  at  a  time  of  life  espe- 
cially exposed  to  the  temptations  of  ambition. 

There  is  a  resemblance  between  the  early  history 
of  David  and  that  of  Joseph.     Both  distinguished  for 
piety  in  youth,  the  youngest  and  the  despised  of  their 
respective  brethren,  they  are  raised,  after  a  long  trial, 
to  a  high  station,  as  ministers  of  God's  Providence. 
Joseph  was  tempted  to  a  degrading  adultery ;  David 
was  tempted  by  ambition.     Both  were  tempted  to  be 
traitors  to  their  masters  and  benefactors.     Joseph's 
trial  was  brief ;   but  his  conduct  under  it  evidenced 
settled  habits  of  virtue  which  he  could  call  to  his  aid 
at  a  moment's  notice.    A  long  imprisonment  followed, 
the  consequence  of  his  obedience,  and  borne  with 
meekness  and  patience ;   but  it  was  no  part  of  his 
temptation,  because    when   once    incurred,    release 
was  out  of  his  power.     David's  trial,  on  the  other 
hand,  lasted  for  years,  and  grew  stronger  as  time 
went  on.  His  master  too,  far  from  "  putting  all  things 
into  his  hands  V  sought  his  life.    Continual  opportu- 
nity of  avenging  himself  incited  his  passions;  self- 
defence,  and  the  divine  promise  were  specious  argu- 
ments to  seduce  his  reason.     Yet  he  mastered  his 
heart, — he  was  "  still ;" — he  kept  his  hands  clean  and 
his  lips  guileless, — he  was  loyal  throughout, — and  in 
due  time  inherited  the  promise. 

Genesis  xxxix.  20. 


58  EARLY  YEARS  OF  DAVID.  [SERM. 

Let  us  call  to  mind  some  of  the  circumstances  of 
his  stedfastness  recorded  in  the  history. 

He  was  about  twenty-three  years  old  when  he 
slew  the  Philistine ;  yet,  when  placed  over  Saul's 
men  of  war,  in  the  first  transport  of  his  victory,  we 
are  told  he  "  behaved  himself  wisely  V  When  for- 
tune turned,  and  Saul  became  jealous  of  him,  still 
"  David  behaved  himself  wisely  in  all  his  ways,  and 
the  Lord  was  with  him."  How  like  is  this  to  Joseph 
under  different  circumstances !  "  Wherefore,  when 
Saul  saw  that  he  behaved  himself  very  wisely,  he  was 
afraid  of  him ;  and  all  Israel  and  Judah  loved  David." 
Again,  "  And  David  behaved  himself  more  wisely 
than  all  the  servants  of  Saul,  so  that  his  name  was 
much  set  by."  Here  in  shifting  fortunes  is  evidence 
of  that  staid  composed  frame  of  mind  in  his  youth, 
which  he  himself  describes  in  the  one  hundred  and 
thirty-first  Psalm.  "  My  heart  is  not  haughty,  nor 

mine  eyes  lofty Surely  I  have  behaved  and 

quieted  myself,  as  a  child  that  is  weaned  of  his 
mother." 

The  same  modest  deportment  marks  his  subse- 
quent conduct.  He  consistently  seeks  counsel  of 
God.  When  he  fled  from  Saul  he  went  to  Samuel ; 
afterwards  we  find  him  following  the  directions  of 
the  prophet  Gad,  and  afterwards  of  Abiathar  the  high 
priest 2.  Here  his  character  is  in  full  contrast  to  the 
character  of  Saul. 

1  1  Sam.  xviii.  5—30.  2  Ibid.  xxii.  5.  20.  xxiii,  6. 


IV.]  EARLY  YEARS  OF  DAVID.  59 

Further,  consider  his  behaviour  towards  Saul,  when 
he  had  him  in  his  power ;  it  displays  a  most  striking 
and  admirable  union  of  simple  faith  and  unblemished 
loyalty. 

Saul,  while  in  pursuit  of  him,  went  into  a  cave  in 
Engedi.  David  surprised  him  there,  and  his  com- 
panions advised  to  seize  him,  if  not  to  take  his  life. 
They  said  "  Behold  the  day  of  which  the  Lord  said 
unto  thee  V  David,  in  order  to  show  Saul  how  en- 
tirely his  life  had  been  in  his  power,  arose  and  cut  off 
a  part  of  his  robe  privately.  After  he  had  done  it,  his 
"  heart  smote  him"  even  for  this  slight  freedom,  as  if  it 
were  a  disrespect  offered  towards  his  king  and  father. 
"  He  said  unto  his  men,  the  Lord  forbid  that  I  should 
do  this  thing  unto  my  master,  the  Lord's  anointed, 
to  stretch  forth  mine  hand  against  him,  seeing  he  is 
the  anointed  of  the  Lord."  When  Saul  left  the 
cave,  David  followed  him  and  cried,  "  My  Lord  the 
king.  And  when  Saul  looked  behind  him,  David 
stooped  with  his  face  to  the  earth,  and  bowed  him- 
self." He  hoped  that  he  could  now  convince  Saul 
of  his  integrity.  "  Wherefore  hearest  thou  men's 
words,"  he  asked,  "  saying,  Behold,  David  seeketh 
thy  hurt  ?  Behold,  this  day  thine  eyes  have  seen  how 
that  the  Lord  had  delivered  thee  to-day  into  mine 
hand  in  the  cave :  and  some  bade  me  kill  thee  .... 
Moreover,  my  father,  see,  yea  see  the  skirt  of  thy 
robe  in  my  hand :  for  in  that  I  cut  off  the  skirt  of  thy 

1  1  Sam.  xxiv.  4. 


60  EARLY  YEARS  OF  DAVID.  [SERM. 

robe,  and  killed  thee  not,  know  thou  and  see,  that 
there  is  neither  evil  nor  transgression  in  mine  hand, 
and  I  have  not  sinned  against  thee :  yet  thou  himtest 
my  soul  to  take  it.  The  Lord  judge  between  me  and 
thee,  and  the  Lord  avenge  me  of  thee :  but  mine 

hand  shall  not  be  upon  thee After  whom  is 

the  king  of  Israel  come  out  ?  after  whom  dost  thou 
pursue  ?  after  a  dead  dog,  after  a  flea.  The  Lord 
therefore  judge  ....  and  see,  and  plead  my  cause, 
and  deliver  me  out  of  thine  hand."  Saul  was  for  the 
time  overcome ;  he  said,  "  Is  this  thy  voice,  my  son 
David  ?  and  Saul  lifted  up  his  voice  and  wept."  And 
he  said,  "  Thou  art  more  righteous  than  I ;  for  thou 
hast  rewarded  me  good,  whereas  I  have  rewarded 
thee  evil."  He  added,  "And  now,  behold,  I  know 
well  that  thou  shall  surely  be  king."  At  another  time 
David  surprised  Saul  in  the  midst  of  his  camp,  and 
his  companion  would  have  killed  him ;  but  he  said, 
"  Destroy  him  not,  for  who  can  stretch  forth  his  hand 
against  the  Lord's  anointed  and  be  guiltless l  ?"  Then, 
as  he  stood  over  him,  he  meditated  sorrowfully  on 
his  master's  future  fortunes,  while  he  himself  re- 
frained from  interfering  with  God's  purposes. 
"  Surely  the  Lord  shall  smite  him ;  or  his  day  shall 
come  to  die;  or  he  shall  descend  into  battle  and 
perish."  David  retired  from  the  enemy's  camp  ;  and 
when  at  a  safe  distance,  roused  Saul's  guards,  and 
blamed  them  for  their  negligent  watch,  which  had 

1  1  Sam.  xxvi.  9. 


IV.]  EARLY  YEARS  OF  DAVID.  61 

allowed  a  stranger  to  approach  the  person  of  their 
king.  Saul  was  moved  the  second  time ;  the  miser- 
able man,  as  if  waking  from  a  dream  which  hung 
about  him,  said,  "I  have  sinned;  return  my  son 

David behold,  I  have  played  the  fool,  and 

have  erred  exceedingly."  He  added,  truth  over- 
coming him,  "  Blessed  be  thou,  my  son  David ; 
thou  shalt  both  do  great  things,  and  also  shalt  still 
prevail." 

How  beautiful  are  these  passages  in  the  history  of 
the  chosen  king  of  Israel !  How  do  they  draw  our 
hearts  towards  him,  as  one  whom  in  his  private  cha- 
racter it  must  have  been  an  extreme  privilege  and  a 
great  delight  to  know !  Surely  the  blessings  of  the 
patriarchs  descended  in  a  united  flood  upon  "  the  lion 
of  the  tribe  of  Judah,"  the  type  of  the  true  Redeemer 
who  was  to  come.  He  inherits  the  prompt  faith  and 
magnanimity  of  Abraham  ;  he  is  simple  as  Isaac ;  he 
is  humble  as  Jacob ;  he  has  much  of  the  youthful 
wisdom  and  self-possession,  the  tenderness,  the  affec- 
tionateness,  and  the  firmness  of  Joseph.  And,  as 
his  own  especial  gift,  he  has  an  overflowing  thankful- 
ness, an  ever-burning  devotion,  a  zealous  fidelity  to  his 
God,  a  high  unshaken  loyalty  towards  his  king,  an 
heroic  bearing  in  all  circumstances  such  as  the  mul- 
titude of  men  see  to  be  great,  but  cannot  understand. 
Be  it  our  blessedness,  unless  the  wish  be  presump- 
tuous, so  to  acquit  ourselves  in  troubled  times ;  cheer- 
ful amid  anxieties,  collected  in  dangers,  generous 


62  EARLY  YEARS  OF  DAVID.  [SERM. 

towards  enemies,  patient  in  pain  and  sorrow,  subdued 
in  good  fortune !  How  manifold  are  the  ways  of  the 
Spirit,  how  various  the  graces  which  He  imparts, 
what  depth  and  width  is  there  in  that  moral  truth 
and  virtue  for  which  we  are  created !  Contrast  one 
with  another  the  Scripture  Saints ;  how  different  are 
they,  yet  how  alike !  how  fitted  for  their  respective 
circumstances,  yet  how  unearthly,  how  settled  and 
composed  in  the  faith  and  fear  of  God !  As  in  the 
services,  so  in  the  patterns  of  the  Church,  God  has 
met  all  our  needs,  all  our  frames  of  mind.  "  Is  any 
afflicted  ?  let  him  pray ;  is  any  merry  ?  let  him  sing 
Psalms1."  Is  any  in  joy  or  in  sorrow?  there  are  Saints 
at  hand  to  encourage  and  guide  him.  There  is 
Abraham  for  nobles,  Job  for  men  of  wealth  and 
merchandize,  Moses  for  patriots,  Samuel  for  rulers, 
Elijah  for  reformers,  Joseph  for  those  who  rise  into 
distinction ;  there  is  Daniel  for  the  forlorn,  Jeremiah 
for  the  persecuted,  Hannah  for  the  downcast,  Ruth 
for  the  friendless,  the  Shunammite  for  the  matron,  Ca- 
leb for  the  soldier,  Boaz  for  the  farmer,  Mephibosheth 
for  the  subject ;  but  none  is  vouchsafed  to  us  in  more 
varied  lights  and  with  more  abundant  and  more 
affecting  lessons,  whether  in  his  history  or  his  writings, 
than  he  whose  eulogy  is  contained  in  the  words  of  the 
text,  as  cunning  in  playing,  and  a  mighty  valiant  man, 
and  prudent  in  matters,  and  comely  in  person,  and 

1  James  v.  13. 


IV.]  EARLY  YEARS  OF  DAVID.  63 

favoured  by  Almighty  God.  May  we  be  taught,  as 
he  was,  to  employ  the  gifts,  in  whatever  measure 
given  us,  to  God's  honour  and  glory,  and  to  the  ex- 
tension of  that  true  and  only  faith  which  is  the  salva- 
tion of  the  soul ! 


SERMON   V. 


JEROBOAM. 


1  KINGS  xiii.  2. 

He  cried  against  the  altar  in  the  word  of  the  Lord,  and  said, 
O  altar,  altar,  thus  saith  the  Lord,  Behold,  a  child  shall  be 
born  unto  the  house  of  David,  Josiah  by  name ;  and  upon 
thee  shall  he  offer  the  priests  of  the  high  places  that  burn 
incense  upon  thee,  and  men's  bones  shall  be  burnt  upon  thee. 

THESE  words  are  parts  of  a  narrative  which  we  hear 
read  once  a  year  in  the  Sunday  Service,  but  which 
can  scarcely  be  understood  without  some  attention  to 
the  history  which  precedes  it.  It  is  a  prophecy  against 
the  form  of  worship  set  up  in  the  kingdom  of  Israel ; 
let  us  consider  what  this  kingdom  and  this  worship 
were,  and  how  this  woe  came  to  be  uttered  by  a 
prophet  of  God. 

When  Solomon  fell  into  idolatry,  he  broke  what 
may  be  called  his  coronation  oath,  and  at  once  for- 
feited God's  favour.  The  essential  duty  of  a  king  of 
the  chosen  people  was  to  act  as  God's  representative, 
to  govern  for  Him.  David  was  called  a  man  after 


V.]  JEROBOAM.  65 

God's  heart,  because  he  was  thus  faithful ;  he  fulfilled 
his  trust.  Solomon  failed,  failed  in  the  very  one  duty 
which,  as  king  of  Israel,  he  was  bound  to  do. 

In  consequence,  a  message  came  from  Almighty 
God,  revealing  what  the  punishment  of  his  sin  would 
be.  He  might  be  considered  as  having  forfeited  his 
kingdom,  for  himself  and  his  posterity.  For  David's 
sake,  however,  this  extreme  sentence  was  not  pro- 
nounced upon  him.  First,  since  the  promise  had 
been  made  to  David  that  his  son  should  reign  after 
him,  though  that  son  was  the  very  transgressor,  yet 
he  was  spared  the  impending  evil  on  account  of  the 
promise.  As  an  honour  to  David,  Solomon's  reign 
closed  without  any  open  infliction  of  divine  venge- 
ance ;  only  with  the  presage  of  it.  "  Forasmuch  as 
this  is  done  of  thee,Iwill  surely  rend  the  kingdom  from 
thee,  and  will  give  it  to  thy  servant.  Notwithstand- 
ing in  thy  days  I  will  not  do  it,  for  David  thy  father's 
sake :  but  I  will  rend  it  out  of  the  hand  of  thy  son  V 
A  still  further  mitigation  of  punishment  was  granted, 
still  for  David's  sake.  It  had  been  promised  David, 
"  I  will  set  up  thy  seed  after  thee,  and  I  will  stablish 
the  throne  of  his  kingdom  for  ever If  he  com- 
mit iniquity,  I  will  chasten  him  with  the  rod  of  men ; 
but  My  mercy  shall  not  depart  away  from  him,  as  I 
took  it  from  Saul,  whom  I  put  away  before  thee 2." 
Accordingly,  when  Solomon  had  sinned,  and  the 
kingdom  was  rent  from  him,  still  holy  David's 

1  1  Kings  xi.  11,  12.  2  2  Sam.  vii.  12—15. 

VOL.  III.  F 


66  JEROBOAM.  [SRRM. 

seed  was  not  utterly  put  away  before  a  new  king,  as 
the  family  of  Saul  had  fallen  before  David ;  part  of 
the  kingdom  was  still  left  to  the  descendants  of  the 
faithful  king.  "  Howbeit,  I  will  not  rend  away  all 
the  kingdom ;  but  will  give  one  tribe  to  thy  son," 
Solomon's  son,  " for  David  My  servant's  sake"  This 
one  tribe  was  the  tribe  of  Judah,  David's  own  tribe ; 
to  which  part  of  Benjamin  was  added,  as  being  in  the 
neighbourhood.  And  this  kingdom,  over  which 
David's  line  reigned  for  four  hundred  years  after  him, 
is  called  the  kingdom  of  Judah. — But  with  this  king- 
dom of  Judah  we  are  not  now  concerned ;  but  with 
that  larger  portion  of  the  tribes,  which  was  rent  away 
from  David's  house,  and  forms  what  is  called  the  king- 
dom of  Israel. 

These  were  the  circumstances  under  which  the 
division  of  the  kingdom  was  made.  Solomon  seems 
to  have  allowed  himself  in  tyrannical  conduct  towards 
his  subjects,  as  well  as  in  idolatry.  On  his  death 
the  people  came  to  his  son  Rehoboam,  at  Shechem, 
and  said,  "  Thy  father  made  our  yoke  grievous ; 
now  therefore  make  thou  the  grievous  service  of 
thy  father  and  his  heavy  yoke  which  he  put  upon 
us  lighter,  and  we  will  serve  thee."  Rehoboam 
was  rash  enough  to  answer,  after  three  days'  delibe- 
ration, "  My  father  made  your  yoke  heavy,  and  I 
will  add  to  your  yoke  ;  my  father  also  chastised  you 
with  whips,  but  I  will  chastise  you  with  scorpions  V 

1  1  Kings  xii.  4.  14. 


V.]  JEROBOAM.  67 

Now  every  one  sees  that  Rehoboam  here  acted  very 
wrongly,  and  Solomon  too,  as  I  have  said,  had  sinned 
grievously  before  him.  His  oppression  of  the  people 
was  a  sin;  yet,  you  will  observe,  the  people  had  no 
right  to  complain.  They  had  brought  this  evil  on 
themselves ;  they  had  obstinately  courted  and  strug- 
gled after  it.  They  would  have  "  a  king  like  the 
nations,"  a  despotic  king;  and  now  they  had  one, 
they  were  discontented.  Samuel  had  not  only  ear- 
nestly and  solemnly  protested  against  this  measure, 
as  an  offence  against  their  Almighty  Governor,  but 
had  actually  forewarned  them  of  the  evils  which 
despotic  power  would  introduce  among  them.  "  He 
will  take  your  sons  and  appoint  them  for  himself,  for 
his  chariots,  and  to  be  his  horsemen;  he  will  set 
them  to  ear  his  ground  and  to  reap  his  harvest  and 
to  make  his  instruments  of  war.  He  will  take  your 
daughters  to  be  confectionaries,  and  to  be  cooks,  and 
to  be  bakers.  And  he  will  take  your  fields,  and  your 
vineyards,  and  your  oliveyards,  and  give  them  to  his 
servants."  The  warning  ends  thus :  "  And  ye  shall  cry 
out  in  that  day,  because  of  your  king  which  ye  shall 
have  chosen  you,  and  the  Lord  will  not  hear  you  in 
that  day  V  These  were  Samuel's  words  beforehand. 
Now  all  this  had  come  upon  them:  as  they  had 
sown,  so  had  they  reaped.  And,  as  matters  stood, 
their  best  course  would  have  been  contentment, 
resignation;  it  was  their  duty  to  bear  the  punish- 

1  1  Sam.  viii.  11—18. 
F  2 


68  JEROBOAM.  [SERM. 

ment  of  their  national  self-will.  But  one  sin  was 
not  enough  for  theni.  They  proceeded,  as  men  com- 
monly do,  to  mend  (as  they  considered)  their  first 
sin,  by  a  fresh  one; — they  rebelled  against  their 
king.  "  What  portion  have  we  in  David  ?"  they  said, 
"  neither  have  we  inheritance  in  the  son  of  Jesse. 
To  your  tents,  O  Israel, — now  see  to  thine  own 
house,  David1."  Ten  tribes  out  of  twelve  revolted 
from  their  king  in  that  day.  Here  they  were  quite 
inexcusable.  Even  putting  it  out  of  the  question 
that  they  had  brought  the  evil  on  themselves,  still, 
independently  of  this,  their  king's  tyranny  did  not 
justify  their  sudden,  unhesitating,  violent  rebellion. 
He  was  acting  against  no  engagement  or  stipulation. 
Because  their  king  did  not  do  his  duty  to  them,  this 
was  no  reason  they  should  not  do  their  duty  to  him. 
Say  that  he  was  cruel  and  rapacious,  still  they  might 
have  safely  trusted  the  miraculous  providence  of 
God,  to  have  restrained  the  king  by  His  prophets, 
and  to  have  brought  them  safely  through.  This 
would  have  been  the  way  of  faith ;  but  they  took 
the  matter  into  their  own  hands,  and  got  into 
further  difficulty.  And  I  wish  you  to  observe, 
that  all  the  evil  arose  from  this  original  fault, 
worked  out  in  its  consequences  through  centuries, 
viz.  their  having  a  king  at  all. 

So  much,  then,  for  their  first  sin,  and  their  second 
sin.  To  continue  further  the  history  of  their  downward 

1  1  Kings  xii.  16. 


V.]  JEROBOAM.  69 

course,  we  must  look  to  the  man  whom  they  made  the 
leader  of  their  rebellion.  This  was  Jeroboam. 

Jeroboam,  the  son  of  Nebat,  had  been,  during 
Solomon's  life-time,  appointed  to  collect  the  tribute 
from  the  tribe  of  Ephraim,  the  most  powerful  of  the 
ten  tribes ;  a  situation  which  gave  him  influence  and 
authority  in  that  part  of  the  country.  The  king 
appointed  him,  "  seeing  the  young  man  that  he  was 
industrious."  We  are  told  too  that  he  was  "  a  mighty 
man  of  valour  V  Thus  honoured  by  Solomon,  he 
abused  his  trust,  even  in  the  king's  life-time,  by 
rebelling  against  him.  "  Jeroboam,  Solomon's  ser- 
vant, even  he  lift  up  his  hand  against  the  king." 
When  Solomon,  in  consequence,  "  sought  to  kill 
him,"  he  fled  to  Egypt,  when  Shishak,  the  king, 
sheltered  him.  On  Solomon's  death  he  returned  to 
his  country,  and  at  the  invitation  of  the  revolting 
tribes,  headed  their  rebellion.  "  It  came  to  pass 
when  all  Israel  (i.  e.  the  ten  tribes)  heard  that  Jero- 
boam was  come  again,  that  they  sent  and  called  him 
unto  the  congregation,  and  made  him  king  over  all 
Israel:  there  was  none  that  followed  the  house  of 
David,  but  the  tribe  of  Judah  only2." 

Now,  that  Jeroboam  was  an  instrument  in  God's 
hand  to  chastise  Solomon's  sin,  is  plain ;  and  there 
is  no  difficulty  in  conceiving  how  a  wicked  man, 
without  it  being  any  excuse  to  him,  still  may  bring 
about  the  Divine  purposes.  But  in  Jeroboam's  par- 

1  1  Kings  xi.  28.  2  1  Kings  xii.  20. 


70  JEROBOAM.  [SERM. 

ticular  case  there  is  this  difficulty,  at  first  sight; 
that  Almighty  God  had  seemed  to  sanction  his  act 
by  promising  him,  in  Solomon's  life-time,  the  king- 
dom of  the  ten  tribes.  The  prophet  Ahijah  had 
met  him,  and  delivered  to  him  a  message  from  "  the 
Lord,  the  God  of  Israel."  "  I  will  rend  the  king- 
dom out  of  the  hand  of  Solomon,  and  will  give  ten 
tribes  to  thee"  And  it  was  on  account  of  this  pro- 
phecy that  Jeroboam  "  lifted  up  his  hand  against  the 
king."  On  a  little  consideration,  however,  we  shall 
find  no  difficulty  here :  for  though  Almighty  God 
promised  him  the  kingdom,  he  did  not  tell  him  to 
gain  it  for  himself;  and,  if  we  must  not  do  evil  that 
good  may  come,  surely  we  may  not  do  evil  that  a 
promise  may  be  fulfilled ;  and  to  "  rebel  against  his 
lord"  (in  the  words  of  Scripture)  was  a  plain  in- 
disputable sin.  God,  who  made  the  promise,  could 
of  course  fulfil  it  in  His  own  time.  He  did  not  re- 
quire man's  crime  to  bring  it  about.  It  was,  of 
course,  an  insult  to  His  holiness  and  power  to  sup- 
pose He  did.  Jeroboam  ought  to  have  waited  pati- 
ently God's  time ;  this  would  have  been  the  part  of 
true  faith.  But  it  had  always  been,  as  on  this  occa- 
sion, the  sin  of  the  Israelites,  to  outrun  God's  provi- 
dence; and,  even  when  they  chose  to  pursue  His 
ends,  to  wish  to  work  them  out  their  own  way. 
They  never  would  "  be  still  and  know  that  He  was 
God,"  wait  His  word  and  follow  His  guidance.  Thus, 
when  they  first  took  possession  of  the  promised  land, 
they  were  told  to  cast  the  nations  out,  and  utterly 


V.J  JEROBOAM.  71 

destroy  all  that  did  not  leave  the  country.  They 
soon  became  weary  of  this,  and  thought  they  had 
found  out  a  better  way.  They  thought  it  wiser  to 
spare  their  enemies,  and  form  alliances  with  them, 
and  put  them  under  tribute.  This  brought  them  first 
into  idolatry,  then  into  captivity.  When  Samuel 
rescued  them,  and  their  hopes  revived,  their  first  act 
was  to  choose  a  king  like  the  -  nations,  contrary  to 
God's  will.  And  Jeroboam,  in  this  instance,  as  a 
special  emblem  of  the  whole  people  in  the  rebellion 
itself,  had  not  patience  to  wait,  and  faith  to  trnst 
God,  that  "  what  He  had  promised  He  was  able  also 
to  perform."  That  it  was  a  trial  to  Jeroboam  we 
need  not  deny ;  of  course  it  was.  He  was  tried  and 
found  wanting.  Had  he  withstood  the  temptation, 
and  refrained  himself  till  lawfully  called  to  reign, 
untold  blessings  might  have  been  showered  on  him 
and  on  his  people,  who,  in  the  actual  history,  were 
all  cut  off  for  their  sins.  He  was  not  the  first  man 
who  had  thus  been  tried.  David  had  been  promised 
Saul's  kingdom,  and  anointed  thereunto  by  Samuel, 
years  before  he  came  into  possession ;  yet,  though  he 
was  persecuted  by  Saul,  and  had  his  life  several 
times  in  his  power,  still  he  would  not  lift  up  his  hand 
against  his  king.  He  had  the  faith  of  his  forefather 
Abraham,  who,  though  promised  the  land  he  dwelt 
in,  wandered  in  it  as  a  pilgrim,  without  daring  to 
occupy  it ;  wandered  on  with  a  band  of  trained  ser- 
vants at  his  command,  who  might  have  gained  for 
him  a  territory  had  he  desired  it,  as  certainly  as  they 


72  JEROBOAM.  [SERM. 

smote  Chedorlaomer  and  recovered  Lot  and  his 
goods.  David  inherited  this  patient  faith,  and 
through  it  "  obtained  the  promise,"  and  founded  a 
throne  in  righteousness  and  truth.  Had  Jeroboam 
followed  it,  he  too  might  have  been  the  father  of  a 
line  of  kings;  he  might  have  been  the  instrument 
and  object  of  God's  promised  favour  towards  the 
house  of  Joseph;  satisfying,  in  his  own  person,  the 
prophecies  which  Jacob  and  Moses *  had  delivered, 
and  Joshua,  himself  an  Ephraimite,  had  begun  to 
fulfil,  and  founding  a  dominion  not  inferior  in  glory 
to  that  of  Judah  and  Jerusalem. 

Jeroboam,  then,  is  not  excused,  though  Ahijah 
prophesied ;  but,  next,  let  us  inquire  how  did  he  act 
when  at  length  seated  on  the  throne?  It  is  not 
surprising,  after  such  a  beginning,  that  he  sinned 
further  and  more  grievously.  When  a  man  begins 
to  do  wrong,  he  cannot  answer  for  himself  how  far 
he  may  be  carried  on.  He  does  not  see  beforehand, 
he  cannot  know  where  he  shall  find  himself  after 
the  sin  is  committed.  One  false  step  forces  him  to 
another,  for  retreat  is  impossible.  This,  which  oc- 
curs every  day,  is  instanced,  first,  in  the  history  of 
the  whole  people,  and  then,  in  the  history  of  Jero- 
boam. For  awhile,  indeed,  he  seemed  to  prosper. 
Rehoboam,  Solomon's  son,  had  brought  an  extraor- 
dinary force  of  chosen  men  against  him;  but  Al- 
mighty God,  willing  there  should  be  no  blood  shed, 

1  Gen.  xlix.  22—26.     Deut.  xxxiii.  13—17.    cf.  I  Kings  xi.  38. 


V.]  JEROBOAM.  73 

designing  to  punish  Solomon's  idolatry,  and  intend- 
ing to  leave  Jeroboam  to  himself,  to  work  out  the 
fruit  of  his  rebellion,  and  then  to  judge  and  smite 
him  with  His  own  arm,  would  not  allow  the  war. 
The  prophet  Shemaiah  was  sent  to  Rehoboam  to  put 
an  end  to  it,  and  Rehoboam  obeyed. 

Thus  Jeroboam  seemed  to  have  every  thing  his 
own  way ;  but  soon  a  difficulty  arose  which  he  had 
thought  light  of,  if  he  thought  of  it  at  all.  The 
Jewish  nation  was  not  only  a  kingdom,  but  a  church, 
a  religious  as  well  as  a  political  body ;  and  Jeroboam 
found,  before  long,  that  in  setting  up  a  new  kingdom 
in  Israel,  he  must  set  up  a  new  religion  too. 

It  was  ordered  in  the  Law  of  Moses,  that  all  the 
men  throughout  Israel  should  go  up  to  Jerusalem  to 
worship  three  times  a  year;  but  Jerusalem  was,  at 
this  time,  the  capital  of  the  kingdom  of  Judah,  the 
rival  kingdom :  and  Jeroboam  clearly  saw  that  if  his 
new  subjects  were  thus  allowed  to  go  up  thither,  they 
could  not  remain  his  subjects  long,  but  would  return 
to  their  former  allegiance.  Here,  then,  a  second 
false  step  was  necessary  to  complete  the  first;  for 
a  false  step  it  must  have  been,  if,  as  it  would  seem, 
he  could  not  mend  matters  without  breaking  the  Law 
of  Moses.  He,  doubtless,  argued  that  he  was  obliged 
to  do  what  he  did,  that  he  could  not  help  himself. 
It  is  true ; — sin  is  a  hard  master ;  once  sold  over  to 
it,  we  cannot  break  our  chain ;  one  evil  concession 
requires  another. 

"  Jeroboam  said  in  his  heart,  Now  shall  the  king- 


74  JEROBOAM.  [SERM. 

dom  return  to  the  house  of  David :  if  this  people  go 
up  to  do  sacrifice  in  the  house  of  the  Lord  at  Jeru- 
salem, then  shall  the  heart  of  this  people  turn  again 
unto  their  lord,  even  unto  Rehoboam  king  of  Judah, 
and  they  shall  kill  me,  and  go  again  to  Rehoboam, 
king  of  Judah.  Whereupon  the  king  took  counsel  V 
A  melancholy  counsel  it  was :  he  resolved  to  select 
places  for  religious  worship  in  his  own  kingdom. 
This  was  against  the  Law  of  course ;  but  what  he  did 
was  worse  than  this.  He  could  not  build  a  Temple, 
like  Solomon's,  and  yet  he  needed  some  visible  sign 
of  the  presence  of  God.  Almighty  God  had  bid 
the  Israelites  take  to  themselves  no  sign  of  His  pre- 
sence, no  likeness  of  Him ;  but  Jeroboam  thought 
he  could  not  do  better  than  set  up  two  figures  of 
gold,  one  at  each  end  of  his  country,  not  indeed  as 
representations  (he  would  argue),  but  as  emblems 
and  memorials  of  the  true  God,  and  as  marking  the 
established  place  of  worship.  It  is  probable  that 
the  age  of  Solomon,  a  season  of  peace,  when  the 
arts  were  cultivated  and  an  intercourse  opened  with 
foreign  nations,  was  a  season  also  of  a  peculiar  reli- 
gious corruption,  such  as  had  never  occurred  before. 
All  through  their  history,  indeed,  the  Israelites  had 
opposed  God's  will ;  but  by  this  time  they  had 
learned  to  defend  their  disobedience  by  argument, 
and  to  transgress  upon  a  system.  Jeroboam's  sins, 
in  regard  to  religious  worship,  were  not  single, 

1  1  Kings  xii.  26—28. 


V.]  JEROBOAM.  75 

or  inconsistent  with  each  other,  but  depended  on  this 
principle, — that  there  is  no  need  to  attend  to  the 
positive  laws  and  the  outward  forms  and  ceremonies 
of  religion,  so  that  we  attend  to  the  substance.  In 
setting  up  these  figures  of  gold,  it  was  far  from  his 
intention  to  oppose  the  worship  of  the  One  True 
God,  the  Maker  of  heaven  and  earth,  the  Saviour  of 
Israel ;  the  words  he  used  on  the  occasion,  and  the 
course  of  the  history  show  this.  He  thought  he  was 
only  altering  the  discipline  of  the  Church,  as  we 
should  now  call  it,  and  (he  would  argue)  what  did 
that  matter?  He  made  merely  such  alterations  as 
change  of  circumstances  and  the  course  of  events 
rendered  indispensable.  He  was  in  difficulties,  and 
had  to  consider,  not  what  was  best,  or  what  he  him- 
self should  choose,  had  he  to  choose,  but  what  was 
practicable. 

The  figure  he  adopted,  as  a  memorial  of  Almighty 
God,  was  in  the  shape  of  an  ox  or  calf,  the  same 
which  the  Israelites  had  set  up  in  the  wilderness.  It 
is  hardly  known  what  is  the  meaning  of  the  emblem, 
which,  doubtless,  came  from  Egypt.  The  ox  is 
thought  to  be  the  emblem  of  life  or  strength ;  and, 
being  set  up  as  a  religious  monument,  might  be 
intended  to  signify  God's  creative  power.  But  how- 
ever this  might  be,  it  was,  at  any  rate,  a  direct  and 
open  transgression  of  the  second  Commandment. 
"  The  king  took  counsel,  and  made  two  calves  of 
gold,  and  said  unto  the  people,  It  is  too  much  for 
you  to  go  up  to  Jerusalem ;  behold  thy  gods,  O 


76  JEROBOAM.  [SBRM. 

Israel,  which  brought  thee  up  out  of  the  land  of 
Egypt.  And  he  set  the  one  in  Bethel,  and  the  other 
put  he  in  Dan." 

Even  this  open  idolatrous  worship,  not  merely 
tolerated,  but  established,  even  this  was  not  the  last 
sin  of  this  unhappy  man,  who  had  begun  a  course  of 
wickedness  upon  system,  and  then  left  it  as  an  in- 
heritance for  others  more  abandoned  than  himself  to 
perfect.  The  tribe  of  Levi,  who  were  especially 
consecrated  to  religious  purposes,  had  their  posses- 
sions not  in  one  place,  but  scattered  up  and  down 
the  country.  It  was  not  to  be  supposed  that  they, 
who  executed  judgment  in  the  sin  of  the  calf  in  the 
wilderness,  would  tamely  suffer  this  renewal  of  the 
ancient  offence  in  a  more  heinous  shape.  They  refused 
to  countenance  the  idolatrous  worship,  and  Jero- 
boam, led  on  by  hard  necessity,  cast  them  out  of  the 
country,  got  possession  of  their  cities  and  lands,  and 
put  in  priests  of  his  own  making  in  their  stead. 
"  He  made  a  house  of  high  places,"  and  "  he  and 
his  sons  cast  off  the  Levites  from  executing  the 
priests'  office  unto  the  Lord,  and  he  ordained  him 
priests  for  the  high  places,  and  for  the  devils,  and 
for  the  calves  which  he  had  made ;  priests  of  the 
lowest  of  the  people  which  were  not  of  the  sons  of 
Levi  V  And  he  changed  the  solemn  feast  days,  and 
dared  to  offer  incense,  himself  intruding  first,  for 
example's  sake,  into  the  sacred  office. 

1  1  Kings  xii.  31.     2  Chr.  xi.  14,  15. 


V.]  JEROBOAM.  77 

In  consequence  of  these  impious  proceedings,  not 
only  "  the  priests  and  Levites,  that  were  in  all 
Israel,"  left  his  kingdom  and  retired  to  Judea,  but 
also,  "  after  them,  out  of  all  the"  other  "  tribes,  such 
as  set  their  hearts  to  seek  the  Lord  God  of  Israel, 
came  to  Jerusalem  to  sacrifice  unto  the  Lord  God  of 
their  fathers." 

Truly  this  was  an  ill-omened  commencement  of 
his  reign.  He  had  made  it  impossible  for  pious 
Israelites  to  remain  in  the  country.  The  irreligious 
alone  held  by  him.  Jeroboam  ruled  in  a  country 
given  up,  as  it  seemed,  to  evil  spirits.  So  true  is  it, 
in  a  kindred  sense  to  that  in  which  the  words  were 
used  by  Samuel,  that  "  rebellion  is  as  the  sin  of  witch- 
craft, and  stubbornness  is  as  iniquity  and  idolatry1." 

Now,  then,  we  come  to  the  concluding  scene  of 
this  course  of  crime,  perpetrated  by  one  man, — the 
transaction  to  which  the  text  belongs. 

It  was  on  the  new  feast  day  "  which  he  had  de- 
vised of  his  own  heart,"  and  at  Bethel  where  the  idol 
was  set  up.  The  people  were  collected  from  all  parts 
of  the  country,  and  the  king  "  offered  upon  the  altar 
and  burnt  incense."  Such  was  the  formal  inaugura- 
tion of  the  false  religion  in  God's  own  hallowed 
country,  answering  to  that  sacred  solemnity  when 
Solomon  offered  the  prayer  of  dedication  in  the  Tem- 
ple. The  glory  of  God  had  come  down  on  that  cho- 


1  1  Sam.  xv.  23. 


78  JEROBOAM.  [SERM. 

sen  place  in  token  of  His  favour,  and  now  at  Bethel, 
which  He  had  once  specially  visited  in  an  earlier  age, 
He  suffered  not  the  heathen  act  to  pass  without  an 
indication  of  His  wrath.  One  of  His  prophets  was 
sent  from  Judah  to  attend  the  festival ;  but,  as  if  he 
were  entering  a  country  infected  by  the  pestilence, 
he  was  bid  go  into  no  house,  nor  eat,  nor  drink  while 
he  was  in  it,  nay,  that  he  was  not  even  to  return  to 
his  home  the  same  way  by  which  he  came,  as  if  his 
feet  must  not  touch  the  polluted  earth  twice. 

When  the  prophet  came,  he  uttered  his  message 
before  the  apostate  king.  It  was  a  prophecy  ;  a  pro- 
phecy set  up  as  a  witness  against  the  complicated 
sins  of  the  people,  the  destiny  of  that  rebellious  and 
idolatrous  kingdom  stamped  upon  it  in  the  day  of 
its  nativity.  The  man  of  God  addrest  the  altar,  as 
not  deigning  to  speak  to  Jeroboam,  and  foretold  its 
fate.  He  announced  that,  after  no  long  time,  the 
idolatrous  power  should  be  destroyed,  and  that  very 
altar  should  last  long  enough  to  see  its  fall ;  for  upon 
it,  fragrant  as  it  now  was  with  incense,  the  impious 
priests  should  be  sacrificed,  and  men's  bones  burned ; 
moreover  that  all  this  should  be  done  by  a  prince  of 
the  house  of  Judah ;  thus  intimating  that  David's 
royal  line  would  outlive  the  revolting  kingdom  of 
Israel.  "  O  altar,  altar,  thus  saith  the  Lord,  Behold, 
a  child  shall  be  born  unto  the  house  of  David,  Josiah 
by  name  ;  and  upon  thee  shall  he  offer  the  priests  of 
the  high  places  that  burn  incense  upon  thee,  and 


V.]  JEROBOAM.  79 

men's  bones  shall  be  burnt  upon  thee."  To  show 
his  Divine  commission,  the  prophet  gave  the  word, 
and  the  altar  was  miraculously  rent  in  twain,  and 
the  ashes  of  the  sacrifice  scattered  on  the  ground. 
Nothing  could  be  more  public  than  a  judgment  like 
this,  denounced  from  God  Himself,  after  Rehoboam, 
Solomon's  son,  had  not  been  allowed  to  take  the  mat- 
ter into  his  own  hands.  And  to  make  the  occurrence 
still  more  impressive,  two  further  signs  were  added. 
Jeroboam  stretched  forth  his  hand  to  seize  the  pro- 
phet ;  it  was  instantly  shrivelled  up,  so  that  he  could 
not  pull  it  to  him  again.  At  the  prophet's  prayer, 
it  was  restored.  The  second  miracle  was  still  more 
awful.  The  prophet,  wearied  with  his  journey,  was, 
on  his  return,  persuaded  by  a  bad  man  to  eat  and 
drink,  against  the  express  word  of  God  declared  to 
him.  An  immediate  judgment  followed.  As  he  sat 
at  table,  his  seducer  was  constrained  to  declare  to  him 
his  punishment, — that  his  body  should  not  come  into 
the  sepulchre  of  his  fathers ;  and  as  he  went  home, 
a  lion,  God's  second  instrument  for  its  infliction, 
met  and  slew  him,  yet  did  not  devour  him,  nor  touch 
the  ass  he  rode  on,  nor  molest  other  passengers  he 
met,  but,  fixed  to  the  spot  by  miracle,  he  stood  over 
the  prophet's  body,  a  sign,  more  truly  than  the  idols 
at  Dan  and  Bethel,  of  God's  power,  holiness,  and 
fearful  justice,  and  suggesting,  throughout  all  Israel, 
the  fearful  argument, — "  If  God  so  punish  His  own 
children,  what  will  be  the  final,  though  delayed, 
punishment  of  the  wicked  ?  If  the  righteous  scarcely 


80  JEROBOAM.  [SERM. 

be  saved,  where  shall  the  ungodly  and  the  sinner 
appear 1  ?" 

As  for  Jeroboam,  in  spite  of  all  this,  "  after  this 
thing  he  returned  not  from  his  evil  way,  but  made 
again  of  the  lowest  of  the  people  priests  of  the 
high  places ;  whosoever  would,  he  consecrated  him, 
and  he  became  one  of  the  priests  of  the  high 
places  V  Such  was  his  life. 

At  the  close  of  his  reign,  he  lost  even  his  earthly 
prosperity.  "The  Lord  struck  him  and  he  died." 
Such  was  his  end. 

His  family  was  soon  cut  off  from  the  throne  ;  and 
after  all  his  wise  counsels  and  bold  plans  he  has  left 
but  his  name  and  title  to  posterity,  "  Jeroboam  the 
son  of  Nebat  who  caused  Israel  to  sin."  Such  is 
his  memorial. 

"  Cursed  be  the  man  that  trusteth  in  man,  and 
maketh.  flesh  his  arm,  and  whose  heart  departeth 
from  the  Lord.  For  he  shall  be  like  the  heath  in 
the  desert,  and  shall  not  see  when  good  cometh,  but 
shall  inhabit  the  parched  places  in  the  wilderness,  in 
a  salt  land,  and  not  inhabited 3." 

It  requires  but  a  very  few  words  to  show  the  ap- 
plication of  this  history  to  the  circumstances  in  which 
we  find  ourselves.  So  strongly  does  it  portray  to 
us  the  existing  disorders  and  schisms  of  the  Christian 
Church,  the  profane  and  tyrannical  usage  which  it 
meets  with  from  the  world,  that  the  only  question 

1  1  Pet.  iv.  18.          2  1  Kings  xiii.  33.         z  Jer.  xvii.  5,  6. 


V.]  JEROBOAM.  £1 

which  can  possibly  arise  in  the  mind  is,  whether  it  is 
allowable  to  apply  it,  and,  whether,  as  the  events 
are  alike,  their  respective  character  and  their  issue 
are  like  each  other  also.  This,  I  say,  is  the  only 
question,  whether  we  may,  without  blame,  judge  of 
what  we  see,  by  the  light  of  what  we  read  in  the  his- 
tory of  Israel ;  and  I  wish  all  readers  would  clearly 
understand  that  this  is  the  only  question.  If  the 
deeds  of  Israel  and  Jeroboam  may  be  taken  as  types 
of  what  has  been  acted  under  the  Gospel  for  centu- 
ries past,  can  we  doubt  that  schism,  innovation  in 
doctrine,  a  counterfeit  priesthood,  sacrilege,  and  vio- 
lence, are  sins  so  heinous  and  crying,  that  there  is  no 
judgment  too  great  for  them,  no  woe  which  we  may 
not  expect  will  ultimately  fall  on  the  systems  which 
have  been  born  in  them,  and  the  lineage  of  their 
perpetrators  ?  What  other  lesson  can  we  draw  from 
the  history  but  this  ?  but  that  we  ought  to  draw  a 
lesson,  is  plain  from  the  repeated  declarations  of  St. 
Paul.  "  Whatsoever  things  were  written  aforetime, 
were  written  for  our  teaching."  "  All  these  things 
happened  unto  them  as  types,  and  they  are  written 
for  our  admonition,  upon  whom  the  ends  of  the  world 
are  come."  "All  Scripture  is  given  by  inspiration 
of  God,  and,  is  profitable  for  teaching,  for  reproof, 
for  correction,  for  instruction  in  righteousness."  St. 
Peter  also  and  St.  Jude  expressly  apply  occurrences 
in  the  Old  Testament  to  parallels  under  the  Gospel1. 

1  Rom.  xv.  4.     1  Cor.  x.  1 1.    2  Tim.  iii.  16.    2  Pet.  ii.  1—15. 
Jude  5—11. 

VOL.  III.  G 


82  JEROBOAM.  [SERM.  V. 

May  God  give  us  the  will  and  the  power  to  realize 
to  our  minds  this  most  serious  truth,  and  fairly  to 
follow  it  out  in  its  necessary  consequences !  And 
may  He  of  His  mercy  have  pity  upon  our  poor  dis- 
tracted Church,  rescue  it  from  the  domination  of 
the  heathen,  and  grant  that  "the  world's  course  may 
be  so  peaceably  ordered  by  His  governance,  that"  it 
and  all  branches  of  the  One  Church  Catholic  "  may 
joyfully  serve  Him  in  all  godly  quietness  !" 


SERMON  VI. 


FAITH  AND  OBEDIENCE. 


MATT.  xix.  17. 

If  thou  wilt  enter  into  life,  keep  the  commandments. 

LET  a  plain  man  read  the  Gospels  with  a  serious  and 
humble  mind,  and  as  in  God's  presence,  and  I  suppose 
he  would  be  in  no  perplexity  at  all  about  the  mean- 
ing of  these  words.  They  are  clear  as  the  day  at  first 
reading,  and  the  rest  of  our  Saviour's  teaching  does 
but  corroborate  their  obvious  meaning.  I  conceive 
that  if  such  a  man,  after  reading  them  and  the  other 
similar  passages  which  occur  in  the  Gospels,  were 
told  that  he  had  not  mastered  the  sense  of  them, 
and  that  in  matter  of  fact  to  attempt  to  enter  into 
life  by  keeping  the  commandments,  to  attempt  to 
keep  the  commandments  in  order  to  enter  into  life, 
were  suspicious  and  dangerous  modes  of  expression, 
and  that  the  use  of  them  showed  an  ignorance  of  the 
real  spirit  of  Christ's  doctrine,  he  would  in  despair 
say,  "  then  truly  Scripture  is  not  a  book  for  the  mul- 


84  FAITH  AND  OBEDIENCE.  [SERM. 

titude,  but  for  those  only  who  have  educated  and 
refined  understandings,  so  as  to  see  things  in  a  sense 
different  from  their  obvious  meaning." 

Or  again,  supposing  one,  who  disbelieved  our 
Lord's  divinity,  fell  in  with  persons  who  did  thus 
consider  that  to  keep  the  commandments  by  way  of 
entering  into  life,  was  a  sign  of  spiritual  blindness  in 
a  man,  not  to  say  of  pride  and  reprobation ;  do  you 
suppose  there  would  be  any  possibility  of  their 
silencing  him  as  regards  his  own  particular  heresy, 
with  Scripture  proofs  of  the  sacred  truth  which  he 
denied  ?  For  can  the  doctrine  that  Christ  is  God,  be 
more  clearly  enunciated  than  the  precept  that,  to  enter 
into  life,  we  must  keep  the  commandments  ?  and  is 
it  not  the  way  to  make  men  think  that  Scripture  has 
no  definite  meaning  at  all,  and  that  each  man  may 
fairly  put  his  own  sense  upon  it,  when  they  see  our 
Lord's  plain  declarations  thus  explained  away  ? 

The  occasion  of  this  unreal  interpretation  of  Scrip- 
ture, which,  in  fact,  does  exist  among  us  to  a  great 
extent,  is,  that  St.  Paul,  in  some  passages  of  his 
Epistles,  teaches  us  that  we  are  accepted  and  saved 
by  faith :  and  it  is  argued  that,  since  he  wrote  under 
the  guidance  of  the  promised  Spirit,  his  is  the  true 
gospel  mode  of  speech,  and  that  the  language  of 
Christ,  the  Eternal  Word  of  God,  must  be  drawn  aside, 
however  violently,  into  that  certain  meaning  which 
is  assumed  as  the  only  true  sense  of  St.  Paul.  How 
our  Divine  Master's  words  are  explained  away,  what 
ingenious  refinements  are  used  to  deprive  us  of  the 


VI.]  FAITH  AND  OBEDIENCE.  85 

plain  and  solemn  sense  which  they  bear  on  their 
very  front,  it  profits  not  here  to  inquire ;  still  no  one, 
it  may  be  presumed,  can  deny,  that,  whether  rightly 
or  wrongly,  they  are  turned  aside  in  a  very  unex- 
pected way,  unless  rather  they  are  put  out  of  sight 
altogether,  and  forgotten,  as  if  superseded  by  the 
Apostolic  Epistles.  Doubtless  those  Epistles  are 
inspired  by  the  Holy  Spirit :  but  He  was  sent  from 
Christ  to  glorify  and  illuminate  the  words  of  Christ. 
The  two  Heavenly  Witnesses  cannot  speak  diversely : 
faith  will  listen  to  Them  both.  Surely  our  duty  is, 
neither  to  resist  the  One  nor  the  Other ;  but  humbly 
to  consider  whether  there  is  not  some  one  substantial 
doctrine  which  They  teach  in  common;  and  that 
with  God's  blessing  I  will  now  attempt  to  do, 

How  are  we  sinners  to  be  accepted  by  Almighty 
God?  Doubtless  the  sacrifice  of  Christ  on  the  cross 
is  the  meritorious  cause  of  our  justification,  and  His 
Church  is  the  ordained  instrument  of  conveying  it  to 
us.  But  our  present  question  relates  to  another  sub- 
ject, to  our  own  part  in  appropriating  it ;  and  here  I 
say  Scripture  makes  two  answers,  saying  sometimes, 
"Believe  and  you  shall  be  saved,"  and  sometimes 
"  Keep  the  commandments  and  you  shall  be  saved." 
Let  us  consider  whether  these  two  modes  of  speech 
are  not  reconcileable  with  each  other. 

What  is  meant  by  faith  ?  it  is  to  feel  in  good 
earnest  that  we  are  creatures  of  God ;  it  is  a  practical 
perception  of  the  unseen  world ;  it  is  to  understand 
that  this  world  is  not  enough  for  our  happiness,  to 


86  FAITH  AND  OBEDIENCE.  [SURM. 

look  beyond  it  on  towards  God,  to  realize  His  pre- 
sence, to  wait  upon  Him,  to  endeavour  to  learn  and 
to  do  His  will,  and  to  seek  our  good  from  Him.  It 
is  not  a  mere  temporary  strong  act  or  impetuous  feel- 
ing of  the  mind,  but  it  is  a  habit,  a  state  of  mind,  last- 
ing and  consistent.  To  have  faith  in  God  is  to  sur- 
render oneself  to  God,  humbly  to  put  one's  interests, 
or'  to  wish  to  be  allowed  to  put  them,  into  His  hands 
who  is  the  Sovereign  Giver  of  all  good. 

Now,  again,  let  me  ask,  what  is  obedience?  it  is 
the  obvious  mode,  suggested  by  nature,  of  a  crea- 
ture's conducting  himself  in  God's  sight,  who  fears 
Him  as  his  Maker,  and  knows  that,  as  a  sinner,  he 
has  especial  cause  for  fearing  Him.  Under  such  cir- 
cumstances he  "  will  do  what  he  can"  to  please  Him, 
as  the  woman  whom  our  Lord  commended.  He  will 
look  every  way  to  see  how  it  is  possible  to  approve 
himself  to  Him,  and  will  rejoice  to  find  any  service 
which  may  stand  as  a  sort  of  proof  that  he  is  in 
earnest.  And  he  will  find  nothing  better  as  an 
offering,  or  as  an  evidence,  than  obedience  to  that 
Holy  Law,  which  conscience  tells  him  has  been 
given  us  by  God  Himself ;  that  is,  he  will  be  diligent 
in  doing  all  his  duty  as  far  as  he  knows  it  and  can  do 
it. — Thus,  as  is  evident,  the  two  states  of  mind  are 
altogether  one  and  the  same ;  it  is  quite  indifferent 
whether  we  say  a  man  seeks  God  in  faith,  or  say 
he  seeks  Him  by  obedience  ;  and,  whereas  Almighty 
God  has  graciously  declared  He  will  receive  and 
bless  all  that  seek  Him,  it  is  quite  indifferent  whether 


VI.]  FAITH  AND  OBEDIENCE.  87 

we  say,  He  accepts  those  who  believe,  or  those  who 
obey.  To  believe  is  to  look  beyond  this  world  to 
God,  and  to  obey  is  to  look  beyond  this  world  to 
God ;  to  believe  is  of  the  heart,  and  to  obey  is  of 
the  heart ;  to  believe  is  not  a  solitary  act,  but  a  con- 
sistent habit  of  trust ;  and  to  obey  is  not  a  solitary 
act,  but  a  consistent  habit  of  doing  our  duty  in  all 
things.  I  do  not  say  that  faith  and  obedience  do 
not  stand  for  separate  ideas  in  our  minds,  but  they 
stand  for  nothing  more ;  they  are  not  divided  one 
from  the  other  in  fact.  They  are  but  one  thing 
viewed  differently. 

If  it  be  said  that  a  man  may  keep  from  sin  and  do 
good  without  thinking  of  God,  and,  therefore,  with- 
out being  religious  or  having  faith  ;  this  is  true,  but 
nothing  to  the  purpose.  It  is,  alas  !  too  true  that 
men  often  do  what  is  in  itself  right,  not  from  the 
thought  of  God,  but  for  some  purpose  of  this  world ; 
and  all  of  us  have  our  best  doings  sullied  by  the  in- 
trusion of  bad  thoughts  and  motives.  But  all  this, 
I  say,  is  nothing  to  our  present  purpose ;  for  if  a  man 
does  right,  not  for  religion's  sake,  but  the  world's  sake, 
though  he  happens  to  be  doing  right,  that  is,  to  per- 
form outwardly  good  actions,  this  is  in  no  sense 
obedience,  which  is  of  the  heart  And  it  was  obedience, 
not  mere  outward  good  conduct,  which  I  said  belonged 
to  the  same  temper  of  mind  as  faith.  And  I  repeat 
it,  for  by  obedience  is  meant  obedience,  not  to  the 
world,  but  to  God, — and  habitually  to  obey  God  is  to 
be  constant  in  looking  on  to  God, — and  to  look  on  to 


88  FAITH  AND  OBEDIENCE.  [SERM. 

Almighty  God,  is  to  have  faith ;  so  that  to  "  live  by 
faith,"  or  "  walk  by  faith,"  (according  to  the  Scrip- 
ture phrases,)  that  is,  to  have  a  habit  of  faith,  and  to 
be  obedient,  are  one  and  the  same  general  character 
of  mind ; — viewed  as  sitting  at  Jesus'  feet,  it  is  called 
faith ;  viewed  as  running  to  do  His  will,  it  is  called 
obedience. 

If  again  it  be  said  that  a  man  may  be  obedient  and 
yet  proud  of  being  so,  that  is,  obedient  without  having 
faith,  I  would  maintain  on  the  other  hand,  that  in 
matter  of  fact  a  man  is  proud,  or  (what  is  some- 
times called)  self-righteous,  not,  when  obedient,  but 
in  proportion  to  his  disobedience.  To  be  proud,  is  to 
rest  on  oneself,  which  they  are  most  chargeable  with 
who  do  least ;  but  a  really  obedient  mind  is  neces- 
sarily dissatisfied  with  itself,  and  looks  out  of  itself 
for  help,  from  understanding  the  greatness  of  its 
task  ;  in  other  words,  in  proportion  as  a  man  obeys, 
is  he  driven  to  faith  in  order  to  learn  of  the  remedy 
of  the  imperfections  of  his  obedience. 

All  this  is  clear  and  obvious  to  every  thinking 
man ;  and  this  view  of  the  subject  was  surely  pre- 
sent to  the  minds  of  the  inspired  writers  of  Scripture 
for  this  reason,  because  they  use  the  two  words,  faith 
and  obedience  indiscriminately,  sometimes  declaring 
we  shall  be  accepted,  saved  by  believing,  sometimes 
by  doing  our  duty.  And  they  so  interchange  these 
two  conditions  of  God's  favour,  so  quickly  pass  to 
and  fro  from  the  one  view  to  the  other,  as  to  show 
that  in  truth  those  two  do  not  differ,  except  in  idea. 


VI.]  FAITH  AND  OBEDIENCE.  89 

If  these  apparently  two  conditions  were  merely  con- 
nected, not  substantially  one,  surely  the  inspired 
writers  would  compare  them  one  with  the  other, 
they  would  be  consistent  in  appropriating  distinct 
offices  to  each.  But,  in  very  truth,  from  the  begin- 
ning to  the  end  of  Scripture,  the  one  voice  of  in- 
spiration consistently  maintains,  not  an  uniform 
contrast  between  faith  and  obedience,  but  this  one 
doctrine,  that  the  only  way  of  salvation  open  to  us  is 
the  surrender  of  ourselves  to  our  Maker  in  all  things, 
supreme  devotion,  dedication,  the  turning  with  all 
our  heart  to  God  ;  and  this  state  of  mind  is  ascribed 
in  Scripture  sometimes  to  the  believing,  sometimes 
to  the  obedient,  according  to  the  particular  passage  ; 
and  it  is  no  matter  to  which  it  is  ascribed. 

Now  I  will  cite  some  passages  from  Scripture  in 
proof  of  what  I  have  said.  The  Psalmist  says, 
"  Lord,  who  shall  abide  in  Thy  tabernacle  ?  who 
shall  dwell  in  Thy  holy  hill  ?  He  that  walketh  up- 
rightly, and  worketh  righteousness,  and  speaketh  the 
truth  in  his  heart."  "  He  that  hath  clean  hands 
and  a  pure  heart,  who  hath  not  lift  up  his  soul  unto 
vanity  nor  sworn  deceitfully  V  Here,  obedience  is 
described  as  securing  a  man's  salvation.  But  in 
another  Psalm  we  read,  "  How  great  is  Thy  good- 
ness which  Thou  hast  laid  up  for  them  that  fear 
Tnee ;  which  Thou  hast  wrought  for  them  that  trust 
in  Thee2."  Here,  trust  or  faith  is  the  condition  of 

1  Ps.  xv.  1,  2.  xxiv.  4.      2  Ps.  xxxi.  19.  xxxiv.  12 — 14.  18,  22. 


90  FAITH  AND  OBEDIENCE.  [SERM. 

God's  favour.  Again,  in  other  Psalms,  first,  "  What 
man  is  he  that  desireth  life  ?  Keep  thy  tongue 
from  evil  and  thy  lips  from  speaking  guile.  Depart 
from  evil  and  do  good,  seek  peace  and  pursue  it."  .  .  . 
Next  it  is  said,  "  The  Lord  is  nigh  unto  them  that 
are  of  a  broken  heart,  and  saveth  such  as  be  of  a  con- 
trite spirit"  Lastly,  "None  of  them  that  trust  in 
Him  shall  be  desolate."  Here,  obedience,  repent- 
ance, and  faith,  are  successively  mentioned  as  the 
means  of  obtaining  God's  favour;  and  why  all  of 
them,  but  because  they  are  all  names  for  one  and  the 
same  substantial  character,  only  viewed  on  different 
sides  of  it,  that  one  character  of  mind  which  is  pleas- 
ing and  acceptable  to  Almighty  God.  The  prophet 
Isaiah  says,  "  Thou  wilt  keep  him  in  perfect  peace 
whose  mind  is  stayed  on  Thee,  because  he  trusteth 
in  Thee  V  Yet,  in  the  preceding  verse,  he  had  pro- 
claimed, "  Open  ye  the  gates  (of  the  heavenly  city) 
that  the  righteous  nation,  which  keepeth  the  Truth, 
may  enter  in." 

What  honour  our  Saviour  put  on  faith  I  need 
hardly  remind  you.  He  blessed  Peter's  confession, 
and  in  prospect  those  who,  though  they  saw  Him 
not  on  earth,  as  Thomas,  yet  believe;  and,  in  His 
miracles  of  mercy,  faith  was  the  condition  He  ex- 
acted for  the  exertion  of  His  powers  of  healing  and 
restoration.  On  one  occasion  He  says,  "All  things  are 
possible  to  him  that  believeth 2."  Yet  afterwards  in  His 

1  Isaiah  xxvi.  2,  3.  2  Mark  ix.  23. 


VI.]  FAITH  AND  OBEDIENCE.  91 

solemn  account  of  the  last  judgment,  He  tells  us  that 
it  is  obedience  to  His  will  which  will  then  receive  His 
blessing,  "  Inasmuch  as  ye  have  done  it  unto  one  of 
the  least  of  these  My  brethren,  ye  have  done  it  unto 
Me  V  Again,  the  Angel  said  to  Cornelius,  "  Thy 
prayers  and  thine  alms  are  come  up  for  a  memorial 
before  God ;"  and  Cornelius  is  described  as  "  a  devout 
man  and  one  that  feared  God  with  all  his  house, 
which  gave  much  alms  to  the  people  and  prayed  to 
God  alway  2."  Yet  it  is  in  the  very  same  Book  of 
Acts  that  we  read  St.  Paul's  words,  "  Believe  and 
thou  shalt  be  saved.3."  The  Epistles  afford  us  still 
more  striking  instances  of  the  intimate  association 
existing  in  the  Apostles'  thoughts  between  believing 
and  obeying,  as  though  exhibitions  of  one  and  the 
same  spiritual  character  of  mind.  For  instance,  St. 
•  Paul  says  Abraham  was  accepted  (not  by  ceremonial 
observances,  but)  by  faith,  yet  St.  James  says  he 
was  accepted  by  works  of  obedience.  The  meaning 
is  clear,  that  Abraham  found  favour  in  God's  sight, 
because  he  gave  himself  up  to  Him ;  this  is  faith  or 
obedience,  whichever  we  please  to  call  it.  No 
matter  whether  we  say,  Abraham  was  favoured  be- 
cause his  faith  embraced  God's  promises.,  or  because 
his  obedience  cherished  God's  commands,  for  God's 
commands  are  promises  and  His  promises  commands 
to  a  heart  devoted  to  Him ;  so  that,  as  there  is  no 
substantial  difference  between  command  and  pro- 

1  Matt.  xxv.  40.  2  Acts  x.  2.  3  Acts  xvi.  31. 


92  FAITH  AND  OBEDIENCE. 

mise,  so  there  is  likewise  none  between  obedience 
and  faith.  Perhaps  it  is  scarcely  correct  even  to 
say  that  faith  comes  first  and  obedience  follows  as 
an  inseparable  second  step,  and  that  faith,  as  being 
the  first  step,  is  accepted.  For  not  a  single  act  of 
faith  can  be  named  but  what  has  in  it  the  nature  of 
obedience,  that  is>  implies  the  making  an  effort  and 
a  consequent  victory.  What  is  the  faith  which 
earns  baptism,  the  very  faith  which  appropriates  the 
free  gift  of  grace,  but  an  acquiescence  of  the  reason 
in  the  Gospel  Mysteries  ?  Even  the  thief  upon  the 
Cross  had  (it  would  seem)  to  rule  his  reason,  to 
struggle  against  sight,  and  to  bring  under  pride  and 
obstinacy,  when  he  turned  to  Him  as  his  Saviour, 
who  seemed  to  mortal  eyes  only  his  fellow-sufferer. 
A  mere  confession  or  prayer,  which  might  not  be 
really  an  act  of  obedience  in  us,  might  be  such  in 
him.  On  the  other  hand,  faith  does  not  cease  with 
the  first  act,  but  continues.  It  works  with  obedi- 
ence. In  proportion  as  a  man  believes,  so  he  obeys  ; 
they  come  together,  and  grow  together,  and  last 
through  life.  Neither  are  perfect ;  both  are  on  the 
same  level  of  imperfection ;  they  keep  pace  with 
each  other ;  in  proportion  to  the  imperfection  of  one, 
so  is  the  imperfection  of  the  other ;  and  as  the  one 
advances,  so  does  the  other  also. 

And  now  I  have  described  the  temper  of  mind 
which  has,  in  every  age,  been  acceptable  to  Almighty 
God,  in  its  two  aspects  of  faith  and  obedience.  In 
every  age  "  the  righteous  shall  live  by  faith."  And 


VI.]  FAITH  AND  OBEDIENCE.  93 

it  is  remarkable  that  these  words  of  the  prophet 
Habakkuk,  which  St.  Paul  quotes  three  several  times 
to  show  the  identity  of  true  religion  under  all  disr 
pensations,  do  also  represent  it  under  these  very  two 
characteristics,  Righteousness  and  Faith. 

Before  closing  the  subject,  however,  it  may  be 
necessary,  in  a  few  words,  to  explain  why  it  is  that, 
in  some  parts  of  St.  Paul's  Epistles,  a  certain  stress 
is  laid  upon  faith  over  and  above  the  other  parts  of 
a  religious  character,  in  our  justification.  The  rea- 
son seems  to  be  as  follows :  the  Gospel  being  pre- 
eminently a  covenant  of  grace,  faith  is  of  more 
excellence  than  other  virtues,  because  it  confesses 
this  beyond  all  others.  Works  of  obedience  witness 
to  God's  just  claims  upon  us,  not  to  His  mercy ;  but 
faith  comes  empty-handed,  hides  even  its  own  worth, 
and  does  but  point  at  that  precious  scheme  of  re- 
demption which  God's  love  has  devised  for  sinners. 
Hence,  it  is  the  frame  of  mind  especially  suitable  to 
us,  and  is  said,  in  a  special  way,  to  justify  us,  because 
it  glorifies  God,  witnessing  that  He  accepts  those 
and  those  only  who  confess  they  are  not  worthy 
to  be  accepted. 

On  all  these  accounts,  faith  has  a  certain  prero- 
gative of  dignity  under  the  Gospel.  At  the  same  time 
we  must  never  forget  that  the  more  usual  mode  of 
doctrine  both  with  Christ  and  His  Apostles  is  to 
refer  our  acceptance  to  obedience  to  the  command- 
ments, not  to  faith ;  and  this,  as  it  would  appear, 
from  a  merciful  anxiety  in  their  teaching,  lest,  in 


94  FAITH  AND  OBEDIENCE.  [SERM. 

contemplating  God's  grace,  we   should   forget   our 
own  duty. 

To  conclude.     If,  after  all,  to  believe  and  to  obey 
be  but  different  characteristics  of  one  and  the  same 
state  of  mind,  in  what  a  most  serious  error  are  whole 
masses  of  men  involved  at  this  day,  who  are  com- 
monly considered  religious!     It  is  undeniable  that 
there  are  multitudes  who  would  avow  with  confidence 
and  exultation  that  they  put  obedience  only  in  the 
second  place  in  their  religious  scheme,  as  if  it  were 
rather  a  necessary  consequence  of  faith  than  requiring 
a  direct  attention  for  its  own  sake.     It  is  certain, 
however  startling  it  is  to  reflect  upon  it,  that  num- 
bers do  not  in  any  true  sense  believe  that  they  shall 
be  judged ;  they  believe  in  a  common  judgment  as 
regards  the  wicked,  but  they  do  not  believe  that  all 
men,  that  they  themselves  personally,  will  undergo  it. 
I  wish  from  my  heart  that  the  persons  in  question 
could  be  persuaded  to  read  Scripture  with  their  own 
eyes,  and  take  it  in  a  plain  and  natural  way,  instead 
of  perplexing  themselves  with  their  human  systems, 
and  measuring  and  arranging  its  inspired  declarations 
by  an  artificial  rule.    Are  they  quite  sure  that  in  the 
next  world  they  will   be    able  to   remember  these 
strained  interpretations  in  their  greatest  need  ?  Then 
surely,  while  we  wait  for  the  judgment,  the  luminous 
sentences  of  Divine  Truth  will  come  over  us,  first  one 
and  then  another,  and  we  shall  wonder  how  we  ever 
misunderstood  them !    Then  will  they  confront  us  in 
their  simplicity  and  entireness,  and  we  shall  under- 


VI.]  FAITH  AND  OBEDIENCE.  95 

stand  that  nothing  can  be  added  to  them,  nothing 
taken  away.  Then  at  length,  if  not  before,  we  shall 
comprehend  our  Lord's  assurance,  that,  "He  will 
reward  every  man  according  to  his  works;"  St.  Paul's, 
that  "  we  must  all  appear  before  the  judgment  seat 
of  Christ,  that  every  one  may  receive  the  things 
done  in  his  body,  according  to  that  he  hath  done, 
whether  it  be  good  or  bad ;"  St.  Peter's,  that  "  He  is 
ordained  of  God  to  be  the  Judge  of  quick  and  dead ;" 
St.  James's,  that  "  a  man  is  justified  by  works  and 
not  by  faith  only ;"  and  St.  John's,  that  "  they  are 
blessed  that  do  His  commandments  that  they  may 
have  right  to  the  tree  of  life,  and  may  enter  in 
through  the  gates  into  the  city  V  Whatever  else 
may  be  true,  these  declarations,  so  solemnly,  so 
repeatedly  made,  must  hold  good  in  their  plain  and 
obvious  sense,  and  may  not  be  infringed  or  super- 
seded. So  many  testimonies  combined  are  "  an  an- 
chor of  the  soul,  sure  and  stedfast,"  and  if  they  mean 
something  else  but  what  they  all  say,  what  part  of 
Scripture  can  we  dare  trust  in  future  as  a  guide  and 
consolation  ? 

"  O  Lord,  Thy  Word  endureth  for  ever  in  heaven!" 
but  the  expositions  of  men  are  written  on  the  sea- 
shore, and  are  blotted  out  before  the  evening. 

1  Matt.  xvi.  27.  2  Cor.  v.  10.  Acts  x.  42.  James  ii.  24. 
Rev.  xxii.  14. 


SERMON   VII. 


CHRISTIAN  REPENTANCE. 


LUKE  xv.  18,  19. 

Father,  I  have  sinned  against  heaven  and  before  thee,  and  am  no 
more  worthy  to  be  called  thy  son ;  make  me  as  one  of  thy 
hired  servants. 

THE  very  best  that  can  be  said  of  the  fallen  race  of 
Adam  is,  that  they  confess  their  fall,  and  condemn 
themselves  for  it,  and  try  to  recover  themselves. 
And  this  state  of  mind,  which  is  in  fact  the  only 
possible  religion  left  to  sinners,  is  represented  to 
us  in  the  parable  of  the  Prodigal  Son,  who  is  de- 
scribed as  receiving,  then  abusing,  and  then  losing 
God's  blessings,  suffering  from  their  loss,  and  brought 
to  himself  by  the  experience  of  suffering.  A  poor 
service  indeed  to  offer,  but  the  best  we  can  offer,  to 
make  obedience  our  second  choice  when  the  world 
deserts  us,  when  that  is  .dead  and  lost  to  us  wherein 
we  were  held ! 

Let  it  not  be  supposed,  because  I  say  this,  that  I 
think  that  in  the  life-time  of  each  one  of  us  there  is 
some  clearly  marked  date  at  which  he  began  to  seek 


SERM.  VII.]          CHRISTIAN  REPENTANCE.  97 

God,  and  from  which  he  has  served  Him  faithfully. 
This  may  be  so  in  the  case  of  this  person  or  that, 
but  it  is  far  from  being  the  rule.  We  may  not  so 
limit  the  mysterious  work  of  the  Holy  Ghost.  He 
condescends  to  plead  with  us  continually,  and  what 
He  cannot  gain  from  us  at  one  time,  He  gains  at 
another.  Repentance  is  a  work  carried  on  at  diverse 
times,  and  but  gradually  and  with  many  reverses 
perfected.  Or  rather,  and  without  any  change  in 
the  meaning  of  the  word  repentance,  it  is  a  work 
never  complete,  never  entire, — unfinished  both  in  its 
inherent  imperfection,  and  on  account  of  the  fresh 
and  fresh  occasions  of  exercising  it.  We  are  ever 
sinning,  we  must  ever  be  renewing  our  sorrow  and 
our  purpose  of  obedience,  repeating  our  confessions 
and  our  prayers  for  pardon.  No  need  to  look  back 
to  the  £rst  beginnings  of  our  repentance,  should  we 
be  able  to  trace  these,  as  something  solitary  and 
peculiar  in  our  religious  course :  we  are  ever  but 
beginning ;  the  most  perfect  Christian  is  to  himself 
but  a  beginner,  a  penitent  prodigal,  who  has  squan- 
dered God's  gifts,  and  comes  to  Him  to  be  tried  over 
again,  not  as  a  son,  but  as  a  hired  servant. 

In  this  parable,  then,  we  must  not  understand  the 
description  of  the  returning  prodigal  to  imply  that 
there  is  a  state  of  disobedience  and  subsequent  state 
of  conversion  definitely  marked  in  the  life  of  Christ- 
ians generally.  It  describes  the  state  of  all  Christians 
at  all  times,  and  is  fulfilled  more  or  less,  according 
to  circumstances,  in  this  case  or  that;  fulfilled  in 

VOL.  III.  H 


98  CHRISTIAN  REPENTANCE.  [SEUM. 

one  way  and  measure  at  the  beginning  of  our  Christ- 
ian course,  and  in  another  at  the  end.  So  I  shall 
now  consider  it,  viz.  as  describing  the  nature  of  all 
true  repentance. 

1.  First,  (observe,)  the  prodigal  son  said,  "  I  am 
no  more  worthy  to  be  called  Thy  son,  make  me  as 
one  of  Thy  hired  servants."  We  know  that  God's 
service  is  perfect  freedom,  not  a  servitude ;  but  this 
it  is  in  the  case  of  those  who  have  long  served  Him ; 
at  first  it  is  a  kind  of  servitude,  it  is  a  task  till  our 
likings  and  tastes  come  to  be  in  unison .  with  those 
which  God  has  sanctioned.  It  is  the  happiness  of 
Saints  and  Angels  in  heaven  to  take  pleasure  in  their 
duty,  and  nothing  but  their  duty;  for  their  mind 
goes  that  one  way,  and  spontaneously,  and  without 
thought  or  deliberation  pours  itself  out  in  obedience 
to  God,  just  as  man  sins  naturally.  This  is  the  state 
to  which  we  are  tending  if  we  give  ourselves  up  to 
religion ;  but  in  its  commencement,  religion  is  neces- 
sarily almost  a  task  and  a  formal  service.  When  a 
man  begins  to  see  his  wickedness,  and  resolves  on 
leading  a  new  life,  he  asks  what  must  I  do  f  he  has  a 
wide  field  before  him,  and  he  does  not  know  how  to 
enter  it.  He  must  be  bid  do  some  particular  plain 
acts  of  obedience,  to  fix  him.  He  must  be  told  to  go 
to  Church  regularly,  to  say  his  prayers  morning  and 
evening,  and  statedly  to  read  the  Scriptures.  This 
will  limit  his  efforts  to  a  certain  end,  and  relieve 
him  of  the  perplexity  and  indecision  which  the  great- 
ness of  his  work  at  first  causes.  But  who  does  not 


VII.]  CHRISTIAN  REPENTANCE.  99 

see  that  this  going  to  Church,  praying  in  private,  and 
reading  Scripture,  must  in  his  case  be,  in  great  mea- 
sure, what  is  called  a  form  and  a  task?  Having 
been  used  to  do  as  he  would,  and  indulge  himself, 
and  having  very  little  understanding  or  liking  for 
religion,  he  cannot  take  pleasure  in  these  religious 
duties ;  they  will  necessarily  be  a  weariness  to  him  ; 
nay,  he  will  not  be  able  even  to  give  his  attention 
to  them.  Nor  will  he  see  the  use  of  them ;  he  will 
not  be  able  to  find  they  make  him  better,  though  he 
repeat  them  again  and  again.  Thus  his  obedience 
at  first  is  altogether  that  of  a  hired  servant.  "  The 
servant  knoweth  not  what  his  Lord  doeth  V  This  is 
Christ's  account  of  him.  The  servant  is  not  in  his 
Lord's  confidence,  does  not  understand  what  he  is 
aiming  at,  or  why  he  commands  this  and  forbids 
that.  He  executes  the  commands  given  him,  he 
goes  hither  and  thither,  punctually,  but  by  the  mere 
letter  of  the  command.  Such  is  the  state  of  those 
who  begin  religious  obedience.  They  do  not  see 
any  thing  come  of  their  devotional  services,  nor  do 
they  take  pleasure  in  them;  they  are  obliged  to 
defer  to  God's  word  simply  because  it  is  His  word  ; 
to  do  which,  implies  faith  indeed,  but  also  shows 
they  are  in  that  condition  of  a  servant  which  the 
prodigal  felt  himself  to  be  in  at  best. 

Now  I  insist  upon  this,  because  the  conscience  of 
a  repentant  sinner  is  often  uneasy  at  finding  religion 

1  John  xv.  15. 
H2 


100  CHRISTIAN  REPENTANCE.  [SERM. 

a  task  to  him.  He  thinks  he.  ought  to  rejoice  in  the 
Lord  at  once,  and  it  is  true  he  is  often  told  to  do  so ; 
he  is  often  taught  to  begin  by  cultivating  high  affec- 
tions. Perhaps  he  is  even  warned  against  offering 
to  God  what  is  termed  a  formal  service.  Now  this  is 
reversing  the  course  of  a  Christian's  life.  The  pro- 
digal son  judged  better  when  he  begged  to  be  made 
one  of  his  father's  servants, — he  knew  his  place.  We 
must  begin  religion  with  what  looks  like  a  form.  Our 
fault  will  be,  not  in  beginning  it  as  a  form,  but  in 
continuing  it  as  a  form.  For  it  is  our  duty  to  be  ever 
striving  and  praying  to  enter  into  the  real  spirit  of  our 
services,  and  in  proportion  as  we  understand  them 
and  love  them,  they  will  cease  to  be  a  form  and  a 
task,  and  will  be  the  real  expression  of  our  minds. 
Thus  shall  we  gradually  be  changed  in  heart  from 
servants  into  sons  of  Almighty  God.  And  though 
from  the  very  first,  we  must  be  taught  to  look  to 
Christ  as  the  Saviour  of  sinners,  still  His  very  love 
will  frighten  while  it  encourages  us  from  the  thought 
of  our  ingratitude.  It  will  fill  us  with  remorse  and 
dread  of  judgment,  for  we  are  not  as  the  heathen,  we 
have  received  privileges,  and  have  abused  them. 

2.  So  much  then  on  the  condition  of  the  repentant 
sinner;  next,  let  us  consider  the  motives  which 
actuate  him  in  his  endeavours  to  serve  God.  Orie  of 
the  most  natural,  and  among  the  first  that  arise  in 
the  mind,  is  that  of  propitiating  Him.  When  we  are 
conscious  to  ourselves  of  having  offended  another,  and 
wish  to  be  forgiven,  of  course  we  look  about  for  some 


VII.]  CHRISTIAN  REPENTANCE.  101 

means  of  setting  ourselves  right  with  him.  If  a  slight 
offence,  our  overtures  are  in  themselves  enough,  the 
mere  expression  that  we  wish  our  fault  forgotten. 
But  if  we  have  committed  some  serious  injury,  or 
behaved  with  any  special  ingratitude,  we,  for  a  time, 
keep  at  a  distance,  from  a  doubt  how  we  shall  be 
received.  If  we  can  get  a  common  friend  to  mediate 
in  our  behalf,  our  purpose  is  best  answered.  But  even 
in  that  case  we  are  not  satisfied  with  leaving  our 
interests  to  another ;  we  try  to  do  something  for  our- 
selves ;  and  on  perceiving  any  signs  of  compassion  or 
placability  in  the  person  offended,  we  attempt  to  ap- 
proach him  with  propitiations  of  our  own,  either  very 
humble  confession,  or  some  acceptable  service.  It 
was  under  this  feeling  that  Jacob  attempted  to  con- 
ciliate the  governor  of  Egypt  (whom  he  knew  not  to 
be  his  son  Joseph),  with  a  present  of  "  the  best  fruits 
in  the  land,  a  little  balm,  and  a  little  honey,  spices, 
and  myrrh,  nuts  and  almonds."  And  this  holds  good 
when  applied  to  the  case  of  sinners  desiring  for- 
giveness from  God.  The  marks  of  His  mercy  all 
around  us  are  strong  enough  to  inspire  us  with  some 
general  hope.  The  very  fact  that  He  still  continues 
our  life,  and  has  not  at  once  cast  us  into  hell,  shows 
that  He  is  waiting  a  while  before  the  wrath  comes 
upon  us  to  the  uttermost.  Under  these  circum- 
stances it  is  natural  that  the  conscience-stricken  sin- 
ner should  look  round  him  for  some  atonement  with 
which  to  meet  his  God.  And  this  in  fact  has  been 
the  usual  course  of  religion  in  all  ages.  Whether 


W2  CHRISTIAN  REPENTANCE.  [SERM. 

"  with  burnt  offerings  and  calves  of  a  year  old,  with 
thousands  of  rams,  and  ten  thousands  of  rivers  of  oil, 
with  the  offering  of  a  man's  first-born  for  his  trans- 
gression, the  fruit  of  his  body  for  the  sin  of  his  soul ;" 
or,  on  the  other  hand  in  a  higher  way,  "  by  doing 
justly,  loving  mercy,  and  walking  humbly  with  our 
God  1 ;"  by  some  means  or  other,  repentant  sinners 
have  attempted  to  win  God's  attention  and  engage  His 
favour.  And  this  mode  has,  before  now,  been  gra- 
ciously accepted  by  God,  though  He  generally  chose 
the  gift  which  He  would  accept.  Thus  Jacob  was  in- 
structed to  sacrifice  on  the  altar  at  Bethel,  after  his 
return  from  Padan-aram.  David,  on  the  other  hand, 
speaks  of  the  more  spiritual  sacrifice  in  the  fifty-first 
Psalm :  "  The  sacrifices  of  God  are  a  broken  spirit : 
a  broken  and  a  contrite  heart,  O  God,  Thou  wilt  not 
despise."  Such  are  the  services  of  the  penitent,  as 
suggested  by  nature,  and  approved  by  God  himself, 
in  the  Old  Testament. 

But  now,  turning  to  the  parable  of  the  prodigal 
son,  we  find  nothing  of  this  kind  in  it.  There  is  no 
mention  made  here  of  any  offering  on  his  part  to  his 
father,  any  propitiatory  work.  This  should  be  well 
observed.  The  truth  is,  that  our  Saviour  has  shown 
us  in  all  things  a  more  perfect  way  than  was  ever 
before  shown  to  man.  As  He  promises  us  a  more 
exalted  holiness,  an  exacter  self-command,  a  more 
generous  self-denial,  and  a  fuller  knowledge  of  truth, 

1  Micah  vi.  6—8. 


VII.]  CHRISTIAN  REPENTANCE.  103 

so  He  gives  us  a  more  true  and  noble  repentance. 
The  most  noble  repentance  (if  a  fallen  being  can  be 
noble  in  his  fall),  the  most  decorous  conduct  in  a 
conscious  sinner,  is  an  unconditional  surrender  of  him- 
self to  God, — not  a  bargaining  about  terms,  not  a 
scheming  (so  to  call  it)  to  be  received  back  again, 
but  an  instant  surrender  of  himself  in  the  first  in- 
stance.   Without  knowing  what  will  become  of  him, 
whether  God  will  spare  or  not,  merely  with  so  much 
hope  in  his  heart  as  not  utterly  to  despair  of  pardon, 
still  not  looking  merely  to  pardon  as  an  end,  but 
rather  looking  to  the  claims  of  the  Benefactor  whom 
he  has  offended,  and  smitten  with  shame,  and  the 
sense  of  his  ingratitude,  he  must  surrender  himself  to 
his  lawful  Sovereign.    He  is  a  runaway  offender ;  he 
must  come  back,  as  a  very  first  step,  before  any- 
thing can  be  determined  about  him  bad  or  good ;   he 
is  a  rebel,  and  must  lay  down  his  arms.     Self-devised 
offerings  might  do  in  a  less  serious  matter ;    as  an 
atonement  for  sin,  they  imply  a  defective  view  of  the 
evil  and  extent  of  sin  in  his  own  case.     Such  is  that 
perfect  way  which  nature  shrinks  from,  but  which 
our  Lord  injoins  in  the  parable, — a  surrender.     The 
prodigal  son  waited  not  for  his  father  to  show  signs 
of  placability.     He  did  not  merely  approach  a  space, 
and  then  stand  curiously  inquiring,  and,  as  a  coward, 
dreading  how  his  father  felt  towards  him.     He  made 
up  his  mind   at   once  to  degradation  at  the  best, 
perhaps  to  rejection.     He  arose  and  went  straight  on 
towards   his   father,    with   a   collected   mind;    and 


104  CHRISTIAN  REPENTANCE.  [SERM. 

though  his  relenting  father  saw  him  from  a  distance, 
and  went  out  to  meet  him,  still  his  purpose  was  that 
of  an  instant  frank  submission.  Such  must  be 
Christian  repentance :  First  we  must  put  aside  the 
idea  of  finding  a  remedy  for  our  sin ;  then,  though 
we  feel  the  guilt  of  it,  yet  we  must  set  out  firmly 
towards  God,  not  knowing  for  certain  that  we  shall 
be  forgiven.  He  indeed  meets  us  on  our  way  with 
the  tokens  of  His  favour,  and  so  He  bears  up  human 
faith,  which  else  would  sink  under  the  apprehension 
of  meeting  the  Most  High  God ;  still,  for  our  repent- 
ance to  be  Christian,  there  must  be  in  it  that  gene- 
rous temper  of  self-surrender,  the  acknowledgment 
that  we  are  unworthy  to  be  called  any  more  His 
sons,  the  abstinence  from  all  ambitious  hopes  of 
sitting  on  His  right  hand  or  left,  and  the  willingness 
to  bear  the  heavy  yoke  of  bond  servants,  if  He  should 
put  it  upon  us. 

This,  I  say,  is  Christian  repentance.  Will  it  be 
said  "it  is  too  hard  for  a  beginner ?"  true:  but  I 
have  not  been  describing  the  case  of  a  beginner.  The 
parable  teaches  us  what  the  character  of  the  true 
penitent  is,  not  how  men  actually  at  first  come  to  God. 
The  longer  we  live,  the  more  we  may  hope  to  attain 
this  higher  kind  of  repentance,  viz.  in  proportion  as 
we  advance  in  the  other  graces  of  the  perfect  Christ- 
ian character.  The  truest  penitence  no  more  comes 
at  first,  than  perfect  conformity  to  any  other  part  of 
God's  Law.  It  is  gained  by  long  practice, — it  will 
come  at  length.  The  dying  Christian  will  fulfil  the 


VII.]  CHRISTIAN  REPENTANCE.  105 

part  of  the  returning  prodigal  more  exactly  than  he 
ever  did  in  his  former  years.  When  first  we  turn 
to  God  in  the  actual  history  of  our  lives,  our  repent- 
ance is  mixed  with  all  kinds  of  imperfect  views  and 
feelings.  Doubtless  there  is  in  it  something  of  the 
true  temper  of  simple  submission ;  but  the  wish  of 
appeasing  God  on  the  one  hand,  or  an  hard-hearted 
insensibility  about  our  sins  on  the  other,  mere  selfish 
dread  of  punishment,  or  the  expectation  of  a  sudden 
easy  pardon, — these,  and  others  like  them,  influence 
us,  whatever  we  may  say  or  may  think  we  feel.  It  is 
indeed  easy  enough  to  have  good  words  put  into  our 
mouths,  and  our  feelings  roused,  and  to  profess  the 
union  of  utter  self-abandonment  and  enlightened 
sense  of  sin,  but  this  is  not  really  to  possess  these 
excellent  tempers.  Really  to  gain  these  is  a  work 
of  time.  It  is  when  the  Christian  has  long  fought 
the  good  fight  of  faith,  and  by  experience  knows 
how  few  and  how  imperfect  are  his  best  services  4 
then  it  is  that  he  is  able  to  acquiesce,  and  most, 
gladly  acquiesces  in  the  statement,  that  we  are  ao* 
cepted  by  faith  only  in  the  merits  of  our  Lord  ami 
Saviour.  When  he  surveys  his  life  at  the  close  of 
it,  what  is  there  he  can  trust  in  ?  what  act  of  it  will 
stand  the  scrutiny  of  the  Holy  God  ?  of  course  no 
part  of  it,  so  much  is  plain  without  saying  a  word. 
But  further,  what  part  of  it  even  is  a  sufficient  evi- 
dence to  himself  of  his  own  sincerity  and  faithful- 
ness ?  This  is  the  point  which  I  urge.  How  shall 
he  know  that  he  is  really  forgiven  after  all  his  sins  ? 


106  CHRISTIAN  REPENTANCE.  [SBRM. 

Doubtless  he  may  have  some  humble  hope  of  his 
forgiveness.  St.  Paul  speaks  of  the  testimony  of 
his  conscience  as  consoling  him ;  but  after  all,  a 
man's  conscience  will  rather  evidence  to  him  some 
particular  act  of  faith  than  that  he  has  lived  by  faith, 
and  has  the  habit  and  temper  of  faith  lodged  deep 
in  his  heart.  Besides,  his  conscience  also  tells  him 
of  numberless  actual  sins,  and  numberless  omissions 
of  duty ;  and  with  the  awful  prospect  of  eternity  be- 
fore him,  and  in  the  weakness  of  declining  health, 
how  shall  he  collect  himself  to  appear  before  God  ? 
Thus  he  is,  after  all,  in  the  very  condition  of  the  re- 
turning prodigal,  and  cannot  go  beyond  him,  though 
he  has  served  God  ever  so  long.  He  can  but  sur- 
render himself  to  God,  as  after  all,  a  worse  than  un- 
profitable servant,  resigned  to  God's  will,  whatever 
it  is,  with  more  or  less  hope  of  pardon,  as  the  case 
may  be ;  doubting  not  that  Christ  is  the  sole  merito- 
rious Author  of  all  grace,  resting  simply  on  Him  who, 
"  if  He  will,  can  make  him  clean,"  but  not  ventur- 
ing to  take  for  granted  his  restoration  to  his  Father's 
favour,  because  unable,  as  he  well  knows,  to  read  his 
own  heart  in  that  clear  unerring  way  in  which  God 
reads  it.  Under  these  circumstances,  how  vain  it  is 
to  tell  him  of  his  own  good  deeds,  and  to  bid  him 
look  back  on  his  past  consistent  life  !  This  reflec- 
tion will  rarely  comfort  him ;  and,  when  it  does,  it 
will  be  the  recollection  of  the  instances  of  God's 
mercy  towards  him  in  former  years,  which  will  be 
the  chief  ground  of  encouragement  in  it.  No,  his  true 


VIL]  CHRISTIAN  REPENTANCE.  107 

stay  is,  that  Christ  came  "  to  call  sinners  to  repent- 
ance," that  "  He  died  for  the  ungodly."  He  acknow- 
ledges and  adopts,  as  far  as  he  can,  St.  Paul's  words, 
and  nothing  beyond  them,  "  This  is  a  faithful  saying, 
and  worthy  of  all  acceptation,  that  Christ  Jesus  came 
into  the  world  to  save  sinners,  of  whom  I  am  chief1." 

I  shall  but  observe,  in  addition  to  what  has  been 
said,  that  I  have  been  describing  the  nature  of  true 
repentance,  and  not  speaking  of  the  time  and  man- 
ner in  which  God  forgives  us.  In  matter  of  fact,  as 
the  parable  tells  us,  God  is  so  merciful  as  to  forgive 
as  soon  as  a  man  truly  repents.  He  calls  those  men 
sons,  and  honours  them  with  His  most  condescending 
favour,  who  still  call  themselves  servants.  He  makes 
them  His  friends,  according  to  His  promise,  and 
guides  them  on  heavenward,  while  they  still  stand 
in  fear  and  suspense,  because  they  do  not  know  that 
they  are  accepted.  Accept  them,  we  trust,  He  does, 
but  He  does  not  tell  them  while  He  does  it.  He 
hides  His  own  mercy.  He  has  not  vouchsafed  a 
Sacrament  after  Baptism,  to  re-assure  them  of  it. 
He  leaves  them  in  suspense  for  their  good.  Still 
there  is  joy  in  heaven,  though  no  echo  of  it  reaches 
earth.  God  accepts  them,  and  the  Angels  know  it ; 
and  whenever  God  takes  them  hence,  they  will  know 
it  too. 

Who  shall  dare  approach  Christ  at  the  dreadful 
day  of  judgment,  who  has  rejected  the  calling  of  His 

1  Matt.  ix.  13.     Rom.  v.  6.     1  Tim.  i.  15. 


108  CHRISTIAN  REPENTANCE.          [SERM.  VII. 

Spirit  here?  Who  shall  then  dare  to  surrender 
himself  to  the  great  God,  when  hell  is  opened  ready 
to  receive  him  ?  Alas,  it  is  only  because  some  hope 
is  left  to  us,  that  we  dare  give  ourselves  up  to  Him 
here ;  despair  ever  keeps  away.  But  then,  when  He 
takes  His  seat  as  the  severe  Judge  of  sinners,  who, 
among  His  slothful  disobedient  servants,  will  wil- 
lingly present  himself?  Surely  the  time  of  sub- 
mission will  then  be  over ;  resignation  has  no  place 
among  fallen  spirits;  they  are  swept  away  by  the 
uncontrollable  power  of  God.  "  Bind  him  hand  and 
foot  and  take  him  away ' ;"  such  will  be  the  dreadful 
command.  They  would  struggle  if  they  could. 

And  in  hell  they  will  be  still  tormented,  by  the 
worm  of  proud  rebellious  hatred  of  God !  Not  even 
ages  will  reconcile  them  to  a  hard  endurance  of  their 
fate,  not  even  the  dry  apathy  in  which  unbelievers 
on  earth  take  refuge,  will  be  allowed  them.  There 
is  no  fatalism  in  the  place  of  torment.  The  devils 
see  their  doom  was  their  own  fault,  yet  they  are 
unable  to  be  sorry  for  it.  It  is  their  will  that  is  in 
direct  energetic  variance  with  the  will  of  God,  and 
they  know  it. 

Consider  this,  my  brethren,  and  lay  it  to  heart. 
Doubtless  you  must  render  yourselves  to  God's 
mercy  here,  or  else  be  forced  away  before  His  anger 
hereafter. 

"  To-day,  while  it  is  called  to-day,  harden  not  your 
hearts  V 

1  Matt.  xxii.  13.  2  Heb.  iii.  7—13. 


SERMON  VIII. 


CONTRACTED  VIEWS  IN  RELIGION. 


LUKE  xv.  29. 

Lo,  these  many  years  do  I  serve  thee,  neither  transgressed  I  at 
any  time  thy  commandment ;  and  yet  thou  never  gavest  me  a 
kid,  that  I  might  make  merry  with  my  friends. 

THERE  is  a  general  correspondence  between  this 
parable,  and  that  in  St.  Matthew's  gospel,  of  the  two 
sons  whom  their  father  bade  go  work  in  his  vineyard; 
but  they  differ  in  the  character  of  the  professedly 
obedient  son :  in  St.  Matthew  he  says,  "  I  go,  Sir, 
and  went  not ;"  in  the  parable  before  us  he  is  of  a  far 
different  class  of  Christians,  though  not  without  his 
faults.  There  is  nothing  to  show  that  he  is  insincere 
in  his  profession,  though  in  the  text  he  complains  in 
a  very  unseemly  and  foolish  way.  He  bears  a  con- 
siderable resemblance  to  the  labourers  in  the  vine- 
yard, who  complained  of  their  master ;  though  they 
are  treated  with  greater  severity.  The  elder  brother 
of  the  prodigal  complained  of  his  father's  kindness 


110  CONTRACTED  VIEWS  IN  RELIGION.         [SERM. 

towards  the  penitent  •;  the  labourers  of  the  vineyard 
murmured  against  the  good  man  of  the  house  for 
receiving  and  rewarding  those  who  came  late  to  his 
service  as  liberally  as  themselves.  They,  however, 
spoke  in  selfishness  and  presumption ;  but  he  in  per- 
plexity, as  it  would  appear,  and  distress  of  mind.  Ac- 
cordingly he  was  comforted  by  his  Father,  who  graci- 
ously informed  him  of  the  reason  of  his  acting  as  he 
had  done.  "  Son,  thou  art  ever  with  me,"  he  says, 
"  and  all  that  I  have  is  thine.  It  was  meet  that  we 
should  make  merry  and  be  glad ;  for  this  thy  brother 
was  dead  and  is  alive  again,  and  was  lost  and  is 
found." 

Now  let  us  try  to  understand  the  feelings  of  the 
elder  brother,  and  to  apply  the  picture  to  the  cir- 
cumstances in  which  we  find  ourselves  at  present. 

First,  then,  in  the  conduct  of  the  father,  there 
seemed,  at  first  sight,  an  evident  departure  from  the 
rules  of  fairness  and  justice.  Here  was  a  reprobate 
son  received  into  his  favour  on  the  first  stirrings  of 
repentance.  What  was  the  use  of  serving  him  duti- 
fully if  there  were  no  difference  in  the  end  between 
the  righteous  and  the  wicked?  This  is  what  we 
feel  and  act  upon  in  life  constantly.  In  doing  good 
to  the  poor,  for  instance,  a  chief  object  is  to  encou- 
rage industrious  and  provident  habits ;  and  it  is  evi- 
dent we  should  hurt  and  disappoint  the  better  sort, 
and  defeat  our  object,  if,  after  all,  we  did  not  take 
into  account  the  difference  of  their  conduct,  though 
we  promised  to  do  so,  but  gave  those  who  did  not 

2 


VIII.]          CONTRACTED  VIEWS  IN  RELIGION.  Hi 

work  nor  save,  all  the  benefits  granted  to  those  who 
did.  The  elder  brother's  case,  then,  seemed  a  hard 
one ;  and  that,  even  without  supposing  him  to  feel 
jealous,  or  to  have  unsuitable  notions  of  his  own 
importance  and  usefulness.  Apply  this  to  the  case 
of  religion,  and  it  still  holds  good.  At  first  sight,  the 
reception  of  the  penitent  sinner  seems  to  interfere 
with  the  reward  of  the  faithful  servant  of  God.  Just 
as  the  promise  of  pardon  is  abused  by  bad  men  to 
encourage  themselves  in  sinning  on,  that  grace  may 
abound,  so  on  the  other  hand  it  is  misapprehended 
by  the  good,  so  as  to  disspirit  them.  For  what  is  our 
great  stay  and  consolation  amid  the  perturbations  of 
this  world  ?  The  truth  and  justice  of  God.  This  is 
our  one  light  in  the  midst  of  darkness.  "  He  loveth 
righteousness  and  hateth  iniquity ;"  "just  and  right  is 
He."  Where  else  shall  we  find  rest  for  our  foot  all 
over  the  world  ?  Consider  in  how  mysterious  a  state 
all  things  are  placed ;  the  wicked  are  uppermost  in 
power  and  name,  and  the  righteous  are  subjected  to 
bodily  pain  and  mental  suifering  as  if  they  did  not 
serve  God.  What  a  temptation  is  this  to  unbelief! 
The  Psalmist  felt  it  when  he  spoke  of  the  prosperity 
of  the  wicked.  "  Behold,  these  are  the  ungodly 
who  prosper  in  the  world,  they  increase  in  riches. 
Verily,  I  have  cleansed  my  heart  in  vain,  and  washed 
my  hands  in  innocency  V  It  is  to  meet  this  diffi- 
culty that  Almighty  God  has  vouchsafed  again  and 

1  Ps.  Ixxiii.  12,  13. 


112  CONTRACTED  VIEWS  IN  RELIGION. 

again  to  declare  the  unswerving  rule  of  His  govern- 
ment,— favour  to  the  obedient,  punishment  to  the 
sinner ;  that  there  is  "  no  respect  of  persons  with 
Him ;"    that    "  the   righteousness   of  the  righteous 
shall  be  upon  him,  and  the  wickedness  of  the  wicked 
shall  be  upon  him  V     Recollect  how  often  this  is 
declared  in  the  book  of  Psalms.     "  The  Lord  know- 
eth  the  way  of  the  righteous,  but  the  way  of  the  un- 
godly shall  perish."     "  The   righteous  Lord  loveth 
righteousness ;    His   countenance   doth   behold   the 
upright."     "  With  the  merciful  Thou  wilt  show  Thy- 
self merciful,  with  an  upright  man  Thou  wilt  show 
Thyself  upright.     With  the  pure  Thou  wilt  show 
Thyself  pure,  and  with  the  froward  Thou  wilt  show 
Thyself  froward.     For  Thou  wilt  save  the  afflicted 
people,  but  wilt  bring  down  high  looks."  "  Many  sor- 
rows shall  be  to  the  wicked,  but  he  that  trusteth  in 
the  Lord,  mercy  shall  compass  him  about."  "  Do  good, 
O  Lord,  unto  those  that  be  good 2."     These  declara- 
tions, and  numberless  others  like  them,  are  familiar  to 
us  all ;  and  why,  I  say,  so  often  made,  except  to  give 
us  that  one  fixed  point  for  faith  to  rest  upon,  while 
all  around  us  is  changing  and  disappointing  us  ?  viz. 
that  we  are  quite  sure  of  eventual  peace,  bad  as 
things  may  now  look,  if  we  do  but  follow  the  rule  of 
conscience,  avoid   sin,   and  obey  God.     Hence,  St. 
Paul  tells  us  that  "  he  that  cometh  to  God,  must 


1  Rom.  ii.  11.      Ez.  xviii.  20. 

J  Ps.  i.  6.  xi.  7.  xviii.  25 — 27.    xxxii.  10.  cxxv.  4. 


VIII.]          CONTRACTED  VIEWS  IN  RELIGION.  113 

believe  that  He  is  a  rewarder  of  them  that  diligently 
seek  Him 1."  Accordingly,  when  we  witness  the 
inequalities  of  the  present  world,  the  way  we  com- 
fort ourselves  is  to  reflect  they  will  be  put  right  in 
another. 

Now  the  restoration  of  sinners  seems  to  interfere 
with  this  confidence ;  it  seems,  at  first  sight,  to  put 
bad  and  good  on  a  level.  And  the  feeling  it  excites 
in  the  mind  is  expressed  in  the  parable  by  the  words 
of  the  text :  "  These  many  years  do  I  serve  Thee, 
neither  transgressed  I  at  any  time  Thy  command- 
ment, yet  I  never  have  been  welcomed  and  honoured 
with  that  peculiar  joy  which  Thou  showest  towards 
the  repentant  sinner."  This  is  the  expression  of  an 
agitated  mind,  that  fears  lest  it  be  cast  back  upon 
the  wide  world,  to  grope  in  the  dark,  without  a  God 
to  guide  and  encourage  it  in  its  course. 

The  condescending  answer  of  the  Father  in -the 
parable  is  most  instructive.  It  sanctions  the  great 
truth,  which  seemed  in  jeopardy,  that  it  is  not  the 
same  thing  in  the  end  to  obey  or  disobey,  expressly 
telling  us  that  the  penitent  is  not  placed  on  a  foot- 
ing with  those  who  have  consistently  served  God 
from  the  first.  "  Son,  tJwu  art  ever  with  Me,  and  all 
that  I  have  is  thine :"  that  is,  why  this  sudden  fear 
and  distrust?  can  there  be  any  misconception  on 
your  part  because  I  welcome  your  brother  ?  do  you 
not  yet  understand  Me  ?  Surely  you  have  known 

1  Heb.  xi.  6. 

VOL.  III.  I 


114  CONTRACTED  VIEWS  IN  RELIGION. 

Me  too  long  to  suppose  that  you  can  lose  by  his 
gain.  You  are  in  My  confidence.  I  do  not  make 
any  outward  display  of  kindness  towards  you,  for  it 
is  a  thing  to  be  taken  for  granted.  We  give  praise 
and  make  professions  to  strangers,  not  to  friends. 
You  are  My  heir,  all  that  I  have  is  thine.  "  O  thou 
of  little  faith,  wherefore  didst  thou  doubt  ?"  Who 
could  have  thought  that  it  were  needful  to  tell  to 
thee  truths  which  thou  hast  heard  all  thy  life  long  ? 
Thou  art  ever  with  Me ;  and  canst  thou  really  grudge 
that  I  should,  by  one  mere  act  of  rejoicing,  show  My 
satisfaction  at  the  sinner's  recovery,  and  should  con- 
sole him  with  a  promise  of  mercy,  who,  before  he 
heard  of  it,  was  sinking  down  under  the  dread  of 
deserved  punishment  ?  "  It  was  meet  that  we  should 
make  merry  and  be  glad,"  thou  as  well  as  thy  Fa- 
ther.— Such  is  our  Lord's  reply  to  His  suspicious 
servants,  who  think  He  cannot  pardon  the  sinner 
without  withdrawing  His  favour  from  them ;  and  it 
contains  in  it  both  a  consolation  for  the  perplexed 
believer  not  to  distrust  God :  and  again,  a  warning 
to  the  disobedient,  not  to  suppose  that  repentance 
makes  all  straight  and  even,  and  puts  a  man  in  the 
same  place  as  if  he  had  never  departed  from  grace 
given. 

But  let  us  now  notice  the  unworthy  feeling  which 
appears  in  the  conduct  of  the  elder  brother.  "  He 
was  angry,  and  would  not  go"  into  the  house.  How 
may  this  be  fulfilled  in  our  own  case  ? 

There  exists  a  great  deal  of  infirmity  and  foolish- 


VIIL]  CONTRACTED  VIEWS  IN  RELIGION.  115 

ness  even  in  the  better  sort  of  men.  This  is  not  to 
be  wondered  at,  considering  the  original  corrupt 
state  of  their  nature,  however  it  is  to  be  deplored, 
repented  of,  and  corrected.  Good  men  are,  like 
Elijah,  "jealous  for  the  Lord  God  of  hosts,"  and 
rightly  solicitous  to  see  His  tokens  around  them,  the 
pledges  of  His  unchangeable  just  government ;  but 
then  they  mix  with  such  good  feelings  undue  no- 
tions of  self-importance,  of  which  they  are  not  aware. 
This  was  the  state  of  mind  which  dictated  the  com- 
plaint of  the  elder  brother. 

This  will  especially  happen  in  the  case  of  those 
who  are  in  the  most  favoured  situations  in  the 
Church.  All  places  possess  their  peculiar  tempta- 
tion. Quietness  and  peace,  those  greatest  of  bless- 
ings, constitute  the  trial  of  the  Christians  who  enjoy 
them.  To  be  cast  on  the  world,  and  to  see  life,  (as 
it  is  called,)  is  a  vanity,  and  "  drowns"  the  unstable 
"  in  destruction  and  perdition  ;"  but,  while  on  the  one 
hand,  a  religious  man  may  thrive  even  in  the  world's 
pestilent  air  and  on  unwholesome  food,  so  on  the 
other  hand,  he  may  become  sickly,  unless  he  guards 
against  it,  from  the  very  abundance  of  privileges 
vouchsafed  to  him  in  a  peaceful  lot.  The  elder  bro- 
ther had  always  lived  at  home ;  he  had  seen  things 
go  on  one  way,  and,  as  was  natural  and  right,  got 
attached  to  them  in  that  one  way.  But  then  he 
could  not  conceive  that  they  possibly  could  go  on  in 
any  other  way ;  he  thought  he  understood  his  Fa- 
ther's ways  and  principles  far  more  than  he  did,  and 

i  2 


116  CONTRACTED  VIEWS  IN  RELIGION.         [SERM. 

when  an  occurrence  took  place,  for  which  he  had 
hitherto  met  with  no  precedent,  he  lost  himself,  as 
being  suddenly  thrust  aside  out  of  the  contracted 
circle  in  which  he  had  hitherto  walked.  He  was  dis- 
concerted, and  angry  with  his  Father.  And  so  in  reli- 
gion, we  have  need  to  watch  against  that  narrowness 
of  mind,  to  which  we  are  tempted  by  the  uniformity 
and  tranquillity  of  God's  providence  towards  us.  We 
should  be  on  our  guard  lest  we  suppose  ourselves  to 
have  that  clear  knowledge  of  God's  ways,  as  to  rely 
implicitly  on  our  own  notions  and  feelings.  Men 
attach  an  undue  importance  to  this  or  that  point  in 
doctrine  or  practice,  and  cannot  understand  how  God's 
blessing  can  be  given  to  modes  of  acting  to  which 
they  themselves  are  unaccustomed.  Thus  the  Jews 
thought  religion  would  come  to  an  end,  if  the 
Temple  were  destroyed,  whereas  in  fact  it  has  spread 
abroad  and  flourished  more  marvellously  since  than 
ever  it  did  before.  In  this  perplexity  of  mind  the 
Church  Catholic  is  our  divinely  intended  guide,  which 
keeps  us  from  a  narrow  interpretation  of  Scripture,  and 
by  its  clear-sighted  and  consolatory  teaching  scatters 
those  frightful  self-formed  visions  which  scare  us. 

But  I  have  not  described  the  extreme  state  of  the 
infirmity  into  which  the  blessing  of  peace  leads  un- 
wary Christians.  They  become  not  only  over-confi- 
dent of  their  knowledge  of  God's  ways,  but  positive 
in  their  over-confidence.  They  do  not  like  to  be 
contradicted  in  their  opinions,  and  are  generally  most 
attached  to  the  very  points  which  are  most  especially 


VIII.]  CONTRACTED  VIEWS  IN  RELIGION.  117 

of  their  own  devising.  They  forget  that  all  men  are 
at  best  but  learners  in  the  school  of  Divine  Truth, 
and  that  they  themselves  ought  to  be  ever  learning. 
They  find  it  a  much  more  comfortable  view,  much 
more  agreeable  to  the  indolence  of  human  nature,  to 
give  over  seeking,  and  to  believe  they  had  nothing 
more  to  find.  A  right  faith  is  ever  eager  and  on 
the  watch,  with  quick  eyes  and  ears,  for  tokens  of 
God's  will,  whether  He  speak  in  the  way  of  nature 
or  of  grace.  "  I  will  stand  upon  my  watch,  and  set 
me  upon  the  tower,  and  will  watch  to  see,  what  He 
will  say  unto  me,  and  what  I  shall  answer  when  I 
am  reproved  V  This  is  that  faith  by  which  (as  the 
prophet  continues)  "  the  just  shall  live."  The  Psalmist 
also  expresses  this  expectant  temper.  "  Unto  Thee 
lift  I  up  mine  eyes,  O  Thou  that  dwellest  in  the 
heavens.  Behold,  as  the  eyes  of  servants  look  unto 
the  hand  of  their  masters,  and  as  the  eyes  of  a 
maiden  unto  the  hand  of  her  mistress 2."  But  as  for 
those  who  have  long  had  God's  favour  without  cloud 
or  storm,  so  it  is,  they  grow  secure.  They  do  not 
feel  the  great  gift.  They  are  apt  to  presume,  and  so 
to  become  irreverent.  The  elder  brother  was  too 
familiar  with  his  Father.  Irreverence  is  the  very 
opposite  temper  to  faith.  "  Son,  thou  art  ever  with 
Me,  and  all  that  I  have  is  thine."  This  most  gra- 
cious truth  was  the  very  cause  of  his  murmuring. 
When  Christians  have  but  a  little,  they  are  thank- 

1  Heb.  ii.  1.  3  Ps.  cxxiii.  1,  2. 


118  CONTRACTED  VIEWS  IN  RELIGION.        [SERM. 

ful ;  they  gladly  pick  up  the  crumbs  from  under  the 
table.  Give  them  much,  they  soon  forget  it  is 
much ;  and  when  they  find  it  is  not  all,  and  that  for 
other  men  too,  even  penitents,  God  has  some  good 
in  store,  straightway  they  are  offended.  Without 
denying  in  words  their  own  natural  unworthiness, 
and  still  having  real  convictions  of  it  to  a  certain 
point,  nevertheless,  somehow,  they  have  a  certain 
secret  over-regard  for  themselves  ;  at  least  they  act  as 
if  they  thought  that  the  Christian  privileges  belonged 
to  them  over  others,  by  a  sort  of  fitness.  And  they 
like  respect  to  be  shown  them  by  the  world,  and  are 
jealous  of  any  thing  which  is  likely  to  interfere  with 
the  continuance  of  their  credit  and  authority.  Per- 
haps, too,  they  have  pledged  themselves  to  certain 
opinions,  and  this  is  an  additional  reason  for  their 
being  suspicious  of  what  to  them  is  a  novelty. 
Hence  such  persons  are  least  fitted  to  deal  with  diffi- 
cult times.  God  works  wondrously  in  the  world; 
and  at  certain  eras  His  providence  puts  on  a  new 
aspect.  Religion  seems  to  be  failing  when  it  is 
merely  changing  its  form.  God  seems  for  an  instant 
to  desert  His  own  appointed  instruments,  and  to  be 
putting  honour  upon  such  as  have  been  framed  in  ex- 
press disobedience  to  His  commands.  For  instance, 
sometimes  He  brings  about  good  by  means  of  wicked 
men,  or  seems  to  bless  the  efforts  of  those  who  have 
separated  from  His  Holy  Church  more  than  those  of 
His  true  labourers.  Here  is  the  trial  of  the  Christ- 
ian's faith,  who,  if  the  fact  be  clearly  proved,  must 


VIIL]  CONTRACTED  VIEWS  IN  RELIGION.  1 19 

not  resist  it,  lest  haply  he  be  found  fighting  against 
God,  nor  must  he  quarrel  with  it  after  the  manner 
of  the  elder  brother.  But  he  must  take  every  thing 
as  God's  gift,  hold  fast  his  principles,  not  give  them 
up  because  appearances  are  for  the  moment  against 
them,  but  believe  all  things  will  come  round  at 
length.  On  the  other  hand  he  must  not  cease  to 
beg  of  God,  and  try  to  gain  the  spirit  of  a  sound 
mind,  the  power  to  separate  truth  from  falsehood, 
and  to  try  the  spirits,  the  disposition  to  submit  to 
God's  teaching,  and  the  wisdom  to  act  as  the  varied 
course  of  affairs  requires ;  in  a  word,  a  portion  of 
that  Spirit  which  rested  on  the  great  Apostle,  St. 
Paul. 

I  have  thought  it  right  to  enlarge  upon  the  con- 
duct of  the  elder  brother  in  the  parable,  because 
something  of  his  character  may  perchance  be  found 
among  ourselves.  We  have  long  had  the  inesti- 
mable blessings  of  peace  and  quiet.  We  are  un- 
worthy of  the  least  of  God's  mercies,  much  more  of 
the  greatest.  But  with  the  blessing  we  have  the 
trial.  Let  us  then  guard  against  abusing  our  happy 
lot,  while  we  have  it,  or  we  may  lose  it  for  having 
abused  it.  Let  us  guard  against  discontent  in  any 
shape ;  and  as  we  cannot  help  hearing  what  goes  on 
in  the  world,  let  us  guard,  on  hearing  it,  against  all 
intemperate,  uncharitable  feelings  towards  those  who 
differ  from  us,  or  oppose  us.  Let  us  pray  for  our 
enemies ;  let  us  try  to  make  out  men  to  be  as  good 
as  they  can  fairly  and  safely  be  considered ;  let  us 


120  COMTRACTED  VIEWS  IN  RELIGION.        [SERM. 

rejoice  at  any  symptoms  of  repentance,  or  any  marks 
of  good  principle  in  those  who  are  on  the  side  of 
error.  Let  us  be  forgiving.  Let  us  try  to  be  very 
humble,  to  know  our  ignorance,  and  to  rely  con- 
stantly on  the  enlightening  grace  of  our  Great 
Teacher.  Let  us  be  "  slow  to  speak,  slow  to 
wrath ;" — not  abandoning  our  principles,  or  shrinking 
from  the  avowal  of  them  when  seasonable,  or  going 
over  to  the  cause  of  error,  or  fearing  consequences, 
but  acting  ever  from  a  sense  of  duty,  not  from 
passion,  pride,  jealousy,  or  an  unbelieving  dread  of 
the  future;  feeling  gently,  even  when  we  have 
reason  to  act  severely.  "  Son,  thou  art  ever  with 
Me,  and  all  that  I  have  is  thine."  What  a  gracious 
announcement  if  we  could  realize  it,  and  how  con- 
solatory, so  far  as  we  have  reason  to  hope  that  we 
are  following  on  to  know  God's  will,  and  living  in  His 
faith  and  fear  !  What  should  alarm  those  who  have 
Christ's  power,  or  make  them  envious  who  have 
Christ's  fulness  f  How  ought  we  calmly  to  regard, 
and  resolutely  endure,  the  petty  workings  of  an  evil 
world,  thinking  seriously  of  nothing  but  of  the  souls 
that  are  perishing  in  it ! 

"  I,  even  I,  am  He  that  comforteth  you ;"  says 
Almighty  God,  "  who  art  thou,  that  thou  shouldest  be 
afraid  of  a  man  that  shall  die,  and  of  the  son  of  man 
which  shall  be  made  as  grass  ?  and  forgettest  the  Lord 
thy  Maker,  and  hast  feared  continually  every  day 
because  of  the  fury  of  the  oppressor,  as  if  he  were 
ready  to  destroy?  And  where  is  the  fury  of  the 


VIIL]          CONTRACTED  VIEWS  IN  RELIGION.  121 

oppressor  ?  I  am  the  Lord  thy  God,  and  I  have  put 
My  words  in  thy  mouth,  and  have  covered  thee  in 
the  shadow  of  Mine  hand,  that  I  may  plant  the 
heavens  and  lay  the  foundations  of  the  earth,  and 
say  unto  Zion,  Thou  art  My  people  V 

1  Isaiah  li.  12—16. 


SERMON  IX. 


A  PARTICULAR  PROVIDENCE  AS  REVEALED  IN 
THE  GOSPEL. 


GEN.  xvi.  13. 

Thou  God  seest  me. 

WHEN  Hagar  fled  into  the  wilderness  from  the  face 
of  her  mistress,  she  was  visited  by  an  Angel,  who 
sent  her  back;  but  together  with  this  implied  re- 
proof of  her  impatience,  gave  her  a  word  of  promise 
to  encourage  and  console  her.  In  the  mixture  of 
humbling  and  cheerful  thoughts  thus  wrought  in  her, 
she  recognized  the  presence  of  her  Maker  and  Lord, 
who  ever  comes  to  His  servants  in  a  two-fold  aspect, 
severe  because  He  is  holy,  yet  soothing  as  abound- 
ing in  mercy.  In  consequence,  she  called  the  name 
of  the  Lord  that  spake  unto  her,  "  Thou  God  seest 
me." 

Such  was  the  condition  of  man  before  Christ 
came,  favoured  with  some  occasional  notices  of  God's 
regard  for  individuals,  but,  for  the  most  part,  in- 


SERM.  IX.]        A  PARTICULAR  PROVIDENCE,  &c.  123 

structed  merely  in  His  general  Providence,  as  seen  in 
the  course  of  human  affairs.  In  this  respect  even  the 
Law  was  deficient,  though  it  abounded  in  proofs  that 
God  was  a  living,  all-seeing,  all-recompensing,  God. 
It  was  deficient,  in  comparison  of  the  Gospel,  in 
evidence  of  the  really  existing  relation  between  each 
soul  of  man  and  its  Maker,  independently  of  every 
thing  else  in  the  world.  Of  Moses,  indeed,  it  is  said, 
that  "  the  Lord  spake  unto  him  face  to  face,  as  a  man 
speaketh  unto  his  friend  V  But  this  was  an  especial 
privilege  vouchsafed  to  him  only  and  some  others,  as 
Hagar,  who  records  it  in  the  text,  not  to  all  the 
people.  But,  under  the  New  Covenant,  this  distinct 
regard  vouchsafed  by  Almighty  God,  to  every  one 
of  us,  is  clearly  revealed.  It  was  foretold  of  the 
Christian  Church ;  "  All  thy  children  shall  be  taught 
of  the  Lord ;  and  great  shall  be  the  peace  of  thy 
children  2."  When  the  Eternal  Son  came  on  earth 
in  our  flesh,  men  saw  their  invisible  Maker  and 
Judge.  He  showed  Himself  no  longer  through  the 
mere  powers  of  nature,  or  the  maze  of  human  affairs, 
but  in  our  own  likeness.  "  God,  who  commanded  the 
light  to  shine  out  of  darkness,  hath  shined  in  our 
hearts,  to  kindle  the  knowledge  of  His  glory  in  the 
face  of  Jesus  Christ 3 ;"  that  is,  in  a  sensible  form,  as 
a  really  existing  individual  being.  And,  at  the  same 
time,  He  forthwith  began  to  speak  to  us  as  indivi- 
duals. He,  on  the  one  hand,  addressed  each  of  us 

1  Exod.  xxxiii.  11.  2  Is.  liv.  13.  3  2  Cor.  iv.  6. 


124  A  PARTICULAR  PROVIDENCE  [SERM. 

on  the  other.     Thus  it  was  in  some  sense  a  revelation 
face  to  face. 

This  is  the  subject  on  which  I  propose  now  to 
make  a  few  remarks.  And  first,  let  me  observe,  it 
is  very  difficult,  in  spite  of  the  revelation  made  us  in 
the  Gospel,  to  master  the  idea  of  this  particular  pro- 
vidence of  God.  If  we  allow  ourselves  to  float  down 
the  current  of  the  world,  living  as  other  men,  gather- 
ing up  our  notions  of  religion  here  and  there,  as  it 
may  be,  we  have  little  or  no  true  comprehension  of 
a  particular  Providence.  We  conceive  that  Al- 
mighty God  works  on  a  large  plan ;  but  we  cannot 
realize  the  wonderful  truth  that  He  sees  and  thinks 
of  individuals.  We  cannot  believe  He  is  really  pre- 
sent every  where,  that  He  is  wherever  we  are, 
though  unseen.  For  instance,  we  can  understand, 
or  think  we  understand,  that  He  was  present  on 
Mount  Sinai, — or  within  the  Jewish  Temple, — or 
that  He  clave  the  ground  under  Dathan  and  Abiram. 
But  we  do  not  in  any  sufficient  sense  believe  that 
He  is  in  like  manner  "  about  our  path,  and  about  our 
bed,  and  spieth  out  all  our  ways  V  We  cannot 
bring  ourselves  to  get  fast  hold  of  the  solemn  fact 
that  He  sees  what  is  going  on  among  ourselves  at 
this  moment ;  that  this  man  falls  and  that  man  is 
exalted,  at  His  silent,  invisible  appointment.  We 
use,  indeed,  the  prayers  of  the  Church,  and  intercede, 
not  only  for  all  conditions  of  men,  but  for  the  King, 

1  Ps.  cxxxix.  2. 


IX.]  AS  REVEALED  IN  THE  GOSPEL.  125 

and  the  Nobility,  and  the  Court  of  Parliament,  and 
so  on,  down  to  individual  sick  people  in  our  own 
parish;  yet,  in  spite  of  all  this,  we  do  not  bring 
home  to  us  the  truth  of  His  omniscience.  We  know 
He  is  in  heaven,  and  forget  that  He  is  also  on  earth. 
This  is  the  reason  why  the  multitude  of  men  are  so 
profane :  they  use  light  words ;  they  scoff  at  religion ; 
they  allow  themselves  to  be  lukewarm  and  indifferent; 
they  take  the  part  of  wicked  men ;  they  push  for- 
ward wicked  measures;  they  defend  injustice,  or 
cruelty,  or  sacrilege,  or  infidelity ;  because  they  have 
no  grasp  of  a  truth,  which  nevertheless  they  have  no 
intention  to  deny,  that  God  sees  them.  There  is,  in- 
deed, a  self-will  which  would  sin  on  even  in  God's 
visible  presence.  This  was  the  sin  of  Balaam,  who 
took  part  with  the  enemies  of  Israel  for  reward ;  and 
of  Zimri,  the  son  of  Salu,  a  prince  of  the  Simeonites, 
on  whom  Phinehas  did  judgment ;  and  such  the  sin 
of  Saul,  of  Judas,  of  Ananias  and  Sapphira.  Alas ! 
doubtless  such  is  the  sin  of  many  a  man  now  in  Eng- 
land, unless  human  nature  is  other  than  it  was  afore- 
time ;  alas !  such  a  sin  is  in  a  measure  our  own  from 
time  to  time,  as  any  one  may  know  for  certain  who 
is  used  to  self-examination.  Yet,  over  and  above 
this,  certainly  there  is  also  a  great  deal  of  profane 
sinning  from  our  forgetting,  not  comprehending  that 
we  are  in  God's  presence ;  not  comprehending,  or  (in 
other  words)  believing,  that  He  sees  and  hears  and 
notes  down  every  thing  we  do. 

This,  again,  is  often  the  state  in  which  persons  find 


126  A  PARTICULAR  PROVIDENCE  [SBRM. 

themselves  on  falling  into  trouble.  The  world  fails 
them,  and  they  despair,  because  they  do  not  realize 
to  themselves  the  loving  kindness  and  the  presence 
of  God.  They  find  no  comfort  in  a  truth  which  to 
them  is  not  a  substance  but  an  opinion.  Therefore 
it  was  that  Hagar,  when  visited  in  the  wilderness  by 
the  Angel,  called  the  name  of  the  Lord  that  spake 
unto  her,  "  Thou  God  seest  me  !"  It  came  as  a  new 
truth  to  her  that,  amid  her  trouble  and  her  wayward- 
ness, the  eye  of  God  was  upon  her.  The  case  is  the 
same  now.  Men  talk  in  a  general  way  of  the  good- 
ness of  God,  His  benevolence,  compassion,  and  long- 
suffering  ;  but  they  think  of  it  as  of  a  flood  pouring 
itself  out  all  through  the  world,  as  the  light  of  the 
sun,  not  as  the  continually  repeated  action  of  an  in- 
telligent and  living  Mind,  contemplating  whom  it 
visits  and  intending  what  it  effects.  Accordingly, 
when  they  come  into  trouble,  they  can  but  say,  "  It 
is  all  for  the  best — God  is  good :"  and  the  like ;  and 
it  all  falls  as  cold  comfort  upon  them,  and  does  not 
lessen  their  sorrow,  because  they  have  not  ac- 
customed their  minds  to  feel  that  He  is  a  merciful 
God,  regarding  them  individually,  and  not  a  mere 
universal  Providence  acting  by  general  laws.  And 
then,  perhaps,  all  of  a  sudden  the  true  notion  breaks 
on  them,  as  it  did  upon  Hagar.  Some  especial  Pro- 
vidence, amid  their  affliction,  runs  right  into  their 
heart ;  brings  it  close  home  to  them,  in  a  way  they 
never  experienced  before,  that  God  sees  them.  And 
then,  surprised  at  this,  which  is  a  something  quite 

2 


IX.]  AS  REVEALED  IN  THE  GOSPEL.  127 

new  to  them,  they  go  into  the  other  extreme,  in  pro- 
portion to  their  former  apathy ;  and  are  led  to  think 
that  they  are  especial  objects  of  God's  love,  more 
than  all  other  men.  Instead  of  taking  what  has 
happened  to  them  as  an  evidence  of  His  particular 
Providence  over  all,  as  revealed  in  Scripture,  they 
still  will  not  believe  a  jot  or  tittle  more  than  they 
see;  and,  while  discovering  He  loves  them  indivi- 
dually, they  do  not  advance  one  step,  on  that  ac- 
count, to  the  general  truth,  that  He  loves  other  men 
individually  also.  Now  had  they  been  all  along  in 
the  practice  of  studying  Scripture,  they  would  have 
been  saved  from  both  errors ; — their  first,  which  was 
blindness  to  a  particular  Providence  altogether, — 
their  second,  which  was  a  narrow-minded  limiting  of 
it  to  themselves,  as  if  the  world  at  large  were  rejected 
and  reprobate;  for  Scripture  represents  it  as  the  por- 
tion of  all  men  one  by  one. 

I  suppose  it  is  scarcely  necessary  to  prove  to  those 
who  have  allowed  their  minds  to  dwell  on  the  Gos- 
pels, that  the  peculiar  character  of  our  Lord's  good- 
ness, as  displayed  in  the  history  of  His  sojourn  on 
the  earth,  is  its  tenderness  and  its  considerateness. 
These  qualities  are  the  very  perfection  of  kindness 
between  man  and  man,  but  they  are  such  as  from 
the  very  extent  and  complication  of  the  world's  sys- 
tem, and  from  its  Maker's  being  invisible,  our  imagi- 
nation scarcely  succeeds  in  attributing  to  Him,  even 
when  our  reason  is  convinced,  and  we  wish  to  believe 
accordingly.  His  Providence  manifests  itself  in 


A  PARTICULAR  PROVIDENCE  [SERM. 

general  laws,  it  moves  forward  upon  the  lines  of 
truth  and  justice ;  it  has  no  respect  of  persons,  re- 
warding the  good  and  punishing  the  bad,  not  as  in- 
dividuals, but  according  to  their  character.  How 
shall  He  who  is  Most  Holy  direct  His  love  to  this 
man  or  that  for  his  own  sake,  .contemplating  us 
one  by  one,  without  infringing  on  His  own  perfec- 
tions ?  Or  even  were  the  Supreme  Being  a  God  of 
unmixed  benevolence,  how,  even  then,  shall  the 
thought  of  Him  come  home  to  our  minds  with  that 
constraining  power  which  the  kindness  of  a  human 
friend  exerts  over  us  ?  The  greatest  acknowledgment 
we  can  make  of  the  kindness  of  a  superior,  is  to  say 
that  He  acts  as  if  He  were  personally  interested  in 
us.  The  mass  of  benevolent  men  are  kind  and 
generous,  because  it  is  their  way,  irrespectively  of 
the  object  they  benefit.  Natural  temper,  a  flow  of 
spirits,  or  a  turn  of  good  fortune,  opens  the  heart, 
which  pours  itself  out  profusely  on  friend  and  enemy. 
They  scatter  benefit  as  they  move  along.  Now,  at 
first  sight,  it  is  difficult  to  see  how  our  idea  of 
Almighty  God  can  be  divested  of  these  earthly 
notions,  either  that  His  goodness  is  imperfect  or  that 
it  is  fated  and  necessary ;  and  wonderful,  indeed,  and 
adorable  is  the  condescension  by  which  He  has  met 
our  infirmity.  He  has  met  and  aided  it  in  that  same 
dispensation  by  which  He  redeemed  our  souls.  In 
order  that  we  may  understand  that  in  spite  of  His 
mysterious  perfections  He  has  a  separate  knowledge 
and  regard  for  individuals,  He  has  taken  upon  Him 


IX.]  AS  REVEALED  IN  THE  GOSPEL.  129 

the  thoughts  and  feelings  of  our  own  nature,  which 
we  all  understand  is  capable  of  such  personal  attach- 
ments. By  becoming  man,  He  has  cut  short  the  per- 
plexities and  the  discussions  of  our  reason  on  the 
subject,  as  if  He  would  grant  our  objections  for  argu- 
ment's sake,  and  supersede  them  by  taking  our  own 
ground. 

The  most  winning  property  of  our  Saviour's  mercy, 
(if  it  is  right  so  to  speak  of  it),  is  its  dependence  on 
time  and  place,  person  and  circumstance ;  m  other 
words,  its  tender  discrimination.  It  regards  and  con- 
sults for  each  individual  as  he  comes  before  it.  It  is 
called  forth  by  some,  as  it  is  not  by  others,  it  cannot 
(if  I  may  say  so)  manifest  itself  to  every  object  alike, 
it  has  its  particular  shade  and  mode  of  feeling  for 
each,  and  in  some  it  is  so  wrapt  up  as  to  seem  to 
depend  for  its  own  happiness  on  their  well-being.  This 
might  be  illustrated,  as  is  often  done,  by  our  Lord's 
tender  behaviour  towards  Lazarus  and  his  sisters,  or 
His  tears  over  Jerusalem ;  or  by  His  conduct  towards 
St.  Peter,  before  and  after  his  denial  of  Him,  or 
towards  St.  Thomas  when  he  doubted,  or  by  His  love 
of  His  mother,  or  of  St.  John.  But  I  will  direct  your 
attention  rather  to  His  treatment  of  the  traitor  Judas ; 
both  because  it  is  not  so  commonly  referred  to,  and, 
also,  because  if  there  was  a  being  in  the  whole  world 
whom  one  might  suppose  cast  out  of  His  presence  as 
hateful  and  reprobate,  it  was  he  who  He  foresaw 
would  betray  Him.  Yet  we  shall  find  that  even 
this  wretched  man  was  followed  and  encompassed  by 

VOL.  III.  K 


130  A  PARTICULAR  PROVIDENCE  [SERM. 

His  serene  though  solemn  regard  till  the  very  hour 
he  betrayed  Him. 

Judas  was  in  darkness  and  hated  the  light,  and 
"  went  to  his  own  place ;"  yet  he  found  it,  not  by 
the  mere  force  of  certain  natural  principles  working 
out  their  inevitable  results,  by  some  unfeeling  fate, 
which  sentences  the  wicked  to  hell,  but  by  a  Judge 
who  surveys  him  from  head  to  foot,  who  searches 
him  through  and  through,  to  see  if  there  is  any  ray 
of  hope,  any  latent  spark  of  faith ;  who  pleads  with 
him  again  and  again,  and,  at  length  abandoning  him, 
mourns  over  him  the  while  with  the  wounded  affec- 
tion of  a  friend  rather  than  the  severity  of  the  Judge 
of  the  whole  earth.     For  instance,  first,  a  startling 
warning  a  year  before  his  trial.     "  Have  not  I  cho- 
sen you  twelve,  and  one  of  you  is  a  devil  ?"     Then, 
when  the  time  was  come,  the  lowest  act  of  abase- 
ment to  one  who  was  soon  to  betray  Him  and  to  suf- 
fer the  unquenchable  fire.     "  He  riseth  from  supper, 
and  ....  poureth  water  into  a  bason  and  began  to 
wash  the  disciples'  feet 1,"  and  Judas'  in  the  number. 
Then  a  second  warning  at  the  same  time,  or  rather 
a  sorrowful  lament,  spoken  (as  if)  to  Himself,  "  Ye 
are  not  all  clean."     Then  openly,  "  Verily,  verily,  I 
say  unto  you,  that  one  of  you  shall  betray  Me." 
"  The  Son  of  man  goeth  as  it  is  written  of  Him,  but 
woe  unto  that  man  by  whom  the  Son  of  man  is  be- 
trayed ;  it  had  been  good   for  that  man  if  he  had 

1  John  vi.  70.  xiii.  4,  5. 


IX.]  AS  REVEALED  IN  THE  GOSPEL.  131 

not  been  born.  Then  Judas,  which  betrayed  Him, 
answered  and  said,  Master,  is  it  I?  He  said  unto 
him,  Thou  hast  said  it."  Lastly,  when  He  was 
actually  betrayed  by  him,  "  Friend,  wherefore  art 
thou  come?"  "  Judas,  (He  addresses  him  by  name,) 
betrayest  thou  the  Son  of  man  with  a  kiss 1  ?"  I  am 
not  attempting  to  reconcile  His  divine  foreknow- 
ledge with  this  special  and  prolonged  anxiety,  this 
personal  feeling  towards  Judas,  but  wish  you  only  to 
observe  the  latter,  to  observe  what  is  given  us  by 
the  revelation  of  Almighty  God  in  the  Gospels,  viz. 
an  acquaintance  with  His  providential  regard  for 
individuals,  making  His  sun  to  shine  on  the  unjust 
as  well  as  on  the  just.  And,  in  like  manner  doubt- 
less, at  the  last  day,  the  wicked  and  impenitent  shall 
be  condemned,  not  in  a  mass,  but  one  by  one, — one 
by  one,  appearing  each  in  his  own  turn  before  the 
righteous  Judge,  standing  under  the  full  glory  of  His 
countenance,  carefully  weighed  in  the  balance  and 
found  wanting,  dealt  with,  not  indeed  with  a  weak 
and  wavering  purpose,  where  God's  justice  claims 
satisfaction,  yet,  at  the  same  time,  with  all  the  cir- 
cumstantial solicitude  and  awful  care  of  one  who 
would  fain  make,  if  He  could,  the  fruit  of  His 
passion  more  numerous  than  it  is. 

This  solemn  reflection  may  be  further  enforced  by 
considering  our  Lord's  behaviour  towards  strangers 
who  came  to  Him.  Judas  was  His  friend.  We  have 

1  Matt.  xxvi.  24,  25.  50.     Luke  xxii.  48. 
K  2 


132  A  PARTICULAR  PROVIDENCE  [SERM. 

never  seen  Him.  How  will  He  look,  and  how  does 
He  look  upon  us  ?  Let  His  manner  towards  the 
multitude  of  men  assure  us.  All  holy,  almighty  as 
He  is,  and  has  showed  Himself  to  be,  yet,  in  the 
midst  of  His  Divine  Majesty,  He  could  display  a 
tender  interest  in  all  who  approached  Him,  as  if  He 
could  not  cast  His  eyes  on  any  of  His  creatures  with- 
out the  overflowing  affection  of  a  parent  for  his 
child,  regarding  it  with  a  full  satisfaction,  and  simply 
desiring  its  happiness  and  highest  good.  Thus,  when 
the  rich  young  man  came  to  Him,  it  is  said,  "  And 
Jesus  beholding  him,  loved  Mm,  arid  said  unto  him, 
One  thing  thou  lackest."  When  the  Pharisees  asked 
a  sign,  "  He  sighed  deeply  in  His  spirit."  At  ano- 
ther time,  "  He  looked  round  about  on  them," — as  if 
on  every  one,  to  see  if  here  or  there  perchance  there 
might  be  an  exception  to  the  general  unbelief,  and 
to  condemn,  one  by  one,  those  who  were  guilty !, — 
"  He  looked  round  about  on  them  with  anger,  being 
grieved  for  the  hardness  of  their  hearts."  Again, 
when  a  leper  came  to  Him,  He  did  not  simply  heal 
him,  but  "  moved  with  compassion,  He  put  forth 
His  hand 2." 

How  gracious  is  this  revelation  of  God's  particular 
providence  to  those  who  seek  Him  !  how  gracious 
to  those  who  have  discovered  that  this  world  is  but 
vanity,  and  are  solitary  and  isolated  in  the  midst  of 

1  Vide  also  Matt.  xix.  26.     Mark  iii.  34.     Luke  xxii.  61. 

2  Mark  x,  21.  viii.  12.  iii.  5.  i.  41. 


IX.]  AS  REVEALED  IN  THE  GOSPEL.  133 

whatever  shadows  of  power  and  happiness  around  / 
them !  The  multitude,  indeed,  go  on  without  these 
thoughts,  either  from  insensibility,  as  not  under- 
standing their  own  wants,  or  changing  from  one  idol 
to  another,  as  each  successively  fails.  But  men  of 
keener  hearts  would  be  overpowered  by  despondency, 
and  would  even  loathe  existence,  did  they  suppose 
themselves  under  the  mere  operation  of  fixed  laws, 
powerless  to  excite  the  pity  or  the  attention  of  Him 
who  appointed  them.  What  should  they  do  espe-. 
cially,  who  are  cast  among  persons  unable  to  enter 
into  their  feelings  and  thus  strangers  to  them,  though 
by  long  custom  ever  so  much  friends !  or  have  per- 
plexities of  mind  they  cannot  explain  to  themselves, 
much  less  remove,  and  no  one  to  help  them !  or 
have  affections  and  aspirations  pent  up  within  them, 
because  they  have  not  met  with  objects  to  which  to 
devote  them !  or  are  misunderstood  by  those  around 
them,  and  find  they  have  no  words  to  set  themselves  . 
right  with  them,  or  no  principles  in  common  by  way 
of  appeal !  or  seem  to  themselves  to  be  without 
place  or  purpose  in  the  world,  or  to  be  in  the  way  of 
others !  or  have  to  follow  their  own  sense  of  duty 
without  advisers  or  supporters,  nay,  to  resist  the 
wishes  and  solicitations  of  superiors  or  relatives !  or 
have  the  burden  of  some  painful  secret,  or  of  some 
incommunicable  solitary  grief!  In  all  such  cases 
the  Gospel  narrative  supplies  our  very  need,  not 
simply  presenting  to  us  an  unchangeable  Creator  to 
rely  upon,  but  a  compassionate  Guardian,  a  discrimi- 


134  A  PARTICULAR  PROVIDENCE     .  [SERM. 

nating  Judge  and  Helper.  God  "  beholds"  thee 
individually,  whoever  thou  art.  He  "  calls  thee  by 
thy  name."  He  sees  thee,  and  understands  thee,  as 
He  made  thee.  He  knows  what  is  in  thee,  all  thy 
own  peculiar  feelings  and  thoughts,  thy  dispositions 
and  likings,  thy  strength  and  thy  weakness.  He 
views  thee  in  thy  day  of  rejoicing  and  thy  day  of 
sorrow.  He  sympathizes  in  thy  hopes  and  thy 
temptations.  He  interests  Himself  in  all  thy  anxie- 
.ties  and  remembrances,  all  the  risings  and  fallings 
of  thy  spirit.  He  has  numbered  the  very  hairs  of 
thy  head  and  the  cubits  of  thy  stature.  He  com- 
passes thee  round  and  bears  thee  in  His  arms  ;  He 
takes  thee  up  and  sets  thee  down.  He  notes  thy 
very  countenance,  whether  smiling  or  in  tears, 
whether  healthful  or  sickly.  He  looks  tenderly  upon 
thy  hands  and  thy  feet;  He  hears  thy  voice,  the 
beating  of  thy  heart,  and  thy  very  breathing.  Thou 
dost  not  love  thyself  better  than  He  loves  thee. 
Thou  canst  not  shrink  from  pain  more  than  He  dis- 
likes thy  bearing  it ;  and  if  He  puts  it  on  thee,  it  is 
as  thou  wilt  put  it  on  thyself,  if  thou  art  wise,  for  a 
greater  good  afterwards.  Thou  art  not  only  His 
creature,  (though  for  the  very  sparrows  He  has  a 
care,  and  pitied  the  "  much  cattle"  of  Nineveh,) 
thou  art  man  redeemed  and  sanctified,  His  adopted 
son,  favoured  with  a  portion  of  that  glory  and  blessed- 
ness which  flows  from  Him  everlastingly  unto  the 
Only  begotten.  Thou  art  chosen  to  be  His,  even 
above  thy  fellows  who  dwell  in  the  East  and  South. 


IX.]  AS  REVEALED  IN  THE  GOSPEL.  135 

Thou  wast  one  of  those  for  whom  Christ  offered  up 
His  last  prayer,  and  sealed  it  with  His  precious 
blood.  What  a  thought  is  this,  a  thought  almost 
too  great  for  our  faith  !  Scarce  can  we  refrain  from 
acting  Sarah's  part,  when  we  bring  it  before  us,  and 
"  laugh"  from  amazement  and  perplexity.  What  is 
man,  what  are  we,  what  am  I,  that  the  Son  of  God 
should  be  so  mindful  of  me  ?  What  am  I  that  He 
should  have  raised  me  from  almost  a  devil's  nature 
to  that  of  an  Angel's  ?  that  He  should  have  changed 
my  soul's  original  constitution,  new-made  me,  who 
from  my  youth  up  have  been  a  transgressor,  and 
should  Himself  dwell  personally  in  this  very  heart  of 
mine,  making  me  His  temple?  What  am  I,  that 
God  the  Holy  Ghost  should  enter  into  me,  and 
draw  up  my  thoughts  heavenward  "  with  plaints 
unutterable  ? " 

These  are  the  meditations  which  come  upon  the 
Christian  to  console  him,  while  he  is  with  Christ 
upon  the  holy  mount.  And^  when  he  descends  to 
his  daily  duties,  they  are  still  his  inward  strength, 
though  he  is  not  allowed  to  tell  the  vision  to  those 
around  him.  They  make  his  countenance  to  shine, 
make  him  cheerful,  collected,  serene,  and  firm  in  the 
midst  of  all  temptation,  persecution,  or  bereavement. 
And  with  such  thoughts  before  us,  how  base  and 
miserable  does  the  world  appear  in  all  its  pursuits 
and  doctrines !  How  truly  miserable  does  it  seem 
to  seek  good  from  the  creature ;  to  covet  station, 
wealth,  or  credit ;  to  choose  for  ourselves,  in  fancy, 


136  A  PARTICULAR  PROVIDENCE  [SERM. 

this  or  that  mode  of  life ;  to  affect  the  manners  and 
fashions  of  the  great ;  to  spend  our  time  in  follies ; 
to  be  discontented,  quarrelsome,  jealous  or  envious, 
censorious  or  resentful ;  fond  of  unprofitable  talk, 
and  eager  for  the  news  of  the  day;  busy  about 
public  matters  which  concern  us  not ;  hot  in  the 
cause  of  this  or  that  interest  or  party ;  or  set  upon 
gain;  or  devoted  to  the  increase  of  barren  know- 
ledge !  And  at  the  end  of  our  days,  when  flesh  and 
heart  fail,  what  will  be  our  consolation,  though  we 
have  made  ourselves  rich,  or  have  served  an  office, 
or  been  the  first  man  among  our  equals,  or  have 
depressed  a  rival,  or  managed  things  our  own  way, 
or  have  settled  splendidly,  or  have  been  intimate  with 
the  great,  or  have  fared  sumptuously,  or  have  gained 
a  name  !  Say,  even  if  we  obtain  that  which  lasts 
longest,  a  place  in  history,  yet,  after  all,  what  ashes 
shall  we  have  eaten  for  bread !  And,  in  that  awful 
hour,  when  death  is  in  sight,  will  He,  whose  eye  is 
now  so  loving  towards  us,  and  whose  hand  falls  on 
us  so  gently,  will  He  acknowledge  us  any  more  ?  or 
if  He  still  speaks,  will  His  voice  have  any  power  to 
stir  us  ?  rather  will  it  not  repel  us  as  it  did  Judas,  by 
the  very  tenderness  with  which  it  would  invite  us 
•to  Him? 

Let  us  then  endeavour,  by  His  grace,  rightly  to 
understand  where  we  stand,  and  what  He  is  towards 
us ;  most  tender  and  pitiful,  yet,  for  all  His  pity, 
not  passing  by  the  breadth  of  a  single  hair  the  eter- 
nal lines  of  truth,  holiness,  and  justice ;  He  who  can 


IX.] 


AS  REVEALED  IN  THE  GOSPEL. 


137 


condemn  to  the  woe  everlasting,  though  He  weeps 
and  laments  beforehand,  and  who,  when  once  the 
sentence  of  condemnation  has  gone  forth,  will  wipe 
out  altogether  the  remembrance  of  us,  "  and  know 
us  not."  The  tares  were  "  bound  in  bundles"  for 
the  burning,  indiscriminately,  promiscuously,  con- 
temptuously. "  Let  us  then  fear,  lest,  a  promise 
being  left  us  of  entering  into  His  rest,  any  of  us 
should  seem  to  come  short  of  it  ?" 


SERMON   X. 


TEARS  OF  CHRIST  AT  THE  GRAVE  OF  LAZARUS, 


JOHN  xi.  34 — 36. 

Jesus  said,  Where  have  ye  laid  him  ?  They  say  unto  Him,  Lord, 
come  and  see.  Jesus  wept.  Then  said  the  Jews,  Behold,  how 
He  loved  him. 

ON  first  reading  these  words  the  question  naturally 
arises  in  the  mind  why  did  our  Lord  weep  at  the 
grave  of  Lazarus  ?  He  knew  He  had  power  to  raise 
him,  why  should  He  act  the  part  of  those  who  sorrow 
for  the  dead  ?  In  attempting  any  answer  to  this  in- 
quiry, we  should  ever  remember  that  the  thoughts 
of  our  Saviour's  mind  are  far  beyond  our  comprehen- 
sion. Hardly  do  we  enter  into  the  feelings  and 
meaning  of  men  like  ourselves,  who  are  gifted  with 
any  special  talent ;  even  human  philosophers  or  poets 
are  obscure  from  the  depth  of  their  conceptions. 
What  then  must  be  the  marvellous  abyss  of  love  and 
understanding  in  Him  who,  though  partaker  of  our 
nature,  is  the  Son  of  God  ? 


SERM.  X.]  TEARS  OF  CHRIST,  &c.  139 

This,  indeed,  is  evident,  as  a  matter  of  fact,  on  the 
face  of  the  Scripture  record,  as  any  one  may  see  who 
will  take  the  trouble  to  inspect  it.  It  is  not,  for 
instance,  the  text  alone  which. raises  a  question;  but 
the  whole  narrative,  in  which  it  occurs,  exhibits  our 
Saviour's  conduct  in  various  lights,  which  it  is  diffi- 
cult for  weak  creatures,  such  as  we  are,  properly  to 
blend  together. 

When  He  first  received  the  news  of  Lazarus's 
illness,  "  He  abode  two  days  still  in  the  same  place 
where  He  was."  Then  telling  His  disciples  that 
Lazarus  was  dead,  He  expressed  Himself  to  be  "  glad 
for  their  sake  that  He  was  not  there;"  and  said 
that  He  would  "  go  and  awaken  him  out  of  sleep." 
Then,  when  He  was  come  to  Bethany,  where  he 
dwelt,  He  was  so  moved  by  the  sorrow  of  the  Jews 
that  "  He  groaned  in  the  spirit  and  was  troubled." 
Lastly,  in  spite  of  His  perturbation  and  weeping, 
presently  He  raised  Lazarus. 

I  say,  it  is  remarkable  that  such  difficulties  as 
these  should  lie  on  the  face  of  Scripture,  quite  inde- 
pendently of  those  arising  from  the  comparison  of 
the  texts  in  question  with  the  doctrine  of  His  divine 
nature.  We  know,  indeed,  there  are  insuperable 
mysteries  involved  in  the  union  of  His  divine  with 
His  human  attributes,  which  seem  incompatible  with 
each  other ;  for  instance,  how  He  should  be  ever 
blessed,  and  yet  weep, — all-knowing,  yet  partially 
ignorant ;  but,  without  entering  into  the  considera- 
tion of  the  mysteries  of  faith,  commonly  so  called, 


140  TEARS  OF  CHRIST  [SERM. 

it  is  worth  inquiring  whether  the  very  surface  of  the 
sacred  history  does  not  contain  apparent  inconsisten- 
cies, of  a  nature  to  prepare  us  for  such  other  difficul- 
ties as  may  lie  from  a  deeper  comparison  of  history 
with  doctrine. 

As  another  instance  of  the  discrepancy  I  speak  of, 
consider  our  Saviour's  words  according  to  the  received 
versions,  "  Sleep  on  now  and  take  your  rest ;"  and 
immediately  after,  "Rise,  let  us  be  going1." 

So  again,  "  He  that  hath  no  sword,  let  him  sell  his 
garment  and  buy  one ;"  then  follows,  "  Lord,  behold, 
here  are  two  swords.  And  He  said,  It  is  enough  ;'' 
lastly,  when  Peter  used  his  sword,  "  Put  up  again  thy 
sword  into  his  place,  for  all  they  that  take  the  sword 
shall  perish  with  the  sword 2." 

I  am  not  saying  that  we  cannot  possibly  remove 
any  part  of  the  seeming  opposition  between  such 
passages,  but  only  that  on  the  whole  there  is  quite 
enough  in  the  narrative  to  show  that  He  who  speaks 
is  not  one  whose  thoughts  it  is  easy  to  get  possession 
of;  that  it  is  no  light  matter  to  put  oneself,  even  in 
part,  into  the  position  of  His  mind,  and  to  state 
under  what  feelings  and  motives  He  said  this  or 
that ;  in  a  word,  I  wish  to  impress  upon  you,  that 
our  Saviour's  words  are  not  of  a  nature  to  be  heard 
once  and  no  more,  but  that  to  understand  them  we 
must  feed  upon  them,  and  live  in  them,  as  if  by  little 
and  little  growing  into  their  meaning. 

1  Matt.  xxvi.  45,  46.     2  Matt.  xxvi.  52.     Luke  xxii.  36.  38. 


X.]  AT  THE  GRAVE  OF  LAZARUS.  141 

It  would  be  well  if  we  understood  the  necessity  of 
this  more  than  we  do.  It  is  very  much  the  fashion 
at  present  to  regard  the  Saviour  of  the  world  in  an 
irreverent  and  unreal  way, — as  a  mere  idea  or  vision; 
to  speak  of  Him  so  narrowly  and  unfruitfully,  as  if 
we  only  knew  of  His  name ;  though  Scripture  has 
set  Him  before  us  in  His  actual  sojourn  on  earth,  in 
His  gestures,  words,  and  deeds,  in  order  that  we  may 
have  that  on  which  we  can  fix  our  eyes.  And  till 
we  learn  to  do  this,  to  leave  off  general  declamations 
about  His  love,  His  willingness  to  receive  the  sinner, 
His  imparting  repentance  and  spiritual  aid,  and  the 
like,  and  view  Him  in  His  particular  and  actual 
works,  set  before  us  in  Scripture,  surely  we  have 
not  derived  from  the  Gospels  that  very  benefit  which 
they  are  intended  to  convey.  Nay,  we  are  in  some 
danger,  perhaps,  even  as  regards  our  faith ;  for,  it  is 
to  be  feared,  while  the  thought  of  Christ  is  but  a 
creation  of  our  minds,  it  may  gradually  be  changed 
or  fade  away,  it  may  become  defective  or  perverted ; 
whereas  when  we  contemplate  Christ  as  manifested 
in  the  Gospels,  the  Christ  who  exists  therein,  ex- 
ternal to  our  own  imaginings,  and  who  is  as  really  a 
living  being,  and  sojourned  on  earth  as  truly  as  any 
of  us,  then  we  shall  at  length  believe  in  Him  with  a 
conviction,  a  confidence,  and  an  entireness,  which 
can  no  more  be  annihilated  than  the  belief  in  OUT 
senses.  It  is  impossible  for  a  Christian  mind  to  medi- 
tate on  the  Gospels,  without  feeling,  beyond  all  man- 
ner of  doubt,  that  He  who  is  the  subject  of  them  is 


142  TEARS  OF  CHRIST  [SEBM. 

God ;  but  it  is  very  possible  to  speak  in  a  vague  way 
of  His  love  towards  us,  and  use  the  name  of  Christ, 
yet  not  at  all  to  realize  that  He  is  the  Living  Son  of 
the  Father,  or  to  have  any  anchor  of  our  faith  within 
us,  so  as  to  be  fortified  against  the  risk  of  future 
defection. 

I  will  say  a  few  words  then  under  this  impression, 
and  with  the  reverent  thoughts  before  me  with  which 
I  began,  by  way  of  comment  on  our  Saviour's  weep- 
ing at  Lazarus's  grave;  or,  rather,  I  will  suggest 
what  each  of  you  may,  please  God,  improve  for 
himself. 

What  led  our  Lord  to  weep  over  the  dead,  who 
could  at  a  word  restore  him,  nay,  had  it  in  purpose 
so  to  do  ? 

1.  First  of  all,  as  the  context  informs  us,  He  wept 
from  very  sympathy  with  the  grief  of  others.  "  When 
Jesus  saw  Mary  weeping,  and  the  Jews  also  weep- 
ing which  came  with  her,  He  groaned  in  the  spirit, 
and  was  troubled."  It  is  the  very  nature  of  com- 
passion or  sympathy,  as  the  word  implies,  to  "  rejoice 
with  those  who  rejoice,  and  weep  with  those  who 
weep."  We  know  it  is  so  with  men ;  and  God  tells 
us  He  also  is  compassionate,  and  full  of  tender  mercy. 
Yet  we  do  not  well  know  what  this  means,  for  how 
can  God  rejoice  or  grieve  ?  By  the  very  perfection  of 
His  nature  Almighty  God  cannot  show  sympathy,  at 
least  to  the  comprehension  of  beings  of  such  limited 
minds  as  ours.  He,  indeed,  is  hid  from  us ;  but,  if 
we  were  allowed  to  see  Him,  how  could  we  discern 


X.]  AT  THE  GRAVE  OF  LAZARUS.  143 

in  the  Eternal  and  Unchangeable  signs  of  sympathy  ? 
Words  and  works  of  sympathy  He  does  display  to 
us ;  but  it  is  the  very  sight  of  sympathy  in  another 
that  affects  and  comforts  the  sufferer  more  even  than 
the  fruits  of  it.  Now  we  cannot  see  God's  sympathy ; 
and  the  Son  of  God,  though  feeling  for  us  as  great 
compassion  as  His  Father,  did  not  show  it  to  us 
while  He  remained  in  His  Father's  bosom.  But  when 
He  took  flesh  and  appeared  on  earth,  He  showed  us 
the  Godhead  in  a  new  manifestation.  He  invested 
Himself  with  a  new  set  of  attributes,  those  of  our 
flesh,  taking  into  Him  a  human  soul  and  body,  in 
order  that  thoughts,  feelings,  affections,  might  be  His, 
which  could  respond  to  ours  and  certify  to  us  His 
tender  mercy.  When,  then,  our  Saviour  weeps  from 
sympathy  at  Mary's  tears,  let  us  not  say  it  is  the  love 
of  a  man  overcome  by  natural  feeling.  It  is  the  love 
of  God,  the  bowels  of  compassion  of  the  Almighty 
and  Eternal,  condescending  to  manifest  itself  accord- 
ing to  our  capacity  of  receiving,  in  the  form  of 
human  nature. 

Jesus  wept,  therefore,  not  merely  from  the  deep 
thoughts  of  His  understanding,  but  from  spontaneous 
tenderness ;  from  the  gentleness  and  mercy,  the  en- 
compassing loving-kindness  and  exuberant  fostering 
affection  of  the  Son  of  God  for  His  own  work,  the 
race  of  man.  Their  tears  touched  Him  at  once,  as 
their  miseries  had  brought  Him  down  from  heaven. 
His  ear  was  open  to  them,  and  the  sound  of  weeping 
went  at  once  to  His  heart. 
2 


144  TEARS  OF  CHRIST  [SERM. 

2.  But  next,  we  may  suppose  (if  it  is  allowable  to 
conjecture),  that  His  pity,  thus  spontaneously  excited, 
was  led  forward  to  dwell  on  the  various  circum- 
stances in  man's  condition  which  excite  pity.  It 
was  awakened  and  began  to  look  around  upon  the 
miseries  of  the  world.  What  was  it  He  saw?  He 
saw  visibly  displayed  the  victory  of  death ;  a  mourning 
multitude, — every  thing  present  which  might  waken 
sorrow  except  him  who  was  the  chief  object  of  it.  He 
was  not, — a  stone  marked  the  place  where  he  lay. 
Martha  and  Mary,  whom  He  had  known  and  loved 
in  their  brother's  company,  now  solitary,  approached 
Him,  first  one  and  then  the  other,  in  far  other  mood 
and  circumstance  than  heretofore,  in  deep  affliction ; 
in  faith  indeed  and  resignation,  yet  (apparently)  with 
somewhat  of  a  tender  complaint :  "  Lord,  if  Thou 
hadst  been  here,  my  brother  had  not  died."  Such  has 
been  the  judgment  passed,  or  the  doubt  raised,  con- 
cerning Him,  in  the  breast  of  the  creature  in  every 
age.  Men  have  seen  sin  and  misery  around  them, 
and,  whether  in  faith  or  unbelief,  have  said,  "  If  Thou 
hadst  been  here,"  if  Thou  hadst  interfered,  it  might 
have  been  otherwise.  Here,  then,  was  the  Creator 
surrounded  by  the  works  of  His  hands,  who  adored 
Him  indeed,  yet  seemed  to  ask  why  He  suffered  His 
own  gracious  work  so  to  be  marred.  Here  was  the 
Creator  of  the  world  at  a  scene  of  death,  seeing  the 
issue  of  His  gracious  handy- work.  Would  not  He  re- 
vert in  thought  to  the  hour  of  creation,  when  He  went 
forth  from  the  bosom  of  the  Father  to  bring  all  things 


X.]        AT  THE  GRAVE  OF  LAZARUS.        145 

into  existence  ?  There  had  been  a  day  when  He  had 
looked  upon  the  work  of  His  love,  and  seen  that  it  was 
"  very  good."  Whence  had  the  good  been  turned  to 
evil,  the  fine  gold  become  dim  ?  "  An  enemy  had 
done  this."  Why  it  was  allowed,  and  how  achieved, 
was  a  secret  with  Him ;  a  secret  from  all  who  were 
about  Him,  as  it  is  a  secret  to  us  at  this  day.  Here 
He  had  incommunicable  thoughts  with  His  Eternal 
Father.  He  would  not  say  why ;  He  vouchsafed  to 
take  away  their  doubts  and  complaints  by  another 
way.  "  He  opened  not  His  mouth,"  but  He  wrought 
wondrously.  As  He  has  done  for  all  believers  by 
revealing  His  atoning  death  yet  not  explaining  it,  so 
He  wrought  for  Martha  and  Mary  also,  proceed- 
ing to  the  grave  in  silence,  to  raise  their  brother, 
while  they  complained  that  he  had  been  allowed 
to  die. 

Here  then,  I  say,  were  abundant  sources  for  His 
grief  (if  we  may  be  permitted  to  trace  them),  in  the 
contrast  between  Adam,  in  the  day  in  which  he  was 
created,  sinless  and  immortal,  and  man  as  the  devil 
had  made  him,  full  of  the  poison  of  sin  and  the  breath 
of  the  grave ;  and  again  in  the  timid  complaint  of 
His  sorrowing  friends  that  that  change  had  been  per- 
mitted. And  though  He  was  about  to  turn  back  the 
scene  of  sorrow  into  joy  again,  yet,  after  all,  Lazarus 
one  day  must  die  again, — He  was  but  delaying  the 
fulfilment  of  His  own  decree.  A  stone  lay  upon  him 
now ;  and,  though  he  was  raised  from  the  grave,  yet, 
by  His  own  inscrutable  law,  one  day  he  must  lie 

VOL.  III.  L 


146  TEARS  OF  CHRIST  [SERM. 

down  again  in  it.      It  was  a  respite,  not  a  resur- 
rection. 

3.  Here  I  have  suggested  another  thought  which 
admits  of  being  dwelt  upon.  Christ  was  come  to  do 
a  deed  of  mercy,  and  it  was  a  secret  in  His  own  breast. 
All  the  love  which  He  felt  for  Lazarus  was  a  secret 
from  others.  He  was  conscious  to  Himself  He  loved 
him ;  but  none  could  tell  but  He  how  earnest  that 
affection  was.  Peter,  when  his  love  for  Christ  was 
doubted,  found  a  relief  in  an  appeal  to  Himself: 
"  Lord,  Thou  knowest  all  things ;  Thou  knowest  that 
I  love  Thee1."  But  Christ  had  no  earthly  friend 
who  could  be  His  confidant  in  this  matter ;  and,  as 
His  thoughts  turned  on  Lazarus  and  His  heart 
yearned  towards  him,  was  He  not  in  Joseph's  case, 
who  not  in  grief,  but  from  the  very  fulness  of  his 
soul,  and  his  desolateness  in  a  heathen  land,  when 
his  brethren  stood  before  him,  "  sought  where  to 
weep,"  as  if  his  own  tears  were  his  best  companions, 
and  had  in  them  a  sympathy  to  soothe  his  inward 
emotion  ?  Was  He  not  in  the  case  of  a  parent  hang- 
ing over  an  infant,  and  weeping  upon  it,  from  the 
very  consciousness  of  its  helplessness  and  insensi- 
bility to  the  love  poured  out  upon  it?  But  the 
parent  weeps  from  the  feeling  of  her  weakness  to 
defend  it;  knowing  that  what  is  now  a  child  must 
grow  up  and  take  its  own  course,  and  (whether  for 
earthly  or  heavenly  good)  must  depend,  not  on  her, 

1  Johnxxi.  17. 


X.]  AT  THE  GRAVE  OF  LAZARUS.  147 . 

but  on  the  Creator  and  on  itself.  Christ's  was  a 
different  contemplation ;  yet  attended  with  its  own 
peculiar  emotion.  I  mean  the  feeling  that  He  had 
power  to  raise  up  Lazarus.  Joseph  wept,  as  having 
a  secret,  not  only  of  the  past,  but  of  the  future ; — of 
good  in  store  as  well  as  of  evil  done, — of  good  which 
it  was  in  his  own  power  to  confer.  And  our  Lord 
and  Saviour  knew  that,  while  all  seemed  so  dreary 
and  hopeless,  in  spite  of  the  tears  and  laments  of  His 
friends,  in  spite  of  the  corpse  four  days  old,  the  grave, 
and  the  stone  which  was  upon  it,  He  had  a  spell 
which  could  overcome  death,  and  was  about  to  use  it. 
Is  there  any  time  more  affecting  than  when  you  are 
about  to  break  good  news  to  a  friend  who  has  been 
stricken  down  by  tidings  of  ill  ? 

4.  Alas !  there  were  other  thoughts  still  to  call 
forth  His  tears.  This  marvellous  benefit  to  the  for- 
lorn sisters,  how  was  it  to  be  attained  ?  at  His  own 
cost.  Joseph  knew  he  could  bring  joy  to  his  brethren, 
but  at  no  sacrifice  of  his  own.  Christ  was  bringing 
life  to  the  dead  by  His  own  death.  His  disciples 
would  have  dissuaded  Him  from  going  into  Judea, 
lest  the  Jews  should  kill  Him.  Their  apprehension 
was  fulfilled.  He  went  to  raise  Lazarus,  and  the 
fame  of  that  miracle  was  the  immediate  cause  of  His 
seizure  and  crucifixion.  This  He  knew  beforehand. 
He  saw  the  prospect  before  Him ; — He  saw  Lazarus 
raised, — the  supper  in  Martha's  house, — Lazarus 
sitting  at  table, — -joy  on  all  sides  of  Him; — Mary 

L  2 


148  TEARS  OF  CHRIST  [SERM. 

honouring  her  Lord  on  this  festive  occasion  by  the 
out-pouring  of  the  very  costly  ointment  upon  His 
feet, — the  Jews  crowding,  not  only  to  see  Him,  but 
Lazarus  also ; — His  triumphant  entry  into  Jerusalem, 
— the  multitude  shouting  Hosanna, — the  people  tes- 
tifying to  the  raising  of  Lazarus, — the  Greeks,  who 
had  come  up  to  worship  at  the  feast,  earnest  to  see 
Him, — the  children  joining  in  the  general  joy ;  and 
then  the  Pharisees  plotting,  Judas  betraying  Him, 
His  friends  deserting  Him,  and  the  cross  receiving 
Him.  These  things  doubtless,  among  a  multitude  of 
thoughts  unspeakable,  passed  over  His  mind.  He 
felt  that  Lazarus  was  wakening  to  life  at  His  own 
sacrifice;  that  He  was  descending  into  the  grave 
which  Lazarus  left.  He  felt  that  Lazarus  was  to  live 
and  He  to  die ;  the  appearance  of  things  was  to  be  re- 
versed, the  feast  was  to  be  kept  in  Martha's  house, 
but  the  last  passover  of  sorrow  remained  for  Him. 
And  He  knew  that  this  reverse  was  altogether  volun- 
tary with  Him.  He  had  come  down  from  His 
Father's  bosom  to  be  an  Atonement  of  blood  for  all 
sin,  and  thereby  to  raise  all  believers  from  the  grave, 
as  He  was  about  to  raise  Lazarus;  and  to  raise 
them,  not  for  a  time,  but  for  eternity ;  and  now  the 
sharp  trial  lay  before  Him,  through  which  He  was  to 
"  open  the  kingdom  of  heaven  to  all  believers."  Con- 
templating then  the  fulness  of  His  purpose  while 
going  about  a  single  act  of  mercy,  He  said  to  Martha, 
"  I  am  the  Resurrection  and  the  Life :  he  that  be- 


X.]  AT  THE  GRAVE  OF  LAZARUS.  149 

lieveth  in  Me,  though  he  were  dead,  yet  shall  he  live, 
and  whosoever  liveth  and  believeth  in  Me,  shall 
never  die." 

Let  us  take  to  ourselves  these  comfortable 
thoughts,  both  in  the  contemplation  of  our  own 
death  or  at  the  death  of  our  friends.  Wherever 
faith  in  Christ  is,  there  is  Christ  Himself.  He  said 
to  Martha,  "  Belie  vest  thou  this  ?"  Wherever  there 
is  a  heart  to  answer,  "  Lord  I  believe,"  there  Christ 
is  present.  There  our  Lord  vouchsafes  to  stand, 
though  unseen, — whether  over  the  bed  of  death  or 
over  the  grave ;  whether  we  ourselves  are  sinking  or 
those  who  are  dear  to  us.  Blessed  be  His  name ! 
nothing  can  rob  us  of  this  consolation :  we  will  be  as 
certain  (through  His  grace)  that  He  is  standing  over 
us  in  love  as  though  we  saw  Him.  We  will  not,  after 
our  experience  of  Lazarus's  history,  doubt  an  instant 
that  He  is  thoughtful  about  us.  He  knows  the  be- 
ginnings of  our  illness,  though  He  keeps  at  a  distance. 
He  knows  when  to  remain  away  and  when  to  draw 
near.  He  notes  down  the  advances  of  it,  and  the 
stages.  He  tells  truly  when  His  friend  Lazarus  is 
sick  and  when  he  sleeps.  We  all  have  experience 
of  this  in  the  narrative  before  us,  and  henceforth,  so 
be  it !  will  never  complain  at  the  course  of  His  pro- 
vidence. Only,  we  will  beg  of  Him  an  increase  of 
faith ; — a  more  lively  perception  of  the  curse  under 
which  the  world  lies,  and  of  our  own  personal  de- 
merits, a  more  understanding  view  of  the  mystery  of 
His  cross,  a  more  devout  and  implicit  reliance  on  the 


150  TEARS  OF  CHRIST,  &c.  |_SERM.  X. 

virtue  of  it,  and  a  more  confident  persuasion  that 
He  will  never  put  upon  us  more  than  we  can  bear, 
never  afflict  His  brethren  with  any  woe  except  for 
their  own  highest  benefit. 


SERMON  XL 


BODILY  SUFFERING. 


COL.  i.  24. 

I  fill  up  that  which  is  behind  of  the  afflictions  of  Christ  in  my 
flesh  for  His  body's  sake,  which  is  the  Church. 

OUR  Lord  and  Saviour  Jesus  Christ  came  by  blood 
as  well  as  by  water*  not  only  as  a  Fount  of  grace 
and  truth,  the  source  of  spiritual  light,  joy,  and  sal- 
vation, but  as  a  combatant  with  sin  and  Satan,  who 
was  "  consecrated  through  suffering."  He  was,  as 
prophecy  had  marked  Him  out,  "  red  in  His  apparel, 
and  His  garments  like  him  that  treadeth  in  the 
wine-fat ;"  or,  in  the  words  of  the  Apostle,  "  He 
was  clothed  with  a  vesture  dipped  in  blood."  It  was 
the  untold  suffering  of  the  Eternal  Word  in  our 
nature,  His  body  dislocated  and  torn,  His  blood 
poured  out,  His  soul  violently  separated  by  a  painful 
death,  which  has  put  away  from  us  the  wrath  of 
Him  whose  love  sent  Him  for  that  very  purpose. 

2 


152  BODILY  SUFFERING. 

This  only  was  our  Atonement ;  no  one  shared  in  the 
work.  He  "  trod  the  wine-press  alone,  and  of  the 
people  there  was  none  with  Him."  When  lifted  up 
upon  the  cursed  tree,  He  fought  with  all  the  hosts 
of  evil,  and  conquered  by  suffering. 

Thus,  in  a  most  mysterious  way,  all  that  is  need- 
ful for  this  sinful  world,  the  life  of  our  souls,  the 
regeneration  of  our  nature,  all  that  is  most  joyful 
and  glorious,  hope,  light,  peace,  spiritual  freedom, 
holy  influences,  religious  knowledge  and  strength, 
all  flow  from  a  fount  of  blood.  A  work  of  blood  is 
our  salvation;  and  we  (as  we  would  be  saved)  must 
draw  near  and  gaze  upon  it  in  faith,  and  accept  it  as 
such.  We  must  take  Him,  who  thus  suffered,  as 
our  pattern ;  we  must  embrace  His  sacred  feet  and 
follow  Him.  No  wonder  then,  /should  we  receive 
on  ourselves  some  drops  of  the  sacred  agony  which 
bedewed  His  garments;  no  wonder,  should  we  be 
sprinkled  with  the  sorrows  which  He  bore  in  expi- 
ation of  our  sins ! 

And  so  it  has  ever  been  in  very  deed;  to  ap- 
proach Him  has  been,  from  the  first,  to  be  partaker, 
more  or  less,  in  His  sufferings ;  I  do  not  say  in  the 
case  of  every  individual  who  believes  in  Him,  but  in 
the  more  conspicuous,  the  more  favoured,  His  choice 
instruments,  and  His  most  active  servants ;  that  is, 
it  has  been  the  lot  of  the  Church  on  the  whole,  and 
of  those  on  the  whole  who  had  been  most  like  Him 
as  Rulers,  Intercessors,  and  Teachers  of  the  Church. 
He,  indeed,  alone  meritoriously ;  they,  because  they 


XI.]  BODILY  SUFFERING.  153 

have  been  near  Him.  Thus,  immediately  upon  His 
birth,  He  brought  the  sword  upon  the  infants  of  His 
own  age  at  Bethlehem.  His  very  shadow,  cast  upon 
a  city,  where  He  did  not  abide,  was  stained  with 
blood.  His  Blessed  Mother  had  not  clasped  Him  to 
her  breast  for  many  weeks,  ere  she  was  warned  of 
the  penalty  of  that  fearful  privilege  :  "  Yea,  a  sword 
shall  pierce  through  thy  own  soul  also  J."  Virtue 
went  out  of  Him;  but  the  water  and  the  blood 
flowed  together  as  afterwards  from  His  pierced  side. 
From  among  the  infants  He  took  up  in  His  arms  to 
bless,  is  said  to  have  gone  forth  a  chief  martyr  of 
the  generation  after  Him.  Most  of  His  Apostles 
passed  through  life-long  sufferings  to  a  violent  death. 
In  particular,  when  the  favoured  brothers,  James 
and  John,  came  to  Him  with  a  request  that  they 
might  sit  beside  Him  in  His  kingdom,  He  plainly 
stated  this  connexion  between  nearness  to  Him  and 
affliction.  "  Are  ye  able,"  He  said,  "  to  drink  of  the 
cup  that  I  shall  drink  of,  and  to  be  baptized  with 
the  baptism  that  I  am  baptized  with  2  ?"  As  if  He 
said,  "  Ye  cannot  have  the  sacraments  of  grace 
without  the  painful  figures  of  them.  You  shall  re- 
ceive indeed  the  baptism  of  the  Spirit,  and  the  cup 
of  My  communion,  but  it  shall  be  with  the  attend- 
ant pledges  of  My  cup  of  agony  and  My  baptism  of 
blood."  Elsewhere  He  speaks  the  same  language  to 
all  who  would  partake  the  benefits  of  His  death  and 

1  Luke  ii.  35.  2  Matt.  xx.  22. 


154  BODILY  SUFFERING.  [SEEM. 

passion :  "  Whosoever  doth  not  bear  his  cross,  and 
come  after  Me,  cannot  be  My  disciple  V 

Accordingly,  His  Apostles  frequently  remind  us 
of  this  necessary,  though  mysterious  appointment, 
and  bid  us  "  think  it  not  strange  concerning  the  fiery 
trial  which  is  to  try  us,  as  though  some  strange 
thing  happened  unto  us,  but  to  rejoice  in  having 
communion  with  the  sufferings  of  Christ2."  St. 
Paul  teaches  us  the  same  lesson  in  the  text,  in 
which  he  speaks  of  taking  up  the  remnant  of  Christ's 
sorrows,  as  some  precious  mantle  dropt  from  the 
Cross,  and  wearing  it  for  His  sake.  "  I  rejoice  in 
my  sufferings  for  you,  and  fill  up  in  my  flesh  what 
remains  of  the  afflictions  of  Christ  for  His  body's 
sake,  that  is  the  Church3."  And,  though  he  is 
speaking  especially  of  persecution  and  other  suffer- 
ings borne  in  the  cause  of  the  Gospel,  yet  it  is  our 
great  privilege,  as  Scripture  tells  us,  that  all  pain 
and  trouble,  borne  in  faith  and  patience,  will  be 
accounted  as  marks  of  Christ,  grace-tokens  from  the 
absent  Saviour,  and  will  be  accepted  and  rewarded 
for  His  sake  at  the  last  day.  It  declares,  generally, 
"  When  thou  passest  through  the  waters,  I  will  be 
with  thee ;  and  through  the  rivers,  they  shall  not 
overflow  thee ;  when  thou  walkest  through  the  fire, 
thou  shalt  not  be  burned,  neither  shall  the  flame 
kindle  upon  thee."  "  Our  light  affliction,  which  is 


Luke  xiv.  27.  2  1  Pet.  iv.  12,  13. 

3  Vide  also  2  Cor.  iv.  10. 


XL]  BODILY  SUFFERING.  155 

but  for  a  moment,  worketh  for  us  a  far  more  exceed- 
in  and  eternal  weight  of  glory  V 

Thus  the  Gospel,  which  has  shed  light  in  so  many 
ways  upon  the  state  of  this  world,  has  aided  espe- 
cially our  view  of  the  sufferings  to  which  human 
nature  is  subjected ;  turning  a  punishment  into  a 
privilege,  in  the  case  of  all  pain,  and  especially  of 
bodily  pain,  which  is  the  most  mysterious  of  all. 
Sorrow,  anxiety,  and  disappointment  are  more  or 
less  connected  with  sin  and  sinners ;  but  bodily  pain 
is  involuntary  for  the  most  part,  stretching  over  the 
world  by  some  external  irresistible  law,  reaching  to 
children  who  have  never  actually  sinned,  and  to  the 
brute  animals,  who  are  strangers  to  Adam's  nature, 
while  in  its  manifestations  it  is  far  more  piteous  and 
distressing  than  any  other  suffering.  It  is  the  lot  of 
all  of  us,  sooner  or  later;  and  that,  perhaps  in  a 
measure  which  it  would  be  appalling  and  wrong  to 
anticipate,  whether  from  disease  or  from  the  casual- 
ties of  life.  And  all  of  us,  at  length,  must  die  ;  and 
death  is  generally  ushered  in  by  disease,  and  ends  in 
that  separation  of  soul  and  body,  which  itself  may,  in 
some  cases,  involve  peculiar  pain. 

Worldly  men  put  such  thoughts  aside  as  gloomy  ; 
they  can  neither  deny  nor  avert  the  prospect  before 
them ;  and  they  are  wise,  on  their  own  principles,  not 
to  embitter  the  present  by  anticipating  it.  But 
Christians  may  bear  to  look  at  it  without  undue 

1  Is.  xliii.  2.     2  Cor.  iv.  17. 


156  BODILY  SUFFERING.  [SERM. 

apprehension ;  for  this  very  infliction,  which  most 
touches  the  heart  and  imagination,  has  (as  I  have 
said)  been  invested  by  Almighty  God  with  a  new 
and  comfortable  light,  as  being  the  medium  of  His 
choicest  mercies  towards  us.  Pain  is  no  longer  a 
curse,  a  necessary  evil  to  be  undergone  with  a  dry 
submission  or  passive  endurance, — it  may  be  con- 
sidered even  as  a  blessing  of  the  Gospel,  and  being  a 
blessing,  becomes  the  subject  of  a  duty.  In  the  way 
of  nature,  indeed,  it  seems  to  shut  out  the  notion  of 
duty,  as  if  so  masterful  a  discipline  from  without 
superseded  the  necessity  or  opportunity  of  self- 
mastery  ;  but  now  that  "  Christ  hath  suffered  in  the 
flesh,"  we  are  bound  "  to  arm  ourselves  with  the 
same  mind,"  and  to  obey,  as  He  did,  amid  suffering. 

In  what  follows,  I  shall  remark,  briefly,  first,  on 
the  natural  effect  of  pain  upon  the  mind ;  and  next, 
upon  the  remedies  and  correctives  of  that  effect 
which  the  knowledge  of  the  Gospel  supplies. 

1.  Now,  as  to  its  effect  upon  the  mind,  let  it  be 
well  understood  that  it  has  no  sanctifying  influence 
in  itself.  Bad  men  are  made  worse  by  it.  This 
should  be  borne  in  mind,  lest  we  deceive  ourselves ; 
for  sometimes  we  speak  (at  least  the  poor  often  so 
speak)  as  though  present  hardship  and  suffering  were 
in  some  sense  a  ground  of  confidence  in  themselves 
as  to  our  future  prospects,  whether  as  expiating  our 
sins  or  bringing  our  hearts  nearer  to  God.  Nay, 
even  the  more  religious  among  us  may  be  misled  to 
think  that  pain  makes  them  better  than  it  really 


XL]  BODILY  SUFFERING.  157 

does ;  for  the  effect  of  it  at  length,  on  any  but  very 
proud  or  ungovernable  tempers,  is  to  cause  a  languor 
and  composure  of  mind,  which  looks  like  resignation, 
while  it  necessarily  throws  our  reason  upon  the  espe- 
cial thought  of  God,  our  only  stay  in  such  times  of 
trial.  Doubtless  it  does  really  benefit  the  Christian, 
and  in  no  scanty  measure ;  and  he  may  thank  God 
who  thus  blesses  it ;  only  let  him  be  cautious  of 
measuring  his  spiritual  state  by  the  particular  exer- 
cise of  faith  and  love  in  his  heart  at  the  time,  espe- 
cially if  that  exercise  be  limited  to  the  affections 
themselves,  and  have  no  opportunity  of  showing 
itself  in  works.  St.  Paul  speaks  of  chastisement 
"  yielding  afterwards  the  peaceable  fruit  of  righteous- 
ness V  formed  indeed  and  ripened  at  the  moment, 
but  manifested  in  due  season.  This  may  be  the  real 
fruit  of  the  suffering  of  a  death-bed,  even  though  it 
may  not  have  time  to  show  itself  to  others  before 
the  Christian  departs  hence.  Surely  we  may  humbly 
hope  that  it  perfects  habits  hitherto  but  partially 
formed,  and  blends  the  several  graces  of  the  Spirit 
more  entirely.  Such  is  the  issue  of  it  in  established 
Christians ; — but  it  may  possibly  effect  nothing  so 
blessed.  Nay,  in  the  case  of  those  who  have  fol- 
lowed Christ  with  but  a  half  heart,  it  may  be  a  trial 
too  strong  for  their  feebleness,  and  may  overpower 
them.  This  is  a  dreadful  reflection  for  those  who 
put  off  the  day  of  repentance.  Well  does  our 

1  Heb.  xii.  11. 


158  BODILY  SUFFERING.  [SERM. 

Church  pray  for  us :  "  Suffer  us  not,  at  our  last  hour, 
for  any  pains  of  death  to  fall  from  Thee  !"  As  for 
unbelievers,  we  know  how  it  affects  them,  from  such 
serious  passages  of  Scripture  as  the  following :  "  They 
gnawed  their  tongues  for  pain,  and  blasphemed  the 
God  of  heaven  because  of  their  pains  and  their  sores, 
and  repented  not  of  their  deeds  V 

Nay,  I  would  go  so  far  as  to  say,  not  only  that  pain 
does  not  commonly  improve  us,  but  that  without 
care  it  has  a  strong  tendency  to  do  our  souls  harm, 
viz.  by  making  us  selfish ;  an  effect  produced,  even 
when  it  does  us  good  in  other  ways.  Weak  health, 
for  instance,  instead  of  opening  the  heart,  often 
makes  a  man  supremely  careful  of  his  bodily  ease 
and  well-being.  Men  find  an  excuse  in  their  infir- 
mities for  some  extraordinary  attention  to  their  com- 
forts; they  consider  they  may  fairly  consult,  on  all 
occasions,  their  own  convenience  rather  than  that  of 
another.  They  indulge  their  wayward  wishes,  allow 
themselves  in  indolence  when  they  really  might 
exert  themselves,  and  think  they  may  be  fretful 
because  they  are  weak.  They  become  querulous, 
self-willed,  fastidious,  and  egotistical.  Bystanders, 
indeed,  should  be  very  cautious  of  thinking  any  par- 
ticular sufferer  to  be  thus  minded,  because,  after  all, 
sick  people  have  a  multitude  of  feelings  which  they 
cannot  explain  to  any  one  else,  and  are  often  in  the 
right  in  those  matters  in  which  they  appear  to  others 

1  Rev.  xvi.  10,  11. 


XL]  BODILY  SUFFERING.  159 

most  fanciful  or  unreasonable.  Yet  this  does  not 
interfere  with  the  correctness  of  my  remark  on  the 
whole. 

Take  another  instance  under  very  different  cir- 
cumstances. If  bodily  suffering  can  be  presented 
under  distinct  aspects,  it  is  in  the  lassitude  of  a  sick 
bed  and  in  the  hardships  of  the  soldier's  life.  Yet, 
of  the  latter  we  find  selfishness  almost  a  prover- 
bial characteristic.  Surely  the  life  of  soldiers  on 
service  is  a  very  school  of  generosity  and  self-neg- 
lect, if  rightly  understood,  and  is  used  as  such  by 
noble  and  high-principled  minds;  yet  here,  a  low 
and  carnal  temper,  instead  of  profiting  by  its  advan- 
tages, will  yield  to  the  temptation  of  referring  every 
thing  that  befalls  it  to  its  own  comfort  and  profit. 
To  secure  its  own  interests,  will  become  enshrined 
within  it  as  the  main  duty,  and  with  the  greater 
plausibility,  inasmuch  as  there  is  a  sense  in  which  it 
may  really  be  so.  Others  (it  will  suggest)  must 
take  care  of  themselves ;  it  is  a  folly  and  weakness 
to  think  of  them ;  there  are  but  few  chances  of 
safety ;  the  many  must  suffer,  some  unto  death ;  it 
is  wisdom  to  struggle  for  life  and  comfort,  and  to 
dismiss  the  thought  of  others.  Alas  !  instances  oc- 
cur, every  now  and  then,  in  the  experience  of  life, 
which  show  that  such  thoughts  and  feelings  are  not 
peculiar  to  any  one  class  of  men,  but  are  the  actu- 
ating principles  of  the  multitude.  If  an  alarm  of 
danger  be  given  amid  a  crowd,  the  general  eagerness 
for  safety  leads  men  to  utter  unconcern,  if  not  a 


160  BODILY  SUFFERING.  [SERM. 

frantic  cruelty  with  respect  to  others.  There  are 
stories  told  of  companies  of  men  finding  themselves 
at  sea  with  scanty  provisions,  and  of  the  shocking 
deeds  which  followed  from  the  contest  for  individual 
self-preservation. 

The  natural  effect,  then,  of  pain  and  fear,  is  to  in- 
dividualize us  in  our  own  minds,  to  fix  our  thoughts 
on  ourselves,  to  make  us  selfish.  It  is  through  pain, 
chiefly,  that  we  realize  to  ourselves  even  our  bodily 
organs ;  a  frame  entirely  without  painful  sensations 
is  (as  it  were)  one  whole  without  parts,  and  pre- 
figures that  future  spiritual  body  which  shall  be  the 
portion  of  the  Saints.  And  to  this  we  most  approxi- 
mate in  our  youth,  when  we  are  not  sensible  that 
we  are  compacted  of  gross  terrestrial  matter,  as  ad- 
vancing years  convince  us.  The  young  reflect  little 
upon  themselves,  they  gaze  around  them,  and  live 
out  of  doors,  and  say  they  have  souls,  little  under- 
standing their  words.  "  They  rejoice  in  their  youth." 
This,  then,  is  the  effect  of  suffering,  that  it  arrests 
us ;  that  it,  as  it  were,  puts  a  finger  upon  us  to  ascer- 
tain for  us  our  own  individuality.  But  it  does  no 
more  than  this ;  if  such  a  warning  does  not  lead  us 
through  the  stirrings  of  our  conscience  heavenwards, 
it  does  but  imprison  us  in  ourselves  and  make  us 
selfish. 

2.  Here,  then,  it  is  that  the  Gospel  finds  us; 
heirs  to  a  visitation,  which,  sooner  or  later,  comes 
upon  us,  turning  our  thoughts  from  outward  objects, 
and  so  tempting  us  to  idolize  self,  to  the  dishonour 


XL]  BODILY  SUFFERING.  161 

of  that  God  whom  we  ought  to  worship,  and  the 
neglect  of  man  whom  we  should  love  as  ourselves. 
Thus  it  finds  us,  and  it  obviates  this  danger,  not  by 
removing  pain,  but  by  giving  it  new  associations. 
Pain,  which  by  nature  leads  us  only  to  ourselves, 
carries  on  the  Christian  mind  from  the  thought  of 
self  to  the  contemplation  of  Christ,  His  passion,  His 
merits,  and  His  pattern ;  and,  thence,  further  to  that 
united  company  of  sufferers  who  follow  Him  and 
"  are  what  He  is  in  this  world."  He  is  the  great 
object  of  our  faith ;  and,  while  we  gaze  upon  Him, 
we  learn  to  forget  ourselves. 

Surely  that  cannot  be  the  greatest  evil  here  below, 
however  trying  to  the  flesh,  which  Christ  underwent 
voluntarily.  No  one  chooses  evil  for  its  own  sake, 
but  for  the  greater  good  wrought  out  through  it. 
He  underwent  it  as  for  ends  greater  than  the  imme- 
diate removal  of  it,  "  not  grudgingly  or  of  necessity," 
but  cheerfully  doing  God's  will,  as  the  Gospel  history 
sets  before  us.  When  His  time  was  come,  we  are 
told,  "  He  stedfastly  set  His  face  to  go  to  Jerusalem." 
His  disciples  said,  "  Master,  the  Jews  of  late  sought 
to  stone  Thee,  and  goest  Thou  thither  again?"  but 
He  persisted.  Again,  He  said  to  Judas,  "  That 
thou  doest,  do  quickly."  He  proceeded  to  the  gar- 
den beyond  Cedron,  though  Judas  knew  the  place ; 
and  when  the  band  of  officers  came  to  seize  Him, 
"  He  went  forth,  and  said  unto  them,  I  am  He  V 

1  Luke  ix.  51.     John  xi.  8.  xiii.  27-  xviii.  2.  4,  5. 
VOL.  III.  M 


BODILY  SUFFERING.  [SEEM. 

And  with  what  calmness  and  majesty  did  He  bear 
His  sufferings,  when  they  came  upon  Him,  though 
by  His  agony  in  the  garden  He  showed  He  fully  felt 
their  keenness !  The  Psalmist,  in  his  prediction  of 
them,  says,  "  I  am  poured  out  like  water,  and  all 
My  bones  are  out  of  joint ;  My  heart  is  like  wax, 
it  is  melted 2 ;"  describing,  as  it  would  seem,  that 
sinking  of  spirit  and  enfeebling  of  nerve  which  severe 
pain  causes.  Yet,  in  the  midst  of  distress  which 
seemed  to  preclude  the  opportunity  of  obedience,  He 
was  "  about  His  Father's  business,"  even  more  dili- 
gently than  when  in  His  childhood  He  asked  ques- 
tions of  the  doctors  in  the  Temple ;  not  thinking  to  be 
merely  passive  under  the  trial,  but  accounting  it  as 
if  a  great  occasion  for  a  noble  and  severe  surrender 
of  Himself  to  His  Father's  will.  Thus  He  "  learned 
obedience  by  the  things  that  He  suffered."  Consider 
the  deep  and  serene  compassion  which  led  Him  to 
pray  for  those  who  crucified  Him;  His  solicitous 
care  for  His  mother;  and  His  pardoning  words 
addressed  to  the  robber  who  suffered  with  Him. 
And  so,  when  He  said,  "  It  is  finished,"  He  showed 
that  He  was  still  contemplating,  with  a  clear  intel- 
lect, "the  travail  of  His  soul,  and  was  satisfied ;"  and 
in  the  solemn  surrender  of  Himself  into  His  Father's 
hand,  He  showed  where  His  mind  rested  in  the 
midst  of  its  darkness.  Even  when  He  seemed  to  be 
thinking  of  Himself,  and  said,  "  I  thirst,"  He  really 

4  Ps.  xxii.  14. 


XL]  BODILY  SUFFERING.  163 

was  regarding  the  words  of  prophecy,  and  was  bent 
on  vindicating,  to  the  very  letter,  the  divine  an- 
nouncements concerning  Him.  Thus,  upon  the 
Cross  itself,  we  discern  in  Him  the  mercy  of  a  Mes- 
senger from  heaven,  the  love  and  grace  of  a  Saviour, 
the  dutifulness  of  a  Son,  the  faith  of  a  created  na- 
ture, and  the  zeal  of  a  servant  of  God.  His  mind  was 
stayed  upon  His  Father's  sovereign  will  and  infinite 
perfections,  yet  could  pass,  without  effort,  to  the 
claim  of  filial  duty,  or  the  need  of  an  individual  sin- 
ner. Six  out  of  His  seven  last  words  were  words  of 
faith  and  love.  For  one  instant  a  horrible  dread 
overwhelmed  Him,  when  He  seemed  to  ask  why 
God  had  forsaken  Him.  Doubtless  "  that  voice 
was  for  our  sakes ;"  as  when  He  made  mention  of 
His  thirst,  and,  like  the  other,  was  taken  from  in- 
spired prophecy.  Perhaps  it  was  intended  to  set 
before  us  an  example  of  a  special  trial  to  which 
human  nature  is  subject,  whatever  was  the  real  and 
inscrutable  manner  of  it  in  Him,  who  was  all  along 
supported  by  an  inherent  Divinity ;  I  mean  that  of 
sharp  agony,  hurrying  the  mind  on  to  vague  terrors 
and  strange  inexplicable  thoughts  ;  and  is,  therefore, 
graciously  recorded,  for  our  benefit,  in  the  history  of 
His  death,  "  who  was  tempted,  in  all  points,  like  as 
we  are,  yet  without  sin  V 

Such,  then,  were  our  Lord's  sufferings  voluntarily 
undergone,  and  ennobled  by  an  active  obedience, 

1  Heb.  iv.  15. 
M  2 


164  BODILY  SUFFERING. 

themselves  the  centre  of  our  hopes  and  worship,  yet 
borne  without  thought  of  self,  towards  God  and  for 
man.  And  who,  among  us,  habitually  dwells  upon 
them,  but  is  led,  without  deliberate  purpose,  by  the 
very  warmth  of  gratitude  and  adoring  love,  to 
attempt  bearing  his  own  inferior  trials  in  the  same 
heavenly  mind  ?  Who  does  not  see,  that  to  bear 
pain  well,  is  to  meet  it  courageously,  not  to  shrink 
or  waver,  but  to  pray  for  God's  help,  then  to  look  at 
it  stedfastly,  to  summon  what  nerve  we  have  of 
mind  and  body,  to  receive  its  attack,  and  to  bear  up 
against  it  (while  strength  is  given  us)  as  against 
some  visible  enemy  in  close  combat  ?  Who  will  not 
acknowledge  that,  when  sent  to  us,  we  must  make 
its  presence  (as  it  were)  our  own  voluntary  act,  by  the 
cheerful  and  ready  concurrence  of  our  own  will  with 
the  will  of  God  ?  Nay,  who  is  there  but  must  own 
that  with  Christ's  sufferings  before  us,  pain  and  tri- 
bulation are,  after  all,  not  only  the  most  blessed,  but 
even  the  most  congruous  attendants  upon  those  who 
are  called  to  inherit  the  benefit  of  them  ?  Most  con- 
gruous, I  say,  not  as  though  necessary,  but  as  most  na- 
tural and  befitting,  harmonizing,  most  fully,  with  the 
main  object  in  the  group  of  sacred  wonders  on  which 
the  Church  is  called  to  gaze.  Who,  on  the  other 
hand,  does  not  at  least  perceive  that  all  the  glare  and 
gaudiness  of  this  world,  its  excitements,  its  keenly- 
pursued  goods,  its  successes  and  its  transports,  its 
pomps  and  its  luxuries,  are  not  in  character  with 
that  pale  and  solemn  scene  which  faith  must  ever 


XI.J  BODILY  SUFFERING.  165 

have  in  its  eye  ?  What  Christian  will  not  own  that 
to  "  reign  as  kings,"  and  to  be  "  full,"  is  not  his  calling, 
so  as  to  derive  comfort  in  the  hour  of  sickness,  or 
bereavement,  or  other  affliction,  from  the  thought 
that  he  is  now  in  his  own  place,  if  'he  be  Christ's,  in 
his  true  home,  the  sepulchre  in  which  his  Lord  was 
laid  ?  So  deeply  have  His  saints  felt  this,  that, 
when  times  were  peaceful  and  the  Church  was  in 
safety,  they  could  not  rest  in  the  lap  of  ease,  and 
have  secured  to  themselves  hardnesses  lest  the  world 
should  corrupt  them.  They  could  not  bear  to  see 
the  much-enduring  Paul  adding  to  his  necessary  tri- 
bulations a  self-inflicted  chastisement  of  the  flesh, 
and  yet  allow  themselves  to  live  delicately,  and  fare 
sumptuously  every  day.  They  saw  the  image  of 
Christ  reflected  in  tears  and  blood,  in  the  glorious 
company  of  the  Apostles,  the  goodly  fellowship  of 
the  Prophets,  and  the  noble  army  of  Martyrs ;  they 
read  in  prophecy  of  the  doom  of  the  Church  as  "  a 
woman  fed  by  God  in  the  wilderness  V'  and  her 
witnesses  as  "  clothed  in  sackcloth  ;"  and  they  could 
not  believe  that  they  were  meant  for  nothing  more 
than  to  enjoy  the  pleasures  of  this  life,  however 
innocent  and  moderate  might  be  their  use  of  them. 
Without  deciding  about  their  neighbours,  they  felt 
themselves  called  to  higher  things  ;  their  own  sense 
of  the  duty  became  the  sanction  and  witness  of  it. 
They  considered  that  God  at  least  would  afflict  them 

1  Vide  Rev.  xii.  6.  xi.  3. 


166  BODILY  SUFFERING.  [SERM. 

in  His  love,  if  they  spared  themselves  ever  so  much. 
The  thorn  in  the  flesh,  the  bufferings  of  Satan,  the 
bereavement  of  their  eyes,  these  were  their  portion ; 
and   in   common   prudence,   were  there   no  higher 
thought,  they  could  not  live  out  of  time  and  measure 
with  these  expected  visitations.      With  no  super- 
stitious alarms,  or  cowardly  imagination,  or  senseless 
hurrying  into  difficulty  or  trial,  but  calmly  and  in 
faith,  they  surrendered  themselves  into  His  hands 
who  had  told  them  in  His  inspired  word  that  afflic- 
tion was  to  be  their  familiar  food,  till  at  length  they 
gained  that  distaste  for  the  luxuries  of  life  as  to  be 
impatient  of  them  from  their  very  fulness  of  grace. 
Even  in  our  latter  days,  when  "  the  fine  gold  has 
become  dim,"  such  has  been  the  mind  of  those  we 
most  revere  l.     But  such  was  it  especially  in  primi- 
tive times.     It  was  the  temper  too  of  such  of  the 
Apostles  as  were  removed,  more  than  their  brethren, 
from  the  world's  bufferings ;  as  if  the  chance  of  suf- 
fering afterwards  were  not  enough  for  them  without 
a  present  self-inflicted  discipline,  or  rather  demanded 
it.    St.  James  the  Less  was  Bishop  of  Jerusalem,  and 
was  highly  venerated  for  his  uprightness  by  the  un- 
believing Jews  among  whom  he  lived  unmolested. 
We  are  told  that  he  drank  no  wine  nor  strong  drink, 
nor  did  he  eat  any  animal  food,  nor  indulge  in  the 

1  "  It  is  a  most  miserable  state  for  a  man  to  have  every  thing 
according  to  his  desire,  and  quietly  to  enjoy  the  pleasures  of  life. 
There  needs  no  more  to  expose  him  to  eternal  misery." — Bishop 
Wilson — Sacra  Privata.  Wednesday. 


XI.J  BODILY  SUFFERING.  167 

luxury  of  the  bath.  "  So  often  was  he  in  the  Tem- 
ple on  his  knees,  that  they  were  thin  and  hard  by 
his  continual  supplication  V  Thus  he  kept  his  "  loins 
girded  about  and  his  lamp  burning,"  for  the  blessed 
martyrdom  which  was  to  end  his  course.  Could  it 
be  otherwise  ?  How  could  the  great  Apostle,  sitting 
at  home  by  his  Lord's  decree,  "  nourish  his  heart,"  as 
he  calls  it,  "  as  for  the  slaughter  !'*  How  could  he 
eat  and  drink  and  live  as  other  men,  when  "  the 
Ark,  and  Israel,  and  Judah  were  in  tents,"  encamped 
in  the  open  fields,  and  one  by  one,  God's  chosen 
warriors  were  falling  before  the  brief  triumph  of 
Satan  !  How  could  he  be  "  delicate  on  the  earth, 
and  wanton,"  when  Paul  and  Barnabas,  Peter  too 
and  John  were  in  stripes  and  prisons,  in  labours  and 
perils,  in  hunger  and  thirst,  in  cold  and  nakedness  ! 
Stephen  had  led  the  army  of  Martyrs  in  Jerusalem 
itself,  which  was  his  own  post  of  service.  James, 
the  brother  of  John,  had  followed  him  in  the  same 
city ;  he  first  of  the  Apostles  tasting  our  Lord's  cup, 
who  had  unwittingly  asked  to  drink  it.  And  if  this 
was  the  feeling  of  the  Apostles,  when  in  temporary 
safety,  why  is :  it  not  ours,  who  altogether  live  at 
ease,  except  that  we  have  not  faith  enough  to  realize 
what  is  past?  Could  we  see  the  Cross  upon  Cal- 
vary, and  the  list  of  sufferers  who  resisted  unto  blood 
in  the  times  that  followed  it,  is  it  possible  that  we 
should  feel  surprise  when  pain  overtook  us,  or  im- 

1  Euseb.  Hist.  ii.  23. 


168  BODILY  SUFFERING.  [SERM. 

patience  at  its  continuance  ?  Is  it  strange  though  we 
are  smitten  by  ever  so  new  a  plague  ?  Is  it  grievous 
that  the  Cross  presses  on  one  nerve  or  limb  ever  so 
many  years  till  hope  of  relief  is  gone  ?  Is  it,  indeed, 
not  possible  with  the  Apostle  to  rejoice  in  "  bearing 
in  our  body  the  marks  of  the  Lord  Jesus?"  And 
much  more,  can  we,  for  very  shame's  sake,  suffer  our- 
selves to  be  troubled  at  what  is  but  ordinary  pain, 
to  be  irritated  or  saddened,  made  gloomy  or  anxious 
by  inconveniences  which  never  could  surprise  or  un- 
settle those  who  had  studied  and  understood  their 
place  as  servants  of  a  crucified  Lord  ? 

Let  us  then  determine  with  cheerful  hearts  to 
sacrifice  unto  the  Lord  our  God  our  comforts  and 
pleasures,  however  innocent,  when  He  calls  for  them, 
whether  for  the  purposes  of  His  Church  or  in  His 
own  inscrutable  Providence.  Let  us  lend  to  Him  a 
few  short  hours  of  present  ease,  and  we  shall  receive 
our  own  with  abundant  usury  in  the  day  of  His 
coming.  There  is  a  Treasury  in  heaven  stored  with 
such  offerings  as  the  natural  man  abhors ;  with  sighs 
and  tears,  wounds  and  blood,  torture  and  death.  The 
Martyrs  first  began  the  contribution,  and  we  all  may 
follow  them ;  all  of  us,  for  every  suffering,  great  or 
little,  may,  like  the  widow's  mite,  be  sacrificed  in 
faith  to  Him  who  sent  it.  Christ  gave  us  the  words 
of  consecration,  when  He  for  an  ensample  said, 
"  Thy  will  be  done."  Henceforth,  as  the  Apostle 
speaks,  we  may  "  glory  in  tribulation,"  as  the  seed  of 
future  glory. 


XL]  BODILY  SUFFERING.  169 

Meanwhile,  let  us  never  forget  in  all  we  suffer 
that,  properly  speaking,  our  own  sin  is  the  cause  of 
it,  and  it  is  only  by  Christ's  mercy  that  we  are  allowed 
to  range  ourselves  at  His  side.  We  who  are  children 
of  wrath,  are  made  through  Him  children  of  grace ; 
and  our  pains,  which  are  in  themselves  but  foretastes 
of  hell,  are  changed  by  the  sprinkling  of  His  blood 
into  a  preparation  for  heaven. 


SERMON  XII. 


THE  HUMILIATION  OF  THE  ETERNAL  SON. 


HEB.  v.  7,  8. 

Who,  in  the  days  of  His  flesh,  when  He  had  offered  up  prayers 
and  supplications  with  strong  crying  and  tears  unto  Him  that 
was  able  to  save  Him  from  death,  and  was  heard  in  that  He 
feared ;  though  He  were  a  Son,  yet  learned  He  obedience  by 
the  things  which  He  suffered. 

THE  chief  mystery  of  our  holy  faith  is  the  humili- 
ation of  the  Son  of  God  to  temptation  and  suffering, 
as  described  in  this  passage  of  Scripture.  In  truth, 
it  is  a  more  overwhelming  mystery  even  than  that 
which  is  involved  in  the  doctrine  of  the  Trinity.  I 
say,  more  overwhelming,  not  greater,  for  we  cannot 
measure  the  more  and  the  less  in  subjects  utterly 
incomprehensible  and  divine ;  but  with  more  in  it  to 
perplex  and  subdue  our  minds.  When  the  mystery 
of  the  Trinity  is  set  before  us,  we  see  indeed  that  it 
is  quite  beyond  our  reason ;  but,  at  the  same  time,  it 
is  no  wonder  that  human  language  should  be  unable 


SERM.  XII.]  THE  HUMILIATION,  &c.  171 

to  convey,  and  human  intellect  to  receive,  truths 
relating  to  the  incommunicable  and  infinite  essence 
of  Almighty  God.  But  the  mystery  of  the  Incar- 
nation relates,  in  part,  to  subjects  more  level  with 
our  reason  ;  it  lies  not  only  in  the  manner  how  God 
and  man  is  one  Christ,  but  in  the  very  fact  that  so 
it  is.  We  think  we  know  of  God  so  much  as  this, 
that  He  is  altogether  separate  from  imperfection  and 
infirmity ;  yet  we  are  told  that  the  Eternal  Son  has 
taken  into  Himself  a  creature's  nature,  which  hence- 
forth became  as  much  one  with  Him,  as  much  be- 
longed to  Him,  as  the  divine  attributes  and  powers 
which  He  had  ever  had.  The  mystery  lies  as  much 
in  what  we  think  we  know  as  in  what  we  do  not 
know.  Reflect,  for  instance,  upon  the  language  of 
the  text.  The  Son  of  God,  who  "had  glory  with 
the  Father"  from  everlasting,  was  found,  at  a  certain 
time,  in  human  flesh,  offering  up  prayers  and  suppli- 
cations to  Him,  crying  out  and  weeping,  and  exer- 
cising obedience  in  suffering !  Do  not  suppose,  from 
my  thus  speaking,  that  I  would  put  the  doctrine  be- 
fore you  as  a  hard  saying,  as  a  stumbling  block,  and 
a  yoke  of  bondage,  to  which  you  must  perforce  sub- 
mit, however  unwillingly.  Far  be  it  from  us  to  take 
such  unthankful  account  of  a  dispensation  which  has 
brought  us  salvation  !  Those  who  see  in  the  Cross 
of  Christ  the  Atonement  for  sin,  cannot  choose  but 
glory  in  it;  and  its  mysteriousness  does  but  make 
them  glory  in  it  the  more.  They  boast  of  it  before 
men  and  Angels,  before  an  unbelieving  world,  and 


172  THE  HUMILIATION  OF  [SERM. 

before  fallen  spirits,  with  no  confusion  of  face,  but 
with  a  reverent  boldness  they  confess  this  miracle 
of  grace,  and  cherish  it  in  their  creed,  though  it 
gains  them  but  the  contempt  and  derision  of  the 
proud  and  ungodly. 

And  as  the  doctrine  of  our  Lord's  humiliation  is 
most  mysterious,  so  the  very  surface  of  the  narrative 
in  which  it  is  contained  is  mysterious  also,  as  exciting 
wonder,  and  impressing  upon  us  our  real  ignorance 
of  the  nature,  manner,  and  causes  of  it.  Take,  for 
instance,  His  temptation.  Why  was  it  undergone 
at  all,  seeing  our  redemption  is  ascribed  to  His  death, 
not  to  it  ?  Why  was  it  so  long  ?  What  took  place 
during  it  ?  What  was  the  particular  object  of  Sa- 
tan's tempting  Him  ?  How  came  Satan  to  have 
such  power  over  Him  as  to  be  able  to  transport  Him 
from  place  to  place  ?  and  what  was  the  precise  result 
of  the  temptation  ?  These  and  many  other  questions 
admit  of  no  satisfactory  solution.  There  is  some- 
thing remarkable  too  in  the  period  of  it,  being  the 
same  as  that  of  the  long  fasts  of  Moses  and  Elijah, 
and  of  His  own  abode  on  earth  after  His  resurrec- 
tion. A  like  mystery  again  is  cast  around  that  last 
period  of  His  earthly  mission.  Then  He  was  en- 
gaged we  know  not  how,  except  that  He  appeared, 
from  time  to  time,  to  His  Apostles ;  of  the  forty 
days  of  His  temptation  we  know  still  less,  only  that 
"  He  did  eat  nothing,"  and  "  was  with  the  wild 
beasts  V 

1  Lukeiv.  2.     Mark  i.  13. 


XII.]  THE  ETERNAL  SON.  173 

Again,  there  is  something  of  mystery  in  the  con- 
nexion of  this  temptation  with  the  descent  of  the 
Holy  Ghost  upon  Him  on  His  baptism.  After  the 
voice  from  heaven  had  proclaimed,  "  This  is  My 
beloved  Son,  in  whom  I  am  well  pleased,"  "  immedi- 
ately? as  St.  Mark  says,  "  the  Spirit  driveth  Him 
into  the  wilderness."  As  if  there  were  some  con- 
nexion, beyond  our  understanding,  between  His  bap- 
tism and  temptation,  the  first  act  of  the  Holy  Spirit 
is  forthwith  to  drive  Him  (whatever  is  meant  by  the 
word)  into  the  wilderness.  Observe,  too,  that  it  wus 
almost  from  this  solemn  recognition,  "  This  is  My 
beloved  Son,"  that  the  Devil  took  up  the  temptation, 
"  If  Thou  be  the  Son  of  God,  command  that  these 
stones  be  made  bread  * ;"  yet  what  his  thoughts  and 
designs  were  we  cannot  even  conjecture.  All  we 
see  is  a  renewal,  apparently,  of  Adam's  temptation, 
in  the  person  of  the  "  second  man." 

In  like  manner,  questions  might  be  asked  con- 
cerning His  descent  into  hell,  which  could  as  little 
be  solved,  with  our  present  limited  knowledge  of  the 
nature  and  means  of  His  gracious  Economy. 

I  bring  together  these  various  questions  in  order 
to  impress  upon  you  our  depth  of  ignorance  on  the 
entire  subject  under  review.  The  dispensation  of 
mercy  is  revealed  to  us  in  its  great  and  blessed 
result,  our  redemption,  and  in  one  or  two  other 
momentous  points.  On  all  these  we  ought  to  dwell 
and  enlarge,  mindfully  and  thankfully,  but  with  the 
1  Matt.  iv.  3. 


174-  THE  HUMILIATION  OF  [SERM. 

constant  recollection  that  after  all,  as  regards  the 
dispensation,  but  one  or  two  partial  notices  are  re- 
vealed to  us  altogether  of  a  great  Divine  Work.  En- 
large upon  them  we  ought,  even  because  they  are  few 
and  partial,  not  slighting  what  is  given  us,  because  it  is 
not  all,  like  the  servant  who  buried  his  lord's  talent, 
but  giving  it  what  increase  we  can.  And  as  there 
is  much  danger  of  the  narrow  spirit  of  that  slothful 
servant  at  the  present  day,  in  which  is  strangely  com- 
bined a  profession  of  knowing  every  thing,  with  an 
assertion  that  there  is  nothing  to  know  concerning 
the  Incarnation,  I  propose  now,  by  God's  blessing,  to 
set  before  you  the  Scripture  doctrine  concerning  it, 
as  the  Church  Catholic  has  ever  received  it,  trading 
with  the  talent  committed  to  us,  so  that  when  our 
Lord  comes  He  may  receive  His  own  with  usury. 

Bearing  in  mind,  then,  that  we  know  nothing 
truly  about  the  manner  or  the  ultimate  ends  of  the 
humiliation  of  the  Eternal  Son,  our  Lord  and  Saviour, 
let  us  consider  what  that  humiliation  itself  was. 

The  text  says,  "  though  He  was  a  Son."  Now,  in 
these  words,  "  the  Son  of  God,"  much  more  is  im- 
plied than  at  first  sight  may  appear.  Many  a  man 
gathers  up,  here  and  there,  some  fragments  of  reli- 
gious knowledge.  He  hears  one  thing  said  in  Church, 
he  sees  another  thing  in  the  Prayer-book ;  and  among 
religious  people,  or  in  the  world,  he  gains  something 
more.  In  this  way  he  gets  possession  of  sacred 
words  and  statements,  knowing  very  little  about 
them  really.  He  interprets  them,  as  it  may  happen, 

2 


XII.]  THE  ETERNAL  SON.  175 

according  to  the  various  and  inconsistent  opinions 
which  he  has  met  with ;  or  he  puts  his  own  mean- 
ing upon  them,  that  is,  the  meaning,  as  must  needs 
be,  of  an  untaught,  not  to  say  a  carnal  and  irrever- 
ent mind.  How  can  a  man  expect  he  shall  discern 
and  apprehend  the  real  meaning  of  the  language  of 
Scripture,  if  he  has  never  approached  it  as  a  learner, 
and  waited  on  the  Divine  Author  of  it  for  the  gift 
of  wisdom  ?  By  continual  meditation  on  the  sacred 
text,  by  diligent  use  of  the  Church's  instruction,  he 
will  come  to  understand  what  the  Gospel  doctrines 
are ;  but,  most  surely,  if  all  the  knowledge  he  has 
gathered  be  from  a  sentence  caught  up  here,  and  an 
argument  heard  there,  even  when  he  is  most  orthodox 
in  word,  he  has  but  a  collection  of  phrases,  on  which 
he  puts  not  the  right  meaning,  but  his  own  meaning. 
And  the  least  reflection  must  show  you  what  a  very 
poor  and  unworthy  meaning,  or  rather  how  false  a 
meaning,  "  the  natural  man"  will  put  upon  "  the 
things  of  the  Spirit  of  God."  I  have  been  led  to  say 
this  from  having  used  the  words,  "  the  Son  of  God," 
which,  I  much  fear,  convey,  to  a  great  many  minds, 
little  or  no  idea,  little  or  no  high,  religious,  solemn 
idea.  We  have,  perhaps,  a  vague  general  notion 
that  they  mean  something  extraordinary  and  super- 
natural ;  but  we  know  that  we  ourselves  are,  in  one 
sense,  called  Sons  of  God  in  Scripture.  Moreover 
we  have  heard,  perhaps,  (and  even  though  we  do  not 
recollect  it,  yet  we  retain  the  impression  of  it,)  that 
the  Angels  are  called  Sons  of  God.  In  conse- 


17G  THE  HUMILIATION  OF 

quence,  we  collect  just  thus  much  from  the  title 
as  applied  to  our  Lord,  that  He  came  from  God, 
that  He  was  the  well  beloved  of  God,  and  that 
He  is  much  more  than  a  mere  man.  This  is  all 
that  the  words  convey  to  many  men  at  the  most ; 
while  many  more  refer  them  merely  to  His  human 
nature.  How  different  is  the  state  of  those  who  have 
been  duly  initiated  into  the  mysteries  of  the  kingdom 
of  heaven!  How  different  was  the  mind  of  the  pri- 
mitive Christians,  who  so  eagerly  and  vigorously  ap- 
prehended the  gracious  announcement,  that  in  this 
title,  "  the  Son  of  God,"  they  saw  and  enjoyed  the 
full  glories  of  the  Gospel  doctrine !  When  times 
grew  cold  and  unbelieving,  then  indeed,  as  at  this  day, 
public  explanations  were  necessary  of  those  simple 
and  sacred  words;  but  the  first  Christians  needed  none. 
They  felt  that  in  saying  that  Christ  was  the  Son  of 
God,  they  were  witnessing  to  a  thousand  marvellous 
and  salutary  truths,  which  they  could  not  indeed  un- 
derstand, but  by  which  they  might  gain  life,  and  for 
which  they  could  dare  to  die. 

What,  then,  is  meant  by  the  "  Son  of  God  ?"  It  is 
meant  that  our  Lord  is  the  very  or  true  Son  of  God, 
that  is,  His  Son  by  nature.  We  are  but  called  the 
sons  of  God, — we  are  adopted  to  be  sons, — but  our 
Lord  and  Saviour  is  the  Son  of  God,  really  and  by 
birth,  and  He  alone  is  such.  Hence  Scripture  calls 
Him  the  Only-begotten  Son.  "  Such  knowledge  is  too 
excellent  for"  us,  yet,  however  high  it  be,  we  know 
from  His  own  mouth  that  God  is  not  solitary,  if  we 


XII.]  THE  ETERNAL  SON.  177 

may  dare  so  to  speak,  but  in  His  own  incomprehen- 
sible Essence,  in  the  perfection  of  His  one  indivisible 
and  eternal  nature,  His  Dearly-beloved  Son  has  ever 
existed  with  Him,  who  is  called  the  Word,  and, 
being  His  Son,  is  partaker  in  all  the  fulness  of  His 
Godhead.  "  In  the  beginning  was  the  Word,  and  the 
Word  was  with  God,  and  the  Word  was  God."  Thus 
when  the  early  Christians  used  the  title,  "  the  Son  of 
God,"  they  meant,  after  the  manner  of  the  Apostles 
when  they  use  it  in  Scripture,  all  we  mean  in  the 
Creed,  when,  by  way  of  explaining  ourselves,  we  con- 
fess Him  to  be  "  God  from  God,  Light  from  Light, 
Very  or  True  God  from  True  God."  For  in  that  He 
is  the  Son  of  God,  He  must  be  whatever  God  is,  all 
holy,  all  wise,  all  powerful,  all  good,  eternal,  infinite ; 
yet  since  there  is  only  one  God,  He  must  be  at  the 
same  time  not  separate  from  God,  but  ever  one  with 
and  in  Him,  one  indivisibly, — so  that  it  would  be  as 
idle  talking  to  speak  of  Him  as  separated  in  essence 
from  His  Father,  as  to  say  that  our  reason,  or  in- 
tellect, or  will,  was  separate  from  our  minds, — as  rash 
and  profane  talking  to  deprive  the  Father  of  His 
Only  begotten  Word,  in  whom  He  has  ever  delighted, 
as  to  deprive  Him  of  His  Wisdom,  or  Goodness,  or 
Power,  which  also  have  been  in  and  with  Him  from 
everlasting. 

The"  text  goes  on  to  say ;  "  though  He  was  a  Son, 
yet  learned  He  obedience  by  the  things  which  He 
suffered."  Obedience  belongs  to  a  servant,  but  con- 
currence, accordance,  co-operation,  are  the  character- 

VOL.  III.  N 


178  THE  HUMILIATION  OF  [SERM. 

istics  of  a  Son.  In  His  eternal  union  with  God  there 
was  no  distinction  of  will  and  work  between  Him  and 
His  Father ;  as  the  Father's  life  was  the  Son's  life, 
and  the  Father's  glory  the  Son's  also,  so  the  Son  was 
the  very  Word  and  Wisdom  of  the  Father,  His  Power 
and  Co-equal  Minister  in  all  things,  the  same  and 
not  the  same  as  He  Himself.  But  in  the  days  of 
His  flesh,  when  He  had  humbled  Himself  to  "  the 
form  of  a  servant,"  taking  on  Himself  a  separate  will 
and  a  separate  work,  and  the  toil  and  sufferings  inci- 
dent to  a  creature,  then  what  had  been  mere  con- 
currence became  obedience.  This,  then,  is  the  force 
of  the  words,  "  Though  He  was  a  son,  yet  had  He 
experience  of  obedience."  He  took  on  Him  a  lower 
nature,  and  wrought  in  it  towards  a  will  higher  and 
more  perfect  than  it.  Further,  "  He  learned  obedi- 
ence amid  suffering"  and,  therefore,  amid  temptation. 
His  mysterious  agony  under  it  is  described  in  the 
former  part  of  the  text ;  which  declares  that  "  in  the 
days  of  His  flesh,"  He  "  offered  up  prayers  and  sup- 
plications with  strong  crying  and  tears,  unto  Him 
that  was  able  to  save  Him  from  death,  and  was  heard 
in  that  He  feared."  Or,  in  the  words  of  the  fore- 
going chapter,  He  "  was  in  all  points  tempted  like  as 
we  are,  yet  without  sin." 

I  am  only  concerned  at  present  in  setting  before 
you  the  sacred  truth  itself,  not  how  it  was,  or  why,  or 
with  what  results.  Let  us,  then,  reverently  consider 
what  is  implied  in  it.  "  The  Word  was  made  flesh ;" 
by  which  is  meant,  not  that  He  selected  some  parti- 


XII.]  THE  ETERNAL  SON.  179 

cular  existing  man  and  dwelt  in  Him,  (which  in  no 
sense  would  answer  to  the  force  of  those  words,  and 
which  He  condescends  to  do  continually  in  the  case 
of  all  His  elect,  through  His  Spirit),  but  that  He  took 
into  His  own  Infinite  Essence  man's  nature  itself,  in 
all  its  original  fulness,  creating  a  soul  and  body,  and, 
at  the  moment  of  creation,  making  them  His  own, 
so  that  they  never  were  other  than  His,  never  existed 
by  themselves  or  except  as  in  Him,  being  proper- 
ties or  attributes  of  Him  (to  use  defective  words)  as 
really  as  His  divine  goodness,  or  His  eternal  sonship, 
or  His  brightness,  as  being  the  Father's  perfect 
image.  And,  while  thus  adding  a  new  nature  to 
Himself,  He  did  not  in  any  respect  cease  to  be  what 
He  was  before.  How  was  that  possible  ?  All  the 
while  He  was  on  earth,  when  He  was  conceived, 
when  He  was  born,  when  He  was  tempted,  on  the 
cross,  in  the  grave,  and  now  at  God's  right  hand, — all 
the  time  through,  He  was  the  Eternal  and  Un- 
changeable Word,  the  Son  of  God.  The  flesh  which 
He  had  assumed  was  but  the  instrument  through 
which  He  acted  for  and  towards  us.  As  He  acts  in 
creation  by  His  wisdom  and  power,  by  His  love 
towards  Angels,  towards  devils  by  His  wrath,  so  He 
has  acted  for  our  redemption  through  our  own  nature, 
which  in  His  great  mercy  He  attached  to  His  own 
person,  as  if  an  attribute,  simply,  absolutely,  indis- 
solubly.  Thus  St.  Paul  speaks, — as  in  common,  of 
the  love  of  God,  and  the  holiness  of  God, — so  in  one 
place  expressly  of  "the  blood  of  God,"  if  I  may  venture 

N2 


180  THE  HUMILIATION  OF  [SKRM. 

to  use  such  words  out  of  the  sacred  context.  "  Feed 
the  Church  of  God,"  he  says  to  the  elders  of  Ephesus, 
"  which  He  hath  purchased  with  His  own  blood  V 
Accordingly  whatever  our  Lord  said  or  did  upon 
earth  was  strictly  and  literally  the  word  and  deed  of 
God  Himself.  Just  as  we  speak  of  seeing  our  friends, 
though  we  do  not  see  their  souls  but  merely  their 
bodies,  so  the  Apostles,  Disciples,  Priests,  and  Pha- 
risees, and  the  multitude,  all  who  saw  Christ  in  the 
flesh,  saw,  as  the  whole  earth  will  see  at  the  last  day, 
the  Very  and  Eternal  Son  of  God. 

After  this  manner,  then,  must  be  understood  His 
suffering,  temptation,  and  obedience,  not  as  if  He 
ceased  to  be  what  He  had  ever  been,  but,  having 
clothed  Himself  with  a  created  essence,  He  made  it 
His  instrument  in  those  respects ;  He  acted  in  it,  He 
obeyed  and  suffered  through  it.  Do  not  we  see 
among  ourselves,  circumstances  of  a  peculiar  kind 
throw  a  man  out  of  himself,  so  that  he,  the  same 
man,  acts  as  if  his  usual  self  were  superseded  and  he 
had  fresh  feelings  and  faculties,  for  the  occasion, 
higher  or  lower  than  before  ?  Far  be  it  from  our 
thoughts  to  parallel  the  incarnation  of  the  Eternal 
Word  with  such  an  accidental  change  !  but  I  mention 
it,  not  to  explain  a  Mystery  (which  I  relinquished  the 
thought  of  from  the  first),  but  to  facilitate  your  con- 
ception of  Him  who  is  the  subject  of  it,  to  help  you 
towards  regarding  Him  as  God  and  man  at  once,  as 

1  Acts  xx.  28. 


XII.]  THE  ETERNAL  SON.  181 

still  the  Son  of  God  though  he  had  assumed  a  nature 
short  of  His  original  perfection.  That  Eternal  Mind, 
which,  till  then,  had  thought  and  acted  as  God,  be- 
gan to  think  and  act  as  a  man,  with  all  man's  facul- 
ties, affections,  and  imperfections,  sin  excepted. 
Before  He  came  on  earth  He  was  infinitely  above 
joy  and  grief,  fear  and  doubt,  pain  and  ignorance ; 
but  afterwards  all  these  properties  and  many  more 
were  His  as  fully  as  they  are  ours.  Before  He  came 
on  earth,  He  had  but  the  perfections  of  God,  but 
afterwards  He  had  also  the  virtues  of  a  creature,  such 
as  faith,  meekness,  self-denial.  Before  He  came  on 
earth  He  could  not  be  tempted  of  evil ;  but  after- 
wards He  had  a  man's  heart,  a  man's  tears,  and  a 
man's  wants  and  infirmities.  His  divine  nature  in- 
deed pervaded  His  manhood,  so  that  every  deed  and 
word  of  His  in  the  flesh  savoured  of  eternity  and 
infinity ;  but,  on  the  other  hand,  from  the  time  He 
was  born  of  the  Virgin  Mary,  he  had  a  natural  fear 
of  danger,  a  natural  shrinking  from  pain,  though  ever 
subject  to  the  ruling  influence  of  that  Holy  and 
Eternal  Essence  which  was  in  Him.  For  instance, 
we  read  on  one  occasion  of  His  praying  that  the  cup 
might  pass  from  Him ;  and  at  another,  when  Peter 
showed  surprise  at  the  prospect  of  His  crucifixion, 
He  rebuked  him  sharply,  as  if  for  tempting  Him  to 
murmur  and  disobey. 

Thus  He  possessed  at  once  a  double  assemblage 
of  attributes,  divine  and  human.  Still  He  was  all- 
powerful,  though  in  the  form  of  a  servant ;  still  He 


182  THE  HUMILIATION  OF  [SERM. 

was  all-knowing,  though  partially  ignorant ;  still  in- 
capable of  temptation,  though  exposed  to  it ;  and  if 
any  one  stumble  at  this,  as  not  a  mere  mystery,  but 
in  the  very  form  of  language  a  contradiction  of  terms, 
I  would  have  him  reflect  on  those  peculiarities  of 
human  nature  itself,  which  were  just  now  hinted  at. 
Let  him  consider  the  condition  of  his  own  mind,  and 
see  how  like  a  contradiction  it  is.  Let  him  reflect 
upon  the  faculty  of  memory,  and  try  to  determine 
whether  he  does  or  does  not  know  a  thing  which  he 
cannot  recollect,  or  rather,  whether  it  may  not  be 
said  of  him,  that  one  selfsame  person,  that  in  one 
sense  he  knows  it,  in  another  he  does  not  know  it. 
This  may  serve  to  appease  his  imagination,  if  it  star- 
tles at  the  mystery.  Or  let  him  consider  the  state 
of  an  infant,  which  seems,  indeed,  to  be  without  a 
soul  for  many  months,  which  seems  to  have  only  the 
senses  and  functions  of  animal  life,  yet  has,  we  know, 
a  soul  which  may  even  be  regenerated.  What,  in- 
deed, can  be  more  mysterious  than  the  Baptism  of 
an  infant  ?  How  strange  is  it,  yet  how  transporting 
a  sight,  what  a  source  of  meditation  is  opened  on  us, 
while  we  look  upon  what  seems  so  helpless,  so  rea- 
sonless, and  know  that  at  that  moment  it  has  a  soul 
so  fully  formed,  as  on  the  one  hand,  indeed,  to  be  a 
child  of  wrath ;  and  on  the  other  (blessed  be  God) 
to  be  capable  of  a  new  birth  through  the  Spirit ! 
Who  can  say,  if  we  had  eyes  to  see,  in  what  state 
that  infant  soul  is?  Who  can  say  it  has  not  its 
energies  of  reason  and  of  will  in  some  unknown 

2 


XII.]  THE  ETERNAL  SON.  183 

sphere,  quite  consistently  with  the  reality  of  its  in- 
sensibility to  the  external  world  ?  Who  can  say 
that  all  of  us,  or  at  least  all  who  are  living  in  the 
faith  of  Christ,  have  not  some  strange  but  unconsci- 
ous life  in  God's  presence  all  the  while  we  are  here, — 
knowing,  yet  not  knowing  we  know, — and  this  with- 
out therefore  having  a  double  self,  and  with  an  in- 
crease to  us,  not  a  diminution,  of  the  practical  reality 
of  our  earthly  sojourn  and  probation?  Are  there 
not  men  before  now  who,  like  Elisha  when  his  spirit 
followed  Gehazi,  or  St.  Peter  when  he  announced 
the  coming  of  Sapphira's  bearers,  or  St.  Paul  when 
his  presence  went  before  him  to  Corinth ],  seem  to 
range  beyond  themselves,  even  while  in  the  flesh  ? 
Who  knows  where  he  is  "  in  visions  of  the  night  ?" 
And  this  being  so,  how  can  we  pronounce  it  to  be 
any  contradiction  that,  while  the  Word  of  God  was 
upon  earth,  in  our  flesh,  compassed  within  and  with- 
out with  human  virtues  and  feelings,  with  faith  and 
patience,  fear  and  joy,  doubt,  misgivings,  infirmities, 
temptations,  still  He  was,  according  to  His  Divine 
Nature,  as  from  the  first,  passing  in  thought  from  one 
end  of  heaven  even  to  the  other,  reading,  all  hearts, 
foreseeing  all  events,  and  receiving  all  worship  as 
in  the  bosom  of  the  Father  ?  This,  indeed,  is  what 
He  suggests  to  us  Himself  in  those  surprising  words 
addressed  to  Nicodemus,  which  imply  that  even  His 
human  nature  was  at  that  very  time  in  heaven  while 

1  2  Kings  v.  26.     Acts  v.  9.      1  Cor.  iv.  19.  v.  3. 


184  THE  HUMILIATION  OF  [SERM. 

He  spoke  to  him.  "  No  man  hath  ascended  up  to 
heaven,  but  He  that  came  down  from  heaven,  even 
the  Son  of  man  which  is  in  heaven  V 

To  conclude,  if  any  one  is  tempted  to  consider 
such  subjects  as  the  foregoing,  abstract,  speculative, 
and  unprofitable,  I  would  observe,  in  answer,  that  I 
have  taken  it  on  the  very  ground  of  its  being,  as  I 
believe,  especially  practical.  Let  me  not  be  thought 
to  say  a  strange  thing,  though  I  say  it,  that  there  is 
much  in  the  religious  belief,  even  of  the  more  serious 
part  of  the  community  at  present,  to  make  observant 
men  very  anxious  where  it  will  end.  It  would  be 
no  very  difficult  matter,  I  suspect,  to  perplex  the  faith 
of  a  great  many  persons  who  believe  themselves  to  be 
orthodox,  and  indeed  are  so  according  to  their  light. 
They  have  been  accustomed  to  call  Christ,  God,  but 
that  is  all ;  they  have  not  considered  what  is  meant 
by  applying  that  title  to  one  who  was  really  a  man, 
and  from  the  vague  way  in  which  they  use  it,  they 
would  be  in  no  small  danger,  if  assailed  by  a  subtle 
disputant,  of  being  robbed  of  the  sacred  trRth  in  its 
substance,  even  if  they  kept  it  in  name.  In  truth, 
until  we  contemplate  our  Lord  and  Saviour,  God 
and  man,  as  a  really  existing  being,  external  to  our 
minds,  as  complete  and  entire  in  His  personality  as 
we  appear  to  be  to  each  other,  as  one  and  the  same 
in  all  His  various  and  contrary  attributes,  "  the  same 
yesterday,  to-day,  and  for  ever,"  we  are  using  words 


John  iii.  13. 


XII.]  THE  ETERNAL  SON.  185 

which  profit  not.  Till  then  we  do  not  realize  that 
Object  of  faith,  which  is  not  a  mere  name  on  which 
titles  and  properties  may  be  affixed  without  con- 
gruity  and  meaning,  but  has  a  personal  existence 
and  an  identity  distinct  from  every  thing  else.  In 
what  true  sense  do  we  "  know"  Him,  if  our  idea  of 
Him  be  not  such  as  to  take  up  and  incorporate  into 
itself  the  manifold  attributes  and  offices  which  we 
ascribe  to  Him?  What  do  we  gain  from  words, 
however  correct  and  abundant,  if  they  end  with 
themselves  instead  of  lighting  up  the  image  of  the 
incarnate  Son  in  our  hearts  ?  Yet  this  charge  may 
too  surely  be  brought  against  the  theology  of  late 
centuries,  which,  under  the  pretence  of  guarding 
against  presumption,  denies  us  what  is  revealed ;  like 
Ahaz,  refusing  to  ask  for  a  sign,  lest  it  should  tempt 
the  Lord.  Influenced  by  it,  we  have  well  nigh  forgot- 
ten the  sacred  truth,  graciously  disclosed  for  our 
support,  that  Christ  is  the  Son  of  God  in  His  Divine 
nature  as  well  as  His  human ;  we  have  well  nigh 
ceased  to  regard  Him,  after  the  pattern  of  the  Nicene 
Creed,  as  "  God  from  God,  and  Light  from  Light," 
ever  one  with  Him  yet  ever  separate  from  Him. 
We  speak  of  Him  in  a  vague  way  as  God,  which  is 
true,  but  not  the  whole  truth ;  and,  in  consequence, 
when  we  proceed  to  consider  His  humiliation,  we 
are  unable  to  carry  on  the  notion  of  His  personality 
from  heaven  to  earth.  He  who  was  but  now  spoken 
of  as  God  without  mention  of  the  Father  from  whom 
He  is,  is  next  described  as  a  creature ;  but  how  do 


186  THE  HUMILIATION  OF  [SERM. 

these  distinct  notions  of  Him  hold  together  in  our 
minds  ?     We  are  able  to  continue  the  idea  of  a  Son 
into  that  of  a  servant,  though  the  descent  was  infi- 
nite, and,  to  our  reason,  incomprehensible ;  but  when 
we  merely  speak  first  of  God,  then  of  man,  we  seem 
to  change  the  Nature  without  preserving  the  Person. 
In  truth,  His  Divine  Son  ship  is  that  portion  of  the 
sacred  doctrine  on  which  the  mind  is  providentially 
intended  to  rest  throughout,  and  so  to  preserve  for 
itself  His  identity  unbroken.    But  when  we  abandon 
this  gracious  help  afforded  to  our  faith,  how  can  we 
hope  to  gain  one  true  and  single  vision  of  Him  ?  how 
shall  we  possibly  look  further  than  our  own  words, 
or  apprehend,  in  any  sort,  what  we  say?     In  conse- 
quence we  are  too  often  led,  as  a  matter  of  necessity, 
to  distinguish  between  the  Christ  who  lived  on  earth 
and  the  Son  of  God  Most  High,  speaking  of  His 
human  nature  and  His  Divine  nature  so  separately 
as  not  to  feel  or  understand  that  God  is  man  and 
man  is  God.    I  am  speaking  of  those  of  us  who  have 
learned  to  reflect  and  reason,  inquire  and  pursue  their 
thoughts,  not  of  the  illiterate ;    and  of  such  I  fear 
I  must  say,  (to  use  the  language  of  ancient  theology,) 
that  they  begin  by  being  Sabellians,  that  they  go  on 
to  be  Nestorians,  and  that  they  tend  to  be  Ebionites 
and  deny  Christ's  divinity  altogether.    Meanwhile  the 
religious  world  little  thinks  whither  its  opinions  are 
leading ;  and  will  not  discover  that  it  is  adoring  a  mere 
abstract  name  or  a  vague  creation  of  the  mind  for  the 
Ever-living  Son,  till  the  defection  of  its  members 


XII.]  THE  ETERNAL  SON.  187 

from  the  faith  startle  it,  and  teach  it  that  the  so- 
called  religion  of  the  heart,  without  orthodoxy  of 
doctrine,  is  but  the  warmth  of  a  corpse,  real  for  a 
time,  but  sure  to  fail. 

How  long  will  that  complicated  Error  last  under 
which  our  Church  now  labours  ?  How  long  are 
human  traditions  of  modern  date  to  obscure,  in  so 
many  ways,  the  majestic  interpretations  of  Holy 
Writ  which  the  Church  Catholic  has  inherited  from 
the  age  of  the  Apostles  ?  When  shall  we  be  con- 
tent to  enjoy  the  wisdom  and  the  pureness  which 
Christ  has  bequeathed  to  His  Church  as  a  perpetual 
gift,  instead  of  attempting  to  draw  our  creed,  each  for 
himself,  as  he  best  may,  from  the  deep  wells  of  truth  ? 
Surely  in  vain  have  we  escaped  from  the  errors  of 
Rome,  if  the  worse,  because  the  more  subtle,  cor- 
ruptions of  a  rash  and  self-trusting  philosophy  spread 
over  our  faith  ! 

May  God,  even  the  Father,  give  us  a  heart  and 
understanding  to  realize,  as  well  as  to  confess  that 
doctrine  in  which  we  were  baptized,  that  His  Only- 
begotten  Son  our  Lord  was  conceived  by  the  Holy 
Ghost,  was  born  of  the  Virgin  Mary,  suffered,  and 
was  buried,  rose  again  from  the  dead,  ascended  into 
heaven,  from  whence  He  shall  come  again,  at  the 
end  of  the  world,  to  judge  the  quick  and  the  dead  ! 


SERMON  XIII. 


JEWISH  ZEAL,  A  PATTERN  TO  CHRISTIANS. 


JUDGES  v.  31. 

So  let  all  Thine  enemies  perish,  O  Lord ;  but  let  them  that  love 
Him,  be  as  the  sun  when  he  goeth  forth  in  his  might.  And 
the  land  had  rest  forty  years. 

WHAT  a  contrast  do  these  words  present  to  the 
history  which  they  follow  !  "  It  came  to  pass,"  says 
the  sacred  writer,  "  when  Israel  was  strong,  that  they 
put  the  Canaanites  to  tribute,  and  did  not  utterly 
drive  them  out.  Neither  did  Ephraim  drive  out  the 
Canaanites  that  dwelt  in  Gezer  ....  Neither  did 
Zebulon  drive  out  the  inhabitants  of  Kitron  .... 
Neither  did  Asher  drive  out  the  inhabitants  of 
Accho  ....  Neither  did  Naphtali  drive  out  the 
inhabitants  of  Bethshemesh  V  What  was  the  con- 
sequence ?  "  And  the  children  of  Israel  did  evil  in 
the  sight  of  the  Lord  and  served  Baalim  ....  they 
forsook  the  Lord  and  served  Baal  and  Ashtaroth. 

1  Judges  i.  28 — 33. 


SERM.  XIIL]  JEWISH  ZEAL,  &c.  189 

And  the  anger  of  the  Lord  was  hot  against  Israel, 
and  He  delivered  them  into  the  hands  of  spoilers 
that  spoiled  them,  and  He  sold  them  into  the  hands 
of  their  enemies  round  about  ....  Whithersoever 
they  went  out,  the  hand  of  the  Lord  was  against 
them  for  evil,  as  the  Lord  had  said,  and  as  the  Lord 
had  sworn  unto  them ;  and  they  were  greatly  dis- 
tressed V  Here  is  the  picture  of  indolence  and  un- 
faithfulness leading  to  cowardice,  to  apostacy,  and  to 
national  ruin. 

On  the  other  hand,  consider,  by  way  of  contrast, 
the  narrative  contained  in  the  chapter  which  ends 
with  the  text.  Ephraim  and  Benjamin,  Machir  and 
Zebulon,  Issachar  and  Naphtali,  rousing,  uniting, 
assailing  their  enemies,  and  conquering ;  conquering 
in  the  strength  of  the  Lord.  Their  long  captivity 
was  as  nothing,  through  God's  great  mercy,  when 
they  turned  to  Him.  In  vain  had  their  enemies  trod 
them  down  to  the  ground ;  the  Church  of  God  had 
that  power  and  grace  within  it,  that,  whenever  it 
could  be  persuaded  to  shake  off  its  lassitude  and 
rally,  it  smote  as  sharply  and  as  effectively  as  though 
it  had  never  been  bound  with  the  green  withs  and 
the  new  ropes  of  the  Philistines.  So  it  was  now. 
"  Awake,  awake,  Deborah :  awake,  awake,  utter  a 
song:  arise,  Barak,  and  lead  thy  captivity  captive,  thou 
son  of  Abinoam."  Such  was  the  inspired  cry  of  war; 
and  it  was  obeyed.  In  consequence  the  Canaanites 

1  Judges  ii.  11—15. 


190  JEWISH  ZEAL,  [SERM. 

were  discomfited  in  battle  and  fled ;  "  and  the  land 
had  rest  forty  years."  Here  is  a  picture  of  manly 
obedience  to  God's  will, — a  short  trial  of  trouble  and 
suffering, — and  then  the  reward,  peace. 

I  propose  now  to  make  some  remarks  upon  the 
lesson  conveyed  to  us  in  this  history,  which  extends 
through  the  greater  part  of  the  Old  Testament, — the 
lesson  to  us  as  individuals,  for  surely  it  is  with  refer- 
ence to  our  own  duties  as  individuals,  that  we  should 
read  every  part  of  Scripture. 

What  the  Old  Testament  especially  teaches  us  is 
this  : — that  zeal  is  as  essentially  a  duty  of  all  God's 
rational  creatures,  as  prayer  and  praise,  faith  and 
submission;  and,  surely,  if  so,  especially  of  sinners 
whom  He  has  redeemed ;  that  zeal  consists  in  a  strict 
attention  to  His  commands,  a  scrupulousness,  vigi- 
lance, heartiness,  and  punctuality,  which  bears  with 
no  reasoning  or  excepting  against  them,  an  intense 
thirst  for  the  advancement  of  His  glory,  a  shrinking 
from  the  pollution  of  sin  and  sinners,  an  indignation, 
nay  impatience,  at  witnessing  His  honour  insulted, 
a  quickness  of  feeling  when  His  name  is  mentioned, 
and  a  jealousy  how  it  is  mentioned,  a  fulness  of  pur- 
pose, an  heroic  determination  to  yield  him  service  at 
whatever  sacrifice  of  personal  feeling,  an  energetic 
resolve  to  push  through  all  difficulties,  were  they  as 
mountains,  when  His  eye  or  hand  but  gives  the  sign, 
a  carelessness  of  obloquy,  or  reproach,  or  persecution, 
a  forgetfulness  of  friend  and  relative,  nay  a  hatred 
(so  to  say)  of  all  that  is  naturally  dear  to  us,  when 


XIII.]  A  PATTERN  TO  CHRISTIANS.  191 

He  says,  "  Follow  Me."  These  are  some  of  the 
characteristics  of  zeal.  Such  was  the  temper  of 
Moses,  Phinehas,  Samuel,  David,  Elijah ;  it  is  the 
temper  enjoined  on  all  the  Israelites,  especially  in 
their  conduct  towards  the  abandoned  nations  of  Ca- 
naan. The  text  expresses  that  temper  in  the  words 
of  Deborah :  "  So  let  all  Thine  enemies  perish,  O 
Lord ;  but  let  them  that  love  Him  be  as  the  sun 
when  he  goeth  forth  in  his  might." 

Now,  it  has  sometimes  been  said  that  the  com- 
mands of  strenuous  and  stern  service  given  to  the 
Israelites, — for  instance,  relative  to  their  taking  and 
keeping  possession  of  the  promised  land, — do  not 
apply  to  us  Christians.  There  can  be  no  doubt  it  is 
not  our  duty  to  take  the  sword  and  kill  the  enemies 
of  God,  as  the  Jews  were  told  to  do  ;  "  Put  up  again 
thy  sword  into  his  place  \"  are  our  Saviour's  words  to 
St.  Peter.  So  far,  then,  if  this  is  what  is  meant  by 
saying  that  these  commands  do  not  apply  to  us,  so 
far,  doubtless,  it  is  clear  they  do  not  apply  to  us. 
But  it  does  not,  hence,  follow  that  the  temper  of 
mind  which  they  pre-suppose  and  foster  is  not  re- 
quired of  us ;  else,  surely,  the  Jewish  history  is  no 
longer  profitable  for  doctrine,  for  reproof,  for  correc- 
tion, for  instruction  in  righteousness.  St.  Peter  was 
blamed,  not  for  his  zeal,  but  for  his  use  of  the 
sword. 

Man's   duty,   perfection,   happiness,  have   always 

1  Matt.  xxvi.  52. 


192  JEWISH  ZEAL,  [SERM. 

been  one  and  the  same.  He  is  not  a  different 
being  now  from  what  he  ever  was;  he  has  always 
been  commanded  the  same  duties.  What  was  the 
holiness  of  an  Israelite  is  still  the  holiness  of  a  Christ- 
ian, though  the  Christian  has  far  higher  privileges 
and  aids  for  perfection.  The  Saints  of  God  have 
ever  lived  by  faith,  and  walked  in  the  way  of  justice, 
mercy,  truth,  self-mastery,  and  love.  It  is  impos- 
sible, then,  that  all  these  duties  imposed  on  the 
Israelites  of  driving  out  their  enemies,  and  taking 
and  keeping  possession  of  the  promised  land,  should 
not  in  some  sense  or  other  apply  to  us ;  for,  clearly, 
they  were  not  in  their  case  mere  accidents  of  obedi- 
ence, but  went  to  form  a  certain  inward  character, 
and  as  clear  is  it  that  our  heart  must  be  as  the  heart 
of  Moses  or  David,  if  we  would  be  saved  through 
Christ. 

This  is  quite  evident,  if  we  attentively  examine 
the  Jewish  history  and  the  commands  on  which  it 
was  conducted.  For  these  commands,  which  some 
persons  have  said  do  not  apply  to  us,  are  so  many 
and  varied,  and  repeated  at  so  many  and  diverse 
times,  that  they  certainly  must  have  formed  a  pecu- 
liar character  in  the  heart  of  the  obedient  Israelite, 
and  were  much  more  than  an  outward  form  and  a 
sort  of  ceremonial  service.  They  are  so  abundant 
throughout  the  Old  Testament,  that,  unless  they  in 
some  way  apply  to  us,  it  is  difficult  to  see  what  is 
its  direct  use,  at  this  day,  in  the  way  of  precept ; 
and  this  is  the  very  conclusion  which  these  same 


XIIL]  A  PATTERN  TO  CHRISTIANS.  193 

persons  often  go  on  to  draw.  They  are  willing  to 
rid  themselves  of  the  Old  Testament,  and  they  say 
that  Christians  are  not  concerned  in  it,  and  that  the 
Jews  were  almost  barbarians  ;  whereas  St.  Paul  tells 
us  that  the  Jewish  history  is  written  for  our  admo- 
nition and  our  learning l. 

Let  us  consider  some  of  the  commands  I  have 
referred  to,  and  the  terms  in  which  they  are  con- 
veyed. For  instance,  that  for  the  extirpation  of  the 
devoted  nations  from  the  land  of  Canaan.  "  When  the 
Lord  thy  God  shall  bring  thee  into  the  land  whither 
thou  goest  to  possess  it,  ...  thou  shalt  smite"  the 
nations  that  possess  it,  "  and  utterly  destroy  them ; 
thou  shalt  make  no  covenant  with  them,  nor  show 
mercy  unto  them ;  neither  shalt  thou  make  mar- 
riages with  them.  ...  Ye  shall  destroy  their  altars, 
and  break  down  their  images,  and  cut  down  their 
groves,  and  burn  down  their  graven  images  with  fire. 
.  .  .  Thou  shalt  consume  all  the  people  which  the 
Lord  thy  God  shall  deliver  thee;  thine  eye  shall 
have  no  pity  upon  them 2." 

Next  observe,  this  merciless  temper,  as  profane 
people  would  call  it,  but  as  well-instructed  Christians 
say,  this  godly  zeal,  was  enjoined  upon  them  under 
far  more  distressing  circumstances,  viz.  the  trans- 
gressions of  their  own  relations  and  friends.  "  If 
thy  brother,  the  son  of  thy  mother,  or  thy  son,  or 
thy  daughter,  or  the  wife  of  thy  bosom,  or  thy  friend 

1  1  Cor.  x.  11.     Rom.  xv.  4.  *  Deut.  vii.  1— 5.  16. 

VOL.  III.  O 


194  JEWISH  ZEAL  [SERM. 

which  is  as  thine  own  soul,  entice  thee  secretly,  say- 
ing, Let  us  go  and  serve  other  gods,  ....  Thou 
shalt  not  consent  unto  him  nor  hearken  unto  him, 
neither  shall  thine  eye  pity  him,  neither  shalt  thou 
spare,  neither  shalt  thou  conceal  him.  But  thou 
shalt  surely  kill  him.  Thine  hand  shall  be  first  upon 
him  to  put  him  to  death,  and  afterwards  the  hand  of 
all  the  people  V  Now,  doubtless,  we  at  this  day 
are  not  to  put  men  to  death  for  idolatry ;  but,  doubt- 
less also,  whatever  temper  of  mind  the  fulfilment  of 
this  command  implied  in  the  Jew,  such,  essentially, 
must  be  our  temper  of  mind,  whatever  else  it  may 
be  also  ;  for  God  cannot  speak  two  laws,  He  cannot 
love  two  characters, — good  is  good,  and  evil  is  evil, 
and  the  law  He  gave  to  the  Jews  was,  in  its  sub- 
stance, "  perfect,  converting  the  soul ;  the  testimony 
of  the  Lord  sure,  making  wise  the  simple ;  the  sta- 
tutes of  the  Lord  right,  rejoicing  the  heart;  the 
commandment  of  the  Lord  pure,  enlightening  the 
eyes ;  ....  more  to  be  desired  than  gold,  yea  than 
much  fine  gold ;  sweeter  also  than  honey,  and  the 
honeycomb.  Moreover,"  as  the  Psalmist  proceeds, 
"  by  them  is  Thy  servant  taught,  and  in  keeping  of 
them  there  is  great  reward  V 

A  self-mastering  fearless  obedience  was  another 
part  of  this  same  religious  temper  enjoined  on  the 
Jews,  and  still  incumbent,  as  I  dare  affirm,  on  us 
Christians.  "  Be  ye  very  courageous  to  keep  and  to  do 

1  Deut.  xiii.  6—9.  2  Ps.  xix.  7,  8.  10,  11. 


XIIL]  A  PATTERN  TO  CHRISTIANS.  195 

all  that  is  written  in  the  book  of  the  law  of  Moses  V 
It  required  an  exceeding  moral  courage  in  the  Jews 
to  enable  them  to  go  straight  forward,  seduced 
neither  by  their  feelings  nor  their  reason. 

Nor  was  the  severe  temper  under  review  a  duty 
in  the  early  ages  of  Judaism  only.  The  book  of 
Psalms  was  written  at  different  times,  between 
David's  a£e  and  the  captivity,  yet  it  plainly  breathes 
the  same  hatred  of  sin,  and  opposition  to  sinners.  I 
will  but  cite  one  text  from  the  hundredth  and  thirty- 
ninth  Psalm.  "  Do  not  I  hate  them,  O  Lord,  that 
hate  Thee?  and  am  not  I  grieved  with  those  that 
rise  up  against  Thee?  I  hate  them  with  perfect 
hatred ;  I  count  them  mine  enemies."  And  then 
the  inspired  writer  proceeds  to  lay  open  his  soul 
before  God,  as  if  conscious  he  had  but  expressed 
feelings  which  He  would  approve.  "  Search  me,  O 
God,  and  know  my  heart:  try  me,  and  know  my 
thoughts,  and  see  if  there  be  any  wicked  way  in  me, 
and  lead  me  in  the  way  everlasting." 

Further  still,  after  the  return  from  the  captivity, 
after  the  Prophets  had  enlarged  the  compass  of 
Divine  Revelation,  and  purified  and  heightened  the 
religious  knowledge  of  the  nation,  still  this  rigid  and 
austere  zeal  was  enjoined  and  enforced  in  all  its 
ancient  vigour  by  Ezra.  The  Jews  set  about  a  refor- 
mation ;  and  what  was  its  most  remarkable  act  ?  Let 
us  attend  to  the  words  of  Ezra :  "  The  princes  came 

1  Josh,  xxiii.  6. 

o2 


196  JEWISH  ZEAL  [SERM. 

to  me,  saying,  The  people  of  Israel,  and  the  priests, 
and  the  Levites  have  not  separated  themselves  from 
the  people  of  the  lands ;  for  they  have  taken  of  their 
daughters  for  themselves  and  for  their  sons  ;  so  that 
the  holy  seed  have  mingled  themselves  with  the 
people  of  those  lands  ;  yea,  the  hand  of  the  princes 
and  rulers  hath  been  chief  in  this  trespass."  Now 
let  me  stop  to  ask  what  would  most  likely  be  the 
conduct  of  a  temporizing  Christian  of  this  day,  had 
he,  in  that  day,  been  in  Ezra's  place  ?  He  would, 
doubtless,  have  said  that  such  marriages  were  quite 
unjustifiable  certainly,  but  now  that  they  were  made, 
there  was  no  remedy  for  it ;  that  they  must  be 
hindered  in  future;  but,  in  the  existing  instances, 
the  evil  being  done  could  not  be  undone ; — and,  be- 
sides, that  great  men  were  involved  in  the  sin,  whom 
it  was  impossible  to  interfere  with.  This  he  would 
have  said,  I  think,  though  the  prohibition  of  Moses 
seemed  to  make  such  marriages  null  and  void  from 
the  first.  Now,  I  do  not  say  that  every  one  ought 
to  have  done  what  Ezra  did,  for  he  was  superna- 
turally  directed ;  but  would  the  course  he  adopted 
have  ever  entered  into  the  mind  of  men  of  this  day, 
or  can  they  even  understand  or  acquiesce  in  it,  now 
that  they  know  it  ?  for  what  did  he  ?  "  And  when 
I  heard  this  thing,"  he  says,  "  I  rent  my  garment, 
and  my  mantle,  and  plucked  off  the  hair  of  my  head, 
and  of  my  beard,  and  sat  down  astonied.  Then 
were  assembled  unto  me  every  one  that  trembled  at 
the  words  of  the  God  of  Israel,  because  of  the  trans- 


XIIL]  A  PATTERN  TO  CHRISTIANS.  197 

gression  of  those  that  had  been  carried  away,  and  I 
sat  astonied  until  the  evening  sacrifice  V  Then  he 
offered  a  confession  and  intercession  in  behalf  of  the 
people ;  then  at  length  he  and  the  people  came  to  a 
decision,  which  was  no  other  than  this,  to  command  all 
persons,  who  had  married  foreign  wives,  to  put  them 
away.  He  undid  the  evil,  as  well  as  hindered  it  in 
future.  What  an  act  of  self-denying  zeal  was  this 
in  a  multitude  of  people  ! 

These  are  some,  out  of  many  instances  which 
might  be  brought  from  the  Jewish  history,  in  proof 
of  the  duty  of  strict  and  severe  loyalty  to  God  and 
His  revealed  will ;  and  I  here  adduce  them,  first,  to 
show  that  the  commands  involving  it  could  not, 
(their  number  and  variety  are  so  great,)  could  not 
have  related  to  a  merely  outward  and  ceremonial 
obedience,  but  must  have  wrought  in  the  Jews  a  cer- 
tain temper  of  mind,  pleasing  to  God,  and  therefore 
necessary  for  us  also  to  possess.  Next,  I  deduce 
from  that  same  circumstance  of  their  number  and 
variety,  that  they  must  be  binding  on  us,  else  the 
Old  Testament  would  be  but  a  shadow  of  a  revela- 
tion or  law  to  the  Christian. 

I  wish  to  insist  on  the  lesson  supplied  merely  by  the 
Old  Testament,  and  will  not  introduce  into  the  argu- 
ment the  consideration  of  the  Apostles'  doctrine, 
which  is  quite  in  accordance  with  it.  Yet  it  may  be 
right,  briefly,  to  refer  to  the  sinless  pattern  of  our 
Lord,  and  to  what  is  told  us  of  the  holy  inhabit- 
1  Ezra  ix.  10. 


198  JEWISH  ZEAL  [SEEM. 

ants  of  heaven,  in  order  to  show  that  the  temper  of 
mind  enjoined  on  the  Jews  belongs  to  those  who  are  in 
a  state  of  being  superior  to  us,  as  well  as  to  those 
who  were  living  under  a  defective  and  temporary  Dis- 
pensation. There  was  an  occasion  when  our  Lord  is 
expressly  said  to  have  taken  upon  Him  the  zeal  which 
consumed  David.  "  Jesus  went  up  to  Jerusalem, 
and  found  in  the  Temple  those  that  sold  oxen,  and 
sheep,  and  doves,  and  the  changers  of  money,  sitting ; 
and  when  He  had  made  a  scourge  of  small  cords,  He 
drove  them  all  out  of  the  Temple,  and  the  sheep, 
and  the  oxen ;  and  poured  out  the  changers'  money, 
and  overthrew  the  tables."  Surely,  unless  we  had 
this  account  given  us  by  an  inspired  writer,  we 
should  have  not  believed  it !  Influenced  by  notions 
of  our  own  devising,  we  should  have  said,  this  zealous 
action  of  our  Lord  was  quite  inconsistent  with  His 
merciful,  meek,  and  (what  may  be  called)  His  majes- 
tic and  serene  temper  of  mind.  To  put  aside  form, 
to  dispense  with  the  ministry  of  His  attendant  An- 
gels, to  act  before  He  had  spoken  His  displeasure, 
to  use  His  own  hand,  to  hurry  to  and  fro,  to  be  a 
servant  in  the  work  of  purification,  surely  this  must 
have  arisen  from  a  fire  of  indignation  at  witnessing 
His  Father's  House  insulted,  which  we  sinners  can- 
not understand.  But  any  how,  it  is  but  the  perfec- 
tion of  that  temper  which,  as  we  have  seen,  was 
encouraged  and  exemplified  in  the  Jewish  Church. 
That  energy,  decision,  and  severity  which  Moses  en- 
joined on  his  people,  is  manifested  in  Christ  Himself, 

2 


XIII.]  A  PATTERN  TO  CHRISTIANS.  199 

and  is,  therefore,  undeniably  a  duty  of  man  as  such, 
whatever  be  his  place  or  attainments  in  the  scale  of 
human  nature. 

Such  is  the  pattern  afforded  us  by  our  Lord ;  to 
which  add  the  example  of  the  Angels  which  surround 
Him.  Surely !  in  Him  is  mingled  "  goodness  and 
severity ;"  such,  therefore,  are  all  holy  creatures, 
loving  and  severe.  We  read  of  their  thoughts  and 
desires  in  the  Apocalypse,  "  Fear  God,  and  give  glory 
to  Him,  for  the  hour  of  His  judgment  is  come." 
Again,  "  Thou  art  righteous,  O  Lord,  which  art,  and 
wast,  and  shalt  be,  because  Thou  hast  judged  thus. 
For  they  have  shed  the  blood  of  saints  and  prophets, 
and  Thou  hast  given  them  blood  to  drink,  for  they 
are  worthy."  And  again,  "  Even  so,  Lord  God 
Almighty,  true  and  righteous  are  Thy  judgments." 
Once  more,  "  Her  sins  have  reached  unto  heaven,  and 
God  hath  remembered  her  iniquities.  Reward  her 
even  as  she  rewarded  you,  and  double  unto  her  double 
according  to  her  works  l ;" — all  which  passages  imply 
a  deep  and  solemn  acquiescence  in  God's  judgments. 

Thus  a  certain  fire  of  zeal,  showing  itself,  not  by 
force  and  blood,  but  as  really  and  certainly  as  if  it 
did,  cutting  through  natural  feelings,  neglecting  self, 
preferring  God's  glory  to  all  things,  firmly  resisting 
sin,  protesting  against  sinners,  and  steadily  con- 
templating their  punishment,  is  a  duty  in  all  crea- 
tures of  God,  a  duty  in  the  case  of  Christians  in  the 

1  Rev.  xiv.  7.     xvi.  5 — 7.     xviii.  5,  6. 


200  JEWISH  ZEAL  [SERM. 

midst  of  all  that  excellent  overflowing  charity  which 
is  the  highest  Gospel  grace,  and  the  fulfilling  of  the 
second  table  of  the  Law. 

And  such,  in  fact,  has  ever  been  the  temper  of  the 
Christian  Church  ;  in  evidence  of  which  I  need  but 
appeal  to  the  impressive  fact,  that  the  Jewish  Psalter 
has  been  the  standard  book  of  Christian  devotion 
from  the  first  down  to  this  day.  I  wish  we  thought 
more  of  this  circumstance.  Is  there  any  doubt  that, 
had  that  blessed  manual  of  faith  and  love  never  been 
in  use  among  us,  great  numbers  of  the  present  gene- 
ration would  have  clamoured  against  the  use  of  it, 
as  unsuitable  to  express  Christian  feelings, — as  de- 
ficient in  the  expression  of  charity  and  kindness? 
Nay  do  we  not  know,  though  I  dare  say  it  may  sur- 
prise many  a  sober  Christian  to  hear  that  it  is  so, 
that  there  are  men  at  this  moment  who  (I  hardly  like 
to  mention  it)  wish  parts  of  the  Psalms  left  out  of 
the  Service  as  ungentle  and  harsh  ?  Alas !  that  men 
of  this  day  should  rashly  put  their  own  judgment  in 
competition  with  that  of  all  the  saints  of  every  age 
hitherto  since  Christ  came, — should  virtually  say 
"  either  they  have  been  wrong  or  we  are,"  thus  forcing 
us  to  give  judgment  between  the  two.  Alas !  that 
they  should  dare  to  criticise  the  words  of  inspiration. 
Alas !  that  they  should  follow  the  steps  of  the  back- 
sliding Israelites,  shrink  from  taking  part  with  the 
Truth  in  its  struggle  in  the  world,  make  a  league 
with  the  enemies  of  God,  and  refuse  to  say  with 
Deborah,  "  So  let  all  Thine  enemies  perish,  O  Lord  !" 


XIII.]  A  PATTERN  TO  CHRISTIANS.  201 

Now  I  shall  make  a  few  observations  in  conclu- 
sion, with  a  view  of  showing  how  meekness  and 
charity  are  compatible  with  this  austere  and  valiant 
temper  of  the  Christian  soldier.  . 

1.  Of  course  it  is  absolutely  sinful  to  have  any 
private  enmities.     Not  the  bitterest  personal  assaults 
upon  us  should  induce  us  to  retaliate.     We  must  do 
good  for  evil,  "  love  those  who  hate,  bless  those  who 
curse  us,  and  pray  for  those  who  despitefully  use  us." 
It  is  only  when  it  is  impossible  at  once  to  be  kind  to 
them  and  give  glory  to  God,  that  we  may  cease  so  to 
act.     When  David  speaks  of  hating  God's  enemies, 
it  was  when   no  alternative  lay  between   keeping 
friends  with  them  and  deserting  the  Truth.  St.  James 
says,  "  Know  ye  not  that  the  friendship  of  the  world 
is  enmity  with  God  !  ?"  and  so  on  the  other  hand, 
devotion  to  God's  cause  is  enmity  with  the  world. 
But  no  personal  feeling  must  interfere  in  any  case. 
We  hate  sinners,  by  putting  them  out  of  our  sight  as  if 
they  were  not,  by  annihilating  them  in  our  affections. 
And  this  we  must  do  even  in  the  case  of  our  friends 
and  relations,  if  God  requires  it.     But  in  no  case  are 
we  to  allow  ourselves  in  resentment  or  malice. 

2.  Next,  it   is  quite  compatible  with  the  most 
earnest  zeal,  to  offer  kind  offices  to  God's  enemies 
when  in  distress.     I  do  not  say  that  a  denial  of  these 
offices  may  not  be  a  duty  ordinarily ;    for  it  is  our 
duty,  as  St.  John  tells  us  in  his  second  Epistle,  not 

1  James  iv.  4. 


202  JEWISH  ZEAL  [SERM. 

even  to  receive  them  into  our  houses.  But  the  case 
is  very  different  where  men  are  brought  into  ex- 
tremity. God  "  maketh  His  sun  to  rise  on  the  evil 
and  on  the  good,  and  sendeth  rain  on  the  just  and 
on  the  unjust  V  We  must  go  and  do  likewise, — 
imitating  the  good  Samaritan;  and  as  he  thought 
nothing  of  difference  of  nations  when  a  Jew  was  in 
distress,  in  like  manner  we  must  not  take  account 
of  wilful  heresy,  or  profaneness,  in  such  circum- 
stances. 

3.  And  further,  the  Christian  keeps  aloof  from 
sinners  in  order  to  do  them  good.  He  does  so  in 
the  truest  and  most  enlarged  charity.  It  is  a  narrow 
and  weak  feeling  to  please  a  man  here,  and  to  en- 
danger his  soul.  A  true  friend  is  he  who  speaks 
out,  and,  when  a  man  sins,  shows  him  that-  he  is 
displeased  at  the  sin.  He  who  sets  up  no  witness 
against  his  friend's  sin,  is  "partaker  of  his  evil 
deeds  2."  The  Psalmist  speaks  in  this  spirit,  when, 
after  praying  to  God  "to  persecute"  the  ungodly 
"  with  His  tempest,"  he  adds  "  fill  their  faces  with 
shame,  that  they  may  seek  Thy  name,  O  Lord 3." 

Accordingly,  the  more  zealous  a  Christian  is,  there- 
fore is  he  the  more  charitable.  The  Israelite,  when 
he  entered  Canaan,  was  told  to  spare  neither  old  nor 
young ;  the  weak  and  the  infirm  were  to  be  no  ex- 
ception in  the  list  of  victims  whose  blood  was  to  be 
shed.  "  Of  the  cities  of  these  people,  which  the 

1  Matt.  v.  45.          2  2  John,  ver.  11.          3  Ps.  Ixxxiii.  16. 


XIII.]  A  PATTERN  TO  CHRISTIANS.  203 

Lord  thy  God  doth  give  thee  for  an  inheritance,  thou 
shalt  save  alive  nothing  that  breatheth  V  Accord- 
ingly, when  the  people  fought  against  Sihon,  they 
"  took  all  his  cities  at  that  time,  and  utterly  destroyed 
the  men,  and  the  women,  and  the  little  ones  of  every 
city,"  they  "  left  none  to  remain 2."  And  when  Jericho 
was  taken,  "  they  utterly  destroyed  all  that  was  in 
the  city,  both  man  and  woman,  young  and  old,  and 
ox,  and  sheep,  and  ass,  with  the  edge  of  the  sword 3." 
What  an  awful  office  was  this,  what  an  unutterably 
heart-piercing  task,  almost  enough  to  make  a  man 
frantic,  except  as  upheld  by  the  power  of  Him  who 
gave  the  command!  Yet  Moses,  thus  severely 
minded  to  do  God's  will,  was  the  meekest  of  men. 
Samuel  too,  who  sent  Saul  to  slay  in  Amalek  "  man 
and  woman,  infant  and  suckling,  ox  and  sheep,  camel 
and  ass,"  was  from  his  youth  up  the  wise  and  heavenly- 
minded  guide  and  prophet  of  Israel.  David,  who 
had  a  fiery  zeal  so  as  .even  to  consume  him,  was  (as 
we  see  by  his  Psalms)  most  tender-hearted  and  gentle 
in  his  feelings  and  thoughts.  Doubtless,  while  these 
servants  of  God  executed  His  judgments,  they  still 
could  bend  in  pity  and  in  hope  over  the  young  and 
old  whom  they  slew  with  the  sword, — severely  mer- 
ciful ; — an  unspeakable  trial,  doubtless,  of  faith  and 
self-mastery,  and  requiring  a  very  exalted  and  refined 
spirit  successfully  to  undergo.  Doubtless,  as  they 
slew  those  who  suffered  for  the  sins  of  their  fathers, 

1  Deut.  xx.  16.  2  Deut.  ii.  34.  3  Josh.  vi.  21. 


204  JEWISH  ZEAL  [SERM. 

they  turned  in  thought,  first  to  the  fall  of  Adam, 
next  to  that  unseen  state  where  all  inequalities  are 
righted,  and  they  surrendered  themselves  as  instru- 
ments unto  the  Lord,  of  mysteriously  working  out 
good  through  evil. — And  shall  we  faint  at  our  far 
lesser  trials  when  they  bore  the  greater  ?  Spared  the 
heavy  necessity  of  piercing  with  the  spear  of  Phinehas, 
and  hewing  Agag  in  Gilgal, — allowed  to  take  instead 
of  inflicting  suffering,  and  to  "  make  a  difference" 
instead  of  an  indiscriminate  severity, — shall  we,  like 
cowards,  shrink  from  our  lighter  burdens,  which  our 
Lord  commands,  and  of  which  He  set  us  the  pattern  ? 
Shall  we  be  perversely  persuaded  by  the  appearance 
of  amiableness  or  kindness  in  those  whom  God's  word 
bids  us  depart  from  as  heretics,  or  profligate  livers, 
or  troublers  of  the  Church  ?  Joseph  could  speak 
strangely  to  his  brethren  and  treat  them  as  spies, 
put  one  of  them  in  prison  and  demand  another  from 
Canaan,  while  he  hardly  refrained  himself  in  doing 
so,  and  his  bowels  yearned  over  them ;  and  by  turns 
he  punished  them  and  wept  for  them.  O  that  there 
was  in  us  this  high  temper  of  mingled  austerity  and 
love !  Barely  do  we  conceive  of  severity  by  itself, 
and  of  kindness  by  itself;  but  who  unites  them  ?  We 
think  we  cannot  be  kind  without  ceasing  to  be  se- 
vere. Who  is  it  that  walks  through  the  world  wound- 
ing according  to  the  rule  of  zeal,  and  scattering  balm 
freely  in  the  fulness  of  love ;  smiting  as  a  duty,  and 
healing  as  a  privilege ;  loving  most  when  he  seem* 
sternest,  and  embracing  them  most  tenderly  whom 


XIII.]  A  PATTERN  TO  CHRISTIANS.  205 

in  semblance  he  treats  roughly?  What  a  state  we 
are  in,  when  any  one  who  speaks  the  plain  threats 
of  our  Lord  and  His  Apostles  against  sinners,  or 
ventures  to  defend  the  anathemas  of  His  Church,  is 
thought  unfeeling  rather  than  merciful ;  when  they 
who  separate  from  the  irreligious  world  are  blamed 
as  fanciful  and  extravagant,  and  those  who  confess 
the  truth,  as  it  is  in  Jesus,  are  said  to  be  bitter,  hot 
of  head,  and  intemperate !  Yet,  with  God's  grace, 
with  the  history  of  the  Old  Testament  before  us,  and 
the  fearful  recompense  to  warn  us  which  came  upon 
backsliding  Israel,  we,  the  Ministers  of  Christ,  dare 
not  keep  silence  amid  this  great  error.  In  behalf  of 
Christ,  our  Saviour  and  Lord,  who  yielded  up  His 
precious  life  for  us,  and  now  feeds  us  with  His  own 
blood,  for  the  sake  of  the  souls  whom  He  has  re- 
deemed, and  whom,  by  a  false  and  cruel  charity,  the 
world  would  keep  in  ignorance  and  sin,  we  cannot 
refrain ;  and  if  His  Holy  Spirit  be  with  us,  as  we 
trust  He  is,  whatever  betides,  whatever  is  coming  on 
this  country,  speak  the  Truth  we  will,  and  overcome 
in  our  speaking  we  must ;  for  He  has  given  us  to 
overcome ! 


SERMON  XIV. 


SUBMISSION  TO  CHURCH  AUTHORITY. 


PROV.  iv.  24 — 27. 

Put  away  from  thee  a  froward  mouth,  and  perverse  lips  put  far 
from  thee.  Let  thine  eyes  look  right  on,  and  let  thine  eye-lids 
look  straight  before  thee.  Ponder  the  path  of  thy  feet,  and  let 
all  thy  ways  be  established.  /  Turn  not  to  the  right  hand  nor 
to  the  left :  remove  thy  foot  from  evil. 

PRECEPTS  such,  as  these  come  home  to  the  minds 
even  of  those  who  fain  would  resist  them,  with  the 
force  of  truth,  from  their  seriousness  and  practical 
wisdom,  putting  aside  the  authority  of  inspiration. 
At  no  time  and  under  no  circumstances  are  they 
without  their  application ;  at  the  present  time,  when 
religious  unity  and  peace  are  so  lamentably  dis- 
regarded, and  novel  doctrines  and  new  measures 
alone  are  popular,  they  naturally  direct  us  to  the 
duty  of  obedience  to  the  Church,  and  to  the  sin  of 
departing  from  it,  or  what  our  Litany  prays  against 
under  the  name  of  "  heresy  and  schism."  It  may 


SUBMISSION  TO  CHURCH  AUTHORITY.          207 

seem  out  of  place  to  speak  of  this  sin  here,  because 
those  who  commit  it  are  not  likely  to  be  in  Church 
to  profit  by  what  might  be  said  about  it ;  yet  the 
commission  of  it  affects  those  even  who  do  not  com- 
mit it,  by  making  them  indifferent  to  it.  For  this 
reason,  and  because  it  is  right  that  even  such  as  are 
firmest  in  their  adherence  to  the  Church  should 
know  why  they  adhere  to  it,  I  will  consider  some  of 
the  popular  objections  which  are  made  to  such  a  line 
of  conduct,  on  the  part  of  those  who  consider  it,  not 
sinful  indeed,  (though  many  go  even  this  length,) 
but  unnecessary. 

You  know  time  was  when  there  was  but  one  vast 
body  of  Christians,  called  the  Church,  throughout 
the  world.  It  was  found  in  every  country  where 
the  name  of  Christ  was  named ;  it  was  every  where 
governed  in  the  same  way  by  Bishops  ;  it  was  every 
where  descended  from  the  Apostles  through  the  line 
of  those  Bishops  ;  and  it  was  every  where  in  perfect 
peace  and  unity  together,  branch  with  branch,  all 
over  the  world.  Thus  it  fulfilled  the  prophecy : 
"  Jerusalem  is  builded  as  a  city  that  is  compact 
together ;  for  there  are  set  Thrones  of  judgment,  the 
Thrones  of  the  House  of  David  V  There  were, 
indeed,  separatists  and  dissenters  as  there  are  now, 
but  they  were  many  and  various,  not  one  body  like  the 
Church,  they  were  short-lived,  had  a  beginning  after 
the  Apostles,  and  came  to  an  end,  first  one  and  then 

1  Ps.  cxxii.  3.  5. 


208         SUBMISSION  TO  CHURCH  AUTHORITY.      [SERM. 

another.  But  now  all  this  beauty  of  Jerusalem  is 
miserably  defaced.  That  vast  Catholic  body,  "the 
Holy  Church  throughout  all  the  world,"  is  broken 
into  many  fragments  by  the  power  of  the  Devil ; 
just  as  some  huge  barrier  cliff  which  once  boldly 
fronted  the  sea  is  at  length  cleft,  parted,  overthrown 
by  the  waves.  Some  portions  of  it  are  altogether 
gone,  and  those  that  remain  are  separated  from  each 
other.  We  are  the  English  Catholics ;  abroad  are 
the  Roman  Catholics,  some  of  whom  are  also  among 
ourselves;  elsewhere  are  the  Greek  Catholics,  and 
so  on.  And  thus  we  stand  in  this  day  of  rebuke 
and  blasphemy, — clinging  to  our  own  portion  of  the 
Ancient  Rock  which  the  waters  are  roaring  round 
and  would  fain  overflow, — trusting  in  God, — looking 
for  the  dawn  of  day,  which  "  will  at  length  come 
and  will  not  tarry,"  when  God  will  save  us  from  the 
rising  floods,  if  we  have  courageously  kept  our  foot- 
ing where  He  has  placed  us,  neither  yielding  to  the 
violence  of  the  waves  which  sweep  over  us,  nor 
listening  to  the  crafty  invitations  of  those  who  offer 
us  an  escape  in  vessels  not  of  God's  building. 

Now  I  am  going  to  notice  and  refute  some  of  the 
bad  arguments  by  which  the  children  of  this  world 
convey  their  invitation. 

1.  First,  they  say,  "  Why  keep  so  strictly  to  one 
body  of  Christians  when  there  are  so  many  other 
bodies  also, — so  many  denominations,  so  many  per- 
suasions,— all  soldiers  of  Christ,  like  so  many  differ- 
ent armies,  all  advancing  in  one  cause  'against  one 


XIV.]        SUBMISSION  TO  CHURCH  AUTHORITY.          209 

enemy?  Surely  this  exclusive  attachment  to  one 
party,"  (so  they  speak)  "  to  the  neglect  of  other  Christ- 
ians who  profess  a  like  doctrine,  and  only  differ  in 
forms,  is  the  sign  of  a  narrow  and  illiberal  mind. 
Christianity  is  an  universal  gift ;  why  then  limit  its 
possession  to  one  set  of  men  and  one  kind  of  Church 
government,  instead  of  allowing  all  who  choose  to 
take  it  to  themselves  in  any  way  they  please  ?" 

Now,  surely,  those  who  thus  speak  should  begin 
with  answering  Scripture,  not  attacking  us;  for 
Scripture  certainly  recognizes  but  "  one  body "  of 
Christians,  as  explicitly  as  but  "  one  Spirit,  one 
faith,  one  Lord,  and  one  God  and  Father  of  all  V 
As  far  as  the  text  of  Scripture  goes,  it  is  as  direct  a 
contradiction  of  it  to  speak  of  more  than  one  body, 
as  to  speak  of  more  than  one  Spirit.  On  the  other 
hand,  Scripture  altogether  contemplates  the  exist- 
ence of  persuasions,  as  they  are  called,  round  about 
this  one  body,  for  it  speaks  of  them ;  but  it  does  not 
hint  ever  so  faintly  that,  because  they  existed,  there- 
fore they  should  be  acknowledged.  So  much  the  con- 
trary, that  it  says,  "  There  must  be  heresies,"  that  is, 
private  persuasions,  self-formed  bodies,  "  among  you, 
that  they  which  are  approved  may  be  made  manifest 
among  you."  Again,  "  A  man  that  is  a  heretic," 
that  is,  that  adopts  some  opinion  of  his  own  in  reli- 
gious matters,  and  gets  about  him  followers,  "  after 
the  first  and  second  admonition,  reject."  And  again, 

1  Eph.  iv.  4—6, 
VOL.  III.  P 


210  SUBMISSION  TO  CHURCH  AUTHORITY.      [SERM. 

u  Mark  them  which  cause  divisions,  and  avoid  them  V 
Now,  we  are  of  those  who,  in  accordance  with  these 
directions,  have  ever  kept  themselves  clear  of  such 
human  doctrines  and  private  opinions,  adhering  to 
that  one  Body  Catholic  which  alone  was  founded  by 
the  Apostles,  and  will  last  till  the  end  of  all  things. 
But  if  these  things  be  so,  it  is  surely  better  to  be- 
lieve and  obey  God's  voice  in  Scripture,  than  to  rea- 
son ;  it  is  more  tolerable  to  be  called  narrow-minded 
by  man,  than  to  be  called  self-wise  and  self-sufficient 
by  God ;  it  is  happier  to  be  thought  over-scrupu- 
lous with  the  Bible,  than  to  have  the  world's  praise 
for  liberality  without  it. 

But  again,  who  is  venturesome  enough  to  say  that 
"  it  would  be  a  narrow  and  niggardly  appointment, 
were  the  blessings  of  the  Gospel  stored  up  in  one 
body  or  set  of  persons  to  the  exclusion  of  others?" 
Let  him  see  to  it,  lest  he  be  opposing  God's  univer- 
sal scheme  of  providence  which  we  see  before  our 
eyes.  Christianity  is  a  blessing  for  the  whole  earth, — 
granted ;  but  it  does  not  therefore  follow  (to  judge 
from  what  we  otherwise  know  of  God's  dealings  with 
us)  that  none  have  been  specially  commissioned  to 
dispense  the  blessing.  Mercies  given  to  multitudes 
are  not  less  mercies  because  they  flow  from  parti- 
cular sources.  Indeed,  most  of  the  great  appoint- 
ments of  Divine  goodness  are  marked  by  this  very 
character  of  exdusweness,  as  men  call  it  in  religious 

1  1  Cor.  xi.  19.     Tit.  iii.  10.     Rom.  xvi.  17. 


XIV.]        SUBMISSION  TO  CHURCH  AUTHORITY.        211 

matters.  God  distributes  numberless  benefits  to  all 
men,  but  He  does  so  through  a  few  select  instru- 
ments. The  few  are  favoured  for  the  good  of  the 
many.  Wealth,  power,  gifts  of  mind,  learning,  all 
tend  towards  the  welfare  of  the  community ;  yet, 
for  all  that,  they  are  not  given  at  once  to  all,  but 
channelled  out  to  the  many  through  the  few.  And 
so  the  blessings  of  the  Gospel  are  open  to  the  whole 
world,  as  freely  given  as  light  or  fire ;  yet  even  light 
has  had  its  own  receptacle  since  the  fourth  day  of 
creation,  and  fire  has  been  hidden  in  the  flinty  rock, 
— as  if  to  show  us  that  the  light  and  fire  of  our  souls 
are  not  gained  without  the  use  of  means,  nor  except 
from  special  sources. 

Again,  as  to  the  Ministerial  Succession  being  a 
form,  and  adherence  to  it  a  form,  it  can  only  be  called 
a  form  because  we  do  not  see  its  effects ;  did  any  thing 
visible  attend  it,  we  should  no  longer  call  it  a  form. 
Did  a  miracle  always  follow  a  conversion  to  the 
Church,  who  would  any  longer  call  it  a  form  ?  that 
is,  we  call  it  a  form,  only  so  long  as  we  refuse  to 
walk  by  faith,  which  dispenses  with  things  visible. 
Faith  sees  things  not  to  be  forms,  if  commanded, 
which  seem  like  forms ;  it  realizes  consequences. 
Men  ignorant  in  the  sciences  would  predict  no  re- 
sult from  chemical  and  the  like  experiments ;  they 
would  count  them  a  form  and  a  mockery.  What  is 
prayer  but  a  form  ?  that  is,  who  (to  speak  generally) 
sees  any  thing  come  of  it  ?  But  we  believe  it,  and 
so  are  blessed.  In  what  sense  is  adherence  to  the 


212          SUBMISSION  TO  CHURCH  AUTHORITY.     '[SERM. 

Church  a  form  in  which  prayer  is  not  also?  The 
benefit  of  the  one  is  not  seen,  nor  of  the  other ;  the 
one  will  not  profit  the  ungodly  and  careless,  nor  will 
the  other ;  the  one  is  commanded  in  Scripture,  so  is 
the  other.  Therefore,  to  say  that  Church-union  is  a 
form,  is  no  disparagement  of  it ;  forms  are  the  very 
food  of  faith. 

2.  However,  it  may  be  argued,  that,  "  whatever 
was  the  cause,  and  whatever  was  intended  by  Divine 
Providence,  many  sects  there  are ;  and  that,  if  unity 
be  a  duty,  as  we  maintain,  the  best,  the  only  way  to 
effect  it  now,  is  to  relax  our  strictness  and  join  all 
together  in  one  upon  whatever  terms."  I  answer  by 
asking,  whether  we  have  any  leave  so  to  do,  any 
commission  to  alter  any  part  of  what  God  has  ap- 
pointed ;  whether  we  might  not  as  well  pretend  to 
substitute  another  ordinance  for  Baptism  as  to  annul 
the  rights  of  the  Church  Catholic,  and  put  human 
societies  and  teachers  of  man's  creating  on  a  level 
with  it  ?  Balaam  even  felt  what  was  the  power  of  a 
Divine  appointment.  "  He  hath  blessed,"  he  says, 
"  and  I  cannot  reverse  it"  Even  holy  Isaac,  much  as 
he  wished  it,  could  not  change  the  course  of  the 
blessing  once  conferred,  or  the  decree  of  God.  He 
cried  out  of  Jacob,  "  yea,  and  he  shall  be  blessed  ;" 
for  "  it  is  not  of  him  that  willeth,  nor  of  him  that 
runneth,"  "  not  of  blood,  nor  of  the  will  of  the  flesh, 
nor  of  the  will  of  man,"  "  but  of  God  that  showeth 
mercy  V 
1  Numb,  xxiii.  20.  Gen.  xxvii.  33.  Rom.  ix.  16.  John  i.  13. 


XIV]        SUBMISSION  TO  CHURCH  AUTHORITY. 

Men,  who  have  themselves  separated  from  the 
Church,  sometimes  urge  a  union  among  all  Christians 
in  the  following  way :  they  say,  "  We  dissent  from 
you,  yet  we  will  cast  aside  our  forms  if  you  will  cast 
aside  yours.  Thus  there  will  be  mutual  concession. 
What  are  forms,  so  that  our  hearts  are  one  ?"  Nay, 
but  there  is  not,  there  cannot  be,  a  like  heart  and 
spirit,  from  the  very  nature  of  the  case,  between  us 
and  them,  for  obedience  to  the  Church  is  one  part  of 
our  spirit.  Those  who  think  much  of  submission  to 
her  authority  as  we  do,  plainly  do  differ  in  spirit 
from  those  who  think  little  of  it.  Such  persons, 
then,  however  well  they  mean  it,  yet,  in  fact,  ask 
us  to  give  up  something,  while  they  give  up  nothing 
themselves ;  for  that  is  not  much  to  give  up  which  a 
man  sets  no  value  upon.  All  they  give  up  is  what 
they  themselves  disparage  by  calling  a  form.  They 
call  our  holy  discipline  also  a  form,  but  we  do  not ; 
and  it  is  not  a  mere  form  in  our  judgments,  though 
it  may  be  in  theirs.  They  call  it  a  human  invention, 
just  as  they  call  their  own ;  but,  till  we  call  it  so 
also,  till  they  have  first  convinced  us  that  it  is,  it 
must  be  a  sacrifice  in  us  to  concede  it,  such  as  they 
cannot  possibly  make.  They  cannot  make  such 
sacrifice,  because  they  have  made  it  already,  or  their 
fathers  before  them,  when  they  left  the  Church. 
They  cannot  make  it,  for  they  have  no  affections  to 
sacrifice  in  the  matter  ;  whereas  our  piety,  our  rever- 
ence, our  faith,  our  love  adhere  to  the  Church  of  the 
Apostles,  and  could  not  (were  desertion  possible,  which 


SUBMISSION  TO  CHURCH  AUTHORITY.      [SERM. 

God  forbid  ! )  could  not  be  torn  away  from  it  without 
many  wounds  and  much  anguish.  Surely,  then,  it 
is  craft,  or  over-simplicity,  in  those  who  differ  from 
us,  thus  to  speak.  They  strip  themselves  of  what  we 
consider  an  essential  of  holiness,  the  decencies  and 
proprieties  of  the  Ancient  Rule.  Then,  being  naked, 
they  are  forced  to  array  themselves  in  new  forms 
and  ordinances,  as  they  best  may ;  and  these  novel- 
ties, which  their  own  hands  have  sewed  together  to 
cover  them,  which  they  never  revered,  and  which 
are  soon  to  wither,  they  purpose  (as  though)  to  sacri- 
fice to  us,  provided  we,  on  our  part,  will  cast  from 
us  the  Lord's  own  clothing,  that  sanctity  and  so- 
briety of  order,  which  is  the  gift  of  Christ,  the  earn- 
est of  His  imputed  merits,  the  type  and  the  effectual 
instrument  of  His  work  in  our  hearts.  This,  truly, 
would  be  exchanging  the  fine  gold  for  brass ;  or, 
like  unthankful  Esau,  bartering  our  enduring  birth- 
right for  an  empty  and  transitory  benefit. 

3.  But  the  argument  is  continued.  "  Well,"  it 
may  be  said,  "  even  granting  that  obedience  to  the 
Church  be  a  Scripture  duty,  still,  when  there  are 
erroneous  teachers  in  it,  surely  it  is  a  higher  duty  to 
desert  them  for  their  error's  sake  than  to  keep  to 
them  for  form's  sake."  Now,  before  this  question 
can  be  answered,  the  error  must  be  specified  which 
this  or  that  teacher  holds.  The  plain  and  practical 
question  we  have  to  decide  is,  whether  his  error  be 
such  as  to  suspend  his  power  of  administering  the 
Sacraments.  It  must  be  deadly  indeed  and  mon- 

2 


XIV.]       SUBMISSION  TO  CHURCH  AUTHORITY.  215 

strous  to  effect  this;  and,  surely,  this  ministry  of 
the  Sacraments,  not  of  the  outward  word, — of  the 
spirit,  not  of  the  letter, — is  his  principal  power  and 
our  principal  need.  It  is  our  interest,  it  is  our  soul's 
interest,  that  we  keep  to  those  who  minister  divine 
benefits,  even  though  they  "  offend  in  many  things." 
And  it  is  plainly  our  duty  also.  If  they  be  in  error, 
let  us  pray  for  them,  not  abandon  them.  If  they  sin 
against  us,  let  not  us  sin  against  them.  Let  us  return 
good  for  evil.  Thus  David  acted  even  towards 
Saul  his  persecutor.  He  "  behaved  himself  wisely 
in  all  his  ways,  and  the  Lord  was  with  him  V  The 
cruelty  of  Saul  was  an  extreme  case ;  yet  David's 
"  eyes  looked  right  on,"  and  "  he  turned  not  to  the 
right  hand  nor  the  left."  He  still  honoured  Saul,  as 
put  over  him  by  Almighty  God.  So  ought  we,  in 
St.  Paul's  words,  to  "  obey  them  that  have  the  rule 
over  us,  and  submit  ourselves."  In  truth,  the  notion 
that  errors  in  a  particular  teacher  justify  separation 
from  the  Church  itself,  is  founded  in  a  mistake  as  to 
the  very  object  (as  it  may  be  considered)  for  which 
teaching  was  committed  to  it.  If  individual  teachers 
were  infallible,  there  would  be  no  need  of  order  and 
rule  at  all.  If  we  had  a  living  Head  upon  earth,  such 
as  once  our  Saviour  was  with  His  disciples,  teach- 
ing and  directing  us  in  all  things,  the  visible  Church 
might  so  far  be  dispensed  with.  But,  since  we  have 
not,  a  form  of  doctrine,  a  system  of  laws,  a  bond 

1  1  Sam.  xviii.  14. 


216          SUBMISSION  TO  CHURCH  AUTHORITY.      [SERM. 

of  subordination,  connecting  all  in  one,  is  the  next 
best  mode  of  securing  the  stability  of  sacred  Truth. 
The  whole  body  of  Christians  become,  (in  this  world's 
language,)  the  trustees  of  it,  and,  in  fact,  have  thus 
transmitted  it  down  to  ourselves.  Thus,  teachers 
have  been  bound  to  teach  in  one  way  not  in  another, 
as  well  as  hearers  to  hear.  As,  then,  we  have  a 
share  in  the  advantage,  let  us  not  complain  of 
sharing  in  the  engagement ;  as  we  enjoy  the  Truth 
at  this  day  by  the  strictness  of  those  who  were  before 
us,  let  us  not  shrink  from  undergoing  that  through 
which  we  have  inherited  it.  If  hearers  break  the 
rule  of  discipline,  why  should  not  teachers  break  the 
rule  of  faith  ?  and  if  we  find  fault  with  our  teacher, 
even  while  he  is  restrained  by  the  Church's  rule, 
how  much  greater  would  be  our  complaint  when  he 
was  not  so  restrained  ?  Let  us  not  then  be  impa- 
tient of  an  appointment  which  effects  so  much,  on 
the  ground  that  it  does  not  effect  all.  Let  us  not 
forget  that  rules  pre-suppose  the  risk  of  error,  but 
rather  reflect  whether  they  do  not  do  more  than 
they  fail  to  do.  Let  us  be  less  selfish  than  to  think 
of  ourselves  only.  Let  us  look  out  upon  the  whole 
community,  the  poor,  the  ignorant,  the  wayward, 
and  the  mistaken.  Let  us  consider  whether  it  were 
prudent  to  become  responsible  for  the  Church's  ulti- 
mately withdrawing  from  our  land,  which  we  shall  be 
(as  far  as  in  us  lies)  by  our  withdrawing  from  it. 

4.  But  it  may  be  said,   "  Faith  is  not  a  matter  of 
words,  but  of  the  heart.     It  is  more  than  the  formal 


XIV.]      SUBMISSION  TO  CHURCH  AUTHORITY.  217 

doctrine,  it  is  the  temper  and  spirit  of  this  or 
that  teacher  which  is  wrong.  His  creed  may  be 
orthodox,  but  his  religion  is  not  vital;  and  surely 
external  order  must  not  lie  upon  us  as  a  burden 
stifling  and  destroying  the  true  inward  fellowship 
between  Christian  and  Christian."  Now  let  it  be 
carefully  noted  that,  if  order  is  to  be  preserved  at 
all,  it  must  be  at  the  expense  of  what  seems  to  be 
of  more  consequence,  viz.  the  so-called  communion 
of  the  heart  between  Christians.  This  peculiarity  is 
involved  in  its  very  nature ;  and  surely  our  Saviour 
knew  this  when  He  enjoined  it.  For  consider  a 
moment.  True  spiritual  feeling,  heartfelt  devotion, 
lively  faith,  and  the  like,  do  not  admit  of  being 
described,  defined,  ascertained  in  any  one  fixed  way ; 
as  is  implied  indeed  in  the  very  objection  under  con- 
sideration. We  form  our  judgment  of  them,  what- 
ever it  be,  by  a  number  of  little  circumstances,  of 
language,  manner,  and  conduct,  which  cannot  be  put 
into  words,  which  to  no  two  beholders  appear  ex- 
actly the  same,  insomuch  that  if  every  one  is  to  be 
satisfied,  every  one  must  have  the  power  of  drawing 
his  line  for  himself.  But,  if  every  one  follow  his  own 
rule  of  fellowship,  how  can  there  possibly  be  but 
"  one  body,"  and  in  what  sense  are  those  words  of 
the  Apostle  to  be  taken  ? 

Again,  this  or  that  person  may  be  more  or  less 
religious  in  speech  and  conduct ;  how  are  we  to  draw 
the  line,  even  according  to  our  own  individual  stan- 
dard, and  say  who  are  to  be  in  our  Church  and  who 


218         SUBMISSION  TO  CHURCH  AUTHORITY.      [SERM. 

out  of  it?  Scandalous  offenders  and  open  heretics 
might  be  excluded  at  once;  but  it  would  be  far 
easier  to  say  whom  to  put  out  than  whom  to  let  in, 
unless  we  let  in  all.  From  the  truest  believer  to 
the  very  infidel  there  may  be  interposed  a  series  of 
men,  more  or  less  religious,  in  human  eyes,  gradually 
filling  up  the  whole  interval.  Even  if  we  could  in- 
fallibly decide  between  good  and  bad,  life  would  be 
spent  in  the  work ; — what  our  success  really  will  be 
may  be  foretold  from  the  instance  of  those  wrho  at- 
tempt to  do  so,  and  who  not  unfrequently  mistake  for 
highly-gifted  Christians  men  who  are  almost  unbe- 
lievers. But,  granting  we  have  some  extraordinary 
gift  of  discernment,  still  any  how  we  could  not  see 
more  than  Him,  who  implies  that  the  faith  of  all  of 
us  is  but  immature  and  in  its  rudiments,  by  His  very 
postponement  of  the  final  judgment; — so  that  to  draw 
a  line  at  all,  and  yet  to  include  all  who  seem  reli- 
gious, are  of  necessity  plainly  incompatible  with  each 
other. 

On  the  other  hand,  forms  are  precise  and  definite. 
Once  broken  they  are  altogether  broken.  There  are 
no  degrees  of  breaking  them ;  either  they  are  ob- 
served or  they  are  not.  It  seems,  then,  on  the  whole, 
that  if  we  leave  the  Church,  in  order  to  join  what 
appears  a  less  formal,  a  more  spiritual,  religion  else- 
where, we  break  a  commandment  for  certain,  and  we 
do  not  for  certain  secure  to  ourselves  a  benefit. 

5.  Lastly,  it  may  be  asked,  "  Are  we  then  to  keep 
aloof  from  those  whom  we  think  good  men,  granting 


XIV.]       SUBMISSION  TO  CHURCH  AUTHORITY.          219 

that  it  would  be  better  that  they  should  be  in  the 
Church?"  We  need  not,  we  must  not,  keep  aloof. 
We  are  not  bound,  indeed,  to  court  their  society,  but 
we  are  bound  not  to  shrink  from  them  when  we  fall 
in  with  them,  except,  indeed,  they  be  the  actual 
authors  and  fomenters  of  division.  We  are  bound 
to  love  them  and  pray  for  them ;  not  to  be  harsh 
with  them,  or  revile  or  despise  them,  but  to  be  gentle, 
patient,  apt  to  teach,  merciful,  to  make  allowance, 
to  interpret  their  conduct  for  the  best.  We  would, 
if  we  could,  be  one  with  them  in  heart  and  in  form, 
thinking  a  loving  unity  the  glory  and  crown  of 
Christian  faith ;  and  we  will  try  all  means  to  effect 
this ;  but  we  feel,  and  we  cannot  conceal  it,  we  feel 
that,  if  we  and  they  are  to  be  one,  they  must  come 
over  to  us.  We  desire  to  meet  together,  but  it  must 
be  in  the  Church,  not  on  neutral  ground,  or  rather 
an  enemy's,  the  vague  inhospitable  waste  of  this 
world,  but  within  that  sheltered  heritage  whose  land- 
marks have  long  since  been  set  up.  If  Christ  has 
constituted  one  Holy  Society  (which  He  has  done) ; 
if  His  Apostles  have  set  it  in  order  (which  they  did), 
and  have  expressly  bidden  us  (as  they  have  in  Scrip- 
ture) not  to  undo  what  they  have  begun  ;  and  if  (in 
matter  of  fact)  their  Work  so  set  in  order  and  so 
blessed  is  among  us  this  very  day  (as  it  is),  and  we 
partakers  of  it,  it  were  a  traitor's  act  in  us  to  abandon 
it,  an  unthankful  slight  on  those  who  have  preserved 
it  for  so  many  ages,  a  cruel  disregard  of  those  who 
are  to  come  after  us,  nay  those  now  alive  who  are 


220          SUBMISSION  TO  CHURCH  AUTHORITY.       [SERM. 

external  to  it  and  might  otherwise  be  brought  into 
,  it.  We  must  transmit  as  we  have  received.  We 
L  did  not  make  the  Church,  we  may  not  unmake  it. 
As  we  believe  it  to  be  a  Divine  Ordinance,  so  we 
must  ever  protest  against  separation  from  it  as  a  sin. 
There  is  not  a  dissenter  living  but,  inasmuch,  and  so 
far  as  he  dissents,  is  in  a  sin.  It  may,  in  this  or  that 
instance,  be  a  sin  of  infirmity,  or  carelessness,  nay 
of  ignorance ;  it  may  be  a  sin  of  the  society  a  man  is 
in,  not  his  own,  a  ceremonial  offence,  not  a  personal ; 
still  it  is  in  its  nature  sinful.  It  may  be  mixed  up 
with  much  that  is  good ;  it  may  be  a  perversion  of 
conscience,  or  again,  an  inconsistency  in  him  ;  it  may 
be  connected  more  or  less  with  piety  towards  his  fore- 
fathers ;  still,  considered  as  such,  it  cannot  but  be  a 
blemish  and  a  disadvantage,  and,  if  he  is  saved,  he 
will  be  saved,  not  through  it,  but  in  spite  of  it.  So 
far  forth  as  he  dissents,  he  is  under  a  cloud ;  and 
though  we  too  may,  for  what  we  know,  have  as  great 
sins  to  answer  for,  taking  his"  sin  at  the  greatest,  and 
though  we. pray  that  Christ  will  vouchsafe,  in  some 
excellent  way,  known  to  Himself,  to  "perfect,  sta- 
blish,  strengthen,  settle,"  all  "  who  love  Him  uncor- 
ruptly,"  even  if  separate  from  the  glories  of  His 
Church  on  earth,  still  protest  we  should  and  must 
against  separation  itself,  and  wilful  continuance  in  it, 
as  evil,  as  nothing  short  of  "  the  gainsaying  of  Core," 
and  the  true  child  of  that  sin  who  lost  us  Eden. 
V  Nor  does  the  sin  of  separation  end  in  itself. 
Never  suppose,  my  brethren,  whatever  the  world 


XIV.]       SUBMISSION  TO  CHURCH  AUTHORITY.          221 

may  say,  that  a  man  is  neither  better  nor  worse,  in 
his  own  faith  and  conduct,  for  separating  from  the 
Church.  Of  course  we  cannot  "  try  the  heart  and 
the  reins,"  or  decide  about  individuals;  still  thus 
much  seems  clear,  that,  on  the  whole,  deliberate  in- 
subordination is  the  symptom,  nay  often  the  cause 
and  first  beginning  of  an  unhumbled,  wilful,  self-de- 
pendent, contentious,  jealous,  spirit ;  and  as  far  as  any 
man  allows  himself  in  acts  of  it,  so  far  has  he  on  him 
the  tokens  of  pride  or  coldness  of  heart,  going  before 
or  following  after.  Coldness  and  pride, — these  sins  are 
not  peculiar,  alas !  to  those  who  leave  us ;  that  we 
know  full  well.  We  all  have  the  seeds  of  them 
within  us,  and  it  is  our  shame  and  condemnation  if 
we  do  not  repress  them.  But  between  us,  if  we  be 
such,  and  those  who  are  active  in  dissent,  there  is  this 
clear  difference ;  that  proud  reliance  on  self,  or  that 
cold  formality,  which  may  also  be  found  in  the  Church, 
these,  though  found  in  it,  are  not  fruits  of  it,  do  not 
rise  from  connexion  with  it,  but  are  inconsistent  with 
it.  For  to  obey  is  to  be  meek,  not  proud ;  and  to 
obey  for  Christ's  sake  is  to  be  zealous,  not  cold; 
whereas  wilful  separation  or  turbulent  conduct,  form- 
ing religious  meetings  of  our  own,  opposing  our 
private  judgment  to  those  who  have  the  rule  over  us, 
disaffection  towards  them,  and  the  like  feelings  and 
courses,  are  the  very  effects  and  the  sure  forerunners 
of  pride,  or  impatience,  or  restlessness,  or  self-will,  or 
lukewarmness ;  so  that  these  sins  in  members  of  the 


SUBMISSION  TO  CHURCH  AUTHORITY.      [SEEK. 

Church  are  in  spite  of  the  Church,  and  in  separatists 
are  involved  in  their  separating. 

"  Put  away  from  thee  a  froward  mouth,  and  per- 
verse lips  put  far  from  thee.  Let  thine  eyes  look 
right  on,  and  let  thine  eyelids  look  straight  before 
thee.  Ponder  the  path  of  thy  feet,  and  let  all  thy 
ways  be  established.  Turn  not  to  the  right  hand, 
nor  to  the  left ;  remove  thy  foot  from  evil."  What 
have  we,  private  Christians,  to  do  with  hopes  and 
fears  of  earth,  with  schemes  of  change,  the  pur- 
suit of  novelties,  or  dreams  of  improvement?  The 
world  is  passing  like  a  shadow ;  the  day  of  Christ  is 
hastening  on.  It  is  our  wisdom  surely  to  use  what 
has  been  provided  for  us,  instead  of  lusting  after 
what  we  have  not,  asking  flesh  to  eat,  and  gazing 
wistfully  upon  Egypt  or  the  heathen  around  us. 
Faith  has  no  leisure  to  act  the  busy  politician,  to 
bring  the  world's  language  into  the  sacred  fold,  or  to 
use  the  world's  jealousies  in  a  divine  polity ;  to  de- 
mand rights,  to  flatter  the  many,  or  to  court  the 
powerful.  What  is  faith's  highest  wish  and  best  en- 
joyment ?  A  dying  saint  shall  answer.  It  is  related 
of  a  meek  and  holy  confessor  of  our  own,  shortly  before 
his  departure,  that  when  after  much  pain  he  was  asked 
by  a  friend,  "  What  more  special  thing  he  would 
recommend  for  one's  whole  life  ?  he  briefly  replied, 
uniform  obedience ;"  by  which  he  meant,  as  his  bio- 
grapher tells  us,  that  the  happiest  state  of  life  was 
one,  in  which  we  had  not  to  command  or  direct,  but 


XIV.]        SUBMISSION  TO  CHURCH  AUTHORITY.          223 

to  obey  solely ;  not  having  to  choose  for  ourselves, 
but  having  our  path  of  duty,  our  mode  of  life,  our 
fortunes  marked  out  for  us1.  This  lot,  indeed,  as 
is  plain,  cannot  be  the  lot  of  all ;  but  it  is  the  lot  of 
the  many.  Thus  God  pours  out  His  blessings 
largely,  and  puts  trial  on  the  few ;  but  men  do  not 
understand  their  own  gain,  and  run  into  trials  as 
being  unfit  for  enjoyment.  May  He  give  us  grace 
to  cherish  a  wiser  mind ;  to  use  our  privilege,  if  we 
have  it,  to  serve  and  be  at  rest ;  and  if  we  have  it 
not,  to  covet  it,  and  to  bear,  dutifully,  as  but  a  bur- 
den to  a  sinner,  what  the  world  boasts  in  as  a  chief 
good ! 

1  Fell's  Life  of  Hammond. 


SERMON   XV, 


CONTEST   BETWEEN  TRUTH  AND  FALSEHOOD  IN 
THE  CHURCH. 


MATT.  xiii.  47,  48. 

The  kingdom  of  heaven  is  like  unto  a  net,  that  was  cast  into  the 
sea,  and  gathered  of  every  kind  ;  which,  when  it  was  full,  they 
drew  to  shore,  and  sat  down,  and  gathered  the  good  into  vessels, 
but  cast  the  bad  away. 

IN  the  Apostles'  age,  the  chief  contest  between 
Truth  and  Falsehood  lay  in  the  war  waged  by  the 
Church  against  the  world,  and  the  world  against  the 
Church  : — the  Church,  the  aggressor  in  the  name  of 
the  Lord ;  the  world,  stung  with  envy  and  malice, 
rage  and  pride,  retaliating  spiritual  weapons  with 
carnal,  the  Gospel  with  persecution,  good  with  evil, 
in  the  cause  of  the  Devil.  But  of  the  conflict  within 
the  Church,  such  as  it  is  at  this  day,  Christians  knew 
comparatively  little.  True,  the  Prophetic  Spirit 
told  them  that  "  even  of  their  ownselves  should  men 
arise,  speaking  perverse  things,  to  draw  away  disciples 


SERM.  XV.]      CONTEST  BETWEEN  TRUTH,  &c.  225 

after  them ;"  that  "  in  the  last  days  perilous  times 
should  come1."  Also  they  had  the  experience  of 
their  own  and  former  times  to  show  them,  as  in  type, 
that  in  the  Church  evil  will  always  mingle  with  the 
good.  Thus,  at  the  flood,  there  were  eight  men  in 
the  Ark,  and  one  of  them  was  reprobate  ;  out  of 
twelve  Apostles,  one  was  a  devil ;  out  of  seven  Dea- 
cons, one  (as  it  is  said)  fell  away  into  heresy ;  out  of 
twelve  tribes,  one  is  dropped  at  the  final  sealing. 
These  intimations,  however,  whether  by  instance  or 
prophecy,  were  not  sufficient  to  realise  to  them,  be- 
fore the  event,  the  serious  and  awful  truth,  implied 
in  the  text,  viz.  that  the  warfare  which  Christ  began 
between  His  little  flock  and  the  world,  should  be  in 
no  long  while  transferred  into  the  Church  itself,  and 
be  carried  on  by  members  of  that  Church  one  with 
another. 

This,  I  say,  the  early  Christians  did  not  see  ful- 
filled, as  our  eyes  see  it ;  and,  so  hard  is  it  to  possess 
ourselves  of  a  true  conviction  about  it,  that,  even  at 
this  day,  when  it  may  be  plainly  seen,  men  will  not 
see  it.  They  will  not  so  open  and  surrender  their 
minds  to  Divine  truth,  as  to  admit  that  the  Holy 
Church  has  unholy  members,  that  blessings  are  given 
to  the  unworthy,  that  "  the  Kingdom  of  Heaven  is 
like  a  net  that  gathers  of  every  kind."  They  evade 
this  mysterious  appointment  in  various  ways.  Some- 
times they  deny  that  bad  men  are  really  in  God's 

1  Acts  xx.  30.     2  Tim.  iii.  1. 
VOL.  III.  Q 


226  CONTEST  BETWEEN  TRUTH  AND  [SERM. 

Church,  which  they  think  consists  only  of  good  men. 
They  have  invented  an  Invisible  Church,  distinct 
and  complete  at  present,  and  peopled  by  saints  only, 
as  if  Scripture  said  one  word,  any  where,  of  a 
spiritual  body  existing  in  this  world  separate  from, 
and  independent  of,  the  Visible  Church ;  and  they 
consider  the  Visible  Church  to  be  nothing  but  a 
mere  part  of  this  world,  an  establishment,  sect,  or 
party.  Or,  again,  while  they  admit  it  as  a  Divine  ordi- 
nance, they  lower  its  standard  of  faith,  and  holiness, 
and  its  privileges ;  and,  considering  the  communion 
of  saints  to  be  but  a  name,  and  all  Christians  to  be 
about  alike,  they  effectually  destroy  all  notions, 
whether  of  a  Church  or  of  a  conflict.  Thus,  in 
one  way  or  other,  they  refuse  to  admit  the  idea,  con- 
tained in  the  text,  that  the  dissimilitude,  the  enmity, 
and  the  warfare  which  once  existed  between  the 
world  and  the  Church,  is  now  transferred  into  the 
Church  itself. 

But,  let  us  try,  with  God's  blessing,  to  get  a  firm 
hold  upon  this  truth,  and  see  if  we  cannot  draw 
some  instruction  from  it.  The  text  says,  that  "  the 
Kingdom  of  Heaven,"  that  is,  the  Christian  Church, 
"is  like  unto  a  net  that  was  cast  into  the  sea,  and 
gathered  of  every  kind."  Elsewhere  St.  Paul  says, 
"  In  a  great  house  there  are  not  only  vessels  of  gold 
and  of  silver,  but  also  of  wood  and  of  earth,  and 
some  to  honour  and  some  to  dishonour1."  Now, 

1  2  Tim.  ii.  20. 


XV.]  FALSEHOOD  IN  THE  CHURCH. 

passages  such  as  these  admit  of  a  very  various  appli- 
cation. I  shall  consider  them  here  with  reference 
to  the  contest  between  Truth  and  Falsehood  in  the 
Church. 

Doubtless  it  would,  in  the  eye  of  natural  reason, 
be  a  privilege,  were  the  enemies  of  Christ  and  our 
souls  separated  from  us,  and  did  the  trial  of  our 
faith  take  place  on  some  broad  questions,  about 
which  there  could  be  no  mistake ;  but  such  is  not 
the  fact  "  in  the  wisdom  of  God."  Faith  and  un- 
belief, humbleness  and  pride,  love  and  selfishness 
have  been  from  the  Apostles'  age  united  in  one  and 
the  same  body ;  nor  can  any  means  of  man's  device 
disengage  the  one  from  the  other.  All  who  are 
within  the  Church  have  the  same  privileges;  they 
are  all  baptized,  all  admitted  to  the  Holy  Eucharist, 
all  taught  in  the  Truth,  all  profess  the  Truth.  At  all 
times,  indeed,  there  have  been  those  who  have 
avowed  corrupt  doctrine  or  indulged  themselves  in 
open  vice ;  and  whom,  in  consequence,  it  was  easy 
to  detect  and  avoid.  But  these  are  few ;  the  great 
body  in  the  Christian  Church  profess  one  and  the 
same  faith,  and  seem  one  and  all  to  agree  together. 
Yet,  among  these  persons,  thus  apparently  unani- 
mous, is  the  real  inveterate  conflict  proceeding,  as 
from  the  beginning,  between  good  and  evil.  Some 
of  these  are  wise,  some  foolish.  Who  belong  to 
the  one,  and  the  other  party  is  hid  from  us,  and  will 
be  hid  till  the  day  of  judgment ;  nor  are  they  at  pre- 
sent individually  formed  upon  the  perfect  model  of 

Q2 


228  CONTEST  BETWEEN  TRUTH  AND  [SERM. 

good  or  evil ;  they  vary  one  with  another  in  the  degree 
and  mode  of  their  holding  to  the  one  or  the  other ; 
but  that  there  are  two  parties  in  the  Church,  two 
parties,  however  vague  and  indefinite  their  outlines, 
among  those  who  live,  in  one  sense,  as  familiar 
friends,  I  mean,  who  eat  the  same  spiritual  Food,  and 
profess  the  same  Creed,  is  certain. 

Next,  what  do  they  contend  about  ?  how  and 
where  their  conflict?  The  Apostles  contended  about 
the  truth  of  the  Gospel  with  unbelievers ;  their 
immediate  successors  contended5  though  within  the 
Church,  yet  against  open  heresies,  such  as  they  could 
meet,  confute,  and  cast  out ;  but  in  after  times,  in 
our  own  day,  now,  what  do  the  two  secret  parties  in 
the  Church,  the  elect  and  the  false-hearted,  what  do 
they  contend  about  ? 

It  is  difficult  to  answer  this  question  suitably  with 
the  reverence  due  to  this  sacred  place,  in  which  the 
language  of  the  world  should  not  be  heard.  Yet,  in 
so  important  a  matter,  one  would  wish  to  say  some- 
thing. That  contest,  which  was  first  about  the  truth 
of  the  Gospel  itself,  next  about  the  truth  of  doc- 
trine, is  now  commonly  about  very  small  matters,  of 
an  every-day  character,  of  public  affairs,  or  domestic 
business,  or  parochial  concerns,  which  serve  as  tests 
of  our  religious  state,  quite  as  truly  as  greater  things, 
in  God's  unerring  judgment, — serve  as  powerfully  to 
form  and  train  us  for  heaven  or  hell. 

I  say,  that  as  the  early  Christians  were  bound  to 
"  contend  earnestly  for  the  faith  once  delivered  to 


XV.]  FALSEHOOD  IN  THE  CHURCH.  229 

the  saints,"  so  the  trial  of  our  obedience  commonly 
lies  in  taking  this  or  that  side  in  a  multitude  of 
questions,  in  which  there  happen  to  be  two  sides, 
and  which  come  before  us  almost  continually ; .  and, 
before  attempting  to  explain  what  I  mean,  I  would 
have  you  observe  how  parallel  this  state  of  things  is 
to  God's  mode  of  trying  and  disciplining  us  in  other 
respects. 

For  instance,  how  is  our  devotion  to  Christ  shown  ? 
Ordinarily,  not  in  great  matters,  not  in  giving  up 
house  and  lands  for  His  sake,  but  in  making  little 
sacrifices  which  the  world  would  ridicule,  if  it  knew 
of  them ;  in  abridging  ourselves  of  comforts  for  the 
sake  of  the  poor,  in  sacrificing  our  private  likings  to 
religious  objects,  in  going  to  Church  at  a  personal 
inconvenience,  in  taking  pleasure  in  the  society  of 
religious  men,  though  not  rich,  or  noble,  or  accom- 
plished, or  gifted,  or  entertaining ;  in  matters,  all  of 
them  of  very  little  moment  in  themselves. 

How  is  self-denial  shown  ?  Not  in  literally  bearing 
Christ's  Cross,  and  living  on  locusts  and  wild  honey, 
but  in  such  light  abstinences  as  come  in  our  way,  in 
some  poor  efforts  at  fasting  and  the  like,  in  desiring 
to  be  poor  rather  than  rich,  solitary  or  lowly  rather 
than  well-connected,  in  living  within  our  income,  in 
avoiding  display,  in  being  suspicious  of  comforts  and 
luxuries;  all  which  are  too  trifling  for  the  person 
observing  them  to  think  about,  yet  have  their  use  in 
proving  and  improving  his  heart. 

How  is  Christian  valour  shown  ?     Not  in  resisting 


230  CONTEST  BETWEEN  TRUTH  AND  [SERM. 

unto  blood,  but  in  withstanding  mistaken  kindness, 
in  enduring  importunity,  in  submitting  to  surprise 
and  hurt  those  we  love,  in  undergoing  little  losses, 
inconveniences,  censures,  slights,  rather  than  betray 
what  we  believe  to  be  God's  Truth,  be  it  ever  so 
small  a  portion  of  it. 

As  then,  Christian  devotion,  self-denial,  courage, 
are  tried  in  this  day  in  little  things,  so  is  Christian 
faith  also.  In  the  Apostle's  age  faith  was  shown  in 
the  great  matter  of  joining  either  the  Church,  or  the 
pagan  or  Jewish  multitude.  It  is  shown  in  this  day 
by  taking  this  side  or  that  side  in  the  many  ques- 
tions of  opinion  and  conduct  which  come  before 
us,  whether  domestic,  or  parochial,  or  political,  or  of 
whatever  kind. 

Take  the  most  unlettered  peasant  in  the  humblest 
village,  his  trial  lies  in  acting  for  the  Church  or 
against  it  in  his  own  place.  He  may  happen  to  be 
at  work  with  others,  or  taking  refreshment  with 
others ;  and  he  may  hear  religion  spoken  against,  or 
the  Church,  or  the  king ;  he  may  hear  voices  raised 
together  in  scoffing  or  violence ;  he  must  withstand 
laugh  and  jest,  evil  words  and  rudeness,  and  witness 
for  Christ.  Thus  he  carries  on,  in  his  day,  the 
eternal  conflict  between  Truth  and  Falsehood. 

Another,  in  a  higher  class  of  society,  has  a  cer- 
tain influence  in  parish  matters,  in  the  application 
of  charities,  the  appointment  of  officers,  and  the 
like;  he,  too,  must  act  as  in  God's  sight,  for  the 
Truth's  sake,  as  Christ  would  have  him. 


XV.]  FALSEHOOD  IN  THE  CHURCH.  231 

Another  has  a  certain  political  power ;  he  has  a 
vote  to  bestow,  or  dependents  to  advise ;  he  has  a 
voice  to  raise,  and  substance  to  contribute.  Let 
him  act  for  religion,  not  as  if  there  were  not  a  God 
in  the  world. 

My  brethren,  I  must  not  venture  to  keep  silence 
in  respect  to  a  province  of  Christian  duty,  in  which 
men  are  especially  tried  at  this  day,  and  in  which 
they  especially  fail. 

It  is  sometimes  said  that  religion  is  not  (what  is 
called)  political.  Now  there  is  a  bad  sense  of  the 
word  "  political,"  and  religion  is  nothing  that  is  bad. 
But  there  is  also  a  good  sense  of  the  word,  and  in 
this  sense  whoever  says  that  religion  is  not  political 
speaks  as  erringly,  and  (whether  ignorantly  or  not,) 
offends  with  his  tongue  as  certainly,  as  if  in  St.  Paul's 
time  a  man  had  said  it  mattered  not  whether  he  was 
Christian  or  heathen ;  for  what  the  question  of 
Christian  or  no  Christian  was  in  the  Apostle's  day, 
such  are  questions  of  politics  now.  It  is  as  right  to 
take  one  side  and  as  wrong  to  take  the  other,  now, 
in  that  multitude  of  matters  which  comes  before  us 
of  a  social  nature,  as  it  was  right  to  become  a 
Christian  in  St.  Paul's  day,  and  wrong  to  remain  a 
heathen. 

I  am  not  saying  which  side  is  right  and  which  is 
wrong,  in  the  ever- varying  course  of  social  duty,  much 
less  am  I  saying  all  religious  people  are  on  one  side 
and  all  irreligious  on  the  other ;  (for  then  would  that 
division  between  good  and  evil  take  place,  which  the 


23%  CONTEST  BETWEEN  TRUTH  AND  [SERM. 

text  and  other  parables  assure  us  is  not  to  be  till  the 
day  of  judgment,)  I  only  say  there  is  a  right  and  a 
wrong,  that  it  is  not  a  matter  of  indifference  which 
side  a  man  takes,  that  a  man  will  be  judged  hereafter 
for  the  side  he  takes. 

When  a  man  (for  instance)  says  that  he  takes  part 
against  the  King  or  against  the  Church,  because  he 
thinks  kingly  power  or  established  Churches  contrary 
to  Scripture,  I  .think  him  as  far  from  the  truth  as 
light  is  from  darkness ;  but  I  understand  him.  He 
takes  a  religious  ground,  and,  whatever  I  may  think 
of  his  doctrine,  I  honour  him  for  that.  I  had  rather 
he  should  take  a  religious  ground  (if  in  sincerity)  and 
be  against  the  Church,  than  a  worldly  selfish  ground, 
and  be  for  it ;  that  is,  if  done  in  earnest,  not  in  pre- 
tence, I  think  it  speaks  more  hopefully  for  his  soul. 
I  had  rather  the  Church  were  levelled  to  the  ground 
by  a  nation,  really,  honestly,  and  seriously,  thinking 
they  did  God  service  in  doing  so,  (great  as  the  sin 
would  be,)  than  that  it  should  be  upheld  by  a  nation 
on  the  mere  ground  of  maintaining  property,  for  I  think 
this  a  much  greater  sin.  I  think  that  the  worshipper 
of  Mammon  will  be  in  worse  case  before  Christ's  judg- 
ment seat  than  the  mistaken  zealot.  If  a  man  must 
be  one  or  the  other  (though  he  ought  to  be  neither), 
but  if  I  must  choose  for  him,  I  had  rather  he  should 
be  Saul  raging  like  a  wild  beast  against  the  Church, 
than  Gallio  caring  for  none  of  these  things,  or  Demas 
loving  the  present  world,  or  Simon  trafficking  with 
sacred  gifts,  or  Ananias  grudging  Christ  his  substance 


XV.]  FALSEHOOD  IN  THE  CHURCH.  233 

and  seeking  to  be  saved  as  cheaply  as  possible.  There 
would  be  more  chance  of  such  a  man's  conversion  to 
the  Truth;  and,  if  not  converted,  less  punishment 
reserved  for  him  at  the  last  day.  Our  Lord  says  to 
the  Church  of  Laodicea,  "  I  would  thou  wert  cold  or 
hot.  So  then  because  thou  art  lukewarm,  and 
neither  cold  nor  hot,  I  will  cast  thee  from  My 
mouth  V 

Men,  however,  generally  act  from  mixed  motives ; 
so  I  do  not  mean  that  they  are  at  once  in  a  fearful 
peril  for  having  some  regard  to  the  security  of  pro- 
perty, while  they  defend  what  is  called  the  Church 
Established ; — far  from  it,  though  I  still  think  it 
would  be  better  if  the  thought  of  religion  absorbed 
all  other  considerations :— but  I  am  speaking  against 
an  avowed  doctrine  maintained  in  this  day,  that  reli- 
gion has  nothing  to  do  with  political  matters ;  which 
will  not  be  true  till  it  is  true  that  God  does  not 
govern  the  world,  for  as  God  rules  in  human  affairs, 
so  must  His  servants  obey  in  them.  And  what  we 
have  to  fear  more  than  any  thing  else  at  this  time  is, 
that  persons  who  are  sound  on  this  point,  and  do  be- 
lieve that  the  concerns  of  the  nation  ought  to  be 
carried  on  on  religious  principles,  should  be  afraid  to 
avow  it,  and  should  ally  themselves,  without  protest- 
ing, with  those  who  deny  it ;  lest  they  should  keep 
their  own  opinion  to  themselves,  and  act  with  the 
kindred  of  Gallio,  Demas,  Simon,  and  Ananias,  on 

1  Rev.  iii.  1,5,  16. 


234  CONTEST  BETWEEN  TRUTH  AND 

some  mere  secular  basis,  the  mere  defence  of  pro- 
perty, the  security  of  our  institutions,  considered 
merely  as  secular,  the  maintenance  of  our  national 
greatness ; — forgetting  that,  as  no  man  can  serve  two 
masters,  God  and  mammon,  so  no  man  can  at  once 
be  in  the  counsels  of  the  servants  of  the  two ; — for- 
getting that  the  Church,  in  which  they  and  others 
are,  is  a  net  gathering  of  every  kind ;  that  it  is  no 
proof  that  others  are  to  be  followed  and  supported  in 
all  things,  because  they  happen  to  be  in  it  and  pro- 
fess attachment  to  it ;  and  that  though  we  are  bound 
to  associate  in  a  general  way  with  all,  (except,  indeed, 
such  as  openly  break  the  rules  of  the  Church,  heretics, 
drunkards,  evil  livers,  and  the  like,  who  ought  of 
course  to  be  put  out  of  it,)  yet  we  are  not  bound 
to  countenance  all  in  all  they  do,  and  are  ever 
bound  to  oppose  bad  principles, — bound  to  attempt  to 
raise  the  standard  of  faith  and  obedience  in  that 
multitude  of  men  whom,  though  we  disapprove  in 
many  respects,  we  dare  not  affirm  to  be  entirely  des- 
titute of  the  life  of  the  Holy  Ghost,  and  not  to  suffer 
friend  or  stranger  to  take  part  against  the  Truth 
without  warning  him  of  it  according  to  our  opportu- 
nities. 

Lastly,  this  union  of  the  True  and  the  False  in  the 
Church,  which  I  have  been  speaking  of,  has  ever  ex- 
isted in  the  governing  part  of  it  as  well  as  among  the 
people  at  large.  Our  Saviour  sets  this  truth  before 
us  in  the  twenty-third  chapter  of  St.  Matthew's  gos- 
pel, in  which  He  bids  His  hearers  obey  their  spiritual 


XV.]  FALSEHOOD  IN  THE  CHURCH.  235 

rulers  in  all  lawful  things,  even  though  they  be  un- 
worthy of  their  office,  because  they  hold  it, — "  as  unto 
the  Lord  and  not  to  men."  "  The  Scribes  and  the 
Pharisees  sit  in  Moses'  seat;  all,  therefore,  whatso- 
ever they  bid  you  observe,  that  observe  and  do :  but 
do  not  ye  after  their  works,  for  they  say  and  do  not." 
And  no  one  can  read  ever  so  little,  the  history  of  the 
Church  since  He  was  on  earth,  without  perceiving 
that,  under  all  the  forms  of  obedience  and  subordina- 
tion, of  kind  offices  and  social  intercourse,  which 
Christ  enjoins,  a  secret  contest  has  been  carried  on, 
in  the  most  sacred  chambers  of  the  Temple,  between 
Truth  and  Falsehood ; — rightly,  peaceably,  lovingly  by 
some,  uncharitably  by  others,  with  a  strange  mixture 
at  times  of  right  principles  and  defective  temper,  or 
sincerity  and  partial  ignorance,  still,  on  the  whole, 
a  contest  such  as  St.  John's  against  Diotrephes,  or 
St.  Paul's  against  Ananias  the  High  Priest,  or 
Timothy's  against  Hymeneus  and  Alexander.  Mean- 
time the  rules  of  ecclesiastical  discipline  have  been 
observed  on  both  sides,  as  well  as  the  professions 
of  faith,  as  conditions  of  the  contest;  nevertheless 
the  contest  has  proceeded. 

Now  I  would  have  every  one  who  hears  me  bring 
what  I  have  said  home  as  a  solemn  truth  to  his  own 
mind ;  the  solemn  truth  that  there  is  nothing  indif- 
ferent in  our  conduct,  no  part  of  it  without  its  duties, 
no  room  for  trifling ;  lest  we  trifle  with  eternity.  It 
is  very  common  to  speak  of  our  political  and  social 
privileges  as  rights,  which  we  may  do  what  we  like 


236  CONTEST  BETWEEN  TRUTH  AND  [SERM. 

with ;  whereas  they  merely  impose  duties  on  us  in 
God's  sight.  A  man  says,  "  I  have  a  right  to  do 
this  or  that ;  I  have  a  right  to  give  my  vote  here  or 
there ;  I  have  a  right  to  further  this  or  that  measure." 
Doubtless,  you  have  a  right, — you  have  the  right  of 
freewill, — you  have  from  your  birth  the  birthright  of 
being  a  free  agent,  of  doing  right  or  wrong,  of  saving 
yourself  or  ruining  yourself;  you  have  the  right,  that 
is,  you  have  the  power, — (to  speak  plainly)  the  power 
to  damn  yourself;  but  (alas !)  a  poor  consolation  will 
it  be  to  you  in  the  next  world,  to  know  that  your  ruin 
was  all  your  own  fault,  as  brought  upon  you  by 
yourself, — for  what  you  have  said  comes  to  nothing 
more  than  this ;  and  be  quite  sure  men  do  not  lose 
their  souls  by  some  one  extraordinary  act,  but  by  a 
course  of  acts ;  and  the  careless  or,  rather,  the  self- 
sufficient  and  haughty-minded  use  of  your  political 
power,  this  way  or  that  at  your  pleasure,  which  is 
now  so  common,  is  among  those  acts  by  which  men 
save  or  lose  them.  The  young  man  whom  Solomon 
speaks  of,  thought  he  had  a  right  to  indulge  his  lusts, 
or,  as  the  rich  man  in  the  Gospel,  to  "  take  his  ease, 
eat,  drink,  and  be  merry ;"  but  the  preacher  says  to 
him,  "  Rejoice,  O  young  man,  in  thy  youth ;  and  let 
thy  heart  cheer  thee  in  the  days  of  thy  youth,  and 
walk  in  the  ways  of  thine  heart  and  in  the  sight  of 
thine  eyes ;  but  know  thou,  for  all  these  things  God  will 
bring  thee  into  judgment  V 


XV.]  FALSEHOOD  IN  THE  CHURCH.  237 

So,  again,  many  a  man  when  warned  against  the 
sin  of  leaving  the  Church,  or  of  wandering  about 
from  one  place  of  worship  to  another,  says,  "  he  has 
a  right  to  do  so."  So  it  is,  he  has  a  strange  notion 
that  it  is  an  Englishman's  right  to  think  what  he 
will,  and  do  what  he  will,  in  matters  of  religion. 
Nay,  it  is  the  right  of  the  whole  world,  not  ours 
alone;  it  is  the  attribute  of  all  rational  beings  to 
have  a  right  to  do  wrong,  if  they  will.  Yet, 
after  all,  there  is  but  one  right  way,  and  there 
are  a  hundred  wrong  ways.  You  may  do  as  you 
will ;  but  the  first  who  exercised  that  right  was  the 
devil  when  he  fell ;  and  every  one  of  us,  when  he 
does  this  or  that  in  matters  between  himself  and 
his  God,  merely  because  he  wills  it,  and  not  for 
conscience's  sake,  is  (so  far)  following  the  devil's 
pattern. 

No,  let  us  put  aside  these  vain  fancies,  and  look  at 
our  position  steadily.  Every  one  of  us  here  as- 
sembled is  either  a  vessel  of  mercy  or  a  vessel  of 
wrath  fitted  to  destruction ;  or  rather,  I  should  say, 
will  be  such  at  the  last  day,  and  now  is  acting  tmvards 
the  one  or  the  other.  We  cannot  judge  each  other, 
we  cannot  judge  ourselves.  We  only  know  about 
ourselves  whether  or  no  we  are  in  some  measure  try- 
ing to  serve  God ;  we  know  He  has  loved  us  and 
"blessed  us  with  all  spiritual  blessings  in  Christ," 
and  desires  our  salvation.  We  know  about  others 
around  us  that  they  too  have  been  blessed  by  the 


238  CONTEST  BETWEEN  TRUTH  AND  [SERM. 

same  Saviour,  and  are  to  be  looked  on  as  our  brethren 
till,  by  word  or  deed,  they  openly  renounce  their 
brotherhood.  Still  it  is  true  that  the  solemn  pro- 
cess of  separation  between  bad  and  good  is  ever  going 
on.  The  net  has,  at  present,  gathered  of  every  kind. 
At  the  end  of  the  world  will  be  the  final  division ; 
meanwhile  there  is  a  gradual  sorting  and  sifting, 
silent  but  sure,  towards  it.  It  is  also  true  that  all  the 
matters  which  come  before  us  in  the  course  of  life 
are  the  trials  of  our  faith,  and  instruments  of  our 
purification.  It  is  also  true  that  certain  principles 
and  actions  are  right,  and  others  wrong.  It  is  true, 
moreover,  that  our  part  lies  in  finding  out  what  is 
right,  and  observing  and  contending  for  it.  And 
without  judging  of  our  brethren's  state,  and,  again, 
without  being  over-earnest  about  little  matters,  it  is 
our  duty  plainly  to  witness  against  others  when  we 
think  them  wrong,  and  to  impress  our  seriousness 
upon  them  by  our  very  manner  towards  them  ;  lest 
we  suffer  sin  in  them  and  so  become  partakers  of  it. 

If  all  this  be  true,  may  God  Himself,  the  Father 
of  our  Lord  Jesus  Christ,  enable  us  heartily  to  act 
upon  it !  May  He  give  us  that  honesty  and  sim- 
plicity of  mind,  which  looks  at  things  as  He  views 
them,  realizes  what  is  unseen,  puts  aside  all  the 
shadows  and  mists  of  pride,  party  feeling,  or  covet- 
ousness ;  and,  not  only  knows  and  does  what  is  right, 
but  does  it  because  it  knows  it,  yet  not  from  mere 
reason  and  on  grounds  of  argument,  but  from  the 

2 


XV.]  FALSEHOOD  IN  THE  CHURCH.  239 

heart  itself,  from  that  inward  and  pure  sense,  and 
scrupulous  fear,  and  keen  faith,  and  generous  devo- 
tion, which  does  not  need  arguments,  except  as  a 
means  of  strengthening  itself,  and  of  persuading 
and  satisfying  others. 


SERMON  XVI. 


THE  CHURCH  VISIBLE  AND  INVISIBLE. 


2  TIM.  ii.  20. 

In  a  great  house  there  are  not  only  vessels  of  gold  and  of  silver, 
but  also  of  wood  and  of  earth;  and  some  to  honour,  and  some 
to  dishonour. 


IN  these  words  St.  Paul  speaks  of  the  Church  as  con- 
taining within  it  good  and  bad,  after  our  Saviour's 
pattern,  who,  in  the  parables  of  the  Net  and  of  the 
Tares,  had,  from  the  first,  announced  the  same  serious 
tri;th. .  That  Holy  House  which  Christ  formed  in 
order  to  be  the  treasury  and  channel  of  His  grace  to 
mankind,  over  which  His  Apostles  presided  at  the 
first,  and  after  them  others  whom  they  appointed, 
was,  even  from  their  time,  the  seat  of  unbelief  and 
unholiness  as  well  as  of  true  religion.  Even  among 
the  Apostles  themselves,  there  was  one  found  to  be 
a  devil.  No  wonder  then  that  ever  since,  whether 
among  the  rulers  or  the  subjects  of  the  Church,  sin 
has  abounded,  where  nothing  but  righteousness,  and 


XVL]       THE  CHURCH  VISIBLE  AND  INVISIBLE. 

peace  and  joy  in  the  Holy  Ghost  should  have  been 
found.  It  is  so  at  this  day ;  our  eyes  see  it ;  we 
cannot  deny  it. 

But,  though  we  all  see  it,  we  do  not  all  see  it  in 
that  particular  light  which  Scripture  sheds  upon  it. 
We  often  account  for  it  differently,  we  view  it  in  a 
different  relation  to  other  truths,  from  that  in  which 
it  really  exists.  In  other  words,  we  admit  the  fact, 
but  adopt  our  own  theory  about  it.  I  will  explain 
what  I  mean,  which  will  introduce  a  subject  worth 
considering. 

The  sight  of  the  sins  of  Christians  has  led  us  to 
speak  of  what  are  called  the  Visible  and  Invisible 
Church  in  what  seems)  an  unscriptural  way.  The 
word  Church,  applied  to  the  body  of  Christians, 
means  but  one  thing  in  Scripture,  a  visible  body 
invested  with  invisible  privileges.  Scripture  does 
not  speak  of  two  bodies,  one  visible,  the  other  invi- 
sible, such  that  it  is  possible  to  be  a  member  of  the 
one  and  not  a  member  of  the  other.  But  this  is  a 
common  notion,  at  present,  and  it  is  an  erroneous 
and  (I  will  add)  a  dangerous  notion. 

It  is  true  there  are  some  senses  in  which  we  may 
allowably  talk  of  the  Visible  and  Invisible  Church. 
I  am  not  finding  fault  with  mere  expressions ;  one  is 
not  bound  to  use  every  word  in  common  discourse 
with  scientific  precision.  It  is  allowable  to  speak  of 
the  Visible  and  of  the  Invisible  Church,  as  two  sides 
of  one  and  the  same  thing,  separated  by  our  minds 
only,  not  in  reality.  For  instance,  in  political  mat- 

VOL.  in.  R 


THE  CHURCH  VISIBLE  AND  INVISIBLE.     [SERM. 

ters,  we  sometimes  speak  of  England  as  a  nation  and 
sometimes  as  a  state ;  not  meaning  different  things, 
but  one  certain  identical  thing  viewed  in  a  different 
relation.  When  we  speak  of  the  Nation,  we  take 
into  account  the  variety  of  local  rights,  interests,  at- 
tachments, customs,  opinions;  the  character  of  the 
people,  and  the  history  of  that  character's  formation. 
On  the  other  hand,  when  we  speak  of  the  State,  we 
imply  the  notion  of  orders,  ranks,  and  powers,  of  the 
legislative  and  executive  departments,  and  the  like. 
In  like  manner,  no  harm  can  come  of  the  distinction 
of  the  Church  into  Visible  and  Invisible,  while  we 
view  it  as,  on  the  whole,  but  one  in  different  aspects ; 
as  Visible,  because  consisting  (for  instance)  of  clergy 
and  laity, — as  Invisible,  because  resting  for  its  life  and 
strength  upon  heavenly  influences  and  gifts.  This  is 
not  really  to  divide  into  two,  any  more  than  to  dis- 
criminate (as  they  say)  between  concave  and  convex, 
is  to  divide  a  curve  line ;  which  looked  at  outwardly 
is  convex,  but  looked  at  inwardly,  concave. 

Again,  we  may  consider  the  Church  in  one  century 
as  different  from  the  Church  in  another.  We  may 
speak  of  the  modern  Church  and  the  ancient  Church ; 
and  this  without  meaning  that  these  are  two  bodies, 
merely  by  way  of  denoting  difference  of  time.  In  a 
similar  way  we  talk  of  the  Jewish  Church  and  the 
Christian,  though  really  both  Churches  are  one,  only 
under  different  dispensations.  "  What  is  meant,"  will 
you  ask,  "  by  the  Church  in  one  age  being  the  $***& 
as  the  Church  in  another?"  plainly  this,  that  there 


XVI.]       THE  CHURCH  VISIBLE  AND  INVISIBLE. 

is  no  real  line  of  demarcation  between  them,  that  the 
one  is  but  the  continuation  of  the  other,  and  that  you 
may  as  well  talk  of  two  Churches  at  this  moment  in 
England,  as  two  in  different  centuries.  Properly 
speaking,  the  One  Church  is  the  whole  body  gathered 
together  from  all  ages ;  so  that  the  Church  of  this 
very  age  is  but  part  of  it,  and  this  in  the  same  sense 
in  which  the  Church  in  England  again,  in  this  day, 
is  but  part  of  the  present  Church  Catholic.  In  the 
next  world  this  whole  Church  will  be  brought  to- 
gether in  one,  whenever  its  separate  members  lived, 
and  then  too  all  its  unsound  and  unfruitful  members 
will  be  dropped,  so  that  nothing  but  holiness  will 
remain  in  it.  Here,  then,  is  a  second  sense  in  which 
we  may  discriminate  between  the  Church  Visible  and 
Invisible.  The  body  of  the  elect,  contemplated  as  it 
will  be  hereafter,  we  may,  if  we  will,  call  the  Church, 
and,  since  this  blessed  consummation  will  take  place 
in  the  unseen  world,  we  may  call  it  the  Invisible 
Church.  Doubtless,  we  may  speak  of  the  Invisible 
Church  in  the  sense  of  the  Church  triumphant. 
There  is  no  error  in  such  a  mode  of  speech.  We  do 
not  make  two  Churches,  we  only  view  this  self-same 
body  as  it  shall  be  hereafter,  the  same  as  now,  except 
as  sifted  and  relieved  of  all  that  offend ;  differing 
from  itself  only  as  an  army  before  and  after  battle. 

Still  further,  we  may,  by  a  figure  of  speech,  speak 
of  the  members  of  the  existing  Church,  who  are  at 
piesent  walking  in  God's  faith  and  fear,  as  the  Invi- 
sible Church ;  not  meaning  thereby  that  they  consti- 

R  2 


244         THE  CHURCH  VISIBLE  AND  INVISIBLE.     [SERM. 

tute  a  separate  body,  which  is  not  the  case,  but  by  a 
mental  abstraction,  separating  them  off  in  imagina- 
tion from  the  rest,  speaking  of  them  as  invisible 
because  we  do  not  know  them,  and  speaking  of  them 
as  peculiarly  the  Church  because  they  are  what  all 
Christians  are  intended  and  ought  to  be,  and  are  all 
that  would  remain  of  the  Church  Visible,  did  the 
day  of  judgment  suddenly  come.  In  like  manner, 
speaking  politically,  we  talk  of  the  Clergy  as  the 
Church  :  here  is  a  parallel  instance,  in  which  a  part 
of  a  body  is  viewed  as  the  whole ;  still,  who  would 
say  that  the  Laity  are  one  Church  by  themselves, 
and  the  Clergy  by  themselves  another  ? 

In  all  these  senses  then,  whether  we  speak  of  the 
Church  as  invisibly  blest  and  succoured,  or  as  tri- 
umphant hereafter,  or  in  relation  to  its  true  mem- 
bers, who  are  its  substantial  support  and  glory,  we 
may  allowably  make  mention  of  the  Invisible  Church. 
But  if  we  conceive  of  the  Invisible  as  one,  and  the 
Visible  as  another,  as  if  there  were  one  body  without 
spiritual  privileges,  of  good  and  bad  together,  and 
another  of  good  only,  with  spiritual  privileges,  surely 
we  speak  without  warrant,  or  rather  without  leave 
of  Holy  Scripture. 

The  Church  of  Christ,  as  Scripture  teaches,  is  a 
visible  body,  invested  with,  or  (I  may  say)  existing 
in  invisible  privileges.  Take  the  analogy  of  the  hu- 
man body  by  way  of  illustration.  Considering  man 
according  to  his  animal  nature,  I  might  speak  of  b«n 
as  having  an  organized  visible  frame,  sustained  by 


XVI.J      THE  CHURCH  VISIBLE  AND  INVISIBLE.         24<5 

an  unseen  spirit.     When  the  soul  leaves  the  body 
it  ceases  to  be  a  body,  it  becomes  a  corpse.     So  the 
Church  would  cease  to  be  the  Church,  did  the  Holy 
Spirit  leave  it ;  and  it  does  not  exist  at  all  except 
in  the  Spirit.      Or,  consider  the  figure  of  a  tree, 
which  is  our  Lord's  own  instance.     A  vine  has  many 
branches,  and   they  are  all  nourished   by  the   sap 
which  circulates  throughout.      There  may  be  dead 
branches,  still  they  are  upon  one  and  the  selfsame 
tree.     Were  they  as  numerous  as  the  sound  ones, 
were  they  a  hundred  times  as  many,  they  would  not 
form  a  tree  by  themselves.     Were  all  the  branches 
dead,  were  the  stock  dead,  then  it  would  be  a  dead 
tree.     But  any  how,  we  could  never  say  there  were 
two  trees.     Such  is  the  Scripture  account  of  the 
Church,   a  living  body  with  branches,   some  dead, 
some  living ;  as  in  the  text  by  another  figure :  "  In 
a  great  house  there  are  vessels,  some  to  honour  and 
some  to  dishonour."     Can  any  account  be  plainer 
than  this  is  ?     Why  divide  into  two,  when  the  only 
reason  for  so  dividing,  viz.  the  improbability  that 
good  and  bad  should  be  together,  is  superseded,  as 
irrelevant,  by  our  Lord  and  His  Apostles  themselves  ? 
Very  various  things  are  said  of  the  Church ;  some- 
times it  is  spoken  of  as  glorious  and  holy,  sometimes 
as  abounding  in  offences  and  sins.     It  is  natural, 
perhaps,  at  first  sight,  to  invent,  in  consequence,  the 
hypothesis    of   two    Churches,    as    the   Jews   have 
dreamed  of  two  Messiahs ;  but,  I  say,  our  Saviour 
has  implied  that  it  is  unnecessary,  that  these  oppo- 


246         THE  CHURCH  VISIBLE  AND  INVISIBLE.     [SERM. 

site  descriptions  of  it  are  not  really  incompatible ; 
and  if  so,  what  reason  remains  for  doing  violence  to 
the  sacred  text  ? 

Consider  these  various  descriptions,  carefully  ex- 
amine them,  and  say,  why  it  is  not  possible  to  adjust 
them  together  in  one  subject,  directly  we  know  that 
it  is  lawful  to  do  so.  Consider  how  they  were  all 
fulfilled  in  the  case  of  the  Corinthians,  which  is  ex- 
pressly given  in  Scripture.  For  instance,  the  Church 
is  made  up  of  ranks  and  offices.  "  God  hath  set  some 
in  the  Church,  first  apostles,  secondarily  prophets, 
thirdly  teachers,  after  that  miracles,  then  gifts  of 
healings,  helps,  governments,  diversities  of  tongues." 
It  is  inhabited  by  the  Holy  Ghost ;  "  All  these 
worketh  that  one  and  the  selfsame  Spirit,  dividing 
to  every  man  severally  as  He  will.  For  as  the  body 
is  one,  and  hath  many  members,  and  all  the  members 
of  that  one  body,  though  many,  are  one  body ;  so 
also  is  Christ."  Its  sacraments  are  the  instruments 
which  the  Holy  Ghost  uses :  "  By  one  Spirit  are 
we  all  baptized  into  one  body,  whether  we  be  Jews 
or  Gentiles,  whether  we  be  bond  or  free ;  and  have 
been  all  made  to  drink  into  one  Spirit."  Yet,  in  spite 
of  these  precious  gifts,  the  Church  consists  of  bad  as 
well  as  good;  for  the  Corinthians,  though  "the  temple 
of  the  Holy  Ghost,"  are  reproved  by  St.  Paul  for 
being  "  puffed  up,"  "  contentious,"  and  "  carnal." 

Now,  in  answer  to  this  account  of  the  Church,  as 
one  and  not  double,  it  may  be  objected,  that  "  surely 
it  is  impossible  that  bad  men  can  really  have  God's 


XVI.]      THE  CHURCH  VISIBLE  AND  INVISIBLE.         247 

grace  within  them,  or  that  the  irreligious  or  secular 
can  be  properly  called  justified  or  elect ;  yet  such 
men  are  outwardly  in  the  Church,  so  that  there  are 
two  Churches  any  how,  an  outward  and  an  inward." 
Or,  again,  it  may  be  said  that  "  repentance  and  faith 
are  confessedly  necessary  in  order  to  enjoy  the 
Christian  privileges ;  those,  therefore,  who  have  not 
these  requisites,  certainly  have  not  the  privileges,  that 
is,  are  not  members  of  Christ's  true  Church;  from 
which  again  it  follows,  that  there  certainly  are  two 
bodies,  whatever  words  we  use."  It  will  be  added, 
perhaps,  that  "  Simon  Magus,  though  he  had  been 
baptized,  was  unregenerate,  being  addressed  by  St. 
Peter  as  being  '  in  the  gall  of  bitterness  and  the 
bond  of  iniquity  V  '  On  the  other  hand  it  may  be 
argued,  that  "  there  are  good  men  outside  the  Visible 
Church,  viz.  among  Dissenters,  who,  as  being  good, 
must  necessarily  be  in  the  Invisible  Church ;  and 
thus  there  certainly  are  two  Churches."  On  the 
whole,  then,  there  are  these  two  arguments  for  the 
word  Church,  having  two  distinct  meanings  in  Scrip- 
ture ;  first,  that  there  are  bad  men  in  the  Visible 
Church,  next,  that  certain  good  men  are  out  of  it : — 
both  being  derived  from  the  actual  state  of  things  which 
we  see,  which  is  supposed  to  be  a  legitimate  com- 
ment upon  the  words  of  Scripture. 

1.  We  will  first  take  the  objection  that  bad  men 
are  in  the  Visible  Church ;  what  is  this  to  prove  ? 

1  Acts  viii.  23. 


248         THE  CHURCH  VISIBLE  AND  INVISIBLE.     [SERM. 

Let  us  observe.  It  is  maintained,  that  "  bad  men  can- 
not be  members  of  the  true  Church,  therefore  there 
is  a  true  Church  distinct  from  the  Visible  Church. 
But  this  wording  admits  of  amendment ;  instead  of 
accepting  what  it  assumes,  that  "  bad  men  cannot  be 
members  of  the  true  Church,"  I  will  put  it  thus,  that 
"  bad  men  cannot  be  true  members  of  the  Church." 
Does  not  this  meet  all  that  reason  requires,  yet  with- 
out leading  to  the  inference  that  the  Church  Visible 
is  not  the  true  Church  ?  Again,  it  is  said  that  "  the 
Visible  Church  has  not  the  gifts  of  grace,  because 
wicked  men  are  members  of  it,  who,  of  course,  can- 
not have  them."  What !  must  the  Church  be  with- 
out them  herself,  because  she  is  not  able  to  impart 
them  to  wicked  men?  What  reasoning  is  this? 
because  certain  individuals  of  a  body  have  them  not, 
therefore  the  body  has  them  not !  Surely  it  is  pos- 
sible that  certain  members  of  a  body  should  be 
debarred,  under  circumstances,  from  its  privileges; 
and  this  we  consider  to  be  the  case  with  bad  men. 

Let  us  return  to  the  instance  of  a  tree,  already 
used.  Is  a  dead  branch  part  or  not  part  of  a  tree  ? 
You  may  decide  this  way  or  that,  but  you  will  never 
say,  because  the  branch  is  dead,  that  therefore  the 
tree  has  no  sap.  It  is  a  dead  branch  of  a  living  tree, 
not  a  branch  of  a  dead  tree.  In  like  manner,  irre- 
ligious men  are  dead  members  of  the  one  Visible 
Church,  which  is  living  and  true,  not  members  of  a 
Church  which  is  dead.  Because  they  are  dead,  it  does 
not  follow  that  the  Visible  Church  is  dead  also. 


XVI.]      THE  CHURCH  VISIBLE  AND  INVISIBLE.          249 

Or,  consider  the  parallel  of  a  body  politic.  Are 
persons,  who  are  under  disabilities,  members  of  it  or 
not  ?  Are  convicts  ?  Prisoners  are  debarred  from 
certain  rights,  but  they  are  still  members  of  the 
state,  and,  after  a  while,  recover  what  they  have 
forfeited. 

The  case  is  the  same  as  regards  the  Church.  Its 
invisible  privileges  range  throughout  it ;  but  there 
may  be,  on  the  part  of  individuals,  obstacles  or  im- 
pediments, which  suspend  their  enjoyment  of  them. 
It  is  one  thing  to  be  admitted  into  the  body,  and 
another  thing  to  enjoy  its  privileges.  While  men 
are  impenitent,  the  grace  of  the  Christian  election 
does  not  operate  in  their  case.  And  in  proportion 
to  their  carelessness  and  profaneness  do  they  quench 
the  Spirit.  Hence  it  is,  that  faith  is  necessary  for 
our  justification,  as  an  indispensable  condition  where 
it  can  be  had.  Simon  Magus,  we  may  securely 
grant,  was  profited  nothing  by  his  baptism ;  the  font 
of  regeneration  was  opened  upon  him,  but  his  heart 
was  closed.  The  blessing  was  put  into  his  hand,  but  he 
had  not  that  which  alone  could  apprehend  and  apply 
it.  It  was  sealed  up  from  him,  and  only  penitence 
and  faith  could  unseal  it.  Therefore  St.  Peter  bids 
him  repent,  that  he  might  receive  it.  He  went  on 
further  in  wickedness,  as  history  informs  us,  and  then, 
of  course,  the  gift,  thus  attached  to  him,  but  not 
enjoyed,  would  prove,  at  the  last  day,  but  a  cause  of 
heavier  condemnation.  I  do  not  presume  to  give 
this  account  of  him  as  the  true  explanation  of  his 


250         THE  CHURCH  VISIBLE  AND  INVISIBLE.     [SERM. 

case,  which  is  not  told  us,  but  as  a  mode  of  ex- 
plaining it,  and  yet  keeping  clear  of  the  conclusion, 
for  the  sake  of  which  it  is  usually  brought.  If  there 
be  one  such  explanation,  there  may  be  others  l. 

In  like  manner,  when  men  fall  into  sin,  they  lose 
the  light  of  God's  countenance ;  but  why  should  it 
be  withdrawn  from  the  Holy  Church,  for  their  indi- 
vidual transgressions  ? 

There  was  a  controversy,  in  early  times,  which 
illustrates  still  further  the  foregoing  explanation  of 
the  difficulty.  It  was  disputed  whether  the  baptism 
administered  by  clergy  who  were  heretics,  and  had 
been  put  out  of  the  Church,  was  valid.  And  at 
length  it  was  decided  as  follows :  that  the  baptism 
was  valid  for  the  primary  purpose  of  baptism,  viz. 
that  of  admitting  into  the  visible  body  of  Christ,  but 
that  the  enjoyment  of  its  privileges  was  suspended, 
while  the  parties  receiving  it  remained  in  heretical 
communion.  On  coming  over  to  the  Church 
Catholic,  they  were  formally  admitted  by  confirma- 
tion, and  released  from  the  bond  under  which  they 
had  hitherto  lain. 

If,  then,  I  am  asked  what  is  to  be  thought  of  the 
state  of  irreligious  men  in  the  Church,  I  answer, 
that  if  they  be  openly  evil  livers,  or  heretics,  or 
leaders  in  dissent,  they  are  to  be  put  out  of  it  by 
the  competent  authority.  As  to  those  who  are  not 
such,  we  cannot  determine  about  their  real  con- 

1  Vide  Note  at  the  end  of  this  Volume. 


XVI.]      THE  CHURCH  VISIBLE  AND  INVISIBLE.  251 

dition,  for  we  cannot  see  their  hearts.  Many  may 
seem  fair  and  specious  to  us,  who  are  really  dead  in 
God's  sight ;  and  these,  of  course,  cannot  possess  the 
gifts  of  grace  any  more  than  Simon  Magus.  Or 
they  may  be  lukewarm,  unstable,  inconsistent,  and 
may,  more  or  less,  have  forfeited  the  privileges 
which  have  graciously  been  committed  to  them. 
But  how  does  all  this  show  that  the  Visible  Church 
has  not  attached  to  her  the  true  and  spiritual  gifts 
of  the  Gospel  ? 

2.  Now,  to  consider  the  second  objection  that  is 
urged,  viz.  that  "  there  are  good  men  external  to  the 
Visible  Church,  therefore  there  is  a  second  Church, 
called  the  Invisible."  In  answer,  I  observe,  that  as 
every  one,  who  has  been  duly  baptized,  is,  in  one 
sense,  in  the  Church,  even  though  his  sins  since 
have  hid  God's  countenance  from  him  ;  so,  if  a  man 
has  not  been  baptized,  be  he  ever  so  correct  and  ex- 
emplary in  his  conduct,  this  does  not  prove  that  he 
has  received  regeneration,  which  is  the  peculiar  and 
invisible  gift  of  the  Church.  What  is  Regeneration  ? 
It  is  the  gift  of  a  new  and  spiritual  nature ;  but  men 
have,  through  God's  blessing,  obeyed  and  pleased 
Him  without  it.  The  Israelites  were  not  regene- 
rated ;  Cornelius,  the  Centurion,  was  not  regenerate 
when  his  prayers  and  alms  came  up  before  God. 
No  outward  conduct,  however  consistent,  can  be  a 
criterion,  to  our  mortal  judgments,  of  this  unearthly 
and  mysterious  privilege.  Therefore,  when  you 
bring  to  me  the  case  of  religious  Dissenters,  I  re- 

2 


252         THE  CHURCH  VISIBLE  AND  INVISIBLE.     [SBBM. 

joice  in  hearing  of  them.  If  they  know  no  better, 
God  (we  trust)  will  accept  them  as  He  did  the  Shu- 
nammite.  I  wish,  with  all  my  heart,  they  partook  the 
full  blessings  of  the  Church ;  but  all  my  wishing 
cannot  change  God's  appointments ;  and  His  ap- 
pointment, I  say,  is  this,  that  the  Church  Visible 
should  be  the  minister,  and  Baptism  the  instrument 
of  Regeneration.  But,  I  have  said  not  a  word  to 
imply  that  a  man,  if  he  knows  no  better,  may  not  be 
exemplary  in  his  generation  without  it. 

So  much  in  answer  to  this  objection  ;  but  the  same 
consideration  throws  light  upon  the  former  difficulty 
also,  that  of  inconsistent  men  being  in  the  Church. 
Regeneration,  I  say,  is  a  new  birth,  or  the  giving 
of  a  new  nature.  Now,  let  it  be  observed,  there 
is  nothing  impossible  in  the  thing  itself,  (though  we 
believe  it  is  not  so,)  but  nothing  impossible  in  the 
very  notion  of  a  regeneration  being  accorded  even  to 
impenitent  sinners.  I  do  not  say  regeneration  in 
its  fulness,  for  that  includes  in  it  the  notion  of  per- 
fect happiness  and  holiness,  to  which  it  tends  from 
the  first;  yet  regeneration  in  a  true  and  sufficient 
sense,  in  its  primary  qualities.  For  the  essence  of 
regeneration  is  the  communication  of  a  higher  and 
diviner  nature ;  and  sinners  may  have  this  gift, 
though  it  would  be  a  curse  to  them,  not  a  blessing. 
The  devils  have  a  nature  thus  higher  and  more  di- 
vine than  man,  yet  they  are  not  changed  thereby 
from  evil  to  good. 

And  if  this  is  the  case  even  with  sinners,  much 


XVI.]      THE  CHURCH  VISIBLE  AND  INVISIBLE.         253 

more  is  regeneration  conceivable  in  the  instance  of 
children,  who  have  done  neither  good  nor  evil.  Nor 
does  it  at  all  follow,  even  though  they  grow  up  dis- 
obedient, and  are  a  scandal  to  the  Church,  that 
therefore  the  Church  has  not  conveyed  to  them  a 
great  gift,  an  initiation  into  the  powers  of  the  world 
to  come. 

If,  indeed,  this  gracious  privilege  ensured  religious 
obedience,  then,  truly,  disobedience  in  those  who 
have  been  admitted  into  the  Church  would  prove 
that  the  Church  had  not  conveyed  it  to  them.  But, 
until  a  man  is  ready  to  maintain  that  the  Spirit  can- 
not be  "  quenched,"  he  has  no  warrant  for  saying 
that  it  has  not  been  given. 

Now,  then,  after  these*  explanations,  let  me  ask,  in 
what  is  this  whole  doctrine  concerning  the  Church, 
which  I  have  been  giving,  inconsistent?  What  diffi- 
culty does  it  present  to  force  us  to  reject  the  plain 
word  of  Scripture  about  it,  and  to  imagine  a  Visible 
Church  with  no  privileges  at  all,  and  an  Invisible 
Church  of  real  Christians  exclusively  with  them? 
Surely,  nothing  but  the  influence  of  a  human  sys- 
tem, acting  on  us,  can  make  us  read  Scripture  so 
perversely !  and  how,  is  it  a  less  violence  to  deny 
that  the  Church  which  the  Apostles  set  up,  and 
which  is,  in  matter  of  fact,  among  us  at  this  day,  is 
(what  Scripture  says  it  is)  the  pillar  and  ground  of 
the  Truth,  the  Mother  of  us  all,  the  House  of  God, 
ihe  dwelling-place  of  the  Holy  Ghost,  the  Spouse  of 

irist,  a  glorious  Church  without  spot  or  wrinkle  or 


254         THE  CHURCH  VISIBLE  AND  INVISIBLE.      [SERM. 

any  such  thing,  and  destined  to  remain  even  to  the 
end  of  the  world, — how  is  it  a  less  violent  perversion 
of  Scripture  truth  to  deny  this,  than  is  displayed  by 
those  who,  when  Scripture  says  that  Christ  is  God, 
yet  obstinately  maintain  He  is  a  mere  man  ? 

I  will  notice  in  conclusion  one  objection  which 
subtle  minds  may  make  to  the  statements  now  set 
before  you.  It  may  be  said  that  the  Church  has  for- 
feited its  early  privileges,  by  allowing  itself  to  remain 
in  a  state  of  sin  and  disorder  which  Christ  never  in- 
tended :  for  instance,  "  that  from  time  to  time  there 
have  been  great  corruptions  in  it,  especially  under 
the  ascendancy  of  the  Papal  power  ;  that  there  have 
been  very  many  scandalous  appointments  to  its 
highest  dignities,  that  infidels  have  been  bishops, 
that  men  have  administered  baptism  or  ordination 
not  believing  that  grace  was  imparted  in  those  sacred 
ordinances,  and,  that  in  particular  in  our  own  country, 
heretics  and  open  sinners,  whom  Christ  would  have 
put  out  of  the  Church,  are  suffered,  by  a  sin  on 
the  part  of  the  Church,  to  remain  within  it  unre- 
buked,  uncondemned."  This  is  what  is  sometimes 
said ;  and  I  confess,  had  we  not  Scripture  to  consult, 
it  would  be  a  very  specious  argument  against  the 
Church's  present  power,  now  at  the  distance  of 
eighteen  hundred  years  from  the  Apostles.  It  would 
certainly  seem  as  if,  the  conditions  not  having  been 
observed  on  which  it  was  granted,  it  was  forfeited. 
But  here  the  case  of  the  Jewish  Church  affords  us  the 
consoling  certainty,  that  God  does  not  so  visit,  even 


XVI.]       THE  CHURCH  VISIBLE  AND  INVISIBLE.         255 

though  He  might,  and  that  His  gifts  and  calling 
"  are  without  repentance  V  Christ's  Church  cannot 
be  in  a  worse  condition  than  that  of  Israel  when  He 
visited  it  in  the  flesh ;  yet  He  expressly  assures  us 
that  in  His  day  "  the  Scribes  and  Pharisees,"  wicked 
men  as  they  were,  "  sat  in  Moses'  seat,"  and  were  to 
be  obeyed  in  what  they  taught ;  and  we  find,  in  ac- 
cordance with  this  information,  that  Caiaphas,  "  be- 
cause he  was  the  high  priest,"  had  the  gift  of  pro- 
phecy,— had  it,  though  he  did  not  know  he  had  it,  nay, 
in  spite  of  his  being  one  of  the  foremost  in  accom- 
plishing our  Lord's  crucifixion.  Surely,  then,  we  may 
infer,  that,  however  fallen  the  Church  now  is  from 
what  it  once  was,  however  unconscious  of  its  power, 
it  still  has  the  gift,  as  of  old  time,  to  convey  and 
withdraw  the  Christian  privileges,  "  to  bind  and  to 
loose,"  to  consecrate,  to  bless,  to  teach  the  Truth  in 
all  necessary  things,  to  rule,  and  to  prevail. 

But  if  these  things  be  so,  if  the  Church  Visible 
really  has  invisible  privileges,  what  must  we  think, 
my  brethren,  of  the  general  spirit  of  this  day,  which 
looks  upon  the  Church  as  but  a  civil  institution,  a 
creation  and  a  portion  of  the  state  ?  What  shall  be 
thought  of  the  notion  that  it  depends  upon  the 
breath  of  princes,  or  upon  the  enactments  of  human 
law?  What,  again,  shall  be  thought  of  those  who 
fiercely  and  rancorously  oppose  and  revile  what  is 
really  an  Ordinance  of  God  and  the  place  where  His 
honour  dwelleth  ?  Even  to  the  Jewish  priesthood 

1  Rom.  xi.  29. 


256    THE  CHURCH  VISIBLE  AND  INVISIBLE.    [SERM.  XVI. 

after  the  blood  of  the  Redeemer  was  upon  it,  even 
to  it  St.  Paul  deferred,  signifying  that  God's  high 
priest  was  not  to  be  reviled ;  and  if  so,  surely  much 
less  the  rulers  of  a  branch  of  the  Church,  which, 
whatever  have  been  its'  sins  in  time  past,  yet  is  surely 
innocent  (as  we  humbly  and  fervently  trust)  of  any 
inexpiable  crime.  Moreover,  what  an  unworthy  part 
they  act,  who,  knowing  and  confessing  the  real  claims 
of  the  Church,  yet  allow  them  to  be  lightly  treated 
and  forgotten  without  uttering  a  word  in  their  behalf; 
who  from  secular  policy,  or  other  insufficient  reason, 
bear  to  hear  our  spiritual  rulers  treated  as  mere  civil 
functionaries,  without  instructing  or  protesting  against 
or  foregoing  intimacy  with  those  who  despise  them, 
nay  even  co-operating  with  them  cordially,  as  if  they 
could  serve  two  masters,  Christ  and  the  world !  And 
how  melancholy  is  the  general  spectacle  in  this  day  of 
ignorance,  doubt,  perplexity,  misbelief,  perverseness, 
on  the  subject  of  this  great  doctrine,  to  say  nothing  of 
the  jealousy,  hatred,  and  unbelieving  spirit  with  which 
the  Church  is  regarded.  Surely,  thus  much  we  are 
forced  to  grant,  that,  be  the  privileges  vested  in  the 
Church  what  they  may,  yet,  at  present,  they  are,  as 
to  their  full  fruits,  suspended  in  our  branch  of  it  by 
our  present  want  of  faith ;  nor  can  we  expect  that 
the  glories  of  Christ's  Kingdom  will  again  be  mani- 
fested in  it,  till  we  repent,  confess  "  our  offences 
and  the  offences  of  our  forefathers ;"  and,  instead  of 
trusting  to  an  arm  of  flesh,  claim  for  the  Church 
what  God  has  given  it,  for  Christ's  sake,  "  whether 
men  will  hear,  or  whether  they  will  forbear." 


SERMON   XVIL 


THE  VISIBLE  CHURCH  AN  ENCOURAGEMENT 
TO  FAITH. 


HEB.  xii.  1. 

Wherefore,  seeing  we  also  are  compassed  about  with  so  great  a 
cloud  of  witnesses,  let  us  lay  aside  every  weight  and  the  sin 
which  doth  so  easily  beset  us,  and  let  us  run  with  patience  the 
race  that  is  set  before  us. 

THE  warning  and  consolation  given  by  the  Apostle 
to  the  Hebrews,  amid  their  sufferings  for  the  truth's 
sake,  were  as  follows :  they  were  to  guard  against 
unbelief,  that  easily-besetting  sin  under  temptation, 
chiefly,  and  above  all,  by  "  looking  unto  Jesus,  the 
Author  and  Finisher  of  faith;"  but,  besides  this,  a 
secondary  stay  was  added.  So  glorious  and  holy  is 
our  Lord,  though  viewed  in  His  human  nature,  so 
perfect  when  He  was  tempted,  so  heavenly  even 
upon  earth,  that  sinners,  such  as  we  are,  cannot 
endure  the  sight  of  Him  at  first.  Like  the  blessed 
Apostle  in  the  book  of  Revelation,  we  "  fall  at  His 

VOL.  III.  S 


258  THE  VISIBLE  CHURCH  [SERM. 

feet  as  dead."  So,  in  mercy  to  us,  He  has  surrounded 
Himself  with  His  Saints  and  Angels,  with  a  great 
company  of  created  beings,  nay,  of  those  who  once 
were  sinners,  and  subjects  of  His  mercy  and  grace, 
that  thus  we  may  be  encouraged  by  the  example  of 
others  before  us  to  look  unto  Him  and  live.  St.  Paul, 
in  the  foregoing  chapter,  enumerates  many  of  the 
Ancient  Saints  who  had  run  the  course  of  faith  ;  and 
then  he  says  in  the  text,  "  Therefore,  let  us  also, 
being  compassed  about  with  so  great  a  cloud  of 
witnesses,  lay  aside  every  weight  and  the  sin 
which  doth  so  easily  beset  us,  and  let  us  run  with 
patience  the  race  that  is  set  before  us."  And  pre- 
sently he  speaks  in  still  more  high  and  glowing  lan- 
guage of  the  Christian  Church,  that  august  assem- 
blage which  Christ  had  formed  of  all  that  was  holy 
in  heaven  and  earth.  "  Ye  are  come  unto  Mount 
Sion,  and  unto  the  City  of  the  Living  God,  the 
heavenly  Jerusalem,  and  to  an  innumerable  company 
of  Angels,  to  the  general  assembly  and  church  of 
the  first-born,  and  to  the  spirits  of  the  just  made 
perfect,  and  to  Jesus  the  Mediator  of  the  New 
Covenant." 

And  much  is  needed,  in  every  age,  as  a  remedy 
against  unbelief,  that  support  which  St.  Paul  sug- 
gested to  the  Hebrews  in  persecution,  the  vision  of 
the  Saints  of  God,  and  the  Kingdom  of  Heaven. 
Much  is  it  needed,  in  every  age,  by  those  who  have 
set  their  hearts  to  serve  God,  because  they  are  few 
and  faint  for  company.  We  are  told,  expressly, 


XVII.]  AN  ENCOURAGEMENT  TO  FAITH.  259 

"  Broad  is  the  way  that  leadeth  to  destruction,  and 
many  there  be  which  go  in  thereat."  On  the  other 
hand,  "  Strait  is  the  gate,  and  narrow  is  the  way 
which  leadeth  unto  life,  and  few  there  be  that  find 
it  V  Alas !  is  it  not  discouragement  enough  to 
walk  in  a  path  of  self-denial,  to  combat  with  our 
natural  lusts  and  high  imaginations,  to  have  the  war 
of  the  flesh,  that  the  war  with  the  world  must  be 
added  to  it?  Is  it  not  enough  to  be  pilgrims  and 
soldiers  all  our  days,  but  we  must  hear  the  mutual 
gratulations  of  those  who  choose  the  way  of  death, 
and  walk  not  only  in  pain  but  in  solitude  ?  Where 
is  the  blessing  upon  the  righteous,  where  the  joy  of 
faith,  the  comfort  of  love,  the  triumph  of  self-mas- 
tery, in  such  dreariness  and  desolateness  ?  Who  are 
to  sympathize  with  us  in  our  joys  and  sorrows,  who 
are  to  spur  us  on  by  the  example  of  their  own  suc- 
cess before  us  ?  St.  .Paul  answers  us,  the  cloud  o 
witnesses  of  former  days.  Let  us  then  consider  our 
need  and  its  remedy. 

1.  Certainly  it  cannot  be  denied  that,  if  we  sur- 
render our  hearts  to  Christ  and  obey  God,  we  shall 
be  in  the  number  of  the  few.  So  it  has  been  in 
every  age,  so  will  it  be  to  the  end  of  time.  It  is  hard 
indeed,  to  find  a  man  who  gives  himself  up  honestly 
to  his  Saviour.  In  spite  of  all  the  mercies  poured 
upon  us,  yet  in  one  way  or  other  we  are  in  danger  of 
being  betrayed  by  our  own  hearts,  and  taking  up 

1  Matt.  vii.  13,  14. 

s  2 


260    '  THE  VISIBLE  CHURCH  [SERM. 

with  a  pretence  of  religion  instead  of  the  substance. 
Hence,  in  a  country  called  Christian,  the  many  live 
to  the  world.  Nay,  it  would  seem  that  as  Christi- 
anity spreads,  its  fruit  becomes  less ;  or,  at  least,  does 
not  increase  with  its  growth.  It  seems  (some  have 
said)  as  if  a  certain  portion  of  truth  were  in  the 
world,  a  certain  number  of  the  elect  in  the  Church, 
and,  as  you  increased  its  territory,  you  scattered  this 
remnant  to  and  fro,  and  made  them  seem  fewer,  and 
made  them  feel  more  desolate. 

"  Behold,  I  send  you  forth  as  sheep  in  the  midst  of 
wolves  ] ;"  what  our  Lord  addressed  to  His  Apostles 
is  fulfilled  to  this  day  in  all  those  who  obey  Him. 
They  are  sprinkled  up  and  down  the  world ;  they  are 
separated  the  one  from  the  other,  they  are  bid  quit 
each  other's  beloved  society,  and  sent  afar  off  to 
those  who  are  differently  minded.  Their  choice  of 
profession  and  employment  is  not  their  own.  Out- 
ward circumstances,  over  which  they  have  no  control, 
determine  their  line  of  life ;  accidents  bring  them 
to  this  place  or  that  place,  not  knowing  whither 
they  go;  not  knowing  the  persons  to  whom  they 
unite  themselves,  they  find,  almost  blindly,  their 
home  and  their  company.  And  in  this,  moreover, 
differing  from  the  Apostles,  and  very  painfully ;  that 
the  Apostles  knew  each  other,  and  could  communi- 
cate one  with  another,  and  could  form,  nay,  were 
bound  to  form  one  body ;  but  now,  those  honest  and 

1  Matt.  x.  16. 


XVII.]          AN  ENCOURAGEMENT  TO  FAITH.  261 

true  hearts,  in  which  the  good  seed  has  profitably 
fallen,  do  not  even  know  each  other ;  nay,  though 
they  could  single  out  their  fellows,  yet  are  they  not 
allowed  to  form  a  separate  society  with  them. 

They  do  not  know  each  other ;  they  do  not  know 
themselves ;  they  do  not  dare  take  to  themselves 
the  future  titles  of  God's  elect,  though  they  be  really 
reserved  for  them  ;  and  the  nearer  they  are  towards 
heaven,  so  much  the  more  lowly  do  they  think  of 
themselves.  "  Lord,  I  am  not  worthy  that  Thou 
shouldest  come  under  my  roof1,"  was  the  language 
of  him  who  had  greater  faith  than  any  in  Israel. 
Doubtless,  they  do  not  know  their  own  blessedness, 
nor  can  they  single  out  those  who  are  their  fellows 
in  blessedness.  God  alone  sees  the  heart ;  now  and 
then,  as  they  walk  their  way,  they  see  glimpses  of 
God's  work  in  others  ;  they  take  hold  of  them  awhile 
in  the  dark,  but  soon  lose  them ;  they  hear  their 
voices,  but  cannot  find  them.  Some  few,  indeed,  are 
revealed  to  them,  in  a  measure.  Among  those  with 
whom  their  lot  is  cast,  whom  they  see  continually, 
one  or  two,  perhaps,  are  given  them  to  rejoice  in,  but 
not  many  even  of  these.  For  so  it  has  pleased  the 
Dresser  of  the  Vineyard,  who  seems  purposed  that 
His  own  should  not  grow  too  thick  together ;  and  if 
they  seem  to  do  so,  He  purgeth  His  vine  that,  seem- 
ing to  bear  less,  it  may  bear  better.  He  plucks  oif* 
some  of  the  promise  of  the  vintage ;  and  they  who  | 

1  Matt.  viii.  8. 


262  THE  VISIBLE  CHURCH  [SERM. 

>are  left,  mourn  over  their  brethren  whom  God  has 
I  taken  to  Himself,  not  understanding  that  it  is  no 
strange  providence,  but  the  very  rule  of  His  govern- 
ment to  leave  His  servants  few  and  solitary. 

And,  even  when  they  know  each  other,  (as  far  as 
man  can  know  man,)  still,  as  I  have  said,  they  may 
not  form  an   exclusive   communion   together.      Of 
course,  every  one  will  naturally  live  most  with  those 
whom  he  likes  most ;  but  it  is  one  thing  to  have  a 
preference,  and  quite  another  to  draw  a  line  of  ex- 
clusion, and  to  form  a  select  company  within  the 
4  Church.     The  Visible   Church  of  God  is  that  one 
1  only  company  which  Christians  know  as  yet ;  it  was 
[  set  up  at  Pentecost,  with  the  Apostles  for  founders, 
;  their  successors  for  rulers,  and  all  professing  Christ- 
I  ian  people  for  members.      In  this  Visible  Church 
the  Church  Invisible  is  gradually  moulded  and  ma- 
tured.    It  is  formed  slowly  and  variously   by  the 
Blessed  Spirit  of  God,  in  the  instance  of  this  man 
:    and  that,  who  belong  to  the  general  body.     But  all 
these  blessed  fulfilments  of  God's  grace  are,  as  yet, 
but  parts  of  the  Visible  Church ;   they  grow  from 
it ;  they  depend  upon  it ;  they  do  not  hang  upon 
each   other ;  they   do   not   form  a  body  together ; 
there  is  no  Invisible  Church  yet  formed ;  it  is  but  a 
name  as  yet ;  a  name  given  to  those  who  are  hidden, 
and  known  to  God  only,  and  as  yet  but  half  formed, 
the  unripe  and  gradually  ripening  fruit  which  grows 
on  the  stem  of  the  Church  Visible.    As  well  might  we 
attempt  to  foretel  the  blossoms  which  will  at  length 


XVII  ]  AN  ENCOURAGEMENT  TO  FAITH.  263 

turn  to  account  and  ripen  for  the  gathering,  and 
then  counting  up  all  these  and  joining  them  together 
in  our  minds,  call  them  by  the  name  of  a  tree,  as  at-  j 
tempt  now  to  associate  in  one  the  true  elect  of  God. 
They  are  scattered  about  amid  the  leaves  of  that 
Mystical  Vine  which  is  seen,  and  receive  their  nur- 
ture from  its  trunk  and  branches.  They  live  on  its 
Sacraments  and  its  Ministry ;  they  gain  light  and 
salvation  from  its  rites  and  ordinances ;  they  com- 
municate with  each  other  through  it ;  they  obey  its 
rulers ;  they  walk  together  with  its  members ;  they 
do  not  dare  to  judge  of  this  man  or  that  man,  on  their 
right  hand  or  their  left,  whether  or  not  he  is  simply 
of  the  number  of  those  who  shall  be  saved  ;  they  ac- 
cept all  as  their  brethren  in  Christ,  as  partakers  of 
the  same  general  promises,  who  have  not  openly  cast 
off  Christ, — as  really  brethren,  till  death  comes,  as  I 
those  who  fulfil  their  calling  most  strictly. 

Yet,  at  the  same  time,  while  in  faith  they  love 
those,  all  around  them,  who  are  called  by  Christ's 
name,  and  forbear  to  judge  about  their  real  state  in 
God's  sight,  they  cannot  but  see  much  in  many  of 
them  to  hurt  and  offend  them ;  they  cannot  but  feel, 
most  painfully,  the  presence  of  that  worldly  atmo- 
sphere which  (however  originating)  is  around  them  ; 
they  feel  the  suffocation  of  those  vapours  in  which 
the  many  are  content  to  remain ;  and  while  they 
cannot  trace  the  evil  to  its  real  authors  individually, 
they  are  sure  that  it  is  an  evil  to  be  avoided  and 
pointed  out,  and  originating  some  where  or  other 


264  THE  VISIBLE  CHURCH  [SERM. 

in  the  Church.  Hence,  in  their  spheres,  whether 
high  or  low,  the  faithful  few  are  witnesses ;  they  are 
witnesses  for  God  and  Christ  in  their  lives,  and  by 
their  protestations,  without  judging  others,  or  exalt- 
ing themselves.  They  are  witnesses,  in  various  de- 
grees, to  various  persons,  more  or  less,  as  each  needs 
it,  differing  from  the  multitude  variously,  as  each, 
before  whom  they  witness,  is  better  or  worse,  and  as 
they  themselves  are  more  or  less  advanced  in  the 
truth;  still,  on  the  whole,  they  are  witnesses,  as 
light  witnesses  against  darkness  by  the  contrast ; — 
giving  good  and  receiving  back  evil ;  receiving  back 
on  themselves  the  contempt,  the  ridicule,  and  the 
opposition  of  the  world,  mixed,  indeed,  with  some 
praise  and  reverence,  reverence  which  does  not  last 
long,  but  soon  becomes  fear  and  hatred.  And  hence 
it  is  that  religious  men  need  some  consolation  to 
support  them,  which  the  Visible  Church  seems,  at 
first  sight,  not  to  supply,  when  the  overflowings  of 
ungodliness  make  them  afraid. 

2.  Now  then,  secondly,  in  such  circumstances 
what  shall  we  say  ?  Are  they  but  solitary  witnesses, 
each  in  his  place  ?  Is  the  Church  which  they  see 
really  no  consolation  to  them  at  all,  except  as  con- 
templated by  faith  in  respect  of  its  invisible  gifts? 
or  does  it,  after  all,  really  afford  them  some  sensible 
stay,  a  vision  of  Heaven,  of  peace  and  purity,  antago- 
nist to  the  world  that  now  is,  in  spite  of  the  evil 
which  abounds  in  it,  and  overlays  it  ?  Through 
God's  great  mercy,  it  is  actually,  in  no  small  degree, 


XVII.]          AN  ENCOURAGEMENT  TO  FAITH.  265 

a  present  and  a  sensible  consolation,  as  I  proceed  to 
show. 

In  truth,  do  what  he  will,  Satan  cannot  quench  or  j 
darken  the  Light  of  the  Church.  He  may  incrust  it 
with  his  own  evil  creations,  but  even  opake  bodies 
transmit  rays,  and  Truth  shines  with  its  own 
heavenly  lustre,  though  "  under  a  bushel."  The 
Holy  Spirit  has  vouchsafed  to  take  up  His  abode 
in  the  Church,  and  the  Church  will  ever  bear,  on  its 
front,  the  visible  signs  of  its  hidden  privilege.  Viewed 
at  a  little  distance  its  whole  surface  will  be  illumi- 
nated, though  the  light  really  streams  from  apertures 
which  might  be  numbered.  The  scattered  witnesses 
thus  become,  in  the  language  of  the  text,  "  a  cloud," 
like  the  Milky  Way  in  the  heavens. 

We  have,  in  Scripture,  the  records  of  those  who 
lived  and  died  by  faith  in  the  old  time,  and  nothing 
can  deprive  us  of  them.  The  strength  of  Satan  lies 
in  his  being  seen  to  have  the  many  on  his  side ;  but, 
when  we  read  the  Bible,  this  argument  loses  its 
hold  over  us.  There  we  find  that  we  are  not  soli- 
tary ;  that  others,  before  us,  have  been  in  our  very 
condition,  have  had  our  feelings,  undergone  our 
trials,  and  laboured  for  the  prize  which  we  are  seek- 
ing. Nothing  more  elevates  the  mind  than  the 
consciousness  of  being  one  of  a  great  and  victorious 
company.  Does  not  the  soldier  exult  in  his  com- 
mander, and  consider  his  triumph  as  his  own  ?  He 
is  but  one,  yet  he  identifies  himself  with  the  army, 
and  the  cause  in  which  he  serves,  and  dwells  upon 
the  thought  of  victories,  and  those  who  win  them, 


266  THE  VISIBLE  CHURCH  [SERM. 

more  than  on  casual  losses  and  defeats.  Does  not  a 
native  of  a  powerful  country  feel  a  joy,  and  boast  in 
being  so  ?  Do  we  not  hear  men  glory  in  being  born 
Englishmen  ?  And  they  go  to  and  fro,  gazing  on  the 
works  of  their  own  days,  and  the  monuments  of  their 
forefathers,  and  say  to  themselves  that  their  race  is  a 
noble  one.  Much  more  fully,  much  more  reasonably, 
is  this  the  boast  of  a  Christian,  and  without  aught  of 
arrogant  or  carnal  feeling.  He  knows,  from  God's 
word,  that  he  is  "  citizen  of  no  mean  city."  He  feels 
that  his  is  no  upstart  line,  but  very  ancient ;  Almighty 
God  having  purposed  to  bring  many  sons  unto  glory 
through  His  Son,  and  begetting  them  again,  in  their 
separate  ages,  to  do  Him  service.  He  is  one  of  a 
host,  and  all  those  blessed  saints  he  reads  of  are  his 
brethren  in  the  faith.  He  finds,  in  the  history  of  the 
past,  a  peculiar  kind  of  consolation,  counteracting 
the  influence  of  the  world  that  is  seen.  He  cannot 
tell  who  the  saints  are  now  on  earth ;  those  yet  un- 
born are  known  to  God  only;  but  the  saints  of 
former  times  are  sealed  for  Heaven  and  are  in  their 
degree  revealed  to  him.  The  spirits  of  the  just 
made  perfect  encourage  him  to  follow  them.  This 
is  why  it  is  a  Christian's  characteristic  to  look  back 
on  former  times.  The  man  of  this  world  lives  in  the 
present,  or  speculates  about  the  future;  but  faith 
rests  upon  the  past  and  is  content.  It  makes  the 
past  the  mirror  of  the  future.  It  recounts  the  list  of 
faithful  servants  of  God,  to  whom  St.  Paul  refers  in 
the  text,  and  no  longer  feels  sad  as,  if  it  were  alone. 
Abraham  and  the  Patriarchs,  Moses,  Samuel,  and  the 


XVII.]          AN  ENCOURAGEMENT  TO  FAITH.  267 

prophets,  David  and  the  kings  who  walked  in  his 
steps,  these  are  the  Christian's  forefathers.  He  by 
degrees  learns  to  have  them  as  familiar  images  before 
his  mind,  to  unite  his  cause  with  theirs,  and,  since 
their  history  comforts  him,  to  defend  them  in  his  own 
day.  Hence  he  feels  jealous  for  their  honour,  and 
when  they  are  attacked  he  answers  eagerly,  so  as  to 
surprise  those  who  are  contented  with  things  as  they 
are ;  but,  truly,  he  is  too  grateful,  too  affectionate,  too 
much  interested  in  the  matter,  to  be  complimentary 
and  generous  towards  their  assailants.  He  had 
rather  the  present  day  should  be  proved  captious, 
than  a  former  day  mistaken. 

But  to  return :  what  a  world  of  sympathy  and  com- 
fort is  thus  opened  to  us  in  the  communion  of  saints  ! 
The  heathen,  who  sought  tru^h  most  earnestly,  fainted 
for  want  of  companions ;  every  one  stood  by  himself. 
They  were  tempted  to  think  that  all  their  best  feel- 
ings were  but  an  empty  name,  and  that  it  mattered 
not  whether  they  served  God  or  disobeyed  Him. 
But  Christ  has  "  gathered  together  the  children  of 
God  that  were  scattered  abroad,"  and  brought  them 
near  to  each  other  in  every  time  and  place.  Are  we 
young,  and  in  temptation  or  trial  ?  we  cannot  be  in 
worse  circumstances  than  Joseph.  Are  we  in  sick- 
ness ?  Job  will  surpass  us  in  sufferings  as  in  patience. 
Are  we  in  perplexities  and  anxieties,  with  conflict- 
ing duties  and  a  bewildered  path,  having  to  please 
unkind  superiors,  yet  without  offending  God  ?  so 
grievous  a  trial  as  David's  we  cannot  have,  when 

2 


268  THE  VISIBLE  CHURCH  [SERM. 

Saul  persecuted  him.  Is  it  our  duty  to  witness  for 
the  Truth  among  sinners  ?  No  Christian  can  at  this 
day  be  so  hardly  circumstanced  as  Jeremiah  or  Eze- 
kiel.  Have  we  domestic  trials?  Job,  Jacob,  and 
David,  were  afflicted  in  their  children.  It  is  easy 
indeed  to  say  all  this,  and  many  a  man  may  hear  it 
said  and  not  feel  moved  by  it,  and  conceive  it  is  a 
mere  matter  of  words,  easy  and  fitting  indeed  to  say, 
but  a  cold  consolation  in  actual  suffering.  And  I  will 
own  that  a  man  cannot  profit  by  these  considerations 
all  at  once.  A  man,  who  has  never  thought  of  the 
history  of  the  Saints,  will  gain  little  benefit  from  it  on 
first  taking  up  the  subject  when  he  comes  into 
trouble.  He  will  turn  from  it  disappointed.  He 
will  say,  "  my  pain  or  my  trial  is  not  the  less  because 
another  had  it  a  thousand  years  since."  But  the 
consolation  in  question  comes  not  in  the  way  of 
argument  but  by  habit.  A  tedious  journey  seems 
shorter  when  gone  in  company,  yet,  be  the  travellers 
many  or  few,  each  goes  over  the  same  ground. 

Such  is  the  Christian's  feeling  towards  all  Saints, 
but  it  is  especially  excited  by  the  Church  of  Christ 
and  by  all  that  belong  to  it.  For  what  is  that 
Church  but  a  pledge  and  proof  of  God's  never-dying 
love  and  power  from  age  to  age  ?  He  set  it  up  in 
mercy  to  mankind,  and  its  presence  among  us  is  a 
proof  that  in  spite  of  our  sins  He  has  not  yet  for- 
saken us.  "  Hitherto  hath  the  Lord  helped  us."  He 
set  it  up  on  the  foundation  of  His  Twelve  Apostles, 
and  promised  that  the  gates  of  hell  should  not  pre- 


XVIL]          AN  ENCOURAGEMENT  TO  FAITH.  269 

vail  against  it ;  and  its  presence  among  us  is  a  proof 
of  .His  power.  He  set  it  up  to  succeed  to  the  four 
monster  kingdoms  of  this  world  which  then  were ; 
and  it  lived  to  see  those  kingdoms  crumble  into  dust 
and  come  to  nought.  It  lived  to  see  society  new 
formed  upon  the  model  of  the  governments  which 
last  to  this  day.  It  lives  still,  and  it  is  older  than 
them  all.  Much  and  rightly  as  we  reverence  old 
lineage,  noble  birth,  and  illustrious  ancestry,  yet  the 
royal  dynasty  of  the  Apostles  is  far  older  than  all  the 
kingly  families  which  are  now  on  the  earth.  Every 
Bishop  of  the  Church  whom  we  behold,  is  a  lineal 
descendant  of  St.  Peter  and  St.  Paul  after  the  order 
of  a  spiritual  birth ; — a  noble  thought  if  we  could 
realize  it!  True  it  is  that  at  various  times  the 
Bishops  have  forgotten  their  high  rank  and  acted 
unworthily  of  it.  So  have  kings  and  princes,  yet 
noble  they  were  by  blood  in  spite  of  their  personal 
errors,  and  the  line  of  their  family  is  not  broken  or 
degraded  thereby.  And,  in  like  manner,  certain 
though  it  be  that  the  representatives  of  the  Apostles 
have  before  now  lived  to  this  world,  have  fancied 
themselves  of  this  world,  have  thought  their  office 
secular  and  civil,  or  if  religious,  yet  at  least  "  of  men 
and  by  man,"  not  "  by  Jesus  Christ,"  have  judged  it 
much  to  have  riches,  or  to  sit  in  high  places,  or  to  have 
rank  and  consideration,  or  to  have  literary  fame,  or  to 
be  kings'  counsellors,  or  to  live  in  courts, — yet,  grant- 
ing the  utmost,  for  all  this  they  are  not  the  less  in- 
spiring an  object  to  a  believing  mind,  which  sees  in 


270  THE  VISIBLE  CHURCH  [SERM. 

each  of  them  the  earnest  of  His  promise,  "  I  will 
never  leave  thee  nor  forsake  thee."  He  said  He 
would  be  with  His  Church :  He  has  continued  it 
alive  to  this  day.  He  has  continued  the  line  of  His 
Apostles  onwards  through  every  age  and  all  troubles 
and  perils  of  the  world.  Here  then,  surely,  is  some- 
what of  encouragement  for  us  amid  our  loneliness 
and  weakness.  The  presence  of  every  Bishop  sug- 
gests a  long  history  of  conflicts  and  trials,  sufferings 
and  victories,  hopes  and  fears,  through  many  cen- 
turies. His  presence  at  this  day  is  the  fruit  of  them 
all.  He  is  the  living  monument  of  those  who  are 
dead.  He  is  the  promise  of  a  bold  fight  and  a  good 
confession  and  a  cheerful  martyrdom  now,  if  needful, 
as  was  done  by  those  of  old  time.  We  see  their  figures 
on  our  walls,  and  their  tombs  are  under  our  feet ; 
and  we  trust,  nay,  we  are  sure,  that  God  will  be  to  us 
in  our  day  what  He  was  to  them.  In  the  words  of 
the  Psalmist,  "  The  Lord  hath  been  mindful  of  us : 
He  will  bless  us  :  He  will  bless  the  house  of  Israel, 
He  will  bless  the  house  of  Aaron  V 

And  more  especially  does  the  sight  of  our  living 
Apostles  bring  before  us  the  thought  of  the  more 
favoured  among  them,  who,  at  different  times,  have 
fought  the  good  fight  of  faith  valiantly  and  gloriously. 
Blessed  be  God,  He  has  given  us  to  know  them  as  if 
we  had  lived  in  their  day  and  enjoyed  their  pattern 
and  instructions.  Alas !  in  spite  of  the  variety  of 

]   Psalm  cxv.  12. 


XVII.]  AN  ENCOURAGEMENT  TO  FAITH.  271 

books  which  now  abound  for  the  gratification  of  all 
classes  of  the  community,  how  little  is  known  about 
the  Saints  of  past  times  !  How  is  this  ?  has  Christ's 
Church  failed  in  any  age  ?  or  have  His  witnesses 
betrayed  their  trust  ?  are  they  not  our  bone  and  our 
flesh?  Have  they  not  partaken  the  same  spiritual 
food  as  ourselves  and  the  same  spiritual  drink,  used 
the  same  prayers,  and  confessed  the  same  creed?  If 
a  man  merely  looks  into  the  Prayer-book  he  will 
meet  there  with  names  of  which,  perhaps,  he  knows 
and  cares  nothing  at  all.  A  prayer  we  read  daily  is 
called  the  prayer  of  St.  Chrysostom ;  a  creed  is  called 
the  creed  of  St.  Athanasius  ;  another  creed  is  called 
the  Nicene  Creed ;  in  the  Articles  we  read  of  St. 
Augustine  and  St.  Jerome ;  in  the  Homilies  of  many 
other  such  besides.  What  do  these  names  mean  ? 
Sad  it  is,  you  have  no  heart  to  inquire  after  or  cele- 
brate those  who  are  fellow-citizens  with  you,  and  your 
great  benefactors !  Men  of  this  world  spread  each 
other's  fame, — they  vaunt  loudly ; — you  see  in  every 
street  the  names  and  the  statues  of  the  children  of 
men,  you  hear  of  their  exploits  in  speeches  and  his- 
tories; yet  you  care  not  to  know  concerning  those 
to  whom  you  are  indebted  for  the  light  of  Gospel 
truth.  Truly  they  were  in  their  day  men  of  God ; 
they  were  rulers  and  teachers  in  the  Church ;  they 
had  received  by  succession  of  hands  the  power  first 
given  to  the  Apostles  and  now  to  us.  They  laboured 
and  suffered  and  fainted  riot,  and  their  writings  re- 
main to  this  day.  Now  to  a  person  who  cultivates 


272  THE  VISIBLE  CHURCH  [SERM. 

this  thought  there  is,  through  God's  mercy,  great  en- 
couragement. Say  he  is  alone,  his  faith  counted  a 
dream,  and  his  efforts  to  do  good  a  folly,  what  then  ? 
He  knows  there  have  been  times  when  his  opinions 
were  those  of  the  revered  and  influential,  and  the 
opinions  now  in  repute  only  not  reprobated  because 
they  were  not  heard  of.  He  knows  that  present 
opinions  are  the  accident  of  the  day,  and  that  they 
will  fall  as  they  have  risen.  They  will  surely  fall 
even  though  at  a  distant  date  !  He  labours  for  that 
time;  he  labours  for  five  hundred  years  to  come. 
He  can  bear  in  faith  to  wait  five  hundred  years,  to 
wait  for  an  era  long,  long  after  he  has  mouldered  into 
dust.  The  Apostles  lived  eighteen  hundred  years 
since ;  and  as  far  as  the  Christian  looks  back,  so  far 
can  he  afford  to  look  forward.  There  is  one  Lord, 
one  faith,  one  baptism,  one  God  and  Father  of  all, 
from  first  to  last. 

I  referred  just  now  to  our  sacred  services ;  these 
again  may  be  made  to  furnish  a  support  to  our  faith 
f  and  hope.  He  who  comes  to  Church  to  worship 
God,  be  he  high  or  low,  enters  into  that  heavenly 
world  of  Saints  of  which  I  have  been  speaking.  For 
in  the  services  of  worship  we  elicit  and  realize  the 
invisible.  I  know,  indeed,  that  Christ  is  then  espe- 
cially present,  and  vouchsafes  to  bless  us ;  but  I  am 
speaking  all  along  of  the  help  given  to  us  by  sensible 
objects,  and,  even  in  this  lower  view,  doubtless  much 
is  done  for  us  in  the  course  of  divine  worship.  We 
read  from  the  Bible  of  the  Saints  who  have  gone  be- 


XVIL]  AN  ENCOURAGEMENT  TO  FAITH.  273 

fore  us,  and  we  make  mention  of  them  in  our  prayers. 
We  thank  God  for  them,  we  praise  God  with  them, 
we  pray  God  to  visit  us  in  mercy  as  He  visited  them. 
And  every  earthly  thought  or  principle  is  excluded. 
The  world  no  longer  rules  as  it  does  abroad;  no 
longer  teaches,  praises,  blames,  scoffs,  wonders,  ac- 
cording to  its  own  false  standard.  It  is  merely 
spoken  of  as  one  of  the  three  great  Enemies  whom 
we  are  sworn  to  resist ;  it  holds  its  proper  place ; 
and  its  doom  is  confidently  predicted,  the  final  vic- 
tory of  the  Church  over  it.  And,  further,  it  is  much 
more  impressive  to  hear  and  to  see,  than  to  read  in 
a  book.  When  we  read  the  Bible  and  religious 
books  in  private,  there  is  great  comfort ;  but  our" 
minds  are  commonly  more  roused  and  encouraged  in 
Church,  when  we  see  those  great  truths  displayed  and 
represented  which  Scripture  speaks  of.  There  we 
see  "  Jesus  Christ,  evidently  set  forth,  crucified 
among  us."  The  ordinances  which  we  behold,  force 
the  unseen  truth  upon  our  senses.  The  very  dis- 
position of  the  building,  the  subdued  light,  the 
aisles,  the  Altar,  with  its  pious  adornments,  are 
figures  of  things  unseen,  and  stimulate  our  faint- 
ing faith.  We  seem  to  see  the  heavenly  courts, 
with  Angels  chanting,  and  Apostles  and  Prophets 
listening,  as  we  read  their  writings  in  due  course. 
And  thus,  even  attendance  on  a  Sunday,  may, 
through  God's  mercy,  avail  even  in  the  case  of 
those  who  have  not  given  themselves  up  to  Him ; 
not  to  their  salvation  (for  no  one  can  be  saved  by 

VOL.  III.  T 


274  THE  VISIBLE  CHURCH  [SERM. 

one  or  two  observances  merely,  or  without  a  life  of 
faith),  but  so  far  as  to  break  in  upon  their  dream  of 
sin,  and  give  them  thoughts  and  notions  which  may 
be  the  germ  of  future  good.  Even  to  those,  I  say, 
who  live  to  the  world,  the  mere  Sunday  attendance 
at  Church  is  a  continual  memento  on  their  con- 
science, giving  them  a  glimpse  of  things  unseen,  and 
rescuing  them  in  a  measure  from  the  servitude  of 
Mammon  or  of  Belial.  And,  therefore,  it  is  that 
Satan's  first  attempt,  when  he  would  ruin  a  soul,  is 
to  prevail  upon  him  to  desecrate  the  Lord's  day. 
And  if  such  is  the  effect  of  coming  to  Church  once  a 
week,  even  to  an  undecided  or  carnal  mind,  how 
much  more  impressive  and  invigorating  are  the  Ser- 
vices to  serious  men  who  come  daily  or  frequently ! 
Surely  such  attendance  is  a  safeguard,  such  as  amulets 
are  said  to  be,  a  small  thing  to  all  appearance,  but 
effectual.  I  say  it  with  confidence,  he  who  observes 
it  will  grow  in  time  a  different  man  from  what  he 
was,  God  working  in  him.  His  heart  will  be  more 
heavenly  and  aspiring  ;  the  world  will  lie  under  his 
feet;  he  will  be  proof  against  its  opinions,  threats, 
blandishments,  ridicule.  His  very  mode  of  viewing 
things,  his  very  voice,  his  manner,  gait,  and  counte- 
nance, will  speak  of  Heaven  to  those  who  know  him 
well,  though  the  many  see  nothing  in  him. 

The  many  understand  him  not,  and  even  in  St. 
Paul  or  St.  John  would  see  but  ordinary  men.  'Yet 
at  times  such  a  one  will  speak  effectually  even  to  the 
many.  In  seasons  of  unusual  distress  or  alarm,  when 

2 


XVII.]  AN  ENCOURAGEMENT  TO  FAITH.  275 

men's  minds  faint  for  fear,  then  he  will  have  an  in- 
voluntary power  over  the  world,  and  will  seem  to 
speak  not  as  an  individual,  but  as  if  in  him  was  con- 
centrated all  the  virtue  and  the  grace  of  those  many 
Saints  who  have  been  his  life-long  companions.  He 
has  lived  with  those  who  are  dead,  and  he  will  seem 
to  the  world  as  one  coming  from  the  dead,  speaking 
in  the  name  of  the  dead,  using  the  language  of  souls 
dead  to  things  that  are  seen,  revealing  the  mysteries 
of  the  heavenly  world,  and  awing  and  controlling  those 
who  are  wedded  to  this.  What  slight  account  did 
the  centurion  and  the  crew  make  of  St.  Paul,  till  a 
tempest  had  long  time  "  lain  on  them"  and  "  all  hope 
that  they  should  be  saved  was  then  taken  away!" 
But  then,  though  he  had  done  no  miracle,  "  he  stood 
forth  in  the  midst,"  exhorted  and  encouraged  them, 
bade  them  take  meat,  acted  as  their  priest,  giving 
thanks  to  God  and  breaking  bread  in  the  presence  of 
them  all,  and  so  made  them  "  of  good  cheer."  Such 
is  the  gift,  deeply  lodged  and  displayed  at  times,  of 
those  who  have  ascended  into  the  third  heaven.  Let 
this  console  us  as  it  ought  to  do ;  let  it  have  its  full 
influence  in  us,  and  possess  us.  Let  us  thence  learn 
to  "  lift  up  our  hearts,"  to  "  lift  them  up"  unto  the 
Lord! 


T  2 


SERMON  XVIII 


THE  GIFT  OF  THE  SPIRIT. 


2  COR.  iii.  18.  " 

We  all,  with  open  face,  beholding  as  in  a  glass  the  glory  of  the 
Lord,  are  changed  into  the  same  image,  from  glory  to  glory, 
even  as  by  the  Spirit  of  the  Lord. 

MOSES  prayed  for  this  one  thing,  that  he  might  "  see 
God's  glory ;"  and  he  was  allowed  to  behold  it  in 
such  measure,  that,  when  he  came  down  from  the 
Mount,  "the  skin  of  his  face  shone,"  so  that  the 
people  "  were  afraid  to  come  nigh  him."  This  privi- 
lege was  vouchsafed  only  to  him  in  this  intimate  way, 
and  that  but  once ;  but  a  promise  was  given  that  at 
some  future  time  it  should  be  extended  to  the  whole 
earth.  God  said  to  Moses,  "  As  truly  as  I  live,  all 
the  earth  shall  be  filled  with  the  glory  of  the  Lord," 
that  glory  which  the  Israelites  had  seen  in  glimpses 
and  had  profaned.  Afterwards  the  prophets  Isaia-h 
and  Habakkuk  foretold,  in  like  manner,  that  the 
earth  should  be  filled  with  the  Lord's  glory  and  the 


SERM.  XVIII.]      THE  GIFT  OF  THE  SPIRIT.  £77 

knowledge  of  it.  When  Christ  came,  these  promises 
were  fulfilled,  for  "  we  beheld  His  glory,"  St.  John 
says,  "  the  glory  as  of  the  Only-begotten  of  the 
Father1." 

In  the  chapter  which  ends  with  the  text,  St.  Paul 
contrasts  the  shadows  and  earnests  under  the  Law, 
of  "  the  glory  that  should  follow"  Christ's  coming, 
with  that  glory  itself.  He  says  that  he  and  his 
brother  Apostles  are  "  not  as  Moses,  who  put  a  veil 
over  his  face."  At  length  the  glory  of  God  in  full 
measure  was  the  privilege  and  birthright  of  all  be- 
lievers, who  now,  "in  the  unveiled  face  of  Christ  their 
Saviour,  beheld  the  reflexion  of  the  Lord's  glory," 
and  were  "  changed  into  His  likeness  from  one  mea- 
sure of  glory  to  another."  Our  Saviour's  words  in 
His  last  prayer  for  His  Apostles,  and  for  His  disciples 
as  included  under  them,  convey  to  us  the  same  gra- 
cious truth.  He  says,  "  The  glory  which  Thou  gavest 
Me,  I  have  given  them  V 

This  glorious  dispensation,  under  which  the  Church 
now  exists,  is  called  by  St.  Paul,  in  the  same  chapter, 
"  the  ministration  of  the  Spirit."  Again  in  the  text, 
we  are  said  to  be  changed  into  the  glorious  image  of 
Christ  "by  the  Spirit  of  the  Lord." 

And  further,  the  Church,  as  being  thus  honoured 
and  exalted  by  the  presence  of  the  Spirit  of  Christ, 
is  called  "  the  Kingdom  of  God,"  "  the  Kingdom  of 


1  Ex.  xxxiv.  30.       Numb,  xiv.  21.      Is.  xi.  9.      Hab.  ii.  14. 
John  i.  14.  2  John  xvii.  22. 


278  THE  GIFT  OF  THE  SPIRIT.  [SERM. 

Heaven;"  as,  for  instance,  by  our  Lord  Himself, 
"  The  Kingdom  of  Heaven  is  at  hand :"  "Except  a  man 
be  born  of  water  and  of  the  Spirit,  he  cannot  enter 
into  the  Kingdom  of  God  V 

I  propose  now  to  make  some  remarks  on  this  pecu- 
liar gift  of  the  gospel  dispensation,  which,  as  in  the 
foregoing  passages,  is  spoken  of  as  the  gift  of  "  the 
Spirit,"  the  gift  of  "  glory,"  and  through  which  the 
Church  has  become  what  it  was  not  before,  the  King- 
dom of  Heaven. 

And  here,  before  entering  upon  the  subject,  I 
would  observe  that  as  there  is  a  sense  in  which  the 
grant  of  glory  was  made  even  under  the  Law,  as  in 
its  miracles,  (as  when  the  Israelites  are  condemned 
for  having  "seen  the  glory  of  the  Lord  and  His 
miracles,"  and  yet  "  not  having  hearkened  to  His 
voice" 2),  so  in  another  point  of  view  it  belongs  ex- 
clusively to  the  promised  blessedness  hereafter.  Still 
there  is  a  real  and  sufficient  sense  in  which  it  is 
ascribed  to  the  Christian  Church,  and  what  this  is,  is 
the  question  now  before  us. 

1.  In  the  first  place  some  insight  is  given  into  the 
force  of  the  word  "glory"  as  our  present  privilege, 
by  considering  the  meaning  of  the  title  "  Kingdom  of 
Heaven,"  which,  as  has  been  just  observed,  has  also 
belonged  to  the  Church  since  Christ  came.  The 
Church  is  so  called  as  being  the  court  and  domain  of 
Almighty  God,  who  retreated  from  the  earth,  as  far 

1  Matt.  x.  7.     John  iii.  5.  8  Numb.  xiv.  22. 


XVIIL]  THE  GIF*T  OF  THE  SPIRIT.  279 

as  His  kingly  presence  was  concerned,  when  man  fell. 
Not  that  He  left  Himself  without  witness  in  any  age, 
but,  even  in  His  most  gracious  manifestations,  still 
He  conducted  Himself  as  if  in  an  enemy's  country, 
"  as  a  stranger  in  the  land,  and  as  a  wayfaring  man 
that  turneth  aside  to  tarry  for  a  night  V  But  when 
Christ  had  reconciled  Him  to  His  fallen  creatures,  He 
returned  according  to  the  prophecy,  "  I  will  dwell  in 
them,  and  walk  in  them ;  I  will  set  My  sanctuary  in 
the  midst  of  them  for  evermore 2."  From  that  time 
there  has  really  been  a  Heaven  upon  earth,  in  fulfil- 
ment of  Jacob's  vision.  The  Church  was  no  longer  a 
carnal  ordinance,  made  of  perishable  materials,  like 
the  Jewish  Tabernacle,  which  had  been  a  type  of  the 
dispensation  to  which  it  belonged.  It  became  "  a 
kingdom  which  cannot  be  moved,"  being  sweetened, 
purified,  and  spiritualized  by  the  pouring  out  of 
Christ's  blood  in  it.  It  became  once  more  an  in- 
tegral part  of  that  unseen,  but  really  existing  world, 
of  which  "  the  Lord  is  the  everlasting  Light ;"  and  had 
fellowship  with  its  blessed  inhabitants.  St.  Paul 
thus  describes  it  in  his  epistle  to  the  Hebrews :  "  Ye 
are  come  to  Mount  Sion ;"  to  the  true  "  mountain  of 
the  Lord's  House,"  of  which  the  earthly  Sion  was  a 
type, — "  and  to  the  city  of  the  Living  God,  the 
heavenly  Jerusalem," — that  is,  as  he  elsewhere  calls 
it,  "  the  Jerusalem  that  is  above,"  or,  as  he  speaks  in 
another  place,  "  our  citizenship  is  in  heaven," — "  and 

1  Jer.  xiv.  8.  2  2  Cor.  vi.  16.     Ez.  xxxvii.  26. 


280  THE  GIFT  OF  THfc  SPIRIT.  [SERM. 

to  an  innumerable  company  of  Angels,  to  the  festive 
concourse  and  Church  of  the  First-born  enrolled  in 
heaven,  and  to  God  the  Judge  of  all,  and  to  the 
Spirits  of  the  perfected  Just,  and  to  Jesus  the  Medi- 
ator of  the  New  Covenant,  and  to  the  blood  of 
sprinkling  that  speaketh  better  things  than  that  of 
Abel  V 

Since  then  the  Christian  Church  is  a  Heaven  upon 
earth,  it  is  not  surprising  that  in  some  sense  or  other 
its  distinguishing  privilege  or  gift  should  be  glory,  for 
this  is  the  one  attribute  which  we  ever  attach  to  our 
notion  of  Heaven  itself,  according  to  the  Scripture 
intimations  concerning  it.  The  glory  here  may  be 
conceived  of  by  considering  what  we  believe  of  the 
glory  hereafter. 

2.  Next,  if  we  consider  the  variety  and  dignity  of 
the  gifts  ministered  by  the  Spirit,  we  shall,  per- 
haps, discern,  in  a  measure,  why  our  state  under  the 
Gospel  is  called  a  state  of  glory.  It  is  not  uncom- 
mon, in  the  present  day,  to  divide  the  works  of  the 
Holy  Ghost  in  the  Church  into  two  kinds,  miraculous 
and  moral.  By  miraculous  are  meant  such  as  He 
manifested  in  the  first  ages  of  the  Gospel,  marvels 
out  of  the  course  of  nature,  addressed  to  our  senses ; 
such  as  the  power  of  healing,  of  raising  the  dead, 
and  the  like ;  or,  again,  such  as  speaking  with  tongues 
or  prophecy.  On  the  other  hand,  by  moral  opera- 
tions or  influences  are  meant  such  as  act  upon  our 

1  Heb.  xii.  22—24. 


XVIII.]  THE  GIFT  OF  THE  SPIRIT. 

minds,  and  enable  us  to  be  what  we  otherwise  could 
not  be,  holy  and  accepted  in  all  branches  of  the 
Christian  character ;  in  a  word,  all  such  as  issue  in 
sanctification,  as  it  is  called.  These  distinct  works 
of  the  Holy  Spirit,  viewed  in  their  effects,  are  com- 
monly called  extraordinary  and  ordinary,  or  gifts  and 
graces ;  and  it  is  usual  to  say,  that  gifts  have  ceased, 
and  graces  alone  remain  to  us,  and,  hence  to  limit 
the  present  "  ministration  of  the  Spirit"  to  certain 
influences  on  our  moral  nature,  to  the  office  of 
changing,  renewing,  purifying  the  heart  and  mind, 
implanting  a  good  will,  imparting  knowledge  of  our 
duty  and  power  to  do  it,  and  cultivating  and  ma- 
turing within  us  all  right  desires  and  habits  and  all 
holy  works.  Now,  all  these  influences  and  operations 
certainly  do  belong  to  the  "  ministration  of  the  Spirit ;" 
but  in  what  appropriate  sense  can  any  effects  wrought 
in  us  be  called  "  glory  ?"  Add  to  them  the  miracles 
which  now  have  ceased,  and  you  will  indeed  gain  a 
more  intelligible  meaning  of  the  word,  but  not  even 
then  any  meaning  peculiar  to  the  Gospel.  The  Jewish 
church  was  gifted  by  a  more  abiding  super-human 
presence  than  the  Christian,  and  with  as  over-powering 
miracles,  yet  it  did  not  possess  this  privilege  of  glory. 
Again,  its  patriarchs  and  teachers  rose  to  degrees  of 
sanctification  quite  as  much  above  our  power  of  mea- 
suring them  as  those  attained  by  Apostles  and  Martyrs 
under  the  Gospel ;  nor,  to  all  human  appearance,  is 
the  actual  sanctification  of  the  mass  of  Christians 
truer  or  more  complete  than  was  that  of  the  Jews : 


282  THE  GIFT  OF  THE  SPIRIT.  [SERM. 

how  then  are  we  in  a  state  of  glory,  and  the  Jewish 
church  not  ?  Let  me  grant  then  that  the  gift  of  the 
Spirit  mentioned  in  Scripture,  includes  in  it  both  the 
miracles  of  the  first  ages  and  the  influences  of  grace. 
Let  me  grant,  also,  that  the  sanctifying  grace  be- 
stowed on  each  Christian  is  given  with  far  greater 
fulness,  variety,  and  power,  than  it  was  vouchsafed  to 
the  Jews,  whether  it  be  eventually  quenched  or  not ; 
nay,  that  holiness  is  the  very  characteristic  of  that 
gift  which  the  Holy  Spirit  ministers ;  as,  on  the  other 
hand,  miracles  were  its  outward  manifestation  in  the 
first  ages.  Still  these  are  not  the  whole  of  it ;  they 
are  not  equivalent  to  our  great  Gospel  privilege, 
which  is  something  deeper,  wider,  and  more  myste- 
rious, though  including  both  miracles  and  graces. 
In  truth,  the  Holy  Ghost  has  taken  up  His  abode  in 
the  Church  as  a  "  sevenfold  Spirit." 

A  little  consideration  will  show  this.  For  instance, 
is  the  gift  of  the  body's  immortality  miraculous  or 
moral  ?  Neither,  in  the  common  sense  of  the  words ; 
yet  it  is  a  gift  bestowed  on  us  in  this  life  and  by 
the  power  of  the  Holy  Ghost,  according  to  the  texts, 
"  Your  body  is  the  temple  of  the  Holy  Ghost ;"  and, 
"  He  that  raiseth  up  Christ  from  the  dead  shall  also 
quicken  your  mortal  bodies  by  His  indwelling  Spirit  V 
Again,  is  justification,  or  the  application  of  Christ's 
merits  to  the  soul,  moral  or  miraculous  ?  Neither ; 
yet  we  are  told,  that  we  are  "  washed,  hallowed,  jus- 

1  1  Cor.  vi.  19.     Rom.  viii.  11. 


XVIIL]  THE  GIFT  OF  THE  SPIRIT.  283 

tified,  in  the  name  of  the  Lord  Jesus,  and  by  the 
Spirit  of  our  God 1."  Or,  is  the  gift  of  the  Holy  Ghost 
in  Ordination  miraculous  or  moral  ?  It  is  neither  the 
one  nor  the  other,  but  a  supernatural  power  of  minis- 
tering effectually  in  holy  things.  Once  more,  is 
communion  with  Christ  miraculous  or  moral?  On 
the  contrary,  it  is  a  real  but  mysterious  union  of 
nature  with  Him,  according  to  the  text,  "  we  are 
members  of  His  body,  from  His  flesh,  and  from  His 
bones2."  Such  reflections  as  these  are  calculated,  per- 
haps, to  give  us  somewhat  of  a  deeper  view  than  is 
ordinarily  admitted,  of  the  character  of  that  gift 
which  attends  on  the  presence  of  the  Holy  Ghost  in 
the  Church,  and  which  is  called  the  gift  of  glory.  I 
do  not  say  that  any  thing  that  has  been  just  said  has 
been  sufficient  to  define  it ;  rather  I  would  maintain, 
that  it  cannot  be  defined.  It  cannot  be  limited ;  it 
cannot  be  divided,  and  exhausted  by  a  division.  This 
is  the  very  faultiness  of  the  division  into  miraculous 
and  moral  effects  (useful  as  this  may  be  for  particular 
purposes),  that  it  professes  to  embrace  what  is  in  fact 
incomprehensible  and  unfathomable.  I  would  fain 
keep  from  the  same  mistake ;  and  the  instances  al- 
ready given  may  serve  this  purpose,  enlarging  our 
view  without  bounding  it.  The  gift  is  denoted  in 
Scripture  by  the  vague  and  mysterious  term  "glory;" 
and  all  the  descriptions  we  can  give  of  it  can  only, 
and  should  only,  run  out  into  a  mystery. 

3.  Perhaps,  however,  it  may  be  questioned,  whether 

1  1  Cor.  vi.  11.  2  2  Pet.  i.  4.     Eph.  v.  30. 


284  THE  GIFT  OF  THE  SPIRIT.  [SEEM. 

the  gift  of  the  Spirit,  now  possessed  by  us,  is  really 
called  by  this  name ;  with  a  view  of  making  this  quite 
clear,  I  will  here  recite  a  number  of  passages  in 
order  (besides  those  with  which  I  began) ;  and  while 
I  do  so,  I  would  have  you  observe  in  what  close  and 
continual  connection  the  "  Spirit,"  and  "  glory,"  and 
"  heaven"  occur. 

"  The  Spirit  of  glory  and  of  God  resteth  upon  you." 

"  The  God  of  all  grace,  who  hath  called  us  unto 
His  eternal  glory  by  Christ  Jesus,  after  that  ye  have 
suffered  a  while,  make  you  perfect." 

"  According  as  His  divine  power  hath  given  unto 
us  all  things  that  pertain  unto  life  and  godliness, 
through  the  knowledge  of  Him  that  hath  called  us 
to  glory  and  virtue." 

"  Whom  He  did  predestinate,  them  He  also 
called,  and  whom  He  called,  them  He  also  justified, 
and  whom  He  justified,  them  He  also  glorified." 

"  We  speak  the  wisdom  of  God  in  a  mystery, 
even  the  hidden  wisdom  which  God  ordained  before 

the  world  unto  our  glory Eye  hath  not  seen, 

nor  ear  heard,  neither  have  entered  into  the  heart  of 
man,  the  things  which  God  hath  prepared  for  them 

that  love  Him The  natural  man   receiveth 

not  the  things  of  the  Spirit  of  God ;  for  they  are 
foolishness  unto  him,  neither  can  he  know  them, 
because  they  are  spiritually  discerned." 

"  Blessed  be  the  God  and  Father  of  our  Lord 
Jesus  Christ,  who  hath  blessed  us  with  all  spiritual 
blessings  in  heavenly  places  in  Christ." 


XVIII.]  THE  GIFT  OF  THE  SPIRIT.  285 

[I  pray]  "  that  the  God  of  our  Lord  Jesus  Christ, 
the  Father  of  glory,  may  give  unto  you  the  Spirit  of 
wisdom  and  revelation,  in  the  knowledge  of  Him,  the 
eyes  of  your  understanding  being  enlightened,  that 
ye  may  know  what  is  the  hope  of  His  calling,  and 
what  the  riches  of  the  glory  of  His  inheritance  in 
the  Saints,  and  what  is  the  exceeding  greatness  of 
His  power  to  us-ward  who  believe,  according  to  the 
working  .of  His  mighty  power  which  He  wrought 
in  Christ,  when  He  raised  Him  from  the  dead." 

"  God,  who  is  rich  in  mercy,  for  His  great  love 
wherewith  He  loved  us,  even  when  we  were  dead  in 
sins,  hath  quickened  us  together  with  Christ,  (by 
grace  ye  are  saved,)  and  hath  raised  us  up  together, 
and  made  us  sit  together  in  heavenly  places  in  Christ 

Jesus Through  Him  we  both  have  access  by 

one  Spirit  unto  the  Father In  whom  [Christ] 

ye  also  are  builded  together  for  an  habitation  of 
God  through  the  Spirit." 

[I  pray]  "  that  He  would  grant  you,  according  to 
the  riches  of  His  glory,  to  be  strengthened  with 
might  by  His  Spirit  in  the  inner  man ;  that  Christ 
may  dwell  in  your  hearts  by  faith ;  that  ye,  being 
rooted  and  grounded  in  love,  may  be  able  to  com- 
prehend, with  all  saints,  what  is  the  breadth,  and 
length,  and  depth,  and  height,  and  to  know  the  love 
of  Christ,  which  passeth  knowledge,  that  ye  might 
be  filled  with  all  the  fulness  of  God." 

"  Christ  loved  the  Church  and  gave  Himself  for 
it,  that  He  might  sanctify  and  cleanse  it  with  the 


286  THE  GIFT  OF  THE  SPIRIT.  [SERM. 

washing  of  water  by  the  word ;  that  He  might  pre- 
sent it  to  Himself  a  glorious  Church,  not  having 
spot,  or  wrinkle,  or  any  such  thing;  but  that  it 
should  be  holy  and  without  blemish." 

"  It  is  impossible  for  those  who  were  once  illumi- 
nated, and  have  tasted  of  the  heavenly  gift,  and  were 
made  partakers  of  the  Holy  Ghost,  and  have  tasted 
the  good  word  of  God,  and  the  powers  of  the  world 
to  come,  if  they  shall  fall  away,  to  renew  them 
again  unto  repentance  V 

I  would  have  you  pay  particular  attention  to  this 
last  passage,  which,  in  speaking  of  those  who  thwart 
God's  grace,  runs  through  the  various  characteristics 
or  titles  of  that  glory  which  they  forfeit : — illumina- 
tion, the  heavenly  gift,  the  Holy  Ghost,  the  Living 
Word,  the  powers  of  the  world  to  come ;  which  all 
mean  the  same  thing,  viewed  in  different  lights,  viz. 
that  unspeakable  gospel  privilege,  which  is  an  earn- 
est and  portion  of  heavenly  glory,  of  the  holiness 
and  blessedness  of  Angels, — a  present  entrance  into 
the  next  world,  opened  upon  our  souls  through  par- 
ticipation of  the  Word  Incarnate,  ministered  to  us 
by  the  Holy  Ghost. 

Such  is  the  mysterious  state  in  which  Christians 
stand  before  God,  if  it  be  right  to  enlarge  upon  it. 
They  are  in  Heaven,  in  the  world  of  spirits,  and  are 

1  1  Pet.  iv.  14.  v.  10.  2  Pet.  i.  3.  Rom.  viii.  30.  1  Cor. 
ii.  7,  9, 14.  Eph.  i.  3,  17—20.  ii.  4—6,  18,  22.  iii.  16—19. 
v.  25—27.  Heb.  vi.  4—6. 


XVIII.]  THE  GIFT  OF  THE  SPIRIT.  287 

placed  in  the  way  of  all  manner  of  invisible  influ- 
ences. "  Their  conversation  is  in  heaven  ;"  they  live 
among  Angels,  and  are  within  reach  (as  I  may  say) 
of  the  Saints  departed.  They  are  ministers  round 
the  throne  of  their  reconciled  Father,  "  kings  and 
priests  unto  God,"  having  their  robes  washed  in  the 
Lamb's  blood,  and  being  consecrated  as  temples  of 
the  Holy  Ghost.  And  this  being  so,  we  have  some 
insight  into  the  meaning  of  St.  Paul's  anxiety  that 
his  brethren  should  understand  "the  breadth  and 
length,"  "  the  riches "  of  the  glorious  inheritance 
which  they  enjoyed,  and  of  his  forcible  declaration, 
on  the  other  hand,  that  "the  natural  man"  could  not 
"  discern"  it. 

If  we  now  recur  to  our  Saviour's  words  already 
cited,  we  shall  find  that  all  that  the  Apostles  have 
told  us  in  their  Epistles  is  but  an  expansion  of  two 
short  sentences  of  His :  "  Except  a  man  be  born  of 
water  and  of  the  Spirit  he  cannot  enter  into,  or  (as 
it  is  said  just  before)  see  the  Kingdom  of  God." 
"  The  glory  which  Thou  gavest  Me,  I  have  given 
them1."  On  these  texts  I  make  the  following 
additional  remarks:  —  When  Nicodemus  doubted 
about  our  Lord's  declaration,  that  a  birth  through 
the  Spirit  was  the  entrance  into  His  kingdom,  He 
said,  "  If  I  have  told  you  earthly  things  and  ye 
believe  not,  how  shall  ye  believe  if  I  tell  you  of 
heavenly  things?  And  no  man  hath  ascended  up 

1  John  iii.  5.     xvii.  22. 


288  THE  GIFT  OF  THE  SPIRIT.  [SERM. 

to  Heaven,  but  He  that  came  down  from  Heaven, 
even  the  Son  of  man  which  is  in  Heaven"  In  these 
words  our  Lord  plainly  discloses  that  in  some  mys- 
terious way  He,  the  Son  of  man,  was  really  in  heaven, 
even  while,  by  human  sense,  He  was  seen  to  be  on 
earth.  His  discourse  seems  to  run  thus : — "  Are 
you  offended  at  the  doctrine  of  the  new  birth  of  the 
soul  into  the  kingdom  of  God  ?  High  as  it  is,  it  is 
but  an  earthly  truth  compared  with  others  I  could 
disclose.  It  is  mysterious  how  regenerate  man 
should  be  a  citizen  of  a  heavenly  kingdom,  but  I 
Myself,  who  speak,  am  at  this  moment  in  heaven  too, 
even  in  this  My  human  nature."  Thus  the  greater 
Mystery  of  the  Incarnation  is  made  to  envelope  and 
pledge  to  us  the  Mystery  of  the  new  birth ;  as  He 
was  in  Heaven  in  an  ineffable  sense,  even  "  in  the 
days  of  His  flesh,"  so  are  we,  in  our  degree,  according 
to  the  words  of  His  prayer,  that  His  disciples  might 
"  all  be  one ;  as  Thou,  Father,  art  in  Me,  and  I  in 
Thee,  that  they  also  may  be  one  in  Us1." 

But  He  was  pleased  to  reveal  this  high  truth 
more  explicitly  on  a  subsequent  occasion,  I  mean  in 
His  Transfiguration.  To  many  persons  this  portion 
of  the  Sacred  History  may  have  appeared  without 
object  or  meaning.  It  was,  in  one  sense,  a  miracle ; 
yet  it  had  no  beneficent  purpose  or  lasting  conse- 
quence, as  is  usual  with  our  Lord's  miracles,  and  it 
took  place  in  private.  But,  surely,  it  is  of  a  doctri- 

1  John  xvii.  21. 


XVII.]  THE  GIFT  OF  THE  SPIRIT.  289 

nal  nature,  being  nothing  less  than  a  comment  upon 
the  texts  under  review,  a  vision  of  the  glorious  King- 
dom which  He  set  up  on  the  earth  on  His  coming. 
He  said  to  His  Apostles,  "  I  tell  you  of  a  truth, 
there  be  some  standing  here  which  shall  not  taste  of 
death  till  they  see  the  kingdom  of  God"  Then, 
"  after  six  days  Jesus  taketh  Peter,  James,  and  John 
his  brother,  and  bringeth  them  up  into  a  high 
mountain  apart,  and  was  transfigured  before  them. 
And  as  He  prayed,  the  fashion  of  His  countenance 
was  altered,  and  His  raiment  was  white  and  glisten- 
ing. And  His  face  did  shine  as  the  sun,  and  His 

raiment  was  white  as  the  light And   behold 

there  talked  with  Him  two  men,  which  were  Moses 

M 

and  Elias,  who  appeared  in  glory But  Peter 

and  they  that  were  with  him  were  heavy  with  sleep ; 
and,  when  they  were  awake,  they  saw  His  glory  V 
Such  is  the  Kingdom  of  God ;  Christ  the  centre  of 
it,  His  glory  the  light  of  it,  the  Just  made  perfect 
His  companions,  and  the  Apostles  His  witnesses  to 
their  brethren.  It  realizes  what  the  ancient  Saints 
saw  by  glimpses,  Jacob  at  Bethel,  Moses  in  answer 
to  his  petition. 

Such  then  being  the  especial  glory  and  "dread- 
fulness"  which  attaches  to  the  Christian  Church,  it 
may  be  asked  how  far  the  gift  is  also  imparted  to 
every  individual  member  of  it  ?  It  is  imparted  to 

1  Matt.  xvii.  1,  &c.  Luke  ix.  27,  &c.  cf.  John  i.  14. 
2  Pet.  i.  17. 

VOL.  III.  U 


290  THE  GIFT  OF  THE  SPIRIT.  [SERM. 

/  every  member,  on  his  baptism ;  as  may  plainly  be 
inferred  from  our  Lord's  words,  who,   in  His  dis- 
course with  Nicodemus,  makes  a  birth  through  the 
Spirit,  which  He  also  declares  is  wrought  by  bap- 
tism, to  be  the   only  means  of  entering  into  His 
kingdom ;  so  that,  unless  a  man  is  thus  "  born  of 
water  and  of  the  Spirit,"  he  is  in  no  sense  a  mem- 
ber of  His  kingdom  at  all.     By  this  new  birth  the 
Divine  Shechinah  is   set  up  within  him,  pervading 
soul  and  body,  separating  him  really,  not  only  in 
name,  from  those  who   are  not  Christians,  raising 
him  in  the  scale  of  being,  drawing  and  fostering  into 
life  whatever  remains  in  him  of  a  higher  nature,  and 
imparting  to  him,  in  due  season  and  measure,  its 
own   surpassing  and  heavenly  virtue.     Thus,  while 
he  carefully  cherishes  the  gift,  he  is,  in  the  words  of 
the  text,  "  changed  from  glory  to  glory,  even  as  by 
the  Spirit  of  the  Lord."     On  the  other  hand,  if  it 
be  resisted,  it  gradually  withdraws  its  presence,  and, 
being  thwarted  in  its  chief  end,  the  sanctification  of 
our  nature,  is  forfeited  as  regards  its  other  benefits 
also.     Such  seems  to  be  the  rule  on  which  its  Al- 
mighty Giver  acts ;  and,  could  we  see  the  souls  of 
men,  doubtless  we  should  see  them  after  this  man- 
ner :   infants  just  baptized  bright  as  the  cherubim, 
as  flames  of  fire  rising  heavenward  in  sacrifice  to 
God;  then  as  they  pass  from   childhood  to  man's 
estate,  the  light  within  them  fading  or  strengthening 
as  the  case  might  be ;  while  of  grown  men  the  multi- 
tude (alas !)  might  show  but  fearful  tokens  that  the 


XVIII.]  THE  GIFT  OF  THE  SPIRIT.  291 

Lord  had  once  been  among  them,  only  here  and 
there  some  scattered  witnesses  for  Christ  remaining, 
and  they,  too,  seamed  all  over  with  the  scars  of 
sin. 

To  conclude.  It  were  well  if  the  views  I  have 
been  setting  before  you,  which  in  the  main  are,  I 
trust,  those  of  the  Church  Catholic  from  the  begin- 
ning, were  more  understood  and  received  among  us. 
They  would,  please  God,  put  a  stop  to  much  of  the 
enthusiasm  which  prevails  on  all  sides,  while  they 
might  tend  to  dispel  those  cold  and  ordinary  notions 
of  religion  which  are  the  opposite  extreme.  Till 
we  understand  that  the  gifts  of  grace  are  unseen, 
supernatural,  and  mysterious,  we  have  but  a  choice 
between  explaining  away  the  high  and  glowing  ex- 
pressions of  Scripture,  or  giving  them  that  rash,  irre- 
verent, and  self-exalting  interpretation,  which  is  one 
of  the  chief  errors  of  this  time.  Men  of  awakened 
and  sensitive  minds,  knowing  from  Scripture  that 
the  gift  of  the  Holy  Ghost  is  something  great  and 
unearthly,  dissatisfied  with  the  meagre  conceptions 
of  the  many,  yet  not  knowing  where  to  look  for  what 
they  need,  are  led  to  place  the  life  of  a  Christian, 
which  "  is  hid  with  Christ  in  God,"  in  a  sort  of  reli- 
gious ecstacy,  in  a  high-wrought  sensibility  on  sacred 
subjects,  in  impassioned  thoughts,  an  untrue  tender- 
ness of  feeling,  and  an  unnatural  profession  of  all 
this  in  conversation.  And  further,  from  the  same 
ignorance  of  the  supernatural  character  of  the  Hea- 
venly Gift,  they  attempt  to  measure  it  in  each  other 

u2 


292  THE  GIF!  OF  THE  SPIRIT.  [SERM 

by  its  sensible  effects,  and  account  none  to  be  Christ- 
ians but  those  whom  they  suppose  they  can  ascertain 
to  be  such,  by  their  profession,  language,  and  car- 
riage. On  the  other  hand,  sensible  and  soberminded 
men,  offended  at  such  excesses,  acquiesce  in  the 
notion,  that  the  gift  of  the  Holy  Ghost  was  almost 
peculiar  to  the  Apostles'  day,  that  now,  at  least,  it 
does  nothing  more  than  make  us  decent  and  orderly 
members  of  society ;  the  privileges  bestowed  upon  us 
in  Scripture  being,  as  they  conceive,  but  of  an  ex- 
ternal nature,  education  and  the  like,  or,  at  the 
most,  a  pardon  of  our  sins  and  admission  to  God's 
favour,  unaccompanied  by  any  actual  and  inherent 
powers  bestowed  upon  us.  Such  are  the  natural 
consequences  of  obscuring  any  of  the  doctrines  which 
are  revealed  in  mercy  to  our  necessities.  The  mind 
catches  at  the  words  of  life,  and  tries  to  apprehend 
them ;  and  being  debarred  their  true  meaning,  takes 
up  with  error,  in  the  semblance  of  truth,  by  way  of 
compensation. 

For  ourselves,  in  proportion  as  we  realize  that 
higher  view  of  the  subject,  which  we  may  humbly 
trust  is  the  true  one,  let  us  be  careful  to  act  up  to 
it.  Let  us  adore  the  Sacred  Presence  within  us  with 
all  fear,  and  "  rejoice  with  trembling."  Let  us  offer 
up  our  best  gifts  in  sacrifice  to  Him  who,  instead  of 
abhorring,  has  taken  up  His  abode  in  these  sin- 

/  ful  hearts  of  ours.     Prayer,  praise,  and  thanksgiving, 
"  good  works  and  alms-deeds,"  a  bold  and  true  con- 

/  fession,  and  a  self-denying  walk,  are  the  ritual  of  wor- 


[ 


XVIII.]  THE  GIFT  OF  THE  SPIRIT.  293 

ship  by  which  we  serve  Him  in  His  temple.  How 
the  distinct  and  particular  works  of  faith  avail  to 
our  final  acceptance,  we  know  not;  neither  do  we 
know  how  they  are  efficacious  in  changing  our  wills 
and  characters,  which,  through  God's  grace,  they  cer- 
tainly do.  All  we  know  is,  that  as  we  persevere  in 
them,  the  inward  light  grows  brighter  and  brighter, 
and  God  manifests  Himself  in  us  in  a  way  the  world 
knows  not  of.  In  this  then  consists  our  whole  duty, 
to  contemplate  Almighty  God,  as  in  heaven,  so  in 
our  hearts  and  souls ;  and  again  to  act  the  while  to- 
wards and  for  Him  in  the  works  of  every  day ;  to 
view  by  faith  His  glory  without  and  within  us,  and 
to  acknowledge  it  by  our  obedience.  Thus  we  shall 
unite  in  one,  conceptions  the  most  lofty  concerning 
His  majesty  and  bounty  towards  us,  with  the  most 
lowly,  minute,  and  unostentatious  service  to  Him. 

Lastly,  the  doctrine  on  which  I  have  been  dwell- 
ing cannot  fail  to  produce  in  us  deeper  and  more 
reverent  feelings  towards  the  Church  of  Christ,  as 
His  especial  dwelling-place.  It  is  evident,  we  are  in 
a  much  more  extraordinary  state  than  we  are  at  all 
aware  of.  The  multitude  do  not  understand  this. 
So  it  was  in  Israel  once.  There  was  a  time  when  even 
at  Bethel  the  very  children  of  the  city  "  mocked"  a 
prophet  of  God,  little  thinking  he  had  with  him  the 
mantle  of  Elijah.  In  an  after  age,  the  prophet  Eze- 
kiel  was  bid  prophesy  to  the  people,  "  whether  they 
would  hear  or  whether  they  would  forbear ;"  and,  it 
was  added,  "  and  they,  whether  they  will  hear  or 


294'  THE  GIFT  OF  THE  SPIRIT. 

whether  they  will  forbear,  yet  shall  know  that  there 
hath  been  a  prophet  among  them1." 

Let  us  not  fear,  therefore,  to  be,  in  our  belief,  but 
a  few  among  many.  Let  us  not  fear  opposition,  sus- 
picion, reproach,  or  ridicule.  God  sees  us,  and  His 
Angels ;  they  are  looking  on.  They  know  we  are 
right,  and  bear  witness  to  us :  and,  "yet  a  little  while, 
and  He  that  cometh  shall  come,  and  will  not  tarry. 
Now  the  just  shall  live  by  faith  Vs 

1  2  Kings  ii.  23.    Ez.  ii.  5—7.  2  Heb.  x.  37,  38. 


SERMON   XIX, 


REGENERATING  BAPTISM. 


1  COR.  xii.  13. 
By  one  Spirit  are  we  all  baptized  into  one  body, 

As  there  is  One  Holy  Ghost,  so  there  is  one  only 
visible  Body  of  Christians  which  Almighty  God 
"  knows  by  name,"  and  one  Baptism  which  admits 
men  into  it.  This  is  implied  in  the  text,  which  is 
nearly  parallel  to  St.  Paul's  words  to  the  Ephesians : 
"  There  is  one  Body,  and  One  Spirit,  one  Baptism." 
But  more  than  this  is  to  be  gathered  from  it;  not 
only  that  the  Holy  Ghost  is  in  the  Church,  and  that 
Baptism  admits  into  it,  but  that  the  Holy  Ghost 
admits  by  means  of  Baptism ;  in  other  words,  that 
each  individual  member  receives  the  gift  of  the 
Holy  Ghost  as  a  preliminary  step,  condition,  or 
means  of  his  being  incorporated  into  the  Church,  or, 
in  our  Saviour's  words,  that  no  one  can  enter,  except 
he  be  regenerated  in  order  to  it. 


296  REGENERATING  BAPTISM.  [SERM. 

Now,  this  is  much  more  than  many  men  are 
willing  to  grant,  their  utmost  concession  being  that 
the  Church  has  the  presence  of  the  Holy  Spirit 
in  it,  and  to  be  in  the  Church  is  to  be  in  that  which 
has  with  it  the  presence  of  the  Holy  Spirit,  that 
is,  to  be  in  the  way  of  the  Spirit,  (so  to  speak,) 
which  must  be  a  state  of  favour  and  privilege ;  but 
that  the  Holy  Spirit  is  given  to  infants,  one  by  one, 
on  their  baptism,  this  they  will  not  admit.  Yet,  one 
would  think  nothing  was  plainer  than  the  text 
to  which  I  have  referred ;  however,  they  do  not 
admit  it. 

This  defective  view  of  the  Sacrament  of  Baptism, 
for  so  I  must  not  shrink  from  calling  it,  shall  now 
be  considered,  and  considered  in  its  connection  with 
a  popular  argument  for  the  Baptism  of  infants, 
which,  most  true  as  it  is  in  its  proper  place,  yet  is 
scarcely  profitable  for  these  times,  as  seeming  to  coun- 
tenance it.  I  mean  the  assumed  parallel  between 
Baptism  and  Circumcision. 

It  is  undeniable  that  Circumcision  in  some  im- 
portant respects  resembles  Baptism,  and  may  allow- 
ably, nay,  usefully  be  mentioned  in  illustration  of  it. 
Circumcision  was  the  entrance  into  the  Jewish  Co- 
venant, and  it  typified  the  renunciation  of  the  flesh. 
In  respects  such  as  these  it  resembles  Baptism ; 
and,  hence,  it  has  been  of  service  in  the  argument 
for  Infant  Baptism,  as  being  itself  administered  to 
infants.  But,  though  it  resembles  Baptism  in  some 
respects,  it  is  unlike  it  in  others  more  important. 


XIX.]  REGENERATING  BAPTISM.  297 

When,  then,  it  is  found  to  be  the  chief  and  especially 
approved  argument  in  favour  of  Infant  Baptism 
among  Christians,  there  is  reason  for  some  anxiety, 
lest  this  circumstance  evince,  or  introduce  insuffi- 
cient views  on  the  subject  of  a  Christian  Sacrament. 
This  remark,  I  fear,  is  applicable  in  the  present 
day. 

We  baptize  infants,  in  the  first  place,  because  the 
Church  has  ever  done  so  ;  and,  to  say  nothing  of  the 
duty  of  observing  and  transmitting  what  we  have 
received,  in  the  case  of  so  great  a  privilege  as  Bap- 
tism, we  should  be  ungrateful  and  insensible  indeed, 
if  we  did  not  give  our  children  the  benefit  of  the 
usage,  even  though  Scripture  said  not  a  word  on  the 
subject,  so  that  it  said  nothing  the  other  way.  But, 
besides,  we  consider  we  do  find,  in  our  Saviour's 
teaching,  a  command  to  bring  children  to  Him  for 
His  blessing.  He  said  they  were  to  be  members  of 
His  Kingdom;  also,  that  Baptism  is  the  new  birth 
into  it.  In  a  word,  we  administer  Baptism  to  chil- 
dren as  a  sure  benefit  to  their  souls. 

But,  when  men  refuse  to  admit  the  doctrine  of 
Baptismal  Regeneration,  in  the  case  of  infants,  then 
they  look  about  how  they  may  defend  Infant  Bap- 
tism, which,  perhaps,  from  habit,  good  feeling,  or 
other  causes,  they  do  not  like  to  abandon.  The  or- 
dinary and  intelligible  reason  for  the  Baptism  of  in- 
fants, is  the  securing  for  them  remission  of  sins,  and 
the  gift  of  the  Holy  Ghost, — Regeneration ;  but  if 
this  sacred  privilege  is  not  given  in  Baptism,  why,  it 


298  REGENERATING  BAFflSM.  [SERM. 

it  may  be  asked,  should  Baptism  be  administered  at 
all  to  them  ?  Why  not  wait  till  they  can  under- 
stand the  meaning  of  the  rite,  and  can  have  faith 
and  repentance  themselves  ?  Certainly  it  does  seem 
a  very  intricate  and  unreasonable  proceeding ;  first, 
to  lay  stress  on  the  necessity  of  repentance  and 
faith  for  Baptism,  and  then  to  proceed  to  administer 
it  universally  in  such  a  way  as  to  exclude  the  possi- 
bility of  repentance  and  faith  in  the  recipients.  I 
say,  this  would  be  strange  and  inconsistent,  were  not 
Baptism,  in  itself,  so  direct  a  blessing  that,  when 
parents  demand  it  for  their  children,  all  abstract 
rules  were,  in  very  charity,  necessarily  set  aside. 
We  administer  it  whenever  we  do  not  discover  some 
actual  obstacle  in  the  recipient  to  hinder  its  effi- 
cacy, as  we  give  medicine  to  the  sick.  Otherwise  the 
objection  holds ;  and,  accordingly,  clearsighted  men, 
who  deny  its  regenerating  power  in  the  case  of 
infants,  often  do  come  to  the  conclusion  that  to 
administer  it  to  them  is  a  needless  and  officious  act, 
nay,  a  profanation  of  a  sacred  institution.  It  seems 
to  them  a  mockery  to  baptize  them ;  the  waste  of 
an  edifying  rite,  not  to  say  a  Sacrament,  upon  those 
who  cannot  understand  or  use  it ;  and,  to  speak  the 
truth,  they  do  seem  reasonable  and  straightforward 
in  their  inference,  granting  their  premises.  It  does 
seem  as  if  those,  who  deny  the  regeneration  of 
infants,  ought,  if  they  were  consistent,  (which  hap- 
pily they  are  not,)  to  refrain  from  baptizing  them. 
Surely,  if  we  go  by  Scripture,  the  question  is  decided 


XIX.]  REGENERATING  BAPTISM.  299 

at  once;  for  no  one  can  deny  that  there  is  much 
more  said  in  Scripture  about  the  connection  between 
Baptism  and  Regeneration  than  about  the  duty  of 
Infant  Baptism.  The  passage  can  scarcely  be  named, 
in  the  New  Testament,  where  Baptism  is  referred 
to  without  the  mention,  direct  or  indirect,  of 
spiritual  grace.  What  right  have  we  to  put  asunder 
what  God  has  united  ?  especially  since,  on  the  other 
hand,  the  text  cannot  be  found  which  plainly  enjoins 
the  Baptism  of  infants.  If  the  doctrine  and  the 
practice  are  irreconcilable, — Baptismal  Regeneration 
and  Infant  Baptism, — let  the  practice,  which  is  not 
written  in  Scripture,  yield  to  the  doctrine  which  is ; 
and  let  us  (if  we  can  bear  to  do  so)  defraud  infants 
of  Baptism,  not  Baptism  of  its  supernatural  virtue. 
Let  us  go  counter  to  Tradition  rather  than  Scripture. 
This  being  the  difficulty  which  comes  upon  those 
who  deny  the  Regeneration,  yet  would  retain  the 
Baptism  of  infants,  let  us  next  see  how  they 
meet  it. 

We  need  not  suppose  that  all  I  have  been  draw- 
ing out  passes  through  the  mind  of  every  one  who 
denies  that  infants  are  regenerated  in  Baptism ;  but, 
surely,  some  such  processes  of  thought  are  implied ; 
and  these  it  may  be  useful  to  ourselves  to  trace  out. 
This  being  understood,  I  observe,  that  the  partly 
supposed  and  partly  real  parallel  of  Circumcision 
comes,  in  fact,  whether  they  know  it  or  not,  as  a  sort 
of  refuge  to  those  who  have  taken  up  this  inter- 
mediate position  between  Catholic  doctrine  and 


300  REGENERATING  BAPTISM.  [SBRM. 

heretical  practice.  They  avail  themselves  of  the 
instance  of  Circumcision  as  a  proof  that  a  divinely- 
appointed  ordinance  need  not  convey  grace,  even 
while  it  admits  into  a  state  of  grace,  and  they  argue 
from  the  analogy  between  Circumcision  and  Bap- 
tism, that  such  is  the  case  with  Baptism  also.  Cir- 
cumcision admitted  to  certain  privileges,  to  the 
means  of  grace,  to  teaching,  and  the  like ;  Baptism, 
they  consider,  does  the  same  and  no  more.  It  has 
also  the  same  uses  as  Circumcision,  in  teaching  the 
necessity  of  inward  sanctification,  and  implying  the 
original  corrupt  condition  of  our  nature.  As  then 
Circumcision  was  administered  to  infants,  though  no 
grace  went  with  it,  so  also  may  Baptism  also. 

I  do  not  deny  that  this  view  is  consistent  with 
itself,  and  plausible.  It  would  be  satisfactory,  also, 
were  it  Scriptural.  But  the  plain  objection  to  it  is> 
that  Christ  and  His  Apostles  do  attach  a  grace  to 
the  ordinance  of  Baptism,  such  as  is  not  attached  in 
the  Old  Testament  to  Circumcision, — which  is  exactly 
that  difference  which  makes  the  latter  a  mere  rite, 
the  former  a  Sacrament ;  and  if  this  be  so,  it  is 
nothing  to  the  purpose  to  build  up  an  argument  on 
the  assumption  that  the  two  ordinances  are  precisely 
the  same. 

Surely  we  have  forgotten,  in  good  measure,  the 
difference  between  Jewish  ordinances  and  Christian. 
It  was  said  of  old  time,  after  St.  Paul,  "  The  Law 
has  a  shadow,  the  Gospel  an  image,  Heaven  the 
reality ;"  or,  in  other  words,  that  of  those  heavenly 


XIX.]  REGENERATING  BAFHSM. 

blessings  which  the  Jewish  Dispensation  prefigured, 
the  Christian  imparts  a  portion  or  earnest.  This, 
then,  is  the  distinction  between  our  ritual  and  the 
Mosaic.  The  Jewish  rites  had  no  substance  of  bless- 
ing in  them  ;  they  were  but  outward  signs  and  types 
of  spiritual  privileges.  They  had  in  them  no  "  grace 
and  truth."  When  the  Divine  Antitype  came,  they 
were  simply  and  merely  in  the  way ;  they  did  but 
hide  from  the  eye  of  faith  the  reality  which  they 
had  been  useful  in  introducing.  They  were  as  the 
forerunners  in  a  procession,  who,  after  announcing 
their  Prince's  coming,  must  themselves  retire,  or  but 
crowd  his  path.  Nor  these  alone,  but  all  similar  rites 
were  then  for  ever  unseasonable,  as  mere  obstacles 
intercepting  the  Divine  light.  Yet,  while  Christ 
abolished  them,  considered  as  means  of  expiation, 
or  mere  badges  of  profession,  or  as  prophetical  types 
of  what  was  no  longer  future,  He  introduced  ano- 
ther class  of  ordinances  in  their  stead ;  Mysteries,  as 
they  are  sometimes  called,  among  which  are  the  Sa- 
craments, viz.  rites  valueless  and  powerless  in  them- 
selves, but  instruments  of  the  application  of  His 
merits  to  individual  believers.  Though  He  now  sits 
on  the  right  hand  of  God,  He  has,  in  one  sense, 
never  left  the  world  since  He  first  entered  it ;  for, 
by  the  ministration  of  the  Holy  Ghost,  He  is  really 
present  with  us  in  an  unknown  way,  and  ever 
imparts  Himself  to  those  who  seek  Him.  Even 
when  visibly  on  earth  He,  the  Son  of  Man,  was 
still  "  in  heaven ;"  and  now,  though  He  is  ascended 


302  REGENERATING  BAPTISM.  [SERM. 

on  high,  He  is  still  on  earth.  And  as  He  is  still 
with  us,  for  all  that  He  is  in  heaven,  so,  again, 
is  the  hour  of  His  cross  and  passion  ever  mys- 
tically present,  though  it  be  past  these  eighteen 
hundred  years.  Time  and  space  have  no  portion  in 
the  spiritual  Kingdom  which  He  has  founded ;  and 
the  rites  of  His  Church  are  as  mysterious  spells  by 
which  He  annuls  them.  They  are  not  like  the 
Jewish  ordinances,  long  and  laborious,  expensive  or 
irksome,  with  aught  of  value  or  merit  in  themselves ; 
they  are  so  simple,  so  brief,  with  so  little  of  outward 
substance,  that  the  mind  is  not  detained  for  a  moment 
from  Him  who  works  by  means  of  them,  but  accepts 
them  for  what  they  really  are,  only  so  far  outward  as  to 
become  a  medium  of  the  heavenly  gift.  Thus  Christ 
shines  through  them,  as  through  transparent  bodies, 
without  impediment.  He  is  the  Light  and  Life  of  the 
Church,  acting  through  it,  dispensing  of  His  fulness, 
knitting  and  compacting  together  every  part  of  it ; 
and  these  its  Mysteries  are  not  mere  outward  signs, 
but  (as  it  were)  effluences  of  grace  developing  them- 
selves in  external  forms,  as  Angels  might  do  when 
they  appeared  to  men.  He  has  touched  them,  and 
breathed  upon  them,  when  He  ordained  them ;  and 
thenceforth  they  have  a  virtue  residing  in  them,  which 
issues  forth  and  encircles  them  round,  till  the  eye  of 
faith  sees  in  them  no  element  of  matter  at  all.  Once 
for  all  He  hung  upon  the  cross,  and  blood  and  water 
issued  from  His  pierced  side,  but  by  the  Spirit's 
ministration,  the  blood  and  water  are  ever  flowing, 

2 


XIX.]  REGENERATING  BAPTISM.  303 

as  though  His  cross  were  set  up  among  us,  and  the 
baptismal  water  were  but  the  outward  image  upon 
our  senses.  Thus  in  a  true  sense  that  water  is  not 
what  it  was  before,  but  is  gifted  with  new  and 
spiritual  qualities.  Not  as  if  its  material  substance 
were  changed,  wilich  our  eyes  see,  or  as  if  any  new 
nature  were  imparted,  but  that  the  lifegiving  Spirit, 
who  could  make  bread  of  stones,  and  sustain  animal 
life  on  them,  applies  the  blood  of  Christ  through  it ; 
or  according  to  the  doctrine  of  the  text,  that  He,  and 
not  man,  is  the  baptizer. 

St.  Paul  sets  this  great  truth  before  us,  among 
other  places,  in  the  second  chapter  of  his  Epistle  to 
the  Colossians.  First  he  says,  "  In  Christ  dwelleth 
all  the  fulness  of  the  Godhead  bodily,  and  that  ful- 
ness ye  possess  in  Him  who  is  the  head  of  all  princi- 
pality and  power."  Here  the  solemn  and  transport- 
ing doctrine  of  the  Incarnation  is  disclosed  to  us  as 
the  corner  stone  of  the  whole  Church  system ;  "  the 
Word  made  flesh,"  being  the  divinely  appointed  Way 
whereby  we  are  regenerated  and  saved.  The  Apostle 
then  proceeds  to  describe  the  manner  in  which  this 
divine  fulness  is  imparted  to  us,  and  in  so  doing  con- 
trasts the  Jewish  ceremony  of  circumcision  with  the 
spiritual  ordinance  of  the  Gospel.  "  In  whom  also  ye 
are  circumcised  with  a  circumcision  made  without 
hands,"  heavenly,  supernatural,  invisible ;  "  when  ye 
strip  yourselves  of  the  body  of  the  sins  of  the  flesh, 
and  receive  the  true  circumcision,  the  circumcision  of 
Christ,  namely,  buried  with  Him  in  Baptism."  Thus 


304  REGENERATING  BAPTISM.  [SERM. 

Baptism  is  a  spiritual  Circumcision.     He  continues 
still    more  plainly,    "  Let  no  man    therefore  judge 
you  in  meat  or  in  drink,  or  in  respect  of  an  holy  day, 
or  of  the  new  moon,  or  of  the  Sabbath  days ;  which 
are  a  shadow  of  things  to  come,  but  the  body  is  of 
Christ."     Now  if  Baptism  were  but  an  outward  rite 
like  Circumcision,  how  strange  a  proof  would  it  be  of 
the  Gospel's  superseding  all  outward  rites,  to  say  that 
it  enforced  Baptism !    He  says  ye  have  Baptism,  there- 
fore do  not  think  of  shadows,  as  if  Baptism  took  the 
place  of  shadows,  as  if  it  were  certainly  not  a  shadow 
but  a  substance.     Again  he  says,   "  but  the  body  is 
of  Christ;"  Circumcision  is  a  shadow,  but  Baptism 
and   the  other  Mysteries  of  the  Church  are   "  the 
body"  and  that  because  they  are  "  of  Christ."     And 
lastly  he  speaks  of  the  duty  of  "  holding  to  the  Head," 
that  is,  to  Christ,  "  from  whom  the  whole  body,  being 
nourished  and  knit  together  by  joints  and  bands, 
increaseth  with  a  godly  increase."     What  are  the 
joints  and  bands  but  the  Christian  Ordinances  and 
Ministrations  ?  but,  observe,  they  are  of  such  a  na- 
ture as  to  subserve  the  "increase"  of  the  Church. 

Such  is  St.  Paul's  doctrine  after  Christ  had  died ; 
St.  John  the  Baptist  teaches  the  same  beforehand. 
"  I  indeed  baptize  you  with  water  unto  repentance, 
but  He  shall  baptize  you  with  the  Holy  Ghost  and 
with  fire."  Doubtless  there  is  an  allusion  here  to 
the  special  descent  of  the  Spirit  at  Pentecost,  but, 
even  taking  it  as  such,  still  the  fulfilment  in  that 
season  of  His  prediction  that  the  Holy  Ghost  would 


XIX.]  REGENERATING  BAPTISM.  305 

come  by  fire,  becomes  at  last  a  pledge  to  us,  were  it 
wanting,  that  His  promise  in  behalf  of  water  is  also 
fulfilled  to  us  now.  But  we  may  reasonably  consider 
these  very  words  of  the  Baptist  as  referring  also  to 
ordinary  Christian  Baptism,  not  merely  the  miracu- 
lous Baptism  of  the  Apostles.  As  if  he  said, 
"  Christ's  Baptism  shall  not  be  mere  water,  as  mine 
is.  What  you  see  of  it  indeed  is  water,  but  that  is 
but  the  subordinate  element  of  it ;  for  it  is  water 
endued  with  high  and  supernatural  qualities.  Would 
it  not  surprise  you  if  water  burned  like  fire  ?  Such, 
and  more  than  such,  is  the  mystery  of  that  water 
which  He  shall  pour  out  on  you,  having  a  searching 
and  efficacious  influence  upon  the  soul  itself." 

Hence  too,  agreeably  to  the  same  doctrine,  the 
Baptismal  Bath  is  called  "  the  washing  of  regenera- 
tion, and  renewing  of  the  Holy  Ghost  which  He 
hath  poured  out  on  us  richly  through  Jesus  Christ 
our  Saviour  ;"  and  Christ  is  said  to  have  "  loved  the 
Church  and  given  Himself  for  it,  that  He  might 
sanctify  and  cleanse  it  with  the  Bath  of  water  by  the 
word,  that  He  might  present  it  to  Himself  a  glorious 
Church." 

Further,  let  us  consider  the  instances  of  the  admi- 
nistration of  Baptism  in  the  Acts  of  the  Apostles. 
If  it  be  as  serious  a  rite  as  I  have  been  representing, 
surely  it  must  be  there  set  forth  as  a  great  thing, 
and  received  with  awe  and  thankfulness.  Now  we 
shall  find  these  expectations  altogether  fulfilled.  For 
instance,  on  the  day  of  Pentecost  St.  Peter  said  to 

VOL.  III.  X 


306  REGENERATING  BAPTISM.  [SBBM. 

the  multitude,  who  asked  what  they  must  do,  "  Re- 
pent and  be  baptized  every  one  of  you  in  the  name 
of  Jesus  Christ  for  the  remission  of  sins,  and  ye  shall 
receive  the  gift  of  the  Holy  Ghost."  Accordingly 
"  they  that  gladly  received  his  word,  were  baptized, " 
to  obtain  these  privileges ;  and,  forthwith,  we  hear 
of  their  continuing  "  in  gladness  and  singleness  of 
heart,  praising  God."  Again,  when  the  Ethiopian 
Eunuch  had  been  baptized  by  Philip,  he  "  went  on  his 
way  rejoicing."  After  St.  Paul  had  been  struck  down 
by  the  Saviour  whom  he  was  persecuting,  and  sent  to 
Damascus,  he  began  to  pray;  but  though  in  one 
sense  a  changed  man  already,  he  had  not  yet  re- 
ceived the  gift  of  regeneration,  nor  did  he  receive  it 
except  by  the  ministry  of  Ananias,  who  was  sent  to 
him  from  Christ,  expressly  that  he  "  might  be  filled 
with  the  Holy  Ghost."  Accordingly  Ananias  said  to 
him,  "  And  now  why  tarriest  thou  ?  arise  and  be 
baptized,  and  wash  away  thy  sins,  calling  on  the 
name  of  the  Lord."  So  again  Cornelius,  religious 
man  as  he  was,  and  that  doubtless  by  God's  secret 
aid,  yet  was  not  received  into  Christ's  family  except 
by  Baptism.  Even  the  descent  of  the  Holy  Ghost 
upon  him  and  his  friends  miraculously,  while  St. 
Peter  was  preaching  to  them,  did  not  supersede  the 
necessity  of  the  Sacrament.  And  lastly,  when  the 
jailor  at  Philippi  had  been  baptized,  he  "rejoiced, 
believing  in  God  with  all  his  house  V 

1  Acts  ii.  38—47.  viii.  39.  ix.  17.  xxii.  16.  x.  44 — 48.  xvi.  34. 


XIX.]  REGENERATING  BAPTISM.  307 

These  and  similar  passages  seem  to  prove  clearly 
the  superiority  of  Baptism  to  Circumcision,  as  being  a 
Sacrament;  but  if  they  did  not,  what  conclusion 
should  we  have  arrived  at  ?  no  other  than  this,  that 
Baptism,  being  like  Circumcision,  is  but  a  carnal  or- 
dinance (if  the  words  may  be  spoken),  not  a  spiritual 
possession.  See  what  follows.  Do  you  ;not  recol- 
lec  thow  much  St.  Paul  says  in  depreciation  of  the 
rites  of  the  Jewish  Law,  on  the  ground  of  their  being 
rudiments  of  this  world,  carnal  ordinances  ?  Now  if 
Baptism  be  altogether  like  Circumcision,  can  it,  any 
more  than  they,  have  a  place  in  the  New  Covenant  ? 
This  was  the  very  defect  of  the  Mosaic  Law,  that  it 
was  but  a  form ;  this  was  one  part  of  the  bondage  of 
the  Jews,  that  they  were  put  under  forms,  which  con- 
tained in  them  no  direct  or  intrinsic  virtue,  but  had 
their  use  only  as  obeyed  for  conscience'  sake,  and  as 
means  of  prophetic  instruction.  Surely  this  cannot 
be  our  state  under  the  gospel,  "  We,"  says  St.  Paul, 
"  when  we  were  children,"  that  is,  Jews,  "  were  in 
bondage  under  the  elements  of  the  world  ;  but  when 
the  fulness  of  the  time  was  come,  God  sent  forth  His 

Son,  made  of  a  woman that  we  might  receive 

the  adoption  of  sons.  And  because  ye  are  sons,  God 
hath  sent  forth  the  Spirit  of  His  Son  into  your  hearts, 
crying  Abba,  Father."  Is  it  possible  then  that  now 
the  Spirit  is  come,  we  can  be  under  dead  rites  and 
ordinances  ?  It  is  plainly  impossible.  If  Baptism 
then  have  no  spiritual  virtue  in  it,  can  it  be  intended 
for  us  Christians  ?  If  it,  like  Circumcision,  conveys  no 

x  2 


308  REGENERATING  BAFIISM. 

gift,  surely  they  only  are  consistent  who  reject  it  alto- 
gether. I  will  boldly  say  it,  we  have  nothing  dead 
and  earthly  under  the  Gospel,  and  we  act  like  the 
Judaizing  Christians  of  old  time  if  we  submit  to  any 
thing  such ;  therefore  they  only  are  consistent,  who, 
denying  the  virtue  of  Baptism,  also  deny  its  authority 
as  a  permanent  ordinance  of  the  Gospel.  Surely  it 
was  but  intended  for  the  infancy  of  the  Church,  ere 
men  were  weaned  from  their  attachment  to  a  ritual ! 
Surely  it  was  but  an  oriental  custom,  edifying  to 
those  who  loved  a  symbolical  worship,  but  needless, 
nay  harmful  to  us ;  harmful  as  impeding  the  prero- 
gative of  Christian  liberty,  obscuring  the  view  of  the 
Christian  atonement,  corrupting  the  simplicity  of  our 
faith  and  trust,  and  profaning  the  dispensation  of  the 
Spirit !  I  repeat  it,  either  Baptism  is  an  instrument 
of  the  Holy  Ghost,  or  it  has  no  place  in  Christianity. 
The  Catholic  faith  indeed,  which  we  profess,  teaches 

» 

that  it  is  blessed  to  a  holy  purpose;  we  therefore 
are  under  no  difficulty  in  this  matter.  But  let  those 
who  deny  it  look  to  themselves.  They  are  on  their 
own  principles  committing  the  sin  of  the  Galatians, 
and  severing  themselves  from  Christ.  Surely  if  their 
doctrine  is  right,  they  may  consider  themselves  ad- 
dressed by  St.  Paul  in  his  language  to  those  early 
Judaizers,  "  O  senseless  Galatians,"  he  would  have 
said,  "  who  hath  bewitched  you  ?  Are  ye  so  foolish, 
having  begun  in  the  Spirit,  are  ye  now  made  perfect 
by  the  flesh?  Why  burden  yourselves  with  mere 
ceremonies,  external  washings,  the  rudiments  of  the 


XIX.]  REGENERATING  BAPTISM.  309 

world,  shadows  of  good  things,  weak  beggarly  and 
unprofitable  elements,  whereunto  ye  desire  to  be  in 
bondage  ?  Stand  fast  in  the  liberty  wherewith  Christ 
hath  made  us  free,  and  be  not  entangled  with  the 
yoke  of  bondage.  Spiritual  men  are  delivered  from 
formal  observances.  If  ye  be  baptized,  Christ  shall 
profit  you  nothing ;  for  neither  Baptism  availeth  any 
thing  nor  want  of  Baptism,  but  faith  which  worketh 
by  love.  Neither  Baptism  availeth  any  thing  nor 
want  of  Baptism,  but  a  new  creature  ;  and  as  many 
as  walk  according  to  this  rule,  peace  be  on  them  and 
mercy,  and  upon  the  Israel  of  God." 

Such,  doubtless,  is  the  only  consistent  mode  of  re- 
garding and  treating  this  sacred  ordinance,  if  it  has 
no  power  or  grace  in  it  more  than  a  Jewish  rite. 
We  should  discard  it.  And  in  whatever  degree  we 
think  it  thus  unprofitable,  so  far  we  should  discard  it. 
If  we  think  it  but  a  figure  in  the  case  of  children, 
though  a  Sacrament  to  grown  men,  we  should  keep 
from  wasting  upon  children  what  would  benefit  them 
as  men.  And  this  holds  good  of  all  the  ordinances 
of  the  Church ;  so  far  as  they  are  but  outward  forms, 
let  them  be  abolished  as  parts  of  dead  Judaism.  But, 
praised  be  God  !  they  are  none  of  them  such.  They 
all  have  life.  Christ  has  lodged  virtue  in  His 
Church,  and  she  dispenses  it  forth  from  her  in  all 
her  words  and  works.  Why  will  you  not  believe 
this  ?  What  do  you  gain  by  so  jealous  and  niggardly 
a  spirit,  such  "  slowness  of  heart,"  but  the  loss  of 
thoughts  full  of  comfort  and  of  majesty  ?  To  view 


310  REGENERATING  BAFHSM.  [SERM. 

Christ  as  all  but  visibly  revealed,  to  look  upon  His 
ordinances,  not  in  themselves  but  as  signs  of  His 
presence  and  power,  as  the  accents  of  His  love,  the 
very  form  and  countenance  of  Him  who  ever  beholds 
us,  ever  cherishes  us,  to  see  Him  thus  revealed  in 
glory  day  by  day,  is  not  this  to  those  who  believe  it 
an  unspeakable  privilege  ?  Is  it  not  so  great  that  a 
man  might  well  wish  it  true  from  the  excellence  of  it, 
and  count  them  happy  who  are  able  to  receive  it  ? 
And  when  this  is  all  plainly  revealed  in  Scripture, 
when  we  are  expressly  told  Christ  washes  us  by 
Water  to  change  us  into  a  glorious  Church,  that  the 
consecrated  bread  is  His  flesh,  that  He  is  present  with 
His  ministers,  and  is  in  the  midst  of  His  Church, 
why  should  we  draw  back,  like  Thomas  doubting  of 
our  Lord's  resurrection  ?  "  Blessed  are  they  that 
have  not  seen  and  yet  have  believed  !"  Surely  so  it 
is ;  and  however  the  world  may  scorn  our  faith,  and 
those  despise  us  from  whom  we  might  expect  better 
things,  we  will  chearfully  bear  what  is  a  slight  draw- 
back indeed  on  our  extreme  blessedness.  While 
they  accuse  us  of  trusting  in  ourselves,  trusting  in  our 
forms,  and  of  ignorance  of  the  gospel,  we  will  meekly 
say  in  our  hearts,  "  *  Thou,  God,  seest  me :'  Thou 
knowest  that  we  desire  to  love  nothing  but  Thee, 
and  to  trust  in  nothing  but  the  cross  of  Christ;  and 
that  we  relinquish  all  self-reliance,  and  know  our- 
selves in  ourselves  to  have  nothing  but  sin  and 
misery,  and  esteem  these  ordinances  of  Thine  not 
for  their  own  sake,  but  as  memorials  of  Thee  and  of 


XIX.]  REGENERATING  BAPTISM.  311 

Thy  Son,  memorials  which  He  has  appointed,  which 
He  has  blessed,  and  in  which,  by  faith,  we  see  Him 
manifested,  day  by  day,  and  through  which  we  hope 
to  receive  the  imputation  of  those  merits,  once  for 
all  wrought  out  on  the  Cross,  and  our  only  effectual 
help  in  the  day  of  account." 


SERMON  XX. 


INFANT  BAPTISM. 


MATT,  xviii.  5. 

Whoso  shall  receive  one  such  little  child  in  My  name, 
receiveth  Me. 


PERHAPS  there  are  no  words  uttered  by  our  Lord  in 
the  Gospels  more  gracious  and  considerate,  as  well  as 
holy,  just,  and  good  (that  is,  if  we  dare  measure  His 
words  by  our  own  sense  of  them)  than  the  encourage- 
ment given  in  this  text  and  others  of  a  similar  cha- 
racter; none,  more  gracious  and  considerate,  taking 
into  account  our  nature  and  the  necessary  conse- 
quence of  believing  the  doctrines  He  has  brought  to 
light.  He  has  brought  to  light  life  and  immortality ; 
but,  with  immortal  life,  He  has  also  brought  to  light 
eternal  death ;  He  has  revealed  the  awful  truth,  that 
the  soul  never  dies,  never  ceases  to  think  and  to  be 
conscious,  to  be  capable  of  happiness  or  misery; 
that  when  once  a  man  is  born  into  the  world,  neither 


SERM  XX.]  INFANT  BAPTISM.  313 

time  nor  place,  friend  nor  enemy,  Angels  nor  devils, 
can  touch  the  living  principle  within  him  ;  not  even 
himself  has  any  power  over  himself ;  but,  as  he  has 
begun,  so  he  must  continue  to  exist  on  to  eternity. 
He  has  taught  us,  that  every  child,  from  the  moment 
of  his  birth,  has  this  prospect  before  him ;  also,  that 
far  from  being  sure  of  heaven,  he  is  to  be  put  on  a 
trial,  whether  he  will  serve  God  or  no ;  nay,  not 
only  on  a  trial,  but  on  a  trial  not  on  even  terms ; 
not  a  trial  to  which  he  is  equal,  but  with  a  strong 
propensity  within  him  to  the  worse  alternative,  a 
tendency  weighing  him  down  to  earth ;  so  that,  of 
himself,  he  cannot  serve  God  acceptably,  or  even 
repent  of  his  unworthy  service. 

I  say,  if  we  knew  only  this,  no  thoughtful  person 
could  ever,  without  the  greatest  humiliation  and  ter- 
ror, reflect  on  his  being  responsible  for  the  existence1 
of  beings  exposed  to  such  miserable  disadvantages. 
Surely,  if  we  only  knew  the  great  doctrines  of  the 
Gospel,  viz.  that  man  is  a  sinner  by  nature,  and, 
though  redeemed  by  Christ,  cannot  turn  to  Christ  of 
his  own  strength,  I  say,  the  cruelty  of  giving  birth  to 
poor  infants,  who  should  inherit  our  nature  and  re- 
ceive from  us  the  birth-right  of  corruption,  would  be 
so  great,  that,  bowing  the  head  to  God's  appoint- 
ment, and  believing  it  to  be  good  and  true,  we  could 
but  conclude  with  the  Apostle  on  one  occasion, 
that  "  it  were  good  not  to  marry."  Our  knowledge 
of  the  condition  of  man  would  surely  lead  to  the 
breaking  up  of  society,  in  proportion  as  we  received 


314  INFANT  BAPTISM.  [SERM. 

the  heavenly  doctrine  in  spirit  and  in  truth;  for 
what  good  were  it  to  know  that  Christ  has  died  for 
us,  if  we  also  know  that  no  one  is  by  nature  able  to 
repent  and  believe,  and  know  nothing  more?  It 
would  lead  thoughtful  men  to  think  of  their  own 
personal  salvation  only,  and  thus  to  defraud  Christ  of 
the  succession  of  believers,  and  the  perpetual  family 
of  saints,  which  is  to  be  the  salt  of  the  earth  to  the 
end  of  time  and  the  full  fruit  of  His  passion. 

It  is  true,  there  is  another  doctrine  besides  those 
which  I  have  stated,  viz.  that  Christ  has  not  only 
died  for  sinners,  but  also  vouchsafes  from  above  the 
influences  of  grace,  to  enable  them  to  love  what  by 
nature  they  cannot  love,  and  to  do  what  they  cannot 
do,  to  believe  and  obey.  But  even  this  would  not 
be  enough  to  remove  the  alarm  and  distress  of  the 
Christian  parent.  For,  though  God  mercifully  gives 
His  grace  to  enable  men  to  believe  in  His  Son,  yet  it 
is  as  certain  as  the  truth  of  Scripture  itself,  that  He 
does  not  give  His  grace  to  all,  but  to  those  to  whom 
He  will.  If  any  word  of  Scripture  be  true,  it  is  this, — 
that  there  is  an  election,  that  "  it  is  not  of  him  that 
willeth,  nor  of  him  that  runneth,  but  of  God  that 
showeth  mercy,"  that  some  men  are  brought  near 
unto  God,  and  gifted  with  His  regenerating  grace,  and 
others  not;  so  that,  although  we  knew  ever  so  much 
concerning  the  gift  of  the  Holy  Ghost,  as  well  as 
concerning  the  meritorious  death  of  Christ,  yet,  that 
knowledge  would  not  tend  a  whit  more  to  reconcile 
religious  men  to  what  they  must  certainly  consider 


XX.]  INFANT  BAPTISM.  315 

the  cruelty,  and  the  personal  responsibility,  of  be- 
coming a  parent. 

I  would  say,  then,  that  if  this  were  all  we  knew  on 
the  subject,  no  one  of  any  seriousness  could  bear  the 
thought  of  adding  to  this  world's  "  children  of  wrath," 
except  an  express  divine  command  obliged  him  to  do 
so.  If  even  a  single  deliberate  act  of  sin  be  (as  it  is) 
a  great  and  fearful  matter,  mortal  and  damnable,  yet 
what  is  any  sin,  say  blasphemy,  murder,  idolatry,  even 
the  greatest,  what  would  it  be  to  the  giving  being 
to  a  soul  intelligent,  individual,  accountable,  fraught 
with  all  the  sensibilities  and  affections  which  belong 
to  human  nature,  capable  of  pain,  immortal,  and  in 
due  season  manifesting  a  will  incurably  corrupt,  and 
a  heart  at  enmity  with  God,  even  though  there  were 
the  chance  that  possibly  it  might  be  one  of  those  who 
were  elected  for  eternal  life  ?  There  can  be  no  doubt, 
that,  if  we  know  no  more  of  the  Gospel  than  I  have 
hitherto  mentioned,  if  we  content  ourselves  with  that 
half  Gospel  which  is  sometimes  taken  for  the  whole, 
none  would  be  so  selfish  and  so  unfeeling  as  we,  who 
could  be  content,  for  the  sake  of  worldly  comforts, 
a  chearful  home,  and  the  like,  to  surround  ourselves 
with  those,  about  whom,  dearly  as  we  loved  them, 
and  fervently  as  we  might  pray  for  them,  we  only 
knew  thus  much,  that  there  was  a  chance, — a  certain 
chance  that,  perhaps,  they  might  be  in  the  number 
of  the  few  whom  Christ  rescues  from  the  curse  of 
original  sin. 


316  INFANT  BAPTISM.  [SERM. 

Let  us  now  see  how  His  gracious  words,  contained 
in  the  text,  remove  the  difficulty. 

In  truth,  our  Merciful  Saviour  has  done  much 
more  for  us  than  reveal  the  wonderful  doctrines  of 
the  Gospel ;  He  has  enabled  us  to  apply  them.  He 
has  given  us  directions  as  well  as  doctrines,  and  while 
giving  them  has  imparted  to  us  especial  encourage- 
ment and  comfort.  What  an  inactive  useless  world 
this  would  be,  if  the  sun's  light  did  not  diffuse  itself 
through  the  air  and  fall  on  all  objects  around  us, 
enabling  us  to  see  earth  and  sky  as  well  as  the  sun 
itself!  Cannot  we  conceive  nature  so  constituted 
that  the  sun  appeared  as  a  bright  spot  in  the  hea- 
vens, while  the  heavens  themselves  were  black  as  in 
the  starlight,  and  the  earth  dark  as  night  ?  Such 
would  have  been  our  religious  state,  had  not  our 
Lord  applied,  and  diversified,  and  poured  to  and  fro, 
in  heat  and  light,  those  heavenly  glories  which  are 
concentrated  in  Him.  He  would  shine  upon  us 
from  above  in  all  His  high  attributes  and  offices,  as 
the  Prophet,  Priest,  and  King  of  His  elect ;  but  how 
should  we  bring  home  His  grace  to  ourselves  ?  How 
should  we  gain,  and  know  we  gain,  an  answer  to  our 
prayers  ? — how  secure  the  comfortable  assurance 
that  He  loves  us  personally,  and  will  change  our 
hearts,  which  we  feel  to  be  so  earthly,  and  wash 
away  our  sins,  which  we  confess  to  be  so  manifold, 
unless  He  had  given  us  Sacraments, — means  and 
pledges  of  grace, — keys  which  open  the  treasure-house 


XX.]  INFANT  BAPTISM.  317 

of  mercy,  and  enable  us,  not  only  to  anticipate,  but 
to  receive,  and  know  that  we  receive,  all  we  can 
receive  as  accountable  beings,  (not,  indeed,  the  cer- 
tainty of  heaven,  for  we  are  still  in  the  flesh,)  but 
the  certainty  of  God's  present  favour,  the  certainty 
that  He  is  reconciled  to  us,  will  work  in  us  and 
with  us  all  righteousness,  will  so  supply  our  need, 
that  henceforth  we  shall  lack  nothing  for  the  com- 
pletion and  overflowing  in  sanctity  of  our  defective 
and  sinful  nature,  but  have  all,  and  more  than  all 
that  Adam  ever  had  in  his  first  purity,  all  that  the 
highest  Archangel  or  Seraph  ever  had  when  on  his 
trial,  whether  he  would  stand  or  fall  ? 

For  instance,  in  the  particular  case  I  have  been 
considering,  our  gracious  Lord  has  done  much  more 
than  tell  us  some  souls  are  elected  to  the  mercies  of 
redemption  and  others  not.  He  has  not  left  Christ- 
ians thus  uncertain  about  their  children.  He  has 
expressly  assured  us  that  children  are  in  the  num- 
ber of  His  chosen  ;  and,  if  you  ask  whether  all  chil- 
dren, I  reply,  all  children  you  can  bring  to  Baptism, 
all  children  who  are  within  reach  of  it.  So  literally 
has  He  fulfilled  His  promise  :  "  Ho,  every  one  that 
thirsteth,  come  ye  to  the  waters,  and  he  that  hath  no 
money,  come  ye  buy  and  eat ;  yea,  come  buy  wine 
and  milk  without  money  and  without  price  !"  and 
again,  "  All  that  the  Father  giveth  Me  shall  come  to 
Me,  and  him  that  cometh  to  Me  I  will  in  no  wise 
cast  out."  He  has  disclosed  His  secret  election  in 
a  visible  Sacrament,  and  thus  enables  Christians  to 


318  INFANT  BAPTISM.  [SERM. 

bear  to  be,  what  otherwise  they  would  necessarily 
shrink  from  being,  parents.  He  relieves,  my  bre- 
thren, your  anxious  minds,  anxious  (as  they  must  ever 
be)  for  your  children's  welfare,  even  after  all  the 
good  promises  of  the  Gospel,  but  unspeakably  anxi- 
ous before  you  understand  how  you  are  to  be  rid  of 
the  extreme  responsibility  of  bestowing  an  eternal 
being  upon  sinful  creatures  whom  you  cannot  change. 
With  the  tenderest  feeling  He  removes  your  diffi- 
culty. He  bids  you  bring  them  to  Him  from  the 
first,  and  then  take  and  educate  them  in  His  name. 
Like  Pharaoh's  daughter,  He  takes  them  up  when 
you,  their  natural  kin,  have  been  forced  to  abandon 
them  to  inevitable  death ;  and  then  He  gives  them 
back  to  you  to  nurse  for  His  sake.  "  Suffer  the 
little  children  to  come  unto  Me,  and  forbid  them 
not,  for  of  such  is  the  kingdom  of  God  V  Again  in 
the  text,  "  Whoso  shall  receive  one  such  little  child 
in  My  name,  receiveth  Me."  Observe  how  He 
speaks  as  if  He  would  give  you  some  great  and 
urgent  encouragement ;  not  only  does  He  give  per- 
mission, but  He  promises  a  reward  to  those  who 
dedicate  children  to  Him.  He  not  only  bids  us  do 
the  very  thing  we  wish  to  do,  but  bestows  on  the 
doing  it  a  second  blessing.  He  promises  that  if  we 
bring  children  to  Him  for  His  blessing,  He  will 
bless  us  for  doing  so ;  if  we  receive  them  for  His 
sake,  He  will  make  it  as  if  we  received  Himself, 

1  Mark  x.  14. 


XX.]  INFANT  BAPTISM.  319 

which  is  the  greatest  reward  He  could  give  us. 
Thus,  while  we  are  engaged  in  this  work  of  receiving 
children  in  His  name,  let  us  recollect,  to  our  great 
comfort,  that  we  are  about  no  earthly  toil ;  we  are 
taking  part  in  a  joyful  solemnity,  in  a  blessed  and 
holy  ordinance,  in  which  our  Saviour  Christ  not  only 
comes  to  them,  but  is  spiritually  received  into  our 
own  souls. 

These  reflections  arise  on  the  first  view  of  the 
subject.  However  it  may  be  objected,  that,  after  all, 
numbers  fall  away  from  God,  even  with  the  advan- 
tages of  Baptism,  and  if  so,  the  birth  of  children  is 
not  a  less  awful  subject  of  contemplation  now  than 
before,  nay,  rather  more  so,  inasmuch  as  a  heavier 
doom  awaits  those  who  sin,  after  grace  given,  than 
those  who  have  not  received  it. 

But  this  objection  surely  brings  us  to  a  very  dif- 
ferent question.  What  I  have  been  saying  comes  to 
this : — that  a  child  seems  by  its  very  nature,  which 
is  corrupt  and  ungodly,  to  complain  of  those  parents 
who  gave  it  him ;  I  mean,  seems  to  do  so  in  the 
parents'  estimation,  when  they  think  of  him.  Their 
tender  love  towards  him  is  humbled  and  distressed 
by  this  thought : — "  This  dear  and  helpless  object  of 
our  affection  is  a  sinner  through  his  parents,  shapen 
in  iniquity,  conceived  in  sin,  born  a  child  of  wrath." 
Now,  I  conceive  this  dreadful  thought  is  at  once 
removed,  directly  it  is  known  that  they  who  gave 
him  his  natural  being  may  also  bring  him  to  a 
second  birth,  in  which  original  sin  is  washed  away, 

7 


320  INFANT  BAPTISM.  [SERM. 

and  such  influences  of  grace  given  and  promised  as 
make  it  a  child's  own  fault,  if  he,  in  the  event,  fails 
of  receiving  an  eternal  inheritance  of  blessedness  in 
God's  presence.  They  undo  their  own  original  in- 
jury. Now  that  Christ  receives  us  in  our  infancy, 
no  one  has  any  ground  for  complaining  of  his  fallen 
nature.  He  receives  by  birth  a  curse,  but  by  Bap- 
tism a  blessing,  and  the  blessing  is  the  greater ; 
and  to  murmur  now  against  his  condition  is  all  one 
with  murmuring  against  his  being  created  at  all,  his 
being  created  as  a  responsible  being,  which  is  a 
murmuring,  not  against  man  but  against  God;  for 
though  it  was  man  who  has  made  our  nature  in- 
clined to  evil,  yet,  that  we  are  beings  on  a  trial, 
with  moral  natures,  a  power  to  do  right  or  wrong, 
and  a  capacity  of  happiness  or  misery,  is  not  man's 
work,  but  the  Creator's.  Thus  parents,  being  allowed 
to  bestow  a  second  birth  upon  their  offspring,  hence- 
forth do  but  share  and  are  sheltered  in  His  respon- 
sibility, (if  I  may  dare  so  speak,)  who  is  ever  "justified 
in  His  sayings,  and  overcomes  when  He  is  judged." 

However,  it  may  be  asked,  how  this  applies  to 
the  case  of  the  heathen.  They  cannot  bring  their 
children  to  Baptism,  therefore  they  do  incur  the 
responsibility  of  giving  being  to  souls  who  live  and 
die  in  the  wrath  of  God.  I  answer,  that  a  man 
cannot  be  responsible  for  that  about  which  he  is 
altogether  ignorant.  The  heathen  have  no  knowledge 
of  the  real  state  of  mankind,  and  therefore  they  can 
have  none  of  the  duties  which  arise  out  of  that 


XX.]  INFANT  BAPTISM.  321 

knowledge.  None  of  us,  not  even  Christians,  know 
fully  our  own  condition,  and  the  consequences  of 
our  actions ;  else,  doubtless,  we  should  be  too  much 
overpowered  to  act  at  all.  Did  we  see  the  complete 
consequences  of  any  one  sin,  did  we  see  how  it 
spread  by  the  contagion  of  example  and  influence 
through  the  world,  how  many  souls  it  injured,  and 
what  its  eternal  effects  were,  doubtless  we  should 
become  speechless  and  motionless,  as  though  we  saw 
the  flames  of  hell  fire.  Enough  light  is  given  us  to 
direct  us,  and  to  make  us  responsible  for  our  actions, 
not  so  much  as  to  overwhelm  us.  We  are  not  told 
the  secret  of  our  guilty  nature,  till  we  are  told  the 
means  to  escape  from  it ;  we  are  not  told  of  God's 
fearful  wrath,  till  we  are  told  of  His  love  in  Christ. 
The  heathen  do  not  know  of  Baptism,  but  they  do 
not  know  of  original  sin ;  for  God  would  allot  fear, 
faith,  and  hope  to  all  men,  despair  to  none.  Again, 
the  heathen  know  nothing  of  the  eternity  of  future 
punishment,  yet  our  Lord,  in  His  account  of  the 
judgment,  when  "  all  nations"  shall  be  gathered 
before  Him,  does  not  except  them  from  the  risk  of 
it.  They  know  neither  of  eternal  death  nor  eternal 
life.  Let  us  leave  the  case  of  the  heathen,  about 
which  nothing  has  been  revealed  to  us ;  they  are  in 
the  hand  of  God,  the  righteous  and  merciful  God ; 
"  Shall  not  the  Judge  of  all  the  earth  do  right1?" 

But  further,  it  may  be  objected  that  though  Bap- 
tism is  vouchsafed  to  the  children  of  Christian 
1  Gen.  xviii.  25. 

VOL.  III.  Y 


INFANT  BAPTISM.  [SERM. 

parents,  yet  we  are  expressly  assured  that  the  few, 
not  the  many,  shall  be  saved ;  so  that  the  gift,  how- 
ever great,  does  not  remove  the  difficulty  in  our  way, 
or  make  it  less  of  a  risk  to  bring  into  existence 
those  who  are  more  likely  to  be  among  the  wretched 
many  than  the  blessed  few.  But,  surely,  this  is  a 
misconception  of  our  Saviour's  words.  Where  does 
He  say  that  few  only  of  the  children  of  His  earnest 
followers  shall  be  saved?  He  says,  indeed,  that 
there  will  be  but  few  out  of  the  whole  multitude  of 
the  regenerate ;  and  the  great  multitude  of  them,  as 
we  know  too  well,  are  disobedient  to  their  calling. 
No  wonder  if  their  children  turn  out  like  themselves, 
and  live  to  this  world.  But,  because  the  mass  of 
men  abuse  their  privileges,  which  we  see  they  do, 
and  because  we  dare  not  entertain  any  sanguine 
hopes  of  the  children  of  careless  parents,  how  does 
this  prove  that  those  who  do  live  in  God's  faith  and 
fear,  and  are  labouring  and  tending  to  be  in  the 
number  of  the  elect  few,  may  not  cherish  the  confi- 
dence that  their  children,  in  like  manner,  will  in 
due  season  obey  God's  calling,  yield  to  His  Holy 
Spirit,  "  be  made  like  the  image  of  His  Only-be- 
gotten Son,  walk  religiously  in  good  works,"  and  at 
length  attain  to  everlasting  glory  ?  Solomon,  even 
under  the  Law,  assures  us  that,  if  a  child  be  trained 
up  in  the  way  he  should  go,  when  he  is  old  he  will 
not  depart  from  it 1.  Much  more  (please  God)  will 

1  Prov.  xxii.  6. 


XX.]  INFANT  BAPTISM.  323 

this  be  true,  where  the  parents'  prayers  and  the 
children's  training  are  attended  by  so  great  and 
present  a  benefit  as  regenerating  Baptism.  Much 
more  when  His  Son  has  so  graciously  made  the  little 
children  patterns  to  grown  men,  declaring  that  then, 
and  then  only,  we  become  true  members  of  His 
Kingdom  when  we  become  like  them,  and  when,  in 
sign  of  His  favour,  "  He  took  them  up  in  His  arms, 
put  His  hands  upon  them,  and  blessed  them."  Let 
a  man  consider  how  much  is  contained  in  the  decla- 
ration, that  God  "  wills  our  salvation,"  that  "  He 
hath  not  appointed  us  unto  wrath,  but  to  obtain 
salvation l ;"  and  he  will  feel  that  he  may  safely 
trust  his  children  to  their  Lord  and  Saviour, — reluc- 
tance being  no  longer  a  serious  prudence,  but  an 
unbelieving  and  unthankful  jealousy,  and  the  care 
of  them  no  burdensome  nor  sorrowful  toil,  though 
an  anxious  one,  but  a  labour  of  love,  a  joyful  service 
done  to  Christ. 

Lastly,  it  may  still  be  asked  what  encouragement 
after  all  has  been  gained  through  Christian  Baptism, 
which  we  should  not  have  had  without  it,  since  it  seems 
the  children's  hopes  are  to  be  ultimately  rested  not  on 
the  Sacrament  administered,  but  on  the  parents'  faith 
and  prayers  and  careful  training  of  them.  These 
means,  it  may  be  objected,  might  and  would  have  been 
used  by  religious  men,  even  though  they  had  known 
only  of  Christ's  merits  and  gifts  without  direction  how 

MThes.  v.  9. 
Y2 


INFANT  BAPTISM.  [SERM. 

to  convey  and  apply  them  to  individuals ;  they  would 
have  prayed  and  been  careful  then,  and  so  gained 
them  for  their  children,  and  they  can  do  no  more 
now.  But  can  you  indeed  thus  argue  ?  What !  is 
there  no  difference  between  asking  and  receiving? 
for  prayer  is  an  asking  and  Baptism  is  a  receiving. 
Is  there  no  difference  between  a  chance  and  a  cer- 
tainty ?  How  many  infants  die  in  their  childhood  !  is 
it  no  difference  to  know  that  a  child  has  gone  to 
heaven,  or  that  he  has  died  as  he  was  born  ?  But  sup- 
posing a  child  lives,  is  not  regeneration  a  real  gain  ? 
does  not  it  change  our  nature,  exalt  us  in  the  scale 
of  being,  give  us  new  powers,  open  upon  us  untold 
blessings,  and  moreover  brighten  in  an  extreme  de- 
gree the  prospect  of  our  salvation,  if  religious  training 
follows  ?  I  will  say  more.  Many  men  die  without  any 
signs  of  confirmed  holiness,  or  formed  character  one 
way  or  the  other.  We  know,  indeed,  that  privileges 
not  improved  will  save  no  one ;  but  we  do  not  know, 
we  cannot  pronounce,  whether  in  souls  where  there 
is  but  a  little  strength,  but  much  struggle,  their  re- 
generation may  not,  as  in  the  case  of  children,  avail 
them  hereafter  in  some  secret  manner  which,  with  our 
present  knowledge,  we  cannot  speak  about  or  imagine. 
Surely  it  is  not  a  slight  benefit  to  have  been  "  made 
partakers  of  the  Holy  Ghost,  and  tasted  of  the  hea- 
venly gift  and  the  powers  of  the  world  to  come1." 
Now  I  trust  that  these  considerations  may  suffice, 

1  Heb.  vi.  4,  5. 


XX.]  INFANT  BAPTISM.  325 

through  God's  grace,  to  open  on  you  a  more  serious 
view  of  the  subject  treated  of,  than  is  often  taken 
even  by  those  who  are  not  without  religious  thoughts 
upon  it.  I  fear  indeed  that  most  men,  though  they 
profess  and  have  a  regard  for  religion,  yet  have  very 
low  and  contracted  notions  of  the  dignity  of  their 
station  as  Christians.  To  be  a  Christian  is  one  of 
the  most  wondrous  and  awful  gifts  in  the  world. 
It  is  (in  one  sense)  to  be  higher  than  Angel  or 
Archangel.  If  we  have  any  portion  of  an  enlight- 
ened faith,  we  shall  understand  that  our  state,  as 
members  of  Christ's  Church,  is  full  of  mystery. 
What  so  mysterious  as  to  be  born  (as  we  are)  un- 
der God's  wrath?  What  so  mysterious  as  to  be 
redeemed  by  the  death  of  the  Son  of  God  made 
flesh?  What  so  mysterious  as  to  receive  the  virtue 
of  that  death  one  by  one  through  Sacraments  ?  What 
so  mysterious  as  to  be  able  to  teach  and  train  each 
other  in  good  or  evil  ?  When  a  man  at  all  enters  into 
such  thoughts,  how  is  his  view  changed  about  the 
birth  of  children !  in  what  a  different  light  do  his 
duties,  as  a  parent,  break  upon  him !  The  notion 
entertained  by  most  men  seems  to  be,  that  it  is  a 
pleasant  thing  to  have  a  home ; — this  is  what  would 
be  called  an  innocent  and  praiseworthy  reason  for 
marrying ; — that  a  wife  and  family  are  comforts.  And 
the  highest  view  a  number  of  persons  take  is,  that  it 
is  decent  and  respectable  to  be  a  married  man ;  that 
it  gives  a  man  a  station  in  society,  and  settles  him. 


INFANT  BAPTISM.  [SBAM. 

All  this  is  true.  Doubtless  wife  and  children  are 
blessings  from  God ;  and  it  is  praiseworthy  and  right 
to  be  domestic,  and  to  live  in  orderly  and  honourable 
habits.  But  a  man  who  limits  his  view  to  these 
thoughts,  who  does  not  look  at  marriage  and  at  the 
birth  of  children,  as  something  of  a  much  higher  and 
more  heavenly  nature  than  any  thing  we  see,  who 
does  not  discern  in  Holy  Matrimony  a  divine  ordi- 
nance, shadowing  out  the  union  between  Christ  and 
the  Church,  and  does  not  associate  the  birth  of  chil- 
dren with  the  ordinance  of  their  new  birth,  such  a 
one,  I  can  only  say,  has  very  worldly  views.  It  is  well 
to  go  on  labouring,  year  after  year,  for  the  bread  that 
perisheth ;  and,  if  we  are  well  off  in  the  world,  to  take 
interest  and  pleasure  in  our  families  rather  than  to 
seek  amusements  out  of  doors ;  it  is  very  well,  but 
it  is  not  religion ;  and  let  us  endeavour  to  make  our 
feelings  towards  them  more  and  more  religious.  Let  us 
beware  of  aiming  at  nothing  higher  than  their  being 
educated  well  for  this  world,  their  forming  respect- 
able connexions,  succeeding  in  their  callings,  and 
settling  well.  Let  us  never  think  we  have  absolved 
ourselves  from  the  responsibility  of  being  their 
parents,  till  we  have  brought  them  to  Christ.  Let 
us  bear  in  mind  ever  to  pray  for  their  eternal  salva- 
tion ;  let  us  "watch  for  their  souls  as  those  who  must 
give  account."  Let  us  remember  that  salvation  does 
not  come  as  a  matter  of  course ;  that  Baptism,  though 
administered  to  them  once  and  long  since,  is  never 


XX.]  INFANT  BAPTISM.  327 

past,  always  lives  in  them  as  a  blessing  or  as  a 
burden ;  and  that  though  we  may  cherish  a  joyful 
confidence  that  "  He  who  hath  begun  a  good  work 
in  them  will  perform  it,"  yet  let  us  recollect  also 
that  then  only  have  we  a  right  to  cherish  it,  when 
we  are  doing  our  part  towards  fulfilling  it. 


SERMON   XXL 


THE  DAILY  SERVICE. 


HEB.  x.  25. 

Not  forsaking  the  assembling  of  ourselves  together,  as  the  man- 
ner of  some  is,  but  exhorting  one  another  ;  and  so  much  the 
more,  as  ye  see  the  Day  approaching. 

THE  first  Christians  set  up  the  Church  in  continual 
prayer.  "  They,  persevering  daily  with  one  mind  in 
the  Temple,  and  breaking  bread  from  house  to  house, 
did  share  their  food  with  gladness  and  singleness  of 
heart,  praising  God  V  St.  Paul's  epistles  bind  their 
example  upon  their  successors  for  ever.  Indeed  we 
could  not  have  conceived,  even  if  he  and  the  other 
Apostles  had  been  silent,  that  such  a  solemn  opening 
of  the  Gospel,  as  that  contained  in  the  book  of  Acts, 
was  only  of  a  temporary  nature,  and  not  rather  a 
specimen  of  what  was  to  take  place  among  the  elect 
people  in  every  age,  and  a  shadow  of  that  perfect 

1  Acts  ii.  46,  47. 


SERM.  XXI.]  THE  DAILY  SERVICE.  329 

service  which  will  be  their  blessedness  in  heaven. 
However,  St.  Paul  removes  all  doubt  on  this  subject 
by  expressly  enjoining  this  united  and  unceasing 
prayer  in  various  passages  of  his  epistles :  "  I  will . . . 
that  men  pray  in  every  place,  lifting  up  holy  hands  V 
"  Persevere  in  prayer,  and  watch  in  the  same  with 
thanksgiving 2 ;"  and  the  like. 

But  it  will  be  said,  "  Times  are  altered ;  the  rites 
and  observances  of  the  Church  are  local  and  occa- 
sional ;  what  was  a  duty  then,  need  not  be  a  duty 
now,  even  though  St.  Paul  happens  to  enjoin  it  on 
those  whom  he  addresses.  Such  continual  prayer 
was  the  particular  form  which  the  religion  of  the 
early  Christians  took,  and  ours  has  taken  another 
form."  Do  not  suppose,  because  I  allow  myself  thus 
to  word  the  objection,  that  I  therefore,  for  an  instant, 
allow  that  continual  united  prayer  may  religiously 
be  considered  a  mere  usage  or  fashion ;  but  so  it  is 
treated, — so,  perhaps,  some  of  us  in  our  secret  hearts 
have  at  times  been  tempted  to  imagine :  that  is,  we 
have  been  disposed  to  think  that  public  worship  on 
Sundays  has  in  it  something  of  natural  fitness  and 
reasonableness  which  continual  week-day  worship 
has  not.  Still,  supposing  it, — granting  daily  worship 
to  be  a  ceremony,  or  an  usage,  calling  it  by  any  title 
the  most  slighting  and  disparaging,  the  question  re- 
turns, was  this  ceremony  or  usage  of  continual  united 
prayer  intended,  by  the  Apostles,  for  every  age  of  the 

1  1  Tim.  ii.  8.  2  Col.  iv.  2. 


330  THE  DAILY  SERVICE.  [SERM. 

Church,  or  only  for  the  early  Christians?  Now,  I 
answer  confidently  that  united  prayer,  unceasing 
prayer,  is  enjoined  by  St.  Paul,  according  to  a  pas- 
sage just  cited,  in  an  epistle  which  lays  down  rules 
for  the  government  and  due  order  of  the  Church  to 
the  end  of  time ;  for  there  is  no  pretence  for  discard- 
ing this  part  of  it  which  will  not  apply  to  the  whole. 
Observe  how  explicitly  he  speaks,  "  I  will  therefore 
that  men  pray  in  every  place ;"  not  only  at  Jerusalem, 
not  only  at  Corinth,  not  only  in  Rome,  but  even  in 
England;  in  England  at  this  day,  in  our  secluded 
villages,  in  our  rich  populous  busy  towns,  whatever  be 
the  importance  of  those  secular  objects  which  absorb 
our  thoughts  and  time. 

Or,  again,  take  the  text,  and  consider  whether  it 
favours  the  notion  of  a  change  or  relaxation  of  the 
primitive  custom.  "  Not  forsaking  the  assembling 
of  ourselves  together,  as  the  manner  of  some  is,  but 
exhorting  one  another ;  and  so  much  the  more,  as  ye 
see  the  Day  approaching."  The  increasing  troubles 
of  the  world,  the  fury  of  Satan,  and  the  madness  of 
the  people,  the  dismay  of  sun,  moon,  and  stars,  dis- 
tress of  nations  with  perplexity,  men's  hearts  failing 
them  for  fear,  the  sea  and  the  waves  roaring,  all 
these  gathering  tokens  of  God's  wrath  are  but  calls 
upon  us  for  greater  perseverance  in  united  prayer. 
Let  those  men  especially  consider  this,  who  say  that 
we  are  but  dreaming  of  centuries  gone  by,  missing 
our  mark  and  born  out  of  time,  when  we  insist  on 
such  duties  and  practices  as  are  now  merely  out  of 

2 


XXL]  THE  DAILY  SERVICE.  331 

fashion;  those  who  point  to  the  tumult  and  fever 
which  agitates  the  whole  nation,  and  say  we  must  be 
busy  and  troubled  too,  in  order  to  respond  to  it; 
who  say  that  the  tide  of  events  has  set  in  one  way, 
and  that  we  must  give  into  it,  if  we  would  be  prac- 
tical men ;  that  it  is  idleness  to  attempt  to  stem  a 
current,  which  it  will  be  a  great  thing  even  to  direct ; 
that  since  the  present  age  loves  conversing  and  hear- 
ing about  religion,  and  does  not  like  silent  thought, 
patient  waiting,  recurring  prayers,  severe  exercises, 
that  therefore  we  must  obey  it,  and,  dismissing 
rites  and  ordinances,  convert  the  Gospel  into  a 
rational  faith,  so  called,  and  a  religion  of  the  heart ; 
let  these  men  seriously  consider  St.  Paul's  exhor- 
tation, that  we  are  to  persevere  in  prayer, — and  that 
in  every  place, — and  the  more,  the  more  troubled 
and  perplexed  the  affairs  of  this  world  become ;  not, 
indeed,  omitting  active  exertions,  but  not,  on  that 
account,  omitting  prayer. 

I  have  spoken  of  St.  Paul,  but,  consider  how  this 
rule  of  "  continuing  in  prayer"  is  exemplified  in  St. 
Peter's  history  also.  He  had  learned  from  his 
Saviour's  pattern  not  to  think  prayer  a  loss  of  time. 
Christ  had  taken  him  up  with  Him  into  the  holy 
mount,  though  multitudes  waited  to  be  healed  and 
taught  below.  Again,  before  His  passion,  He  had 
taken  him  into  the  garden  of  Gethsemane;  and 
while  He  prayed  Himself,  He  called  upon  him  like- 
wise to  "  watch  and  pray  lest  he  entered  into  temp- 
tation." In  consequence,  St.  Peter  warns  us  in  his 


332  THE  DAILY  SERVICE.  [SERM. 

first  Epistle,  as  St.  Paul  in  the  text,  "  The  end  of  all 
things  is  at  hand,  be  ye  therefore  sober,  and  watch 
unto  prayer1."  And  in  one  memorable  passage  of 
his  history,  he  received  a  revelation  of  a  momentous 
and  most  gracious  truth  when  he  was  at  his  prayers. 
Who  would  not  have  said  that  he  was  wasting  his 
time,  when  he  retired  to  the  house  of  Simon  at 
Joppa,  for  many  days,  and  went  up  upon  the  house- 
top to  pray,  about  the  sixth  hour?  Was  that,  it 
might  be  asked,  the  part  of  an  Apostle,  whose  com- 
mission was  to  preach  the  Gospel?  Was  he  thus 
burying  his  light,  instead  of  meeting  the  exigences 
of  the  time  ?  Yet,  there  God  met  him,  and  put  a 
word  in  his  mouth.  There  he  learned  the  com- 
fortable truth,  that  the  Gentiles  were  no  longer 
common  or  unclean,  but  admissible  into  the  Cove- 
nant of  Grace.  And  if  prayer  was  the  employment 
of  an  Apostle,  much  more  was  it  observed  by  those 
Christians  who  were  less  prominently  called  to 
labour.  Accordingly,  when  St.  Peter  was  in  prison, 
prayers  were  offered  for  him,  "  without  ceasing,"  by 
the  Church ;  and  to  those  prayers  he  was  granted. 
When  miraculously  released,  and  arrived  at  the 
house  of  Mary,  the  mother  of  Mark,  he  found 
"  many  gathered  together  praying 2." 

Stated  and  continual  prayer,  then,  and  especially 
united  prayer,  is  plainly  the  duty  of  Christians.  And, 
if  we  ask  how  often  we  are  to  pray,  I  reply,  that  we 

1  1  Pet.  iv.  7.  2  Acts  xii.  12. 


XXL]  THE  DAILY  SERVICE.  333 

ought  to  consider  prayer  as  a  plain  privilege,  directly 
we  know  that  we  are  allowed  to  consider  it  as  a 
duty,  and  therefore  that  the  question  is  out  of  place. 
Surely,  when  we  know  we  may  approach  the  Mercy- 
seat,  the  only  further  question  is,  whether  there  be 
any  thing  to  forbid  us  coming  often,  any  thing  imply- 
ing that  such  frequent  coming  is  presumptuous  and 
irreverent.  So  great  a  mercy  is  it  to  be  permitted 
to  come,  that  a  humble  mind  may  well  ask,  "  is  it  a 
profane  intrusion  to  come  when  I  will  ?"  If  it  be  not, 
such  a  one  will  rejoice  to  come  continually.  Now, 
by  way  of  removing  these  fears,  Scripture  contains 
most  condescending  intimations  that  we  may  come 
at  all  times.  For  instance,  the  Lord's  Prayer  peti- 
tions for  daily  bread  for  this  day ;  therefore,  our 
Saviour  intended  it  should  be  used  daily.  Further, 
it  says,  "give  us"  "forgive  us;"  therefore,  it  may  fairly 
be  presumed  to  be  given  us  as  a  social  prayer.  Thus, 
in  the  Lord's  Prayer  itself  there  seems  to  be  sanction 
for  daily  united  prayer.  Again,  if  we  consider  His 
words  in  the  parable,  twice  a  day  at  least  seems  per- 
mitted us,  "  Shall  not  God  avenge  His  own  elect, 
which  cry  day  and  night  unto  Him1?"  though  this 
is  to  take  the  words  according  to  a  very  restricted 
interpretation.  And  since  Daniel  prayed  three  times 
a  day,  and  the  Psalmist  even  seven,  under  the  Law, 
we  may  infer,  that  Christians,  certainly,  are  not  irre- 

1  Luke  xviii.  7. 


334  THE  DAILY  SERVICE.  [SERM. 

verent,  nor  incur  the  blame  of  using  vain  repetitions, 
though  they  join  in  many  Services. 

Now  I  do  not  see  what  can  be  said  in  answer  to 
these  arguments,  imperfect  as  they  are  compared 
with  the  whole  proof  that  might  be  adduced,  except 
that  some  of  the  texts  cited  may,  perhaps,  refer  to 
mere  secret  prayer  almost  without  words,  and  some 
speak  primarily  of  private  prayer.  Yet  it  is  unde- 
niable, on  the  other  hand,  that  united  prayer,  not 
private  or  secret,  is  principally  meant  in  those  pas- 
sages of  the  New  Testament,  which  speak  of  prayer 
at  all ;  and,  if  so,  the  remainder  may  be  left  to  apply 
indirectly  or  not,  as  we  chance  to  decide,  without  in- 
terfering with  a  conclusion  otherwise  proved.  If, 
however,  it  be  said,  that  family  prayer  is  a  fulfilment 
of  the  duty,  without  prayer  in  Church,  I  reply,  that  I 
am  not  at  all  speaking  of  it  as  a  duty,  but  as  a  pri- 
vilege ;  I  do  not  so  much  tell  men  that  they  must 
come  to  Church,  as  that  they  may.  This  surely  is 
enough  for  those  who  "  hunger  and  thirst  after 
righteousness,"  and  humbly  desire  to  see  the  face 
of  God. 

Now  I  will  say  a  few  words  on  the  manner  in 
which  the  early  Christians  fulfilled  this  duty. 

Quite  at  first,  when  the  persecutions  raged,  they 
assembled  when  and  where  they  could.  At  times 
they  could  but  avail  themselves  of  Christ's  promise, 
that  if  two  of  His  disciples  "  agree  on  earth,  as  touch- 
ing any  thing  that  they  shall  ask,  it  shall  be  done  for 


XXI.]  THE  DAILY  SERVICE.  335 

them  of  their  Heavenly  Father ;"  though,  by  small  par- 
ties, and  in  the  towns,  they  seem  to  have  met  together 
continually  from  the  first.  Gradually,  as  they  grew 
stronger,  or  as  they  happened  to  be  tolerated,  they 
made  full  proof  of  their  sacred  privilege,  and  showed 
what  was  the  desire  of  their  hearts. 

Their  most  solemn  Service  took  place  on  the  Lord's 
day,  as  might  be  expected,  when  the  Holy  Eucharist 
was  celebrated1.  Next  to  Sunday  came  Wednesday 
and  Friday,  when,  as  well  as  upon  it,  assemblies  for 
worship  continued  till  three  o'clock  in  the  afternoon, 
and  were  observed  with  fasting ;  in  some  places  with 
the  Eucharist  also.  Saturday  too  was  observed  in 
certain  branches  of  the  Church  with  especial  devo- 
tion, the  Holy  Mysteries  being  solemnized  and  other 
Services  used  as  on  the  Lord's  day. 

Next  must  be  mentioned,  the  Festivals  of  the 
Martyrs,  when,  in  addition  to  the  sacred  Services 
used  on  the  Lord's  day,  there  was  read  some  account 
of  the  particular  Martyr  commemorated,  with  exhor- 
tations to  follow  his  pattern. 

These  holydays,  whether  Sunday  or  Saint's  day, 
were  commonly  ushered  in  by  a  vigil  or  religious 
watching,  as  you  find  it  noted  down  in  the  calendar 
at  the  beginning  of  the  Prayer  Book.  These  lasted 
through  the  night. 

Moreover,  there  were  the  sacred  Seasons,  such  as 
the  Forty  Days  of  Lent  for  fasting,  and  the  fifty  days 
between  Easter  and  Whitsuntide  for  rejoicing. 
1  Bingham's  Antiq.  xiii.  9. 


336  THE  DAILY  SERVICE.  (SBRM. 

Such  was  the  course  of  special  devotions  in  the 
early  Church ;  but,  besides,  every  day  had  its  ordi- 
nary Services,  viz.  prayer  morning  and  evening. 

Besides  these,  might  be  mentioned  the  prayers  at 
the  canonical  hours,  which  were  originally  used  for 
private,  but,  at  length,  for  united  worship ;  viz.  at 
the  third  hour,  or  nine  in  the  morning,  in  commemo- 
ration of  the  Holy  Ghost's  descent  at  Pentecost  at 
that  hour ;  at  the  sixth,  the  time  of  St.  Peter's  vision 
at  Joppa,  in  memory  of  our  Saviour's  crucifixion ;  and 
at  the  ninth,  in  memory  of  His  death,  which  was  the 
hour  when  St.  Peter  and  St.  John  went  up  to  the 
Temple  and  healed  the  lame  man.  It  may  be  added, 
that  in  some  places  the  Holy  Eucharist  was  celebrated 
and  partaken  daily. 

This  is  by  no  means  a  full  enumeration  of  the 
sacred  Services  in  the  early  Church ;  but  it  is  abun- 
dantly sufficient  for  my  purpose,  which  is  to  show 
how  highly  they  valued  the  privilege  of  united  prayer, 
and  how  literally  they  understood  the  words  of  Christ 
and  His  Apostles.  I  am  by  no  means  contending, 
that  every  point  of  discipline  and  order  in  this  day 
must  be  precisely  the  same  as  it  was  then.  Christians 
then  had  more  time  on  their  hands  than  many  of  us 
have ;  and  certain  peculiarities  of  the  age  and  place 
might  combine  to  allow  them  to  do  what  we  cannot 
do ;  still,  so  far  must  be  clear  to  every  candid  person 
who  considers  the  state  of  the  case,  that  they  found 
some  sort  of  pleasure  in  prayer  which  we  do  not ; 
that  they  took  delight  in  an  exercise,  which  (I  am 


XXL]  THE  DAILY  SERVICE.  337 

afraid  I  must  say,  though  it  seems  profane  even 
to  say  it)  which  we  should  consider  painfully  long 
and  tedious. 

This  too  is  worth  observing  of  the  primitive  Christ- 
ians, that  they  united  social  and  private  prayer  in 
their  service.  On  holydays,  for  instance,  when  it 
was  extended  till  three  o'clock  in  the  afternoon,  they 
commenced  with  singing  the  Psalms,  in  the  midst  of 
which  two  Lessons  were  read  (as  is  usual  with  us), 
commonly  one  from  the  Old  and  one  from  the  New 
Testament.  Here,  in  some  places,  instead  of  these 
Lessons,  after  every  Psalm,  a  short  space  was  allowed 
for  private  prayer  to  be  made  in  silence,  much  in  the 
way  we  say  a  short  prayer  on  coming  into,  and  going 
out  of  Church.  After  the  Psalms  and  Lessons  came 
the  sermon,  the  more  solemn  prayers  having  not  yet 
begun.  Shortly  after,  followed  the  celebration  of  the 
Holy  Communion,  which  again  was  introduced  by  a 
time  of  silence  for  private  prayer,  such  as  we  at  this 
day  are  allowed  during  the  administration  of  the 
Sacred  Elements  to  other  communicants. 

And  in  this  way  they  lengthened  out  and  varied 
their  Services ;  principally,  that  is,  by  means  of  pri- 
vate prayers  and  psalms :  so  that,  when  no  regular 
course  of  service  was  proceeding,  yet  the  Church 
might  be  full  of  people,  praying*  in  secret  and  con- 
fessing their  sins,  or  singing  aloud  psalms  or  hymns. 
Thus  exactly  did  they  fulfil  the  Scripture  precepts,— 
"  Is  any  among  you  afflicted  ?  let  him  pray ;  is  any 
merry  ?  let  him  sing  psalms,"  and  "  Let  the  word  of 

VOL.  ni.  z 


338  THE  DAILY  SERVICE.  [SERM. 

Christ  dwell  in  you  richly  in  all  wisdom ;  teaching 
and  admonishing  one  another  in  psalms  and  hymns 
and  spiritual  songs,  singing  with  grace  in  your  hearts 
to  the  Lord1." 

I  have  now  said  enough  to  let  you  into  the  reasons 
why  I  lately  began  Daily  Service  in  this  Church.  I 
felt  that  we  were  very  unlike  the  early  Christians,  if 
we  went  on  without  it ;  and  that  it  was  my  business 
to  give  you  an  opportunity  of  observing  it,  else  I  was 
keeping  a  privilege  from  you.  If  you  ask,  why  I  did 
not  commence  it  before,  I  will  rather  tell  you  why  I 
began  just  at  this  time.  It  was,  that  the  state  of 
public  affairs  was  so  threatening  that  I  could  not 
bear  to  wait  longer ;  for  there  seemed  quite  a  call 
upon  all  Christians  to  be  earnest  in  prayer,  so  much 
the  more,  as  they  seemed  to  see  the  Day  of  vengeance 
approaching.  Under  these  circumstances  it  seemed 
I  wrong  to  withhold  from  you  a  privilege,  for  as  a  pri- 
vilege I  would  entirely  consider  it.  I  wish  to  view 
;  it  rather  as  a  privilege  than  as  a  duty,  because  then 
all  those  perplexed  questions  are  removed  at  once, 
which  otherwise  beset  the  mind,  whether  a  man 
should  come  or  not.  Considering  it  in  the  light  of 
a  privilege,  I  am  not  obliged  to  blame  a  man  for  not 
coming.  I  say  to  him,  If  you  cannot  come,  then  you 
have  a  great  loss.  Very  likely  you  are  right  in  not 
coming ;  yon  have  duties  connected  with  your  tem- 
poral calling  which  have  a  claim  on  you ;  you  must 

1  James  v.  13.      Col.  iii.  16. 


XXI.]  THE  DAILY  SERVICE.  339 

serve  like  Martha,  you  have  not  the  leisure  of  Mary. 
Well,  let  it  be  so ;  still  you  have  a  Joss,  as  Martha 
had  while  Mary  was  at  Jesus'  feet.  You  have  a  loss ; 
I  do  not  say  God  cannot  make  it  up  to  you ;  doubt- 
less He  will  bless  every  one  who  continues  in  the 
path  of  duty.  He  blessed  Peter  in  prison,  and  Paul 
on  the  sea,  as  well  as  the  mother  of  Mark,  or  the 
daughters  of  Philip.  Doubtless,  even  in  your  usual 
employments  you  can  be  glorifying  your  Saviour; 
you  can  be  thinking  of  Him ;  you  can  be  thinking  of 
those  who  are  met  together  in  worship ;  you  can  be 
following  in  your  heart,  as  far  as  may  be,  the  prayers 
they  offer.  Doubtless :  only  try  to  realize  to  yourself 
that  continual  prayer  and  praise  is  a  privilege ;  only 
feel  in  good  earnest,  what  somehow  the  mass  of 
Christians,  after  all,  do  not  receive,  that  "  it  is  good 
to  be  here," — feel  as  the  early  Christians  felt  when 
persecution  hindered  them  from  meeting,  or,  as  holy 
David,  when  he  cried  out,  "  My  soul  is  athirst  for 
God,  yea,  even  for  the  Living  God ;  when  shall  I  come 
to  appear  before  the  presence  of  God1?"  feel  this,  and 
I  shall  not  be  solicitous  about  your  coming ;  you  will 
come  if  you  can. 

With  these  thoughts  in  my  mind,  I  determined  to 
offer  the  Daily  Service  here  myself,  in  order  that  all 
might  have  the  opportunity  of  coming  before  God, 
who  would  come ;  to  offer  it,  not  waiting  for  a  congre- 
gation, but  independently  of  all  men  (as  our  Church 

1  Ps.  xlii.  2. 

z2 


340  THE  DAILY  SERVICE.  [SERM. 

sanctions) ;  to  set  the  example,  and  to  save  you  the 
need  of  loitering  for  one  another,  and  at  least  to 
give  myself,  with  the  early  Christians,  and  St.  Peter 
on  the  house-top,  the  benefit,  if  not  of  social,  at  least 
of  private  prayer,  as  becomes  the  Christian  priest- 
hood. It  is  quite  plain  that  far  the  greater  part  of 
our  Daily  Service,  though  more  fitted  for  a  congrega- 
tion than  for  an  individual  (as  indeed  is  the  Lord's 
Prayer  itself),  may  yet  be  used,  as  the  Lord's  Prayer 
is  used,  by  even  one  person.  Such  is  our  Common 
Prayer  viewed  in  itself,  and  our  Church  has  in  the  in- 
troduction to  it  expressly  directed  this  use  of  it.  It  is 
there  said,  "  All  priests  and  deacons  are  to  say  daily 
the  morning  and  evening  prayer,  either  privately 
or  openly,  not  being  let  by  sickness,  or  some  other 
urgent  cause."  Again,  "  the  curate  that  ministereth 
in  every  parish  church  or  chapel,  being  at  home,  and 
not  being  otherwise  reasonably  hindered,  shall  say 
the  same  in  the  parish  church  or  chapel  where  he 
ministereth,  and  shall  cause  a  bell  to  be  tolled  there- 
unto, a  convenient  time  before  he  begin,  that  people 
may  come  to  hear  God's  word  and  to  pray  with  him." 
Now,  doubtless,  there  are  many  reasons  which  may, 
render  the  strict  observance  of  these  rules  inexpe- 
dient in  this  or  that  place  or  time.  The  very  disuse 
of  them  will  be  a  reason  for  reviving  them  very 
cautiously  and  gradually;  the  paucity  of  clergy  is 
another  reason  for  suspending  them.  Still  there 
they  remain  in  the  Prayer  Book, — obsolete  they  can- 
not become,  nay,  even  though  torn  from  the  book 


XXL]  THE  DAILY  SERVICE.  341 

in  some  day  of  rebuke  (to  suppose  what  should  hardly 
be  dwelt  upon),  they  still  would  have  power  and 
live  unto  God.  If  prayers  were  right  three  centu- 
ries since,  they  are  right  now.  If  a  Christian  Minister 
might  suitably  offer  up  common  prayer  by  himself 
then,  surely  he  may  do  so  now.  If  he  then  was  the 
spokesman  of  the  saints  far  and  near,  gathering  to- 
gether their  holy  and  concordant  suffrages,  and  pre- 
senting them  by  virtue  of  his  priesthood,  he  is  so 
now.  The  revival  of  this  usage  is  merely  a  matter 
of  place  and  time ;  and  though  neither  our  Lord  nor 
His  Church  would  have  us  make  sudden  alterations, 
even  though  for  the  better,  yet  certainly  we  ought 
never  to  forget  what  is  abstractedly  our  duty,  what  is 
in  itself  best,  what  it  is  we  have  to  aim  at  and  la- 
bour towards.  If  authority  were  needed,  besides  our 
Church's  own,  for  the  propriety  of  Christian  Ministers 
praying  even  by  themselves  in  places  of  worship,  we 
have  it  in  the  life  of  our  great  pattern  of  Christian 
faith  and  wisdom,  Hooker.  "  To  what  he  persuaded 
others,"  says  his  biographer,  "  he  added  his  own  ex- 
ample of  fasting  and  prayer ;  and  did  usually  every 
Ember  week  take  from  the  parish  clerk  the  key  of 
the  church-door,  into  which  place  he  retired  every 
day,  and  locked  himself  up  for  many  hours  ;  and  did 
the  like  most  Fridays,  and  other  days  of  fasting." 

That  holy  man,  in  this  instance,  kept  his  prayers 
to  himself.  He  was  not  offering  up  the  Daily 
Service  ;  but  I  adduce  his  instance  to  show  that 
there  is  nothing  strange  or  unseemly  in  a  Christian 


342  THE  DAILY  SERVICE. 

Minister  praying  in  Church  by  himself;  and  if  so, 
much  less  when  he  gives  his  people  the  opportunity 
of  coming  if  they  will.  This,  then,  is  what  I  felt 
and  feel : — it  is  commonly  said,  when  week-day 
prayers  are  spoken  of,  "  you  will  not  get  a  congre- 
gation, or  you  will  get  but  a  few ;"  but  they  whom 
Christ  has  brought  near  to  Himself  to  be  the  Stew- 
ards of  His  Mysteries,  depend  on  no  man;  rather, 
after  His  pattern,  they  are  to  draw  men  after  them. 
He  prayed  alone  on  the  mountain ;  He  prays  alone, 
(for  who  is  there  to  join  with  Him  ?)  before  His  Fa- 
ther's throne.  He  is  the  one  effectual  Intercessor 
for  sinners  at  the  right  hand  of  God.  And  what 
He  is  really,  such  are  we  in  figure ;  what  He  is 
meritoriously,  such  are  we  instrument  ally.  Such 
are  we,  by  His  grace ;  allowed  to  occupy  His  place 
visibly,  however  unworthily,  in  His  absence  till  He 
come ;  allowed  to  depend  on  Him,  and  not  on  our 
people ;  allowed  to  draw  our  commission  from  Him, 
not  from  them ;  allowed  to  be  a  centre,  about  which 
the  Church  may  grow,  and  about  which  it  really 
exists,  be  it  great  or  little. 

Therefore,  in  beginning  and  continuing  the  Daily 
Service,  I  do  not,  will  not  measure  the  effect  pro- 
duced, by  appearances.  If  we  wait  till  all  the 
world  are  worshippers,  we  must  wait  till  the  world 
is  new  made ;  but,  if  so,  who  shall  draw  the  line, 
and  say,  how  many  are  enough  to  pray  together, 
when  He  has  told  us  that  His  flock  is  little,  and 
that  where  two  or  three  are  gathered  together  in 


XXL]  THE  DAILY  SERVICE.  343 

His  name,  He  is  in  the  midst  of  them  ?  So  I 
account  a  few  met  together  in  prayer  to  be  a 
type  of  His  true  Church;  not  actually  His  true 
Church,  (God  forbid  the  presumption  ! )  but  as  a 
token  and  type  of  it ; — not  as  His  elect,  one  by 
one,  for  who  can  know  whom  He  has  chosen  but 
He  who  chooses? — -not  as  His  elect  surely,  for  it 
often  may  be  a  man's  duty  to  be  away,  as  Mar- 
tha was  in  her  place  when  serving,  and  only  faulty 
when  she  thought  censoriously  of  Mary; — not  as  His 
complete  flock,  doubtless,  for  that  were  to  exclude 
the  old,  and  the  sick,  and  the  infirm,  and  little  chil- 
dren ; — still,  as  the  earnest  and  promise  of  that  flock, 
the  birth  of  Christ  in  its  rudiments,  and  the  dwel- 
ling-place of  the  Spirit ;  and  precious,  even  though 
but  one  out  of  the  whole  number,  small  though  it 
be,  belong  to  God's  hidden  ones ;  nay,  though,  as  is 
likely  to  be  the  case,  in  none  of  them  there  be  more 
than  the  dawn  of  the  True  Light  and  the  goings 
forth  of  the  morning. — Some,  too,  will  come  at 
times,  as  accident  guides  them,  giving  promise  that 
they  may  one  day  be  settled  and  secured  within  the 
sacred  fold.  Some  will  come  in  times  of  grief  or 
compunction,  others  in  preparation  for  the  Holy 
Communion1.  Nor  is  it  a  service  for  those  only 

1  It  may  be  suggested  here,  that  week-day  services  (with  fast- 
ing) are  the  appropriate  attendants  on  weekly  communion,  which 
has  lately  been  advocated,  especially  in  the  impressive  sermons  of 
Mr.  Dods worth.  When  the  one  observance  is  used  without  the 
other,  either  the  sacredness  of  the  Lord's  day  is  lost,  from  its 


344  THE  DAILY  SERVICE.  [SERM. 

who  are  present ;  all  men  know  the  time,  and  many 
mark  it,  whose  bodily  presence  is  away.     We  have 
with   us  the  hearts  of  many.     Those  who  are  con- 
scious they  are  absent  in  the  path  of  duty,  will  na- 
turally  turn   their  thoughts  to  the  Church  at  the 
stated  hour,  and  thence  to  God.     They  will  recollect 
what  prayers  are  then  in  course,  and  they  will  have 
fragments  of  them  rising  on  their  minds  amid  their 
worldly  business.     They  will  call  to  mind  the  day  of 
the  month,  and  the  psalms  used  on  it,  and  the  chap- 
ters of  Scripture  then  read  out  to  the  people.     How 
pleasant  to  the  wayfaring  man,  on  his  journey,  to 
think  of  what  is  going  on  in  his  own  Church  !    How 
soothing  and  consolatory  to  the  old  and  infirm  who 
cannot  come,  to  follow  in  their  thoughts,  nay,  with 
the  prayers  and  psalms  before  them,  what  they  do 
not  hear !     Shall  not  those  prayers  and  holy  medi- 
tations, separated  though  they  be  in  place,  ascend  up 
together  to  the  presence  of  God?     Shall  not  they 
be  with  their  Minister  in  spirit,  who  are  provoked 
unto  prayer  by  his  service  ?     Shall  not  their  prayers 
unite  in  one  before  the  Mercy-seat,  sprinkled  with  the 
Atoning  Blood,  as  a  pure  offering  of  incense  unto  the 
Father,  and   a   propitiation  both  for  the  world    of 
sinners  and  for  His  purchased  Church  ?     Who  then 
will  dare  speak  of  loneliness  and  solitude,  because 


wanting  a  peculiar  Service,  or  the  Eucharist  is  in  danger  of  pro- 
fanation, from  its  frequency  leading  us  to  remissness  in  preparing 
for  it. 


XXI.]'  THE  DAILY  SERVICE.  345 

in  man's  eyes  there  are  few  worshippers  brought 
together  in  one  place  ?  or,  who  will  urge  it  as  a 
defect  in  our  Service,  even  if  that  were  so  ?  Who,  \ 
moreover,  will  so  speak,  when  even  the  Holy  Angels 
are  present  when  we  pray,  stand  by  us  as  guardians, 
sympathize  in  our  need,  and  join  us  in  our  praises  ? 

When  thoughts,  such  as  these,  are  set  before  the 
multitude  of  men,  they  appear  to  some  of  them 
strained  and  unnatural ;  to  others,  formal,  severe, 
and  tending  to  bondage.  So  must  it  be.  Christ'sV 
commands  will  seem  to  be  a  servitude,  and  His  pri- 
vileges will  be  strange,  till  we  act  upon  the  one  and 
embrace  the  other.  To  those  who  come  in  faith,  to 
receive  and  to  obey,  who,  instead  of  standing  at  a 
distance  reasoning,  criticising,  investigating,  adjust- 
ing, hear  His  voice  and  follow  Him,  not  knowing 
whither  they  go ;  who  throw  themselves,  their 
hearts  and  wills,  their  opinions  and  conduct,  into  His 
Divine  System  with  a  noble  boldness,  and  serve 
Him  on  a  venture,  without  experience  of  results,  or 
skill  to  defend  their  own  confidence  by  argument ; 
who,  when  He  says  "  Pray,"  "  Continue  in  prayer," 
take  His  words  simply,  and  forthwith  pray,  and  that 
instantly  ;  these  men,  through  His  great  mercy  and 
the  power  of  the  Holy  Ghost  working  in  them,  will, 
at  length,  find  persevering  prayer,  praise,  and  inter- 
cession, neither  a  bondage  nor  a  barrenness.  But  it 
is  in  the  nature  of  things,  that  Christ's  word  must 
be  a  law  while  it  is  good  tidings.  That  very  message 
of  good  tidings,  that  Christ  saves  sinners,  is  no  good 


346  THE  DAILY  SERVICE.  [SERM.  XXI. 

tidings  to  those  who  have  not  a  heart  to  abandon 
sin ;  and  as  no  one,  by  nature,  has  this  good  heart, 
and  even  under  grace,  no  one  obtains  it  but  gra- 
dually, there  must  ever  be  a  degree  of  bondage  in 
the  Gospel,  till,  by  obeying  the  Law  and  creating 
within  us  a  love  of  God  and  holiness,  we,  by  little 
and  little,  enter  into  the  meaning  of  His  promises. 

May  He  lead  us  on  evermore  in  the  narrow  way, 
who  is  the  One  Aid  of  all  that  need,  the  Helper  of 
all  that  flee  to  Him  for  succour,  the  Life  of  them 
that  believe,  and  the  Resurrection  of  the  dead  ! 


SERMON   XXIL 


THE  GOOD  PART  OF  MARY. 


Luke  x.  41,  42. 

Martha,  Martha,  thou  art  careful  and  troubled  about  many  things  ; 
but  one  thing  is  needful :  and  Mary  hath  chosen  that  good 
part,  which  shall  not  be  taken  away  from  her. 

EVERY  word  of  Christ  is  good ;  it  has  its  mission  and 
its  purpose,  and  must  not  fall  to  the  ground1.  It 
cannot  be  that  He  should  ever  speak  transitory 
words,  who  is  Himself  the  very  Word  of  God,  utter- 
ing, at  His  good  pleasure,  the  deep  counsels  and  the 
holy  will  of  Him  who  is  invisible.  Every  word  of 
Christ  is  good ;  and  did  we  receive  a  record  of  His 
sayings  even  from  ordinary  men,  yet  we  might  be 
sure  that,  whatever  was  thus  preserved,  whether 
spoken  to  disciple  or  enemy,  whether  by  way  of 
warning,  advice,  rebuke,  direction,  argument,  or  con- 
demnation, nothing  had  a  merely  occasional  meaning, 

1  Basil.  Const.  Mon.  1. 


348  THE  GOOD  PART  OF  MARY.  [SERM. 

a  partial  scope  and  confined  range,  nothing  regarded 
merely  the  moment,  or  the  accident,  or  the  audience ; 
but  all  His  sacred  speeches,  though  clothed  in  a 
temporary  garb,  and  serving  an  immediate  end,  and 
difficult,  in  consequence,  to  disengage  from  what  is 
temporary  in  them  and  immediate,  yet  all  have  their 
force  in  every  age,  abiding  in  the  Church  on  earth, 
"  enduring  for  ever  in  heaven,"  and  running  on  into 
eternity.  They  are  our  rule,  "  holy,  just,  and  good," 
"  the  lantern  of  our  feet  and  the  light  of  our  paths," 
in  this  very  day  as  fully  and  as  intimately  as  when 
they  were  first  pronounced. 

And  if  this  had  been  so,  though  mere  human  dili- 
gence had  gathered  up  the  crumbs  from  His  table, 
much  more  sure  are  we  of  the  value  of  what  is  re- 
corded of  Him,  receiving  it,  as  we  do,  as  preserved, 
not  by  man,  but  by  God.  The  Holy  Ghost,  who 
came  to  glorify  Christ,  and  inspired  the  Evangelists 
to  write,  did  not  trace  out  for  us  a  fruitless  Gospel ; 
but  doubtless,  praised  be  His  name,  selected  and 
saved  for  us  those  words  which  had  an  especial  use- 
fulness in  after  times,  those  words  which  might  be 
the  Church's  law,  in  faith,  conduct,  and  discipline; 
not  a  law  written  in  tables  of  stone,  but  a  law  of 
faith  and  love,  of  the  spirit,  not  of  the  letter ;  a  law 
for  willing  hearts,  which  could  bear  to  "  live  by 
every  word,"  however  faint  and  low,  "  which  pro- 
ceeded from  His  mouth,"  and  out  of  the  seeds  which 
the  Heavenly  Sower  scattered  could  foster  into  life 
a  Paradise  of  Divine  Truth.  Let  us  then  humbly 


XXII.]  THE  GOOD  PART  OF  MARY.  349 

try,  with  this  thought  before  us,  and  the  help  of  His 
grace,  to  gain  some  benefit  from  the  text. 

Martha  and  Mary  were  the  sisters  of  Lazarus, 
who  was  afterwards  raised  from  the  dead.  All  three 
lived  together,  but  Martha  was  the  mistress  of  the 
house.  St.  Luke  mentions,  in  a  verse  preceding  the 
text,  that  Christ  came  to  a  certain  village,  "  and  a 
certain  woman,  named  Martha,  received  Him  into 
her  house."  Being  then  at  the  head  of  a  family,  she 
had  certain  necessary  duties,  which  engaged  her 
time  and  thoughts.  And  on  the  present  occasion 
she  was  especially  busy,  from  a  wish  to  do  honour  to 
her  Lord.  "  Martha  was  cumbered  about  much 
serving."  On  the  other  hand,  her  sister  was  free 
from  the  necessity  of  worldly  business,  by  being  the 
younger,  "  She  had  a  sister  called  Mary,  which 
also  sat  at  Jesus'  feet,  and  heard  His  word."  The 
same  distinction  at  once,  of  duty  and  character, 
appears  in  the  narrative  of  Lazarus'  death  and  re- 
storation, as  contained  in  St.  John's  Gospel.  "  Then 
Martha,  as  soon  as  she  heard  that  Jesus  was  coming, 
went  and  met  Him ;  but  Mary  sat  still  in  the 
house  V  Afterwards  Martha  "  went  her  way  and 
called  Mary  her  sister  secretly,  saying,  The  Master 
is  come,  and  calleth  for  thee."  Again,  in  the  begin- 
ning of  the  following  chapter,  "  There  they  made 

Him  a  supper  and  Martha  served Then  took 

Mary  a  pound  of  ointment  of  spikenard,  very  costly, 

1  John  xi.  20. 


350  THE  GOOD  PART  OF  MARY.  [SBBM. 

and 'anointed  the  feet  of  Jesus,  and  wiped  His  feet 
with  her  hair1."  In  these  passages  is  the  same 
difference  between  the  sisters,  though  differently 
shown ; — Martha  still  directs  and  acts,  while  Mary 
is  the  retired  and  modest  servant  of  Christ,  who,  at 
liberty  from  worldly  duties,  loves  to  sit  at  His  feet 
and  hear  His  voice,  and  silently  honours  Him  with 
her  best,  yet  does  not  obtrude  herself  upon  His 
sacred  presence. 

To  return : — "  Martha  was  cumbered  about  much 
serving,  and  came  to  Him  and  said,  Lord,  dost  Thou 
not  care  that  my  sister  hath  left  me  to  serve  alone  ? 
bid  her  therefore  that  she  help  me.  And  Jesus 
answered  and  said  unto  her,"  in  the  words  of  the 
text,  "  Martha,  Martha,  thou  art  careful  and  troubled 
about  many  things ;  but  one  thing  is  needful :  and 
Mary  hath  chosen  that  good  part,  which  shall  not 
be  taken  from  her." 

I  shall  draw  two  observations  from  this  incident, 
and  our  Saviour's  comment  on  it. 

1.  First,  it  would  appear  from  hence  that  there  are 
two  ways  of  serving  Him : — by  active  business,  and  by 
quiet  adoration.  He  does  not,  of  course,  speak  of 
those  who  call  themselves  His  servants,  and  are  not ; 
who  counterfeit  the  one  or  the  other  manner  of  life ; 
either  those  who  are  "  choked  with  the  cares  of  this 
world,"  or  those  who  lie  idle  and  useless  as  the  hard 
way-side,  and  "  bring  no  fruit  to  perfection."  There 

1  John  xii.  2,  3. 

2 


XXII.]  THE  GOOD  PART  OF  MARY.  351 

are  busy  men  and  men  of  leisure,  who  have  no  part 
in  Him,  we  know ;  but,  putting  the  thought  of  these 
aside,  even  among  His  own  there  are  two  classes ; — 
those  who  are  like  Martha,  those  like  Mary,  and 
both  of  them  glorify  Him  in  their  own  line,  whe- 
ther of  labour  or  of  quiet,  in  either  case  proving 
themselves  not  their  own,  but  bought  with  a  price, 
set  on  obeying,  and  constant  in  obeying  His  will. 
If  they  labour,  it  is  for  His  sake ;  and  if  they  adore, 
it  is  still  from  love  of  Him. 

And  further,  these  two  classes  of  His  disciples  do 
not  choose  for  themselves  their  course  of  service, 
but  are  allotted  it  by  Him.  Martha  might  be  the 
elder,  Mary  the  younger.  I  do  not  say  that  it  is 
never  left  to  a  Christian  to  choose  his  own  path? 
whether  He  will  minister  with  the  Angels  or  adore 
with  the  Seraphim  ;  often  it  is ;  and  well  may  he  bless 
God  if  he  has  it  in  his  power  freely  to  choose  that 
good  portion  which  our  Saviour  especially  praises. 
But,  for  the  most  part,  each  has  his  own  place 
marked  out  for  him,  if  he  will  take  it,  in  the  course 
of  His  providence ;  at  least,  there  can  be  no  doubt 
who  are  intended  for  worldly  cares.  The  necessity 
of  getting  a  livelihood,  the  calls  of  a  family,  the 
duties  of  station,  office,  and  the  like,  opportunities 
of  usefulness,  these  are  God's  tokens,  tracing  out 
Martha's  path  for  the  many.  Let  me,  then,  dismiss 
the  consideration  of  these,  and  rather  mention  who 
they  are  who  may  be  considered  as  called  to  the 
more  favoured  portion  of  Mary ;  and  in  doing  so  I 
shall  more  clearly  show  what  that  portion  is. 


352  THE  GOOD  PART  OF  MARY.  [SERM. 

First,  I  instance  the  Old,  as  is  natural,  whose  sea- 
son of  business  is  past,  and  who  seem  to  be  thereby 
reminded  to  serve  God  by  prayer  and  contemplation. 
Such  was  Anna ;  "  she  was  of  a  great  age,  ....  and 
was  a  widow  of  about  fourscore  and  four  years, 
which  departed  not  from  the  Temple,  but  served 
God  with  fastings  and  prayers  night  and  day1." 
Here  we  see  both  the  description  of  person  called, 
and  the  occupation  itself.  Further,  observe,  it  was 
the  promises  stored  in  Christ  the  Saviour,  which 
were  the  object,  towards  which  her  service  had  re- 
spect. When  He  was  brought  to  the  Temple,  she 
"  gave  thanks  to  the  Lord,  and  spake  of  Him  to  all 
them  that  looked  for  redemption  in  Jerusalem." 
Again,  the  same  description  of  person,  certainly  the 
same  office,  is  set  before  us  in  the  parable  of  the 
importunate  widow.  "  He  spake  a  parable  unto 
them  to  this  end,  that  we  ought  always  to  pray  and 
not  to  faint 2."  The  widow  said,  "  Avenge  me  of 
mine  adversary."  "  And  shall  not  God  avenge  His 
own  elect,"  our  Lord  asks,  "  which  cry  day  and  night 
unto  Him,  though  He  bear  long  with  them  ?"  Add 
to  these  St.  Paul's  description :  "  Now  she  that  is  a 
widow  indeed,  and  desolate,  trusteth  in  God,  and 
continueth  in  supplications  and  prayers  night  and 
day  V 

Next  those,  who  minister  at  the  Altar,  are  in- 
cluded in  Mary's  portion.  "  Blessed  is  the  man 
whom  Thou  choosest  and  causest  to  approach  unto 

1  Luke  ii.  36,  37.         2  Luke  xviii.  1.         3  1  Tim.  v.  5. 


XXIL]  THE  GOOD  PART  OF  MARY.  353 

Thee,"  says  the  Psalmist,  "  that  he  may  dwell  in  Thy 
courts  V  According  to  the  Apostles'  rule,  the  Dea- 
cons were  to  minister  the  worldly  matters  of  the 
Church,  the  Evangelists  were  to  go  among  the  hea- 
then, the  Bishops  were  to  govern ;  but  the  Elders 
were  to  remain,  more  or  less,  in  the  very  bosom  of  the 
Lord's  people,  in  the  courts  of  His  house,  in  the  ser- 
vices of  His  worship,  "  executing  the  priest's  office 2," 
as  we  read  in  the  book  of  Acts,  offering  up  the 
Sacrifice  of  praise  and  thanksgiving,  teaching,  cate- 
chising, but  not  busy  or  troubled  with  the  world. 
I  do  not  mean  that  these  offices  were  never  united 
in  one  person,  but  that  they  were,  in  themselves, 
distinct,  and  that  the  tendency  of  the  Apostles'  dis- 
cipline was  to  separate  off  from  the  multitude  of 
Christian  Ministers  certain  who  should  serve  God 
and  the  Church  by  giving  thanks  and  intercession. 

And  next,  I  may  mention  children  as  in  some  re- 
spects partakers  of  Mary's  portion.  Till  they  go  out 
into  the  world,  whether  into  its  trades  or  professions, 
their  school-time  should  be,  in  some  sort,  a  contem- 
plation of  their  Lord  and  Saviour.  Doubtless  they 
cannot  enter  into  sacred  subjects  as  steadily  as  they 
may  afterwards,  they  must  not  be  unnaturally  com- 
pelled to  serve,  and  they  are  to  be  exercised  in 
active  habits  of  obedience,  and  in  a  needful  disci- 
pline for  the  future ;  still,  after  all,  we  must  not 
forget  that  He,  who  is  the  pattern  of  children  as 

1  Ps.  Ixv.  4.  2  Acts  xiii.  '2. 

VOL.  III.  A  a 


354  THE  GOOD  PART  OF  MARY  [SEEM 

well  as  grown  men,  was,  at  twelve  years  old,  found 
in  His  Father's  House ;  and  that  afterwards,  when 
He  came  thither  before  His  passion,  the  children 
welcomed  Him  with  the  words,  "  Hosarma  to  the 
Son  of  David,"  and  fulfilled  a  prophecy,  and  gained 
His  praise,  in  so  doing. 

Further,  we  are  told,  on  St.  Paul's  authority,  (if 
that  be  necessary  on  so  obvious  a  point,)  that  Mary's 
portion  is  allotted,  more  or  less,  to  the  unmarried. 
I  say  more  or  less,  for  Martha  herself,  as  mistress  of 
a  household,  though  unmarried,  was,  in  a  measure, 
an  exception ;  and  because  servants  of  God,  as  St. 
Paul,  may  remain  unmarried,  not  to  labour  less,  but 
to  labour  more  directly  for  the  Lord.  St.  Paul's 
words,  some  have  observed,  almost  appear  to  refer 
to  the  language  used  in  the  text,  when  read  in  the 
original  Greek;  which  is  the  more  likely,  as  St.  Luke 
was  an  attendant  on  the  Apostle,  and  his  Gospel 
seems  to  be  cited  elsewhere  by  him.  As  if  he  said, 
"  The  unmarried  careth  for  the  things  of  the  Lord, 
so  as  to  be  holy  both  in  body  and  in  spirit.  And  this 
I  speak  for  your  own  profit,  that  ye  may  sit  at  the 
Lord's  feet  without  being  cumbered." 

And  further  still,  there  are  vast  numbers  of 
Christians,  in  Mary's  case,  who  are  placed  in  various 
circumstances,  and  of  whom  no  description  can  well 
be  given ;  rich  men  having  leisure,  or  active  men 
during  seasons  of  leisure,  as  when  they  leave  their 
ordinary  work  for  recreation's  sake.  Certainly  our 
Lord  meant  that  some  or  other  of  His  servants 


XXII.]  THE  GOOD  PART  OF  MARY.  ;j55 

should  be  ever  worshipping  Him  in  every  place,  and  \ 
that  not  in  their  hearts  merely,  but  with  the  cere- 
monial of  devotion.  St.  Paul  says,  "  I  will  therefore  / 
that  men,"  even  that  sex  whose  especial  punishment 
it  was  that  they  should  "  eat  bread  in  the  sweat  of 
their  face,"  "  that  men  pray  every  where,  lifting  up 
lioly  hands"  in  common  and  public  worship,  "  without 
wrath  and  doubting1."  And  we  find,  accordingly, 
that  even  a  Roman  Centurion,  Cornelius,  had  found 
time,  amid  his  military  duties,  to  serve  God  conti- 
nually, before  he  became  a  Christian,  and  was  re- 
warded with  the  knowledge  of  the  Gospel  in  conse- 
quence. "  He  prayed  to  God  alway,"  we  are  told, 
and  his  "  prayers  and  alms  came  up  for  a  memorial 
before  God2." 

And  last  of  all,  in  Mary's  portion,  doubtless,  are 
included  the  souls  of  those  who  have  lived  and  died 
in  the  faith  and  fear  of  Christ.  Scripture  tells  us 
that  they  "rest  from  their  labours3;"  and  in  the 
same  sacred  book,  that  their  employment  is  prayer 
and  praise.  While  God's  servants  below  cry  to  Him 
day  and  night  in  every  place ;  these  "  serve  Him 
day  and  night  in  His  temple"  above,  and  from  their 
resting  place  beneath  the  altar  intercede,  with  loud 
voice,  for  those  holy  interests  which  they  have  left 
behind  them.  "  How  long,  OLord,  holy  and  true,  dost 
Thou  not  judge  and  avenge  our  blood  on  them  that 
dwell  on  the  earth?"  "We  give  Thee  thanks,  be- 

1  1  Tim.  ii.  8.         2  Acts  x.  4.         3  Rev.  xiv.  13. 


356  THE  GOOD  PART  OF  MARY.  [SERM. 

cause  Thou  hast  taken  to  Thee  Thy  great  power  and 
hast  reigned  V 

Such  is  the  company  of  those  who  stand  in  Mary's 
lot; — the  Aged  and  the  Children, — the  Unmarried 
and  the  Priests  of  God, — and  the  Spirits  of  the  just 
made  perfect,  all  with  one  accord,  like  Moses  on  the 
Mount,  lifting  up  holy  hands  to  God,  while  their 
brethren  fight,  or  meditating  on  the  promises,  or 
hearing  their  Saviour's  teaching,  or  adorning  and 
beautifying  His  worship. 

2.  Such  being  the  two-fold  character  of  Christian 
obedience,  I  observe,  secondly,  that  Mary's  portion 
is  the  better  of  the  two.  Our  Lord  does  not  ex- 
pressly say  so,  but  He  clearly  implies  it :  "  Martha, 
Martha,  thou  art  careful  and  troubled  about  many 
things ;  but  one  thing  is  needful :  and  Mary  hath 
chosen  that  good  part,  which  shall  not  be  taken 
away  from  her."  If  His  words  be  taken  literally, 
they  might,  indeed,  even  mean  that  Martha's  heart 
was  not  right  with  Him,  which,  it  is  plain  from  other 
parts  of  the  history,  was  not  His  meaning.  There- 
fore, what  He  intimated  surely  was,  that  Martha's 
portion  was  full  of  snares,  as  being  one  of  worldly 
labour,  but  that  Mary  could  not  easily  go  wrong  in 
hers;  that  we  may  be  busy  in  a  wrong  way,  we 
cannot  well  adore  Him  except  in  a  right  one ;  that 
to  serve  God  by  prayer  and  praise  continually,  when 
we  can  do  so  consistently  with  other  duties,  is  the 

1  Rev.  vi.  10.  xi.  17. 

2 


XXII.]  THE  GOOD  PART  OF  MARY.  357 

pursuit  of  the  "  one  thing  needful,"  and  empha- 
tically "  that  good  part  which  shall  not  be  taken 
away  from  us." 

It  is  impossible  to  read  St.  Paul's  Epistles  care- 
fully without  perceiving  how  faithfully  they  com- 
ment on  this  rule  of  our  Lord's.  Is  it  doubtful  to 
any  one,  that  they  speak  much  and  often  of  the 
duties  of  worship,  meditation,  thanksgiving,  prayer 
and  praise,  intercession.;  and  in  such  a  way  as  to 
lead  the  Christian,  so  far  as  other  duties  will  allow 
him,  to  make  them  the  ordinary  employment  of  his 
life  ?  not,  indeed,  to  neglect  his  lawful  calling,  rior 
even  to  be  content  without  some  active  efforts  to  do 
good,  whether  in  the  way  of  the  education  of  the 
young,  pastoral  occupation,  study,  or  other  toil,  yet 
to  devote  himself  to  a  life  at  Jesus'  feet,  and  a  con- 
tinual hearing  of  His  word  ?  And  is  it  not  plainly  • 
a  privilege,  above  other  privileges,  if  we  really  love 
Him,  to  be  called  to  this  unearthly  life?  Consider 
the  following  passages,  in  addition  to  those  already 
quoted,  and  see  if  they  admit  of  their  complete 
accomplishment  in  the  life  of  the  multitude  of 
Christians,  though  all,  doubtless,  must  cultivate  in- 
wardly, and  in  their  due  measure  bring  into  out- 
ward act  the  spirit  which  they  enjoin.  See  if  th^y 
be  not  illustrations  of  that  more  blessed  portion 
with  which  Mary  was  favoured.  "  Continue  in 
prayer,  watching  in  it  with  thanksgiving  V  "  Let 

1  Col.  iv.  2. 


35S  THE  GOOD  PART  OF  MARY.  [SERM. 

the  word  of  Christ  dwell  in  you  richly  in  all  wisdom  ; 
teaching  and  admonishing  one  another  in  psalms, 
and  hymns,  and  spiritual  songs,  singing  with  grace 
in  your  hearts  to  the  Lord1."  Rejoice  evermore, 
pray  without  ceasing,  in  every  thing  give  thanks,  .  .  . 
quench  not  the  Spirit,  despise  not  prophesyings 2." 
"  I  will  that  men  pray  every  where,  lifting  up  holy 
hands 3."  "  Be  not  drunk  with  wine,  wherein  is 
excess,  but  be  filled  with  the  Spirit,  speaking  to 
each  other  in  psalms,  and  hymns,  and  spiritual  songs, 
singing  and  making  melody  in  your  heart  to  the 
Lord  ;  giving  thanks  always,  for  all  things,  unto  God 
our  Father  in  the  name  of  our  Lord  Jesus  Christ  4." 
"  Stand  therefore  having  your  loins  girt  about  with 
truth,  .  .  .  taking  the  shield  of  faith,  ...  and  the 
sword  of  the  Spirit,  which  is  the  word  of  God,  pray- 
ing always  with  all  prayer  and  supplication  in  the 
Spirit,  and  watching  thereunto  with  all  perseverance 
and  supplication  for  all  the  Saints  V  In  like  man- 
ner St.  Peter ;  "  Casting  all  your  care  (such  as  Mar- 
tha's) upon  Him,  for  He  is  concerned  for  you6." 
"  Abstain  from  wine,  that  you  may  pray 7 ;"  and  St. 
James,  "  Is  any  among  you  afflicted  ?  let  him  pray. 
Is  any  merry  ?  let  him  sing  psalms  V 
»  These  are  the  injunctions  of  the  Apostles ;  next, 
observe  how  they  were  fulfilled  in  the  early  Church. 


1  Col.  iii.  16.  2  1  Thess.  v.  16—20. 

3  1  Tim.  ii.  8.        4  Eph.  v.  18—20.          5  Eph.  vi.  14—18. 

6 1  Pet.  v.  7.  7  1  Pet.  iv.  7.  6  James  v.  13. 


XXII.]  THE  GOOD  PART  OF  MARY.  359 

Before  the  Comforter  came  down,  they  "  all  (the 
Apostles)  continued"  St.  Paul's  very  word  in  the 
passages  above  cited,  "  they  persevered  steadily, 
they  endured  with  one  accord,  in  prayer  and  suppli- 
cation with  the  women,  and  Mary  the  mother  of 
Jesus,  and  with  His  brethren."  And  so;  after  Pente- 
cost ;  "  They  continuing" — the  same  word, — "  stead- 
fastly enduring,  daily,  with  one  accord,  in  the  Temple, 
and  breaking  bread  from  house  to  house,  did  eat 
their  meat  with  gladness  and  singleness  of  heart, 
praising  God  V  That  early  privilege,  we  know,  was 
soon  taken  from  them  as  a  body.  Persecution 
arose,  and  they  were  "  scattered 2 "  to  and  fro,  over 
the  earth.  Henceforth  Martha's  portion  befell  them. 
They  were  full  of  labours  whether  pleasant  or  pain- 
ful;— pleasant,  for  they  had  to  preach  the  Gospel 
over  the  earth, — but  painful,  as  losing,  not  only 
earthly  comforts,  but,  in  some  sort,  spiritual  quiet- 
ness. They  were  separated  from  the  Ordinances  of 
Divine  grace,  as  wanderers  in  a  wilderness.  Here 
and  there,  as  they  journeyed,  they  met  a  few  of 
their  brethren,  "prophets  and  teachers,  ministering 
to  the  Lord"  at  Antioch ;  or  Philip's  daughters, 
"  virgins,  which  did  prophecy 3 "  at  Csesarea.  They 
met  for  worship  in  secret,  fearing  their  enemies ; 
and,  in  course  of  time,  when  the  fire  became  fiercer, 
they  fled  to  the  deserts,  and  there  set  up  houses  for 
God's  service.  Thus  Mary's  portion  was  with- 

1  Acts  i.  14.  ii.  46.      2  Acts  viii.  1.      3  Acts  xiii.  2.  xxi.  9. 


360  THE  GOOD  PART  OF  MARY.  [SERM. 

held  from  the  Church  for  many  years,  while  it 
laboured  and  suffered.  St.  Paul  himself,  that  great 
Apostle,  though  he  had  his  seasons  of  privilege, 
when  he  was  caught  up  into  the  third  heaven  and 
heard  the  hymns  of  Angels,  yet,  he  too  was  a  man 
of  contention  and  toil.  He  fought  for  the  Truth, 
and  so  laid  the  foundations  of  the  Temple.  He  was 
"  sent  to  preach,  not  to  baptize."  He  was  not 
allowed  to  build  the  House  of  God,  for  he  was,  in 
figure,  like  David,  a  "  man  of  blood."  He  did  but 
bring  together  into  one,  the  materials  for  the  Sacred 
Building.  The  Order  of  the  Ministry,  the  Succes- 
sion of  Apostles,  the  Services  of  Worship,  the  Rule 
of  Discipline,  all  that  is  calmly  beautiful  and  last- 
ingly soothing  in  our  Holy  Religion,  was  brought 
forth,  piecemeal,  out  of  his  writings  by  his  friends 
and  fellow-disciples,  in  his  own  day,  and  in  the  time 
after  him,  as  the  state  of  the  Church  admitted. 
Accordingly,  as  peace  was  in  any  measure  enjoyed, 
so  the  building  was  carried  on,  here  and  there,  at 
this  time  and  that,  in  the  cavern,  or  the  desert,  or 
the  mountain,  where  God's  stray  servants  lived  ;  till 
a  time  of  peace  came,  and  by  the  end  of  four  hun- 
dred years  the  work  was  accomplished.  From  that 
time  onwards  to  the  present  day,  Mary's  lot  has 
been  offered  to  vast  multitudes  of  Christians,  if  they 
could  receive  it.  If  they  knew  their  blessedness, 
there  are  numbers  now,  in  various  ranks  of  society, 
who  might  enjoy  the  privilege  of  continual  praise 
and  prayer,  and  a  seat  at  Jesus'  feet.  Doubtless 


XXII  ]  THE  GOOD  PART  OF  MARY.  361 

they  are,  after  all,  but  the  few ;  for  the  great  body 
of  Christians  have  but  the  Lord's  day,  as  a  day 
of  rest,  and  would  be  deserting  their  duty  if  they 
lived  on  other  days  as  on  it.  But  what  is  not 
granted  to  some,  is  granted  to  others,  to  serve  God 
in  His  Temple,  and  be  at  rest.  Who  these  favoured 
persons  are,  has  already  been  said  generally ;  which 
is  all  that  can  be  said  in  a  matter  in  which  every- 
one must  decide  for  himself,  according  to  his  best 
light  and  his  own  peculiar  case.  Yet,  surely,  with- 
out attempting  to  pronounce  upon  individuals,  so 
far  at  least  we  may  say,  that  if  there  be  an  age  when 
Mary's  portion  is  altogether  let  alone  and  decried, 
that  age  is  necessarily  so  far  a  stranger  to  the  spirit 
of  the  Gospel. 

Let  me,  then,  in  conclusion,  ask,  for  our  own  edifi- 
cation, whether  perchance  this  is  not  such  an  age  ?  I 
say  "  perchance ;"  because,  in  matters  of  this  kind, 
men  show  their  motives  and  principles  less  openly 
than  in  others,  as  being  of  a  nature  more  imme- 
diately lying  between  themselves  and  God.  Yet, 
taking  account  of  this,  at  least  is  not  this  an  age  in 
which  few  persons  are  in  a  condition,  from  the  very 
state  of  society,  to  "  give  themselves  continually  to 
prayer"  and  other  direct  religious  services?  Has  not 
the  desire  of  wealth  so  eaten  into  our  hearts,  that  we 
think  poverty  the  worst  of  ills,  that  we  think  the 
security  of  property  the  first  of  blessings,  that  we 
measure  all  things  by  wealth,  that  we  not  only  labour 
for  it  ourselves,  but  so  involve  in  our  own  evil  earn- 


362  THE  GOOD  PART  OF  MARY.  [SERM. 

estness  all  around  us,  that  they  cannot  keep  from 
the  pursuit  of  it,  though  they  would  ?  Does  not  the 
structure  of  society  move  forward  on  such  a  plan, 
as  to  enlist  into  the  service  of  the  world  all  its  mem- 
bers, almost  whether  they  will  or  no  ?  Would  not  a 
man  be  thought  unaspiring  and  unproductive,  who 
cared  not  to  push  forward  in  pursuit  of  that  which 
Scripture  calls  "  the  root  of  all  evil,"  the  love  of 
which  it  calls  "  covetousness  which  is  idolatry,"  and 
the  possession  of  which  it  solemnly  declares  all  but 
excludes  a  man  from  the  kingdom  of  Heaven  ?  Alas  ! 
can  this  be  denied  ?  And  therefore,  of  course,  the 
entire  system  of  tranquil  devotion,  holy  medita- 
tion, freedom  from  worldly  cares,  which  our  Saviour 
praises  in  the  case  of  Mary,  is  cast  aside,  misunder- 
stood, or  rather  missed  altogether,  as  much  as  the 
glorious  sunshine  by  a  blind  man,  slandered  and  ridi- 
culed as  something  contemptible  and  vain.  Surely, 
/  no  one,  who  is  candid,  can  doubt,  that,  were  Mary 
now  living,  did  she  choose  on  principle  that  state  of 
life  in  which  Christ  found  her,  were  she  content  to  re- 
main at  Jesus'  feet  hearing  His  word  and  disengaged 
from  this  troublesome  world,  she  would  be  blamed 
and  pitied.  Careless  men  would  gaze  strangely,  and 
wise  men  compassionately,  on  such  an  one,  as  wast- 
ing her  life,  and  choosing  a  melancholy,  cheerless 
portion.  Long  ago  was  this  the  case.  Even  in  holy 
Martha,  zealous  as  she  was  and  true-hearted,  even  in 
her  instance  we  are  reminded  of  the  impatience  and 
disdain  with  which  those  who  are  far  different  from 


XXIL]  THE  GOOD  PART  OF  MARY.  363 

her,  the  children  of  this  world,  regard  such  as  dedi- 
cate themselves  to  God's  service.  Long  ago,  even 
in  her,  we  seem  to  witness,  as  in  type,  the  rash,  un- 
christian way  in  which  this  age  disparages  devotional 
services.  Do  we  never  hear  it  said,  that  the  daily 
service  of  the  Church  is  unnecessary?  Is  it  never 
hinted  that  it  is  scarcely  worth  while  to  keep  it  up 
unless  we  get  numbers  to  attend  it,  as  if  one  single 
soul,  if  but  one,  were  not  precious  enough  for  Christ's 
love  and  His  Church's  rearing  ?  Is  it  never  objected, 
that  a  partially-filled  Church  is  a  discouraging  sight, 
as  if,  after  all,  our  Lord  Jesus  had  chosen  the  many 
and  not  the  few  to  be  His  true  disciples  ?  Is  it  never 
maintained,  that  a  Christian  Minister  is  off  his  post 
unless  he  is  for  ever  labouring  for  the  heartless  many, 
instead  of  ministering  to  the  more  religious  few? 
Alas !  there  must  be  something  wrong  among  us, 
when  our  defenders  recommend  the  Church  on  the 
mere  plea  of  its  activity,  its  popularity,  and  its  visi- 
ble usefulness,  and  would  scarcely  scruple  to  give  us 
up,  had  we  not  the  many  on  our  side  !  If  our  ground 
of  boasting  be,  that  rich  men,  and  mighty  men,  and 
many  men  love  us,  it  never  can  be  a  religious  boast, 
arid  may  be  an  argument  against  us.  Christ  made 
His  feast  for  "  the  poor,  the  maimed,  the  lame,  and 
the  blind."  It  is  the  widow  and  the  fatherless,  the 
infirm,  the  helpless,  the  devoted,  bound  together  in 
prayer,  who  are  the  strength  of  the  Church.  It  is 
their  prayers,  be  they  many  or  few,  the  prayers  of 
Mary  and  such  as  her,  who  are  the  safety,  under 

13 


364  THE  GOOD  PART  OF  MARY.  [SERM. 

Christ,  of  those  who  fight  with  Paul  and  Barnabas 
the  Lord's  battles.  "  It  is  but  lost  labour  to  rise  up 
early,  to  sit  up  late,  to  eat  the  bread  of  sorrows,"  if 
prayers  are  discontinued.  It  is  mere  infatuation,  if 
we  think  to  resist  the  enemies  which  at  this  moment 
are  at  our  doors,  if  our  Churches  remain  shut,  and  we 
give  up  to  prayer  but  a  few  minutes  in  the  day. 

Blessed  indeed  are  they  whom  Christ  calls  near  to 
Him  to  be  His  own  peculiar  attendants  and  familiar 
friends, — more  blessed  if  they  obey  and  fulfil  their 
calling !  Blessed  even  if  they  are  allowed  to  seize 
intervals  of  such  service  towards  Him ;  but  favoured 
and  honoured  beyond  thought,  if  they  can  without 
breach  of  duty,  put  aside  worldly  things  with  full 
purpose  of  heart,  renounce  the  pursuit  of  wealth,  keep 
clear  of  family  cares,  and  present  themselves  as  a 
holy  offering,  without  spot  or  blemish,  to  Him  who 
died  for  them.  These  are  they  who  "  follow  Him 
whithersoever  He  goeth,"  and  to  them  He  more  espe- 
cially addresses  those  lessons  of  faith  and  resignation, 
which  are  recorded  in  His  Gospel.  "  Take  heed," 
He  says,  "  and  beware  of  covetousness,  for  man's  life 
consisteth  not  in  the  overabundance  of  the  things 
which  he  possesseth.  Take  no  care  for  your  life, 
what  ye  shall  eat,  neither  for  the  body,  what  ye  shall 
put  on.  Consider  the  lilies  how  they  grow,  they  toil 
not,  they  spin  not.  Seek  not  ye  what  ye  shall  eat  or 
what  ye  shall  drink,  neither  be  ye  unsettled  ;  for  all 
these  things  do  the  nations  of  the  world  seek  after, 
and  your  Father  knoweth  that  ye  have  need  of 


XXII.]  THE  GOOD  PART  OF  MARY.  365 

these  things.  Fear  not,  little  flock,  for  it  is  your 
Father's  good  pleasure  to  give  you  the  Kingdom. 
Sell  that  ye  have,  and  give  alms ;  provide  yourselves 
bags  which  wax  not  old,  where  no  thief  approacheth, 
neither  moth  corrupteth.  Let  your  loins  be  girded 
about,  and  your  lights  burning;  and  ye  yourselves 
like  unto  men  that  wait  for  their  Lord,  when 
He  will  return  from  the  wedding.  Blessed  are 
those  servants,  whom  the  Lord,  when  He  cometh, 
shall  find  watching.  Verily  I  say  unto  you,  that 
He  will  gird  Himself," — He  who  before  let  them  sit 
at  His  feet  hearing  His  word,  or  anoint  them  with 
ointment  kissing  them,  He  in  turn,  as  He  did  before 
His  passion,  by  an  inexpressible  condescension,  "  will 
gird  Himself;  and  make  them  to  sit  down  to  meat, 
and  will  come  forth  and  serve  them.  And  if  He 
shall  come  in  the  second  watch,  or  come  in  the  third 
watch,  and  find  them  so,  blessed  are  those  servants. 
Be  ye  therefore  ready  also ;  for  the  Son  of  man 
cometh  at  an  hour,  when  ye  think  not  V 

1  Luke  xii.  15—40. 


SERMON  XXIIL 


RELIGIOUS  WORSHIP  A  REMEDY  FOR 
EXCITEMENTS. 


JAMES  v.  13. 

Is   any  among  you   afflicted?    let  him  pray.      Is  any   merry? 
let  him  sing  psalms. 

ST.  JAMES  seems  to  imply  in  these  words,  that  there 
is  that  in  religious  worship  which  supplies  all  our 
spiritual  need,  which  suits  every  mood  of  mind  and 
every  variety  of  circumstances,  over  and  above  the 
heavenly  and  supernatural  assistance  which  we  are 
allowed  to  expect  from  it.  Prayer  and  praise  seem 
in  his  view  to  be  an  universal  remedy,  a  panacea,  as 
it  is  called,  which  ought  to  be  used  at  once,  what- 
ever it  be  that  affects  us.  And,  as  is  implied  in 
ascribing  to  them  this  universal  virtue,  they  produce 
very  opposite  effects,  according  to  our  need ;  allaying 
or  carrying  off  the  fever  of  the  mind,  as  the  case  may 
be.  The  Apostle  is  not  speaking  of  sin  in  the  text ; 


SERM.  XXIII.]         RELIGIOUS  WORSHIP,  &c.  367 

he  speaks  of  the  emotions  of  the  mind,  whether  joyful 
or  sorrowful,  of  good  and  bad  spirits ;  and  for  these 
and  all  other  such  disturbances,  prayer  and  praise  are  • 
a  medicine.  Sin  indeed  has  its  appropriate  remedies 
too,  and  more  serious  ones ;  penitence,  self-abase- 
ment, self-revenge,  mortification,  and  the  like.  But 
the  text  supposes  the  case  of  a  Christian,  not  of  a 
mere  penitent, — not  of  scandalous  wickedness,  but  of 
emotion,  agitation  of  mind,  regret,  longing,  despon- 
dency, mirthfulness,  transport,  or  rapture ;  and  in 
case  of  such  ailments  he  says  prayer  and  praise  is  the 
remedy. 

Indisposition  of  body  shows  itself  in  &  pain  some- 
where or  other ; — a  distress,  which  draws  our  thoughts 
to  it,  centres  them  upon  it,  impedes  our  ordinary 
way  of  going  on,  and  throws  the  mind  off  its  balance. 
Such  too  is  indisposition  of  the  soul,  of  whatever 
sort,  be  it  passion  or  affection,  hope  or  fear,  joy  or 
grief.  It  takes  us  off  from  the  clear  contemplation 
of  the  next  world,  ruffles  us,  and  makes  us  restless. 
In  a  word,  it  is  what  we  call  an  excitement  of  mind. 
Excitements  are  the  indisposition  of  the  mind;  and 
of  these  excitements  in  different  ways  the  services 
of  divine  worship  are  the  proper  antidotes.  How 
they  are  so,  shall  now  be  considered. 

1.  Excitements  are  of  two  kinds,  secular  and 
religious  :  First,  let  us  consider  secular  excitements. 
Such  are  the  pursuit  of  gain,  or  of  power,  or  of  dis- 
tinction. Amusements  are  excitements ;  the  ap- 
plause of  a  crowd,  emulations,  hopes,  risks,  quarrels* 


368  RELIGIOUS  WORSHIP  A  [SJSRM. 

contests,  disappointments,  successes.  In  such  cases 
the  object  pursued  naturally  absorbs  the  mind,  and 
excludes  all  thoughts  but  those  relating  to  itself. 
Thus  a  man  is  sold  over  into  bondage  to  this  world. 
He  has  one  idea,  and  one  only  before  him,  which 
becomes  his  idol.  Day  by  day  he  is  engrossed  by 
this  one  thing,  to  which  his  heart  pays  worship.  It 
may  attract  him  through  the  imagination,  or  through 
the  reason;  it  may  appeal  to  his  heart,  or  to  his 
self-interest,  or  to  his  pride ;  still,  whether  we  be 
young  or  old,  rich  or  poor,  each  age,  each  fortune  is 
liable  to  its  own  peculiar  excitement,  which  is  able 
to  fascinate  the  eye  of  our  minds,  to  enervate  and 
destroy  us.  Not  all  at  once,  (God  forbid  !)  but  by  a 
gradual  process,  till  every  thought  of  religion  is  lost 
before  the  contemplation  of  this  nearer  good. 

The  most  ordinary  of  these  excitements,  at  least 
in  this  country,  is  the  pursuit  of  gain.  A  man  may 
live  from  week  to  week  in  the  fever  of  a  decent 
covetousness,  to  which  he  gives  some  more  specious 
name,  (for  instance,  desire  of  doing  his  duty  by  his 
family,)  till  the  heart  of  religion  is  eaten  out  of  him. 
He  may  live  and  die  in  his  farm  or  in  his  merchan- 
dize. Or  he  may  be  labouring  for  some  distinction, 
which  depends  on  his  acquitting  himself  well  on 
certain  trying  occasions,  and  requires  a  laborious 
preparation  beforehand.  Or  he  may  be  idly  carried 
away  by  some  light  object  of  sense,  which  fills  his 
mind  with  empty  dreams  and  pains  which  profit  not. 
Or  he  may  be  engaged  in  the  general  business  of 


XXIIT.]  REMEDY  FOR  EXCITEMENTS.  3(J9 

life;  be  full  of  schemes  and  projects,  of  political 
manoeuvres  and  efforts,  of  hate,  or  jealousy,  or  re- 
sentment, or  triumph.  He  may  be  busy  in  manag- 
ing, persuading,  outwitting,  resisting  other  men. 
Again,  he  may  be  in  one  or  other  of  these  states, 
not  for  a  life,  but  for  a  season  ;  and  this  is  the  more 
general  case.  Any  how,  while  he  is  so  circum- 
stanced, whether  for  a  greater  or  a  shorter  season, 
this  will  hold  good ; — viz.  the  thought  of  religion  is 
excluded  by  the  force  of  the  excitement  which  is 
on  him. 

Now  then,  observe  what  is  the  remedy.  "  Is  any 
afflicted  ?  let  him  pray.  Is  any  merry  ?  let  him  sing 
psalms."  Here  we  see  one  very  momentous  use  of 
prayer  and  praise  to  all  of  us ;  it  breaks  the  current 
of  worldly  thoughts.  And  this  is  the  singular  benefit 
of  stated  worship,  that  it  statedly  interferes  with  the 
urgency  of  worldly  excitements.  Our  daily  prayer, 
morning  and  evening,  suspend  our  occupations  of 
time  and  sense.  And  especially  the  daily  prayers  of 
the  Church  do  this.  I  say  especially,  because  a  man, 
amid  the  business  of  life,  is  often  tempted  to  defraud 
himself  of  his  private  devotions  by  the  pressure  of 
engagements.  He  has  not  many  minutes  to  give  to 
them ;  and,  if  by  accident  they  are  broken  in  upon, 
the  season  is  gone  and  lost.  But  the  public  Service  is 
of  a  certain  length,  and  cannot  be  interrupted ;  and  it 
is  long  enough  to  calm  and  steady  the  mind.  Scrip- 
ture must  be  read,  psalms  must  be  sung,  prayers 
must  be  offered ;  every  thing  comes  in  its  course.  I 

VOL.  in.  B  b 


370  RELIGIOUS  WORSHIP  [SBRM 

say,  it  is  impossible  (under  God's  blessing)  for  any 
]-  one  to  attend  the  Daily  Service  of  the  Church  "  with 
reverence  and  godly  fear,"  and  a  wish  and  effort  to 
give  his  thoughts  to  it,  and  not  find  himself  thereby 
sobered  and  brought  to  recollection.  What  kinder 
office  is  there,  when  a  man  is  agitated,  than  for  a 
friend  to  put  his  hand  upon  him  by  way  of  warning, 
to  startle  and  recal  him  ?  It  often  has  the  effect  of 
saving  us  from  angry  words,  or  extravagant  talking, 
or  inconsiderate  jesting,  or  rash  resolves.  And  such 
is  the  blessed  effect  of  the  sacred  Services,  on  Christ- 
ians busied  about  many  things ;  reminding  them  of 
the  one  thing  needful,  and  keeping  them  from  being 
drawn  into  the  great  whirlpool  of  time  and  sense. 

This,  let  it  be  observed,  is  one  important  benefit 
arising  from  the  institution  of  the  Lord's  day.  Over 
and  above  the  privilege  of  being  allowed  one  day  in 
seven  for  religious  festivity,  the  Christian  may  accept 
it  as  a  merciful  break  in  upon  his  usual  employments, 
lest  they  should  engross  him.  Most  men,  indeed, 
perceive  this ;  they  will  feel  wearied  with  the  dust 
of  this  world  when  Saturday  comes,  and  understand 
it  to  be  a  mercy  that  they  are  not  obliged  to  go  on 
toiling  without  cessation.  But,  still  there  are  many 
who,  if  it  were  not  an  express  ordinance  of  religion, 
would  feel  tempted,  or  think  it  their  duty  to  con- 
tinue their  secular  labours,  even  though  the  custom 
of  society  allowed  them  to  rest.  Many,  as  it  is,  are 
so  tempted ;  that  is,  at  times,  when  they  have  some 
pressing  object  in  view,  and  think  they  cannot  afford 


XXIIL]  A  REMEDY  FOR  EXCITEMENTS.  371 

to  lose  a  day :  and  many  always, — such,  for  instance, 
as  are  in  certain  professions,  which  are  not  .regulated 
(as  trade  is,  more  or  less)  by  times  and  places.  And 
great  numbers,  it  is  to  be  feared,  yield  to  the  temp- 
tation ;  and  the  evil  effect  of  it  shows  itself  in  various 
miserable  ways,  even  in  the  overthrow  of  their  health 
and  reason.  In  all  these  cases,  then,  the  weekly  Ser- 
vices of  prayer  and  praise  come  to  us  as  a  gracious 
relief,  a  pause  from  the  world,  a  glimpse  of  the  third 
heaven,  lest  the  world  should  rob  us  of  our  hope,  and 
enslave  us  to  that  hard  master  who  is  plotting  our 
eternal  destruction. 

You  see,  then,  how  secular  excitements  are  reme- 
died by  religious  worship ;  viz.  by  breaking  them  up, 
and  disabling  them. 

2.  Next,  let  us  consider  how  religious  excitements 
are  set  right  by  the  same  divine  medicine. 

If  we  had  always  continued  in  the  way  of  light 
and  truth,  obeying  God  from  children,  doubtless  we 
should  know  little  of  those  swellings  and  tumults  of 
the  soul,  which  are  so  common  among  us.  Men  who 
have  grown  up  in  the  faith  and  fear  of  God,  have  a 
calm  and  equable  piety ;  so  much  so,  that  they  are 
often  charged  on  that  very  account  with  being  dull, 
cold,  formal,  insensible,  dead  to  the  next  world. 
Now,  it  stands  to  reason,  that  a  man  who  has  always 
lived  in  the  contemplation  and  improvement  of  his 
Gospel  privileges,  will  not  feel  that  agitating  surprise 
and  vehemence  of  joy,  which  he  would  feel,  and 
ought  to  feel,  if  he  had  never  known  any  thing  of  them 

BbS 


372  RELIGIOUS  WORSHIP  [SEUM. 

before.  The  jailor,  who  for  the  first  time  heard  the 
news  of  salvation  through  Christ,  gave  evident  signs 
of  transport.  This,  certainly  is  natural  and  right ;  still 
it  is  a  state  of  excitement,  and,  if  I  might  say  it, 
all  states  of  excitement  have  dangerous  tendencies. 
Hence  one  never  can  be  sure  of  a  new  convert ;  for, 
in  that  elevated  state  of  mind  in  which  he  is  at  first, 
the  passions  have  much  more  sway  than  the  reason 
or  conscience ;  and,  unless  he  takes  care,  they  may 
hurry  him  away,  just  as  a  wind  might  do,  in  a  wrong 
direction.  He  is  balanced  on  a  single  point,  on  the 
summit  of  an  excited  mind,  and  he  may  easily  fall. 
However,  though  this  danger  would  not  exist  (or,  at 
least,  not  commonly  or  seriously),  did  men  turn  to 
God  from  early  youth,  yet,  alas  !  in  matter  of  fact 
they  do  not  so  turn ;  in  matter  of  fact  they  are  open 
to  the  influence  of  excitement,  when  they  begin  to 
seek  God ;  and  the  question  is,  what  is  then  to  be 
done  with  them  ? 

Now  this  advice  is  often  given : — "  Indulge  the  ex- 
citement ;  when  you  flag,  seek  for  another ;  live  upon 
the  thought  of  God ;  go  about  doing  good  ;  let  your 
light  shine  before  men ;  tell  them  what  God  has  done 
for  your  soul ;" — by  all  which  is  meant,  when  we  go 
into  particulars,  that  they  ought  to  fancy  that  they 
have  something  above  all  other  men ;  ought  to  neg- 
lect their  worldly  calling,  or  at  best  only  bear  it  as 
a  cross;  join  themselves  to  some  particular  set  of 
religionists;  take  part  in  this  or  that  religious  so- 
ciety; go  to  hear  strange  preachers,  and  obtrude 


XXIII.]  A  REMEDY  FOR  EXCITEMENTS.  373 

their  new  feelings  and  new  opinions  upon  others,  at 
times  proper  and  improper.  I  am  speaking  now  of 
the  temper,  not  of  those  who  profess  adherence  to 
the  Church,  but  of  such  as  detach  themselves,  more 
or  less,  from  its  discipline ;  and  the  reason  I  allude 
to  them  is  this.  It  is  often  said,  that  separation 
and  dissent  are  but  accidents  of  a  religious  temper ; 
that  they  who  commit  them,  if  pious,  are  the  same  in 
heart  as  Churchmen,  only  divided  by  some  outward 
difference  of  forms  and  circumstances.  Not  so ;  the 
mind  of  dissent,  viewed  in  itself,  is  far  other  than  the 
mind  of  Christ  and  His  Holy  Church  Catholic ;  in 
whatever  proportion  it  may  or  may  not  be  realized 
in  individuals.  It  is  full  of  self-importance,  irreve- 
rence, censoriousness,  display,  and  tumult.  It  is 
right,  therefore,  ever  to  insist,  that  it  is  different,  lest  - 
men  should  be  seduced  into  it,  by  being  assured  that  . 
it  is  not  different. 

That  it  is  different  from  the  mind  and  spirit  of  the 
early  Christians  at  least,  is  quite  plain  from  history. 
If  there  was  a  time,  when  those  particular  irregula- 
rities, which  now  are  so  common,  were  likely  to 
abound,  it  was  in  the  primitive  Church.  Men,  who 
had  lived  all  their  lives  in  the  pollutions  of  sin  un- 
speakable, who  had  been  involved  in  the  darkness  of 
heathenism,  were  suddenly  brought  to  the  light  of 
Christian  truth.  Their  sins  were  all  freely  forgiven 
them,  clean  washed  away  in  the  waters  of  Baptism. 
A  new  world  of  ideas  was  opened  upon  them ;  and 
the  most  astonishing  objects  presented  to  their  faith. 


374  RELIGIOUS  WORSHIP  [SERM. 

X* 

What  a  state  of  transport  must  have  been  theirs ! 
We  know  it  was  so,  by  the  account  of  such  men  in 
the  book  of  Acts.  The  jailor  "  rejoiced,  believing 
in  God,  with  all  his  house."  What  an  excited  and 
critical  state  was  theirs !  Critical  and  dangerous  in 
proportion  to  its  real  blessedness ;  for,  in  proportion 
to  the  privileges  we  enjoy,  ever  will  be  our  risk  of 
misusing  them.  In  spite,  then,  of  their  blessedness, 
they  were  in  a  state  of  risk,  and  that  from  the  ex- 
citement of  their  minds.  How  then  did  they  escape 
that  enthusiasm  which  now  prevails,  that  irreverence, 
immodesty,  and  rudeness  ?  I  say,  if  in  any  age  that 
feverish  spirit  was  likely  to  have  prevailed,  which 
now  prevails,  the  early  times  of  the  Gospel  was  such. 
How  is  it  we  do  not  read  generally  of  Christians 
then  disobeying  their  Rulers,  saying  that  their  own 
hearts  were  the  best  judges  in  religious  matters,  cen- 
suring those  about  them,  taking  teachers  for  them- 
selves, and  so  breaking  up  the  Church  of  Christ  into 
.,,  ten  thousand  parts?  If  at  any  time  the  outward 
frame-work  of  Christianity  was  in  jeopardy,  surely 
it  was  then.  How  was  it  the  ungovernable  elements 
within  it  did  not  burst  forth  and  shiver  to  pieces  the 
vessel  which  contained  them  ?  How  was  it,  that  for 
fifteen  hundred  years  the  Church  was  preserved  from 
those  peculiar  affections  of  mind  and  irregularities  of 
feeling  and  conduct,  which  now  torment  it  like  an 
ague? 

Now,   certainly,  looking  at  external  and  second 
causes,  the  miracles  had  much  to  do  in  securing  this 


XXIIL]  A  REMEDY  FOR  EXCITEMENTS.  375 

blessed  sobriety  in  the  early  Christians.  These  kept 
them  from  wilfulness  and  extravagance,  and  tem- 
pered them  to  the  spirit  of  godly  fear.  Thus,  St. 
Paul,  when  converted,  was  not  let  go  by  himself,  so 
to  speak.  His  merciful  Lord  Christ  kept  His  hand 
upon  him,  and  directed  his  every  step,  lest  he  should 
start  aside  and  go  astray.  Thus  He  would  not  tell 
him  all  at  once  what  to  do,  though  St.  Paul  wished 
it ;  but  bade  him  "  arise  and  go  into  the  city,"  and 
there  it  was  to  be  told  him  what  he  was  to  do.  He 
was  led  ly  the  hand  (a  fit  emblem  of  his  spiritual  con- 
dition), and  brought  to  Damascus.  Then  he  was 
three  days  without  sight,  and  without  meat  and 
drink.  During  this  time  he  was  still  kept  in  sus- 
pense and  ignorance  what  was  to  happen,  and  was 
employed  in  praying.  Such  desolateness, — his  dark- 
ness, fasting,  and  suspense,  had  a  sobering  influence. 
Then  Ananias  was  sent  to  him  to  baptize  him.  Forth- 
with he  began  to  preach  Christ  at  Damascus,  but  was 
soon  checked,  thwarted,  sent  into  Arabia  out  of  the 
way,  for  three  years.  Then  he  returned  to  Damas- 
cus, and,  again  preaching  Christ,  was  in  no  long  time 
obliged  to  flee  for  his  life.  He  came  to  Jerusalem, 
and  began  again  to  preach.  Here  he  first  had  a 
difficulty  to  get  acknowledged  by  the  Apostles,  who 
were  for  a  time  afraid  of  him ;  then  the  Jews  anew 
laid  a  plot  to  kill  him.  As  he  was  praying  in  the 
Temple,  Christ  appeared  to  him  and  bade  him  depart 
from  Jerusalem.  The  brethren  brought  him  down 
to  Caesarea;  thence  he  went  to  Tarsus.  Now,  who 


376  RELIGIOUS  WORSHIP  [SERM. 

does  not  see  in  all  this  how  the  Apostle  was  re- 
pressed and  brought  under  by  the  plain  commands 
and  providences  of  God,  hurrying  him  to  and  fro, 
without  saying  why  ?  After  all  this,  many  years 
passed,  before  he  was  employed  to  preach  to  the 
heathen,  and  then  only  after  a  solemn  ordination. 

Thus,  God's  miraculous  providence,  awing  and 
controlling  the  heart,  would  seem  to  be  one  especial 
means  by  which  the  early  Christians  were  kept  from 
enthusiasm ;  and  the  persecutions  of  the  Church  be- 
came another.  But  the  more  ordinary  means  was 
one  which  we  may  enjoy  at  this  day,  if  we  choose ; 
the  course  of  religious  Services,  the  round  of  prayer 
,'  and  praise,  which,  indeed,  was  in  a  measure  included 
in  St.  Paul's  discipline  also,  as  we  have  seen,  and 
which  has  a  most  gracious  effect  upon  the  restless 
and  excited  mind,  giving  it  an  outlet,  yet  withal 
calming,  soothing,  directing,  purifying  it. 

To  go  into  details.  It  often  happens  that  in  a 
family  who  have  been  brought  up  together,  one 
suddenly  takes  what  is  called  a  religious  turn.  Such 
a  person  wishes  to  be  more  religious  than  the  rest, 
wishes  to  do  something  more  than  ordinary,  but 
does  not  know  what  exactly  to  do.  You  will  find, 
generally,  that  he  joins  himself  to  some  dissenting 
party,  mainly  for  this  reason, — to  evidence  to  himself 
greater  strictness.  His  mind  is  under  excitement ; 
he  seems  to  say  with  St.  Paul,  "  Lord,  what  wilt 
Thou  have  me  to  do  ?"  This  is  the  cause,  again  and 
again,  of  persons  falling  from  the  Church.  And 


XXIIL]  A  REMEDY  FOR  EXCITEMENTS.  377       , 

hence,  a  notion  has  got  abroad  that  dissenting 
bodies  have  more  of  true  religion  within  them  than 
the  Church  ;  I  say,  for  this  reason,  because  earnest 
men,  awaking  to  a  sense  of  religion,  wish  to  do 
something  more  than  usual,  and  join  sects  and  here- 
sies as  a  relief  to  their  minds,  by  way  of  ridding 
themselves  of  strong  feelings,  which,  pent  up  within 
them,  distress  them.  And  I  cannot  deny,  that  in 
this  way  these  bodies  do  gain,  and  the  Church  does 
lose  earnestly  religious  people,  or  rather  those  who 
would  have  been  such  in  time ;  for  it  is,  I  fear,  too 
true  that,  while  the  sects  in  question  are  in  this  way 
recruited  and  improved  from  the  Church,  the  per- 
sons themselves,  who  join  them,  are  injured.  They 
lose  the  greater  part  of  that  spiritual  light  and 
warmth  which  hung  about  them,  even  though  they 
have  been  hitherto  careless,  and  but  partially  availed 
themselves  of  it.  It  is  as  if  a  living  hand  were  to 
touch  cold  iron ;  the  iron  is  somewhat  warmed,  but 
the  hand  is  chilled.  And  thus  the  blossom  of  truth, 
the  promise  of  real  religion,  is  lost  to  the  Church. 
Men  begin  well,  but  being  seduced  by  their  own 
waywardness  fall  away. 

Here  then,  if  we  knew  how  to  employ  them,  the 
Services  of  the  Church  come  in  to  soothe  and  guide 
the  agitated  mind.  "  Is  any  afflicted  ?  let  him  pray ; 
is  any  merry  ?  let  him  sing  Psalms."  Is ,  any  in  a 
perturbed  state  of  mind  ?  he  need  not  go  off  to 
strange  preachers  and  meetings,  in  order  to  relieve 
himself  of  his  uneasiness.  We  can  give  him  a  i 


378  RELIGIOUS  WORSHIP  [SBEM. 

I 
stricter  rule  of  life,  and  a  safer  one.     Did  not  our 

Lord  make  a  distinction  between  the  life  of  Martha 
and  that  of  Mary,  and  without  disclaiming  Martha, 
who  was  troubled  in  His  service  with  the  toils  of 
life,  yet  praised  Mary  the  rather,  who  sat  at  His 
feet  ?  Does  not  St.  Paul  make  a  distinction  be- 
tween the  duties  necessary  for  a  Christian  and  those 
which  are  comely  and  of  good  report  f  Let  restless 
persons  seek  the  worship  of  the  Church,  which  will 
attune  their  minds  in  harmony  with  Christ's  Law, 
while  it  unburdens  them.  Did  not  St.  Paul  "  pray" 
during  his  three  days  of  blindness  ?  Afterwards  he 
was  praying  in  the  Temple,  when  Christ  appeared  to 
him.  Let  this  be  well  considered.  We  may  build 
Houses  of  God,  without  number,  up  and  down  the 
land,  as  indeed  our  duty  is ;  we  may  multiply  resi- 
dent ministers;  we  may  (with  a  less  commendable 
zeal)  do  our  utmost  to  please  the  many  or  the 
wealthy;  but  all  this  will  not  deprive  Dissenting 
bodies  of  their  virtue  and  charm,  such  as  it  is. 
Their  strength  is  their  semblance  of  a  strictness 
beyond  members  of  the  Church.  Till  we  have  morey 
frequent  Services  of  praise  and  prayer,  more  truly 
Catholic  plans  for  honouring  God  and  benefiting 
man ;  till  we  exhibit  the  nobler  and  more  beautiful 
forms  of  Christian  devotedness  for  the  admiration 
and  guidance  of  the  better  sort,  we  have,  in  a  man- 
ner, done  nothing.  Surely  we  want  something 
more  than  the  material  walls,  we  want  the  "  spirit 
and  truth"  of  the  Heavenly  Jerusalem,  the  worship- 


XXIII.]  A  REMEDY  FOR  EXCITEMENTS.  379 

pers  "  with  one  accord  continuing  in  the  Temple, 
with  gladness  and  singleness  of  heart,  praising  God," 
persevering  and  prevailing  in  prayer,  and  thus,  with- 
out seeking  it,  "  having  favour  with  all  the  people." 

Is  any  one  then  desirous  of  gaining  comfort  to 
his  soul,  of  bringing  Christ's  presence  home  to  his 
very  heart,  and  of  doing  the  highest  and  most  glori- 
ous things  for  the  whole  world  ?  I  have  told  him  how 
to  proceed.  Let  him  praise  God;  let  holy  David's 
Psalter  be  as  familiar  words  in  his  mouth,  his  daily 
service,  ever  repeated,  yet  ever  new  and  ever  sacred. 
Let  him  pray ;  especially  let  him  intercede.  Doubt 
not  the  power  of  faith  and  prayer  to  effect  all  things 
with  God.  However  you  try,  you  cannot  do  works 
to  compare  to  those,  which  faith  and  prayer  accom- 
plish in  the  name  of  Christ.  Did  you  give  your 
body  to  be  burned,  and  all  your  goods  to  feed  the 
poor,  you  could  not  do  so  much  as  by  continual 
intercession.  Few  are  rich,  few  can  suffer  for  Christ ; 
all  may  pray.  Were  you  an  Apostle  of  the  Church, 
or  a  Prophet,  you  could  not  do  more  than  you  can 
do  by  the  power  of  prayer.  Go  not  then  astray  to 
find  out  new  modes  of  serving  God  and  benefiting 
man.  I  show  you  "  a  more  excellent  way."  Come  to 
our  Services ;  come  to  our  Litanies ;  throw  your- 
self out  of  your  own  selfish  heart ;  pour  yourself 
out  upon  the  thought  of  sin  and  sinners,  upon  the 
contemplation  of  God's  Throne,  of  Jesus  the  Medi- 
ator between  God  and  man,  and  of  that  glorious 
Church  to  which  the  dispensation  of  His  merits  is 


380  RELIGIOUS  WORSHIP,  &c.       [Sunn.  XXIII. 

committed.  Aspire  to  be  what  Christ  would  make 
you,  His  friends;  having  power  with  Him  and 
prevailing.  Other  men  will  not  pray  for  themselves. 
You  may  pray  for  them  and  for  the  general  Church  ; 
and  while  you  pray,  you  will  find  enough  in  the 
defects  of  your  praying  to  remind  you  of  your  own 
nothingness,  and  to  keep  you  from  pride  while  you 
aim  at  perfection. 

But  I  must  draw  to  an  end.  Thus,  in  both  ways, 
whether  our  excitements  arise  from  objects  of  this 
world  or  the  next,  praise  and  prayer  will  be,  through 
God's  mercy,  our  remedy;  keeping  the  mind  from 
running  to  waste ;  calming,  soothing,  sobering,  stea- 
dying it ;  attuning  it  to  the  will  of  God  and  the 
mind  of  the  Spirit,  teaching  it  to  love  all  men,  to  be 
cheerful  and  thankful,  and  to  be  resigned  in  all  the 
dispensations  of  Providence  towards  us. 

O  that  we  knew  our  own  true  bliss,  now  that 
Christ  is  come,  instead  of  being,  as  we  still  are  for 
the  most  part,  like  the  heathen,  as  sheep  without  a 
shepherd  !  May  the  Good  Lord  fulfil  His  purpose 
towards  us  in  His  own  time  !  Amen. 


SERMON   XXIV, 


INTERCESSION. 


EPHES.  vi.  18. 

Praying  always  with  all  prayer  and  supplication  in  the  Spirit,  and 
watching  thereunto  with  all  perseverance  and  supplication  for 
all  saints. 

EVERY  one  knows,  who  has  any  knowledge  of  the 
Gospel,  that  Prayer  is  one  of  its  especial  ordinances ; 
but  every  one,  perhaps,  has  not  noticed  what  kind  of 
prayer  its  inspired  teachers  most  carefully  enjoin. 
Prayer  for  self  is  the  most  obvious  of  duties,  as  soon 
as  leave  is  given  us  to  pray,  which  Christ  distinctly 
and  mercifully  accorded,  when  He  came.  This  is 
plain  from  the  nature  of  the  case ;  but  He  Himself 
has  given  us  also  an  express  command  and  promise,  to 
"  ask  and  it  shall  be  given  to  us."  Yet  it  is  observ- 
able, that  though  prayer  for  self  is  the  first  and  plainest 
of  Christian  duties,  the  Apostles  especially  insist  on 
another  kind  of  prayer ;  prayer  for  others,  for  our- 
selves with  others,  for  the  Church,  and  for  the  world, 


382  INTERCESSION.  [SERM. 

that  it  may  be  brought  into  the  Church.  Interces- 
sion is  the  characteristic  of  Christian  worship,  the 
privilege  of  the  heavenly  adoption,  the  exercise  of 
the  perfect  and  spiritual  mind.  This  is  the  subject  to 
which  I  shall  now  direct  your  attention. 

1.  First,  let  us  turn  to  the  express  injunctions  of 
Scripture.  For  instance,  the  text  itself:  "Praying 
in  every  season  with  all  prayer  and  supplication  in 
the  Spirit,  and  abstaining  from  sleep  for  the  purpose, 
with  all  perseverance  and  supplication  for  all  saints." 
Observe  the  earnestness  of  the  intercession  here  in- 
culcated ;  "  in  every  season,"  "  with  all  supplication," 
and  "  to  the  loss  of  sleep."  Again,  in  the  epistle  to 
the  Colossians ;  "  Persevere  in  prayer,  watching  in  it 
with  thanksgiving,  withal  praying  for  us  also."  Again, 
"  Brethren,  pray  for  us."  And  again  in  detail ;  "  I 
exhort  that,  first  of  all,  supplications,  prayers,  inter- 
cessions, and  giving  of  thanks,  be  made  for  all  men ; 
for  kings  and  all  that  are  in  authority.  I  will, 
therefore,  that  men  pray  in  every  place."  On  the 
other  hand,  go  through  the  Epistles,  and  reckon  up 
how  many  exhortations  occur  therein  to  pray  merely 
for  self.  You  will  find  there  are  few,  or  rather  none 
at  all.  Even  those  which  seem  at  first  sight  to  be 
such,  will  be  found  really  to  have  in  view  the  good 
of  the  Church.  Thus,  to  take  the  words  following  the 
text,  St.  Paul,  in  asking  his  brethren's  prayers,  seems 
to  pray  for  himself;  but  he  goes  on  to  explain 
why,  "  that  he  might  make  known  the  Gospel ;" 
or,  elsewhere,  that  "  the  word  of  the  Lord  might 
2 


XXIV.]  INTERCESSION.  383 

have  free  course  and  be  glorified ;"  or,  as  where 
he  says,  "  Let  him  that  speak eth  in  an  unknown 
tongue,  pray  that  he  may  interpret1:"  for  this  too 
was  a  petition  in  order  to  the  edification  of  the 
Church. 

Next,  consider  St.  Paul's  own  example,  which  is 
quite  in  accordance  with  his  exhortations:  "I  cease 
not  to  give  thanks  for  you,  making  mention  of  you 
in  my  prayers,  that  the  God  of  our  Lord  Jesus  Christ, 
the  Father  of  Glory,  may  give  unto  you  the  Spirit  of 
wisdom  and  revelation  in  the  knowledge  of  Him.'' 
"  I  thank  my  God  upon  every  remembrance  of  you, 
always  in  every  prayer  of  mine  for  you  all,  making  re- 
quest with  joy."  "We  give  thanks  to  God,  the  Father 
of  our  Lord  Jesus  Christ,  praying  always  for  you." 
"  We  give  thanks  to  God  always  for  you  all,  making 
mention  of  you  in  our  prayers2." 

The  instances  of  prayer,  recorded  in  the  Book  of 
Acts,  are  of  the  same  kind,  being  almost  entirely  of 
an  intercessory  nature,  namely,  offered  at  ordinations, 
confirmations,  cures,  missions,  and  the  like.  For  in- 
stance ;  "  As  they  interceded  before  the  Lord,  and 
fasted,  the  Holy  Ghost  said,  Separate  Me  Barnabas 
and  Saul  for  the  work  whereunto  I  have  called  them ; 
and  when  they  had  fasted  and  prayed,  and  laid  their 
hands  on  them,  they  sent  them  away."  Again,  "  And 

1  Col.  iv.  2.     1  Thes.  v.  25.    1  Tim.  ii.  1,  2.  8.    2  Thes.  iii.  1 . 
1  Cor.  xiv.  13. 

2  Eph.  i.  16,  17.     Phil.  i.  3,  4.     Col,  i.  3.     1  Thes.  i.  2. 


384  INTERCESSION.  [SERM. 

Peter  put  them  all  forth,   and  kneeled  down,  and 
prayed ;  and  turning  him  to  the  body,  said,  Tabitha, 


arise1." 


2.  Such  is  the  lesson  taught  us  by  the  words  and 
deeds  of  the  Apostles  and  their  brethren.  Nor  could 
it  be  otherwise,  if  Christianity  be  a  social  religion, 
which  it  is  pre-eminently.  If  Christians  are  to  live 
together,  they  will  pray  together ;  and  united  prayer 
is  necessarily  of  an  intercessory  character,  as  being 
offered  for  each  other  and  for  the  whole,  and  for  self 
as  one  of  the  whole.  In  proportion,  then,  as  unity 
is  an  especial  Gospel-duty,  so  does  Gospel-prayer  par- 
take of  a  social  character  ;  and  Intercession  becomes 
a  token  of  the  Divine  appointment  of  a  Church 
Catholic. 

Accordingly,  the  foregoing  instances  of  interces- 
sory prayer  are  supplied  by  Christians.  On  the  other 
hand,  take  the  recorded  instances  of  prayer  in  such 
as  were  not  Christians,  and  you  will  find  they  are  not 
intercessory.  For  instance :  St.  Peter's  prayer  on 
the  house-top  was  answered  by  a  revelation  of  the 
call  of  the  Gentiles :  viewing  it  then  by  the  light 
of  the  texts  already  quoted,  we  may  conclude,  that, 
as  was  the  answer,  such  was  the  prayer, — that  it  had 
reference  to  others.  On  the  other  hand,  Cornelius, 
not  yet  a  Christian,  was  also  rewarded  by  an  answer 
to  his  prayer.  "  Thy  prayer  is  heard ;  call  for  Simon, 
whose  surname  is  Peter ;  he  shall  tell  thee  what  thou 

1  Acts  xiii.  2,  3.     ix.  40. 


XXIV.]  INTERCESSION.  385 

oughtest  to  do."  Can  we  doubt,  from  these  words  of 
the  Angel,  that  his  prayers  had  been  offered  for  him- 
self especially  ?  Again,  on  St.  Paul's  conversion,  we 
are  told,  "  Behold,  he  prayeth."  It  is  plain  he  was 
praying  for  himself;  and,  observe,  it  was  before  he  was 
a  Christian.  Thus,  if  we  are  to  judge  of  the  relative 
prominence  of  religious  duties  by  the  recorded  in- 
stances of  the  performance  of  them,  we  should  say 
that  Intercession  is  the  kind  of  prayer  distinguishing 
a  Christian  from  such  as  are  not  Christians. 

3.  But  the  instance  of  St.  Paul  opens  upon  us  a 
second  reason  for  this  distinction.  Intercession  is 
the  especial  observance  of  the  Christian,  because  he 
alone  is  in  a  condition  to  offer  it.  It  is  the  function 
of  the  justified  and  obedient,  of  the  sons  of  God? 
"  who  walk  not  after  the  flesh  but  after  the  Spirit ;" 
not  of  the  carnal  and  unregenerate.  This  is  plain 
even  to  natural  reason.  The  blind  man,  who  was 
cured,  said  of  Christ,  "  We  know  that  God  heareth 
not  sinners ;  but,  if  any  man  be  a  worshipper  of  God 
and  doeth  His  will,  him  He  heareth1."  Saul  the  per- 
secutor obviously  could  not  intercede  like  St.  Paul 
the  Apostle.  He  had  yet  to  be  baptized  and  for- 
given. It  would  be  a  presumption  and  an  extrava- 
gance in  a  penitent,  before  his  regeneration,  to  do 
aught  but  confess  his  sins  and  deprecate  wrath.  He 
has  not  yet  proceeded,  he  has  had  no  leave  to  pro- 
ceed, out  of  himself;  and  has  enough  to  do  within. 


1  John  ix.  31, 
VOL.  III.  C  C 


386  INTERCESSION.  [SBRM. 

i  His  conscience  weighs  heavy  on  him,  nor  has  he  "  the 
wings  of  a  dove  to  flee  away  and  be  at  rest."  We 
need  not,  I  say,  go  to  Scripture  for  information  on 
f  so  plain  a  point.  Our  first  prayers  ever  must  be  for 
ourselves.  Our  own  salvation  is  our  personal  concern ; 
till  we  labour  to  secure  it,  till  we  try  to  live  reli- 
giously, and  pray  to  be  enabled  to  do  so,  nay,  and 
have  made  progress,  it  is  but  hypocrisy,  or  at  best  it 
is  overbold,  to  busy  ourselves  with  others.  I  do  not 
mean  that  prayer  for  self  always  come  first  in  order 
of  time,  and  Intercession  second.  Blessed  be  God, 
we  were  all  made  His  children  before  we  had  actu- 
ally sinned ;  we  began  life  in  purity  and  innocence. 
Intercession  is  never  more  appropriate  than  when  sin 
had  been  utterly  abolished,  and  the  heart  was  most 
affectionate  and  least  selfish.  Nor  would  I  deny, 
that  a  care  for  the  souls  of  other  men  may  be  the 
first  symptom  of  a  man's  beginning  to  think  about 
his  own ;  or  that  persons,  who  are  conscious  to  them- 
selves of  much  guilt,  often  pray  for  those  whom  they 
revere  and  love,  when  under  the  influence  of  fear,  or 
in  agony,  or  other  strong  emotion,  and,  perhaps,  at 
other  times.  Still  it  is  true,  that  there  is  something 
incongruous  and  inconsistent  in  a  man's  presuming 
to  intercede,  who  is  an  habitual  a'nd  deliberate  sinner. 
Also  it  is  true,  that  most  men  do,  more  or  less,  fall 
away  from  God,  sully  their  baptismal  robe,  need  the 
grace  of  repentance,  and  have  to  be  awakened  to  the 
necessity  of  prayer  for  self,  as  the  first  step  in  observ- 
ing prayer  of  any  kind. 


XXIV.]  INTERCESSION.  387 

"  God  heareth  not  sinners ;"  nature  tells  us  this ; 
but  none  but  God  Himself  could  tell  us  that  He 
will  hear  and  answer  those  who  are  not  such ;  for 
"  when  we  have  done  all,  we  are  unprofitable  ser- 
vants, and  can  claim  no  reward  for  our  services." 
But  He  has  graciously  promised  us  this  mercy,  in 
Scripture,  as  the  following  texts  will  show. 

For  instance,  St.  James  says,  "  The  effectual  fer- 
vent prayer  of  a  righteous  man  availeth  much."  St. 
John,  "  Whatsoever  we  ask,  we  receive  of  Him,  be- 
cause we  keep  His  commandments,  and  do  those  things 
that  are  pleasing  in  His  sight1."  Next  let  us  weigh 
carefully  our  Lord's  solemn  words,  uttered  shortly 
before  His  crucifixion,  and  though  addressed  pri- 
marily to  His  Apostles,  yet,  surely,  in  their  degree 
belobging  to  all  who  "  believe  on  Him  through  their 
word."  We  shall  find  that  consistent  obedience,  ma- 
ture, habitual,  lifelong  holiness,  is  therein  made  the 
condition  of  His  intimate  favour,  and  of  power  in  In- 
tercession. "  If  ye  abide  in  Me,"  He  says,  "  and  My 
words  abide  in  you,  ye  shall  ask  what  ye  will,  and  it 
shall  be  done  unto  you.  Herein  is  My  Father  glo- 
rified, that  ye  bear  much  fruit ;  so  shall  ye  be  My 
disciples.  As  the  Father  hath  loved  Me,  so  have  I 
loved  you;  abide  ye  in  My  love.  If  ye  keep  My 
commandments,  ye  shall  abide  in  My  love.  Ye  are 
My  friends,  if  ye  do  whatsoever  I  command  you. 
Henceforth  I  call  you  not  servants ;  for  the  servant 

1  James  v.  16.     1  John  iii.  22. 

cc  2 


388  INTERCESSION.  [SERM. 

knoweth  not  what  his  lord  doeth  ;  but  I  have  called 
you  friends,  for  all  that  I  have  heard  of  My  Father, 
I  have  made  known  unto  you  V  From  this  solemn 
grant  of  the  peculiarly  Gospel  privilege  of  being  the 
"  friends"  of  Christ,  it  is  certain,  that  as  the  prayer  of 
repentance  gains  for  us  sinners  Baptism  and  justifi- 
cation, so  our  higher  gift  of  having  power  with  Him 
and  prevailing,  depends  on  our  "  adding  to  our  faith 
virtue." 

Let  us  turn  to  the  examples  given  us  of  holy  men 
under  former  dispensations,  whose  obedience  and  pri- 
vileges were  anticipations  of  the  evangelical.  St. 
James,  after  the  passage  already  cited  from  his 
epistle,  speaks  of  Elijah  thus :  "  Elias  was  a  man 
subject  to  like  passions  as  we  are,  yet  he  prayed 
earnestly  that  it  might  not  rain,  and  it  rained  not  on 
the  earth  by  the  space  of  three  years  and  six  months." 
Righteous  Job  was  appointed  by  Almighty  God  to 
be  the  effectual  intercessor  for  his  erring  friends. 
Moses,  who  was  "faithful  in  all  the  house"  of  God, 
affords  us  another  eminent  instance  of  intercessory 
power;  as  in  the  Mount,  and  on  other  occasions, 
when  he  pleaded  for  his  rebellious  people,  or  in  the 
battle  with  Amalek,  when  Israel  continued  conquer- 
ing as  long  as  his  hands  remained  lifted  up  in  prayer. 
Here  we  have  a  striking  emblem  of  that  continued, 
earnest,  unwearied  prayer  of  men  "  lifting  up  holy 
hands,"  which,  under  the  Gospel,  prevails  with  Al- 

3  John  xv.  7 — 1.5. 


XXIV.]  INTERCESSION.  389 

mighty  God.  Again,  in  the  book  of  Jeremiah,  Moses 
and  Samuel  are  spoken  of  as  mediators  so  powerful, 
that  only  the  sins  of  the  Jews  were  too  great  for  the 
success  of  their  prayers.  In  like  manner  it  is  im- 
plied, in  the  book  of  Ezekiel,  that  three  such  as  Noah, 
Daniel,  and  Job,  would  suffice,  in  some  cases,  to 
save  guilty  nations  from  judgment.  Sodom  might 
have  been  rescued  by  ten.  Abraham,  though  he 
could  not  save  the  abandoned  city  just  mentioned, 
yet  was  able  to  save  Lot  from  the  overthrow ;  as  at 
another  time  he  interceded  successfully  for  Abime- 
lech.  The  very  intimation  given  him  of  God's  pur- 
pose towards  Sodom  was  of  course  an  especial 
honour,  and  marked  him  as  the  friend  of  God. 
"  Shall  I  hide  from  Abraham  that  thing  which  I  do, 
seeing  that  Abraham  shall  surely  become  a  great  and 
mighty  nation ;  and  all  the  nations  of  the  world  shall 
be  blessed  in  him  ?"  The  reason  follows,  "for  I  know 
him,  that  he  will  command  his  children  and  his  house- 
hold after  him,  and  they  shall  keep  the  way  of  the 
Lord  to  do  justice  and  judgment,  that  the  Lord  may 
bring  upon  Abraham  that  which  He  hath  spoken  of 
him  V 

4.  The  history  of  God's  dealings  with  Abraham 
will  afford  us  an  additional  lesson,  which  must  be 
ever  borne  in  mind  in  speaking  of  the  privilege  of 
the  saints  on  earth  as  intercessors  between  God  and 
man.  I  can  fancy  a  person,  from  apprehension  lest 

1  Gen.  xviii.  17 — 19. 


390  INTERCESSION.  [SEEM- 

the  belief  in  it  should  interfere  with  the  true  recep- 
tion of  the  doctrine  of  the  Cross,  perplexed  at  finding 
it  in  the  foregoing  texts  so  distinctly  connected  with 
obedience :  I  say  perplexed,  for  I  will  not  contem- 
plate the  case  of  those,  though  there  are  such,  who, 
when  the  text  of  Scripture  seems  to  them  to  be  at 
variance  with  itself,  and  one  portion  to  diverge  from 
another,  will  not  allow  themselves  to  be  perplexed, 
will  not  suspend  their  minds  and  humbly  wait  for 
light,  will  not  believe  that  the  Divine  Scheme  is 
larger  and  deeper  than  their  own  capacities,  but 
boldly  wrest  into  apparent  agreement  what  is  already 
harmonious  in  God's  infinite  counsels,  though  not  to 
them.  I  speak  to  perplexed  persons ;  and  would 
have  them  observe  that  Almighty  God  has,  in  this 
very  instance  of  Abraham  our  spiritual  father,  been 
mindful  of  that  other  aspect  under  which  the  most 
highly  exalted  among  the  children  of  flesh  must  ever 
stand  in  His  presence.  It  is  elsewhere  said  of  him, 
"  Abraham  believed  in  the  Lord,  and  He  counted  it  to 
Him  for  righteousness  V'  as  St.  Paul  points  out,  when 
he  is  discoursing  upon  the  free  grace  of  God  in  our 
redemption.  Even  Abraham  was  justified  by  faith, 
though  he  was  perfected  by  works ;  and  this  being 
told  us  in  the  book  of  Genesis,  seems  as  if  an  intima- 
tion to  the  perplexed  inquirer  that  his  difficulty  can 
be  but  an  apparent  one, — that,  while  God  revealed  the 
one  doctrine,  He  was  evidently  careful  of  the  other 

j 
1  Gen.  xv.  6. 


XXIV.]  INTERCESSION. 

also,  nor  rewarded  His  servants  (though  He  re- 
warded them)  for  works  done  by  their  own  strength. 
On  the  other  hand,  it  is  a  caution  to  us,  who  rightly 
insist  on  the  transforming  power  of  His  grace,  ever 
to  remember  that  it  only  can  change  and  exalt  us  in 
His  sight.  Abraham  is  our  spiritual  father;  and,  as  he 
is,  so  are  his  children.  In  us,  as  in  him,  faith  must 
be  the  foundation  of  all  that  is  acceptable  with  God. 
"  By  faith  we  stand,"  by  faith  we  are  justified,  by 
faith  we  obey,  by  faith  our  works  are  sanctified. 
Faith  applies  to  us  again  and  again  the  grace  of  Bap- 
tism ;  faith  opens  upon  us  the  virtue  of  all  other 
ordinances  of  the  Gospel, — of  the  Holy  Communion, 
which  is  the  highest.  By  faith  we  prevail  "  in  the 
hour  of  death  and  in  the  day  of  judgment."  And 
the  distinctness  and  force  with  which  this  is  told  us 
in  the  Epistles,  and  its  obviousness,  even  to  our 
natural  reason,  may  be  the  cause  why  less  stress  is 
laid  in  them  on  the  duty  of  prayer  for  self.  The  very 
instinct  of  faith  will  lead  a  man  to  do  this  without 
set  command,  and  the  Sacraments  secure  its  obser- 
vance.— So  much  then,  by  way  of  caution,  on  the 
influence  of  faith  upon  our  salvation,  yet  not  in- 
terfering with  the  distinct  office  of  works  in  giving 
virtue  to  our  intercession. 

And  here  let  me  observe  on  a  peculiarity  of  Scrip- 
ture, its  speaking  as  if  separate  rewards  attended  on 
separate  graces,  according  to  our  Lord's  words,  "  To 
him  that  hath  more  shall  be  given ;"  so  that  what 
has  been  said  in  contrasting  faith  and  works,  is  but 


392  INTERCESSION.  [SERM. 

one  instance  under  a  general  rule.  Thus,  in  the 
sermon  on  the  Mount,  the  beatitudes  are  pronounced 
on  separate  virtues  respectively.  "  Blessed  are  the 
meek,  for  they  shall  inherit  the  earth ;"  "  Blessed 
are  the  pure  in  heart,  for  they  shall  see  God  ;"  and 
the  rest  in  like  manner.  I  am  not  attempting  to 
determine  what  these  particular  graces  are,  what  the 
rewards,  what  the  aptitude  of  the  one  to  the  other, 
what  the  real  connexion  between  the  reward  and  the 
grace,  or  how  far  one  grace  can  be  separated  from 
another  in  fact.  We  know  that  all  depend  on  one 
root,  faith,  and  are  but  differently  developed  in  dif- 
ferent persons.  Again,  we  see  in  Scripture  that  the 
same  reward  is  not  invariably  assigned  to  the  same 
grace,  as  if,  from  the  intimate  union  between  all 
graces,  their  rewards  might  (as  it  were)  be  lent  and 
interchanged  one  with  another ;  yet  enough  is  said 
there  to  direct  our  minds  to  the  existence  of  the 
principle  itself,  though  we  be  unable  to  fathom  its 
meaning  and  consequences.  It  is  somewhat  upon 
this  principle  that  our  Articles  ascribe  justification  to 
faith  only>  as  a  symbol  of  the  free  grace  of  our  re- 
demption ;  just  as  in  the  parable  of  the  Pharisee  and 
publican,  our  Lord  would  seem  to  impute  it  to  self- 
abasement,  and  in  His  words  to  the  "  woman  which 
was  a  sinner,"  to  love  as  well  as  to  faith,  while  St. 
James  connects  it  with  works.  In  other  instances 
the  reward  follows  in  the  course  of  nature.  Thus 
the  gift  of  wisdom  is  the  ordinary  result  of  trial 
borne  religiously ;  courage,  of  endurance.  In  this 


XXIV.]  INTERCESSION.  393 

way  St.  Paul  draws  out  a  series  of  spiritual  gifts 
one  from  another,  experience  from  patience,  hope 
from  experience,  boldness  and  confidence  from  hope. 
I  will  add  but  two  instances  from  the  Old  Testament. 
The  commandment  says,  "  Honour  thy  father  and  thy 
mother  that  thy  days  may  be  long  ;"  a  promise  which 
was  signally  fulfilled  in  the  case  even  of  the  Recha- 
bites,  who  were  not  of  Israel.  Again,  from  Daniel's 
history  we  learn  that  illumination,  or  other  miracu- 
lous power,  is  the  reward  of  fasting  and  prayer.  "  In 
those  days  I,  Daniel,  was  mourning  three  full  weeks. 
I  ate  no  pleasant  bread,  neither  came  flesh  nor  wine 
in  my  mouth,  neither  did  I  anoint  myself  at  all,  till 

three  whole  weeks  were  fulfilled And  he  said 

unto  me,  Fear  not,  Daniel ;  for  from  the  first  day 
that  thou  didst  set  thine  heart  to  understand  and  to 
chasten  thyself  before  thy  God,  thy  words  were  heard, 

and  I  am  come  for  thy  words Now  I  am  come 

to  make  thee  understand  what  shall  befall  thy  people 
in  the  latter  days."  With  this  passage  compare  St. 
Peter's  vision  about  the  Gentiles  while  he  prayed 
and  fasted ;  and,  again,  our  Lord's  words  about  cast- 
ing out  the  "  dumb  and  deaf  spirit ;"  "  This  kind  can 
come  forth  by  nothing  but  by  prayer  and  fasting  V' 
And  by  a  similar  appointment,  Intercession  is  the 
prerogative  and  gift  of  the  obedient  and  holy. 

5.  Why  should  we  be  unwilling  to  admit  what  it 
is  so  great  a  consolation  to  know?    Why  should  we 

1  Ex.  xx.  12.    Jer.  xxxv.  18,  19.     Dan.  x.  2—14.    Mark  ix.29. 


394  INTERCESSION.  [SERM. 

refuse  to  credit  the  transforming  power  and  efficacy 
of  our  Lord's  Sacrifice  ?  Surely  He  did  not  die  for 
any  common  end,  but  in  order  to  exalt  man,  who  was 
of  the  dust  of  the  field,  into  "  heavenly  places."  He 
did  not  die  to  leave  him  as  he  was,  sinful,  ignorant, 
and  miserable.  He  did  not  die  to  see  His  purchased 
possession,  as  feeble  in  good  works,  as  corrupt,  as 
poor-spirited,  and  as  desponding,  as  before  He  came. 
Rather  He  died  to  renew  him  after  His  own  image, 
to  make  him  a  being  He  might  delight  and  rejoice 
in,  to  make  him  "partaker  of  the  divine  nature,"  to 
fill  him  within  and  without  with  a  flood  of  grace  and 
glory,  to  pour  out  upon  him  gift  upon  gift,  and  virtue 
upon  virtue,  and  power  upon  power,  each  acting  upon 
each,  and  working  together  one  and  all,  till  he  be- 
comes an  Angel  upon  earth,  instead  of  a  rebel  and  an 
outcast.  He  died  to  bestow  upon  him  that  privilege 
which  implies  or  involves  all  others,  and  brings  him 
into  nearest  resemblance  to  Himself,  the  privilege  of 
Intercession.  This,  I  say,  is  the  Christian's  especial 
prerogative ;  and  if  he  does  not  exercise  it,  certainly 
he  has  not  risen  to  the  conception  of  his  real  place 
among  created  beings.  Say  not  he  is  a  son  of  Adam, 
and  has  to  undergo  a  future  judgment ;  I  know  it ; 
but  he  is  something  besides.  How  far  he  is  advanced 
into  that  higher  state  of  being,  how  far  he  still  lan- 
guishes in  his  first  condition,  is,  in  the  case  of  in- 
dividuals, a  secret  with  God.  Still  every  Christian  is 
in  a  certain  sense  both  in  the  one  and  the  other : 
viewed  in  himself  he  ever  prays  for  pardon,  and  con- 

12 


XXIV.]  INTERCESSION.  395 

fesses  sin ;  but  viewed  in  Christ,  he  "  has  access  into 
this  grace  wherein  we  stand,  and  rejoices  in  hope  of 
the  glory  of  God  V'  Viewed  in  his  place  in  "  the 
Church  of  the  First-born  enrolled  in  heaven,"  with 
his  original  debt  cancelled  in  Baptism,  and  all  subse- 
quent penalties  respited  by  Absolution,  standing  in 
God's  presence  upright  and  irreprovable,  accepted  in 
the  Beloved,  clad  in  the  garments  of  righteousness, 
anointed  with  oil,  and  with  a  crown  upon  his  head, 
in  royal  and  priestly  garb,  as  a  heir  of  eternity,  full 
of  grace  and  good  works,  as  walking  in  all  the  com- 
mandments of  the  Lord  blameless,  such  an  one,  I 
repeat  it,  is  plainly  in  his  fitting  place,  when  he  in- 
tercedes. He  is  made  after  the  pattern  and  in  the 
fulness  of  Christ, — he  is  what  Christ  is.  Christ  in- 
tercedes above,  and  he  intercedes  below.  Why 
should  he  linger  in  the  doorway,  praying  for  pardon, 
who  has  been  allowed  to  share  in  the  grace  of  the 
Lord's  passion,  to  die  with  Him  and  rise  again  ?  He 
is  already  in  a  capacity  for  higher  things.  His 
prayer  thenceforth  takes  a  higher  range,  and  con- 
templates not  himself  merely,  but  others  also.  He 
is  taken  into  the  confidence  and  counsels  of  His 
Lord  and  Saviour.  He  reads  in  Scripture  what  the 
many  cannot  see  there,  the  course  of  His  providence 
and  rules  of  His  government  in  this  world.  He  views 
the  events  of  history  with  a  divinely  enlightened 
eye.  He  sees  that  a  great  contest  is  going  on  among 

1  Rom.  v.  2. 


396  INTERCESSION.  [SEHM. 

us  between  good  and  evil.  He  recognizes  in  states- 
men, and  warriors,  and  kings,  and  people,  in  revolu- 
tions and  changes,  in  trouble  and  prosperity,  not 
merely  casual  matters,  but  instruments  and  tokens  of 
heaven  and  of  hell.  Thus  he  is  in  some  sense  a  pro- 
phet ;  not  a  servant,  who  obeys  without  knowing  his 
Lord's  plans  and  purposes,  but  even  a  confidential 
"  familiar  friend"  of  the  Only-begotten  Son  of  God, 
calm,  collected,  prepared,  resolved,  serene,  amid  this 
restless  and  unhappy  world.  O  mystery  of  blessed- 
ness, too  great  to  think  of  steadily,  lest  we  grow 
dizzy !  Well  is  it  for  those  who  are  so  gifted,  that 
they  do  not  for  certain  know  their  privilege ;  well  is 
it  for  them  that  they  can  but  timidly  guess  at  it,  or 
rather,  I  should  say,  are  used,  as  well  as  bound,  to 
contemplate  it  as  external  to  themselves,  lodged  in 
the  Church  of  which  they  are  but  members,  and  the 
gift  of  all  saints  in  every  time  and  place,  without 
curiously  inquiring  whether  it  is  theirs  peculiarly 
above  others,  or  doing  more  than  availing  themselves 
of  it  as  any  how  a  trust  committed  to  them.  Well 
is  it  for  them ;  for  what  mortal  heart  could  bear  to 
know  that  it  is  brought  so  near  to  God  incarnate,  as 
to  be  one  of  those  who  are  perfecting  holiness  and 
stand  on  the  very  steps  of  the  throne  of  Christ  ? 

To  conclude.  If  any  one  asks,  "  How  am  I  to 
know  whether  I  am  advanced  enough  in  holiness  to 
intercede  ?"  he  has  plainly  mistaken  the  doctrine 
under  consideration.  The  privilege  of  Intercession  is 
a  trust  committed  to  all  Christians  who  have  a  clear 


XXIV.]  INTERCESSION.  397 

conscience  and  are  in  full  communion  with  the 
Church.  We  leave  secret  things  to  God, — what  each 
man's  real  advancement  is  in  holy  things,  and  what  his 
real  power  in  the  unseen  world.  Two  things  alone 
concern  us,  to  exercise  our  gift  and  make  ourselves 
more  and  more  worthy  of  it.  The  slothful  and  un- 
profitable servant  hid  his  Lord's  talent  in  a  napkin. 
This  sin  be  far  from  us  as  regards  one  of  the  greatest 
of  our  gifts  !  By  words  and  works  we  can  but  teach 
or  influence  a  few  ;  by  our  prayers  we  may  benefit 
the  whole  world,  and  every  individual  of  it,  high  and 
low,  friend,  stranger,  and  enemy.  Is  it  not  fearful 
then  to  look  back  on  our  past  lives  even  in  this  one 
respect  ?  How  can  we  tell  but  that  our  king,  our 
country,  our  Church,  our  institutions,  and  our  own 
respective  circles,  would  be  in  far  happier  circum- 
stances than  they  are,  had  we  been  in  the  practice  of 
more  earnest  and  serious  prayer  for  them  ?  How  can 
we  complain  of  difficulties,  national  or  personal,  how 
can  we  justly  blame  and  denounce  evil-minded  and 
powerful  men,  if  we  have  but  lightly  used  the  inter- 
cessions offered  up  in  the  Litany,  the  Psalms,  and  in 
the  Holy  Communion  ?  How  can  we  answer  to  our- 
selves for  the  souls  who  have,  in  our  time,  lived  and 
died  in  sin ;  the  souls  that  have  been  lost  and  are 
now  waiting  for  judgment,  the  infidel,  the  blas- 
phemer, the  profligate,  the  covetous,  the  extortioner ; 
or  those  again  who  have  died  with  but  doubtful 
signs  of  faith,  the  death-bed  penitent,  the  worldly, 
the  double-minded,  the  ambitious,  the  unruly,  the 


398  INTERCESSION.  [SERM.  XXIV. 

trifling,  the  self-willed,  seeing  that,  for  what  we 
know,  we  were  ordained  to  influence  or  reverse 
their  present  destiny  and  have  not  done  it  ? 

Secondly  and  lastly,  If  so  much  depends  on  us, 
"  What  manner  of  persons  ought  we  to  be,  in  all 
holy  conversation  and  godliness!"  O  that  we  may 
henceforth  be  more  diligent  than  heretofore,  in  keep- 
ing the  mirror  of  our  hearts  unsullied  and  bright,  so 
as  to  reflect  the  image  of  the  Son  of  God  in  the 
Father's  presence,  clean  from  the  dust  and  stains  of 
this  world,  from  envies  and  jealousies,  strife  and 
debate,  bitterness  and  harshness,  indolence  and  im- 
purity, care  and  discontent,  deceit  and  meanness, 
arrogance  and  boasting !  O  that  we  may  labour,  not 
in  our  own  strength  but  in  the  power  of  God  the 
Holy  Spirit,  to  be  sober,  chaste,  temperate,  meek, 
affectionate,  good,  faithful,  firm,  humble,  patient, 
cheerful,  resigned,  under  all  circumstances,  at  all 
times,  among  all  people,  amid  all  trials  and  sorrows 
of  this  mortal  life !  May  God  grant  us  the  power, 
according  to  His  promise,  through  His  Son  our 
Saviour  Jesus  Christ ! 


SERMON  XXV. 


THE  INTERMEDIATE  STATE. 


REV.  vi.  11. 

And  white  robes  were  given  unto  every  one  of  them  ;  and  it  was 
said  unto  them,  that  they  should  rest  yet  for  a  little  season, 
until  their  fellow -servants  also,  and  their  brethren,  that  should 
be  killed  as  they  were,  should  be  fulfilled. 

IN  taking  these  words  as  a  text,  I  do  not  profess  to 
give  you  any  sufficient  explanation  of  them.  Doubt- 
less in  their  full  meaning  they  are  too  deep  for 
mortal  man;  yet  they  are  written  for  our  reverent 
contemplation  at  least,  and  perchance  may  yield 
something,  under  God's  blessing,  even  though  the 
true  and  entire  sense  of  them  was  lost  to  the  Church 
with  him  who  wrote  them.  He  was  admitted  into 
the  heaven  of  heavens,  while  yet  in  the  flesh,  as 
St.  Paul  before  him.  He  saw  the  throne  and 
Him  who  sat  on  it ;  and  his  words,  as  those  of  the 
prophets  under  the  Law,  are  rather  spontaneous 


400  THE  INTERMEDIATE  STATE.  [SERM. 

accompaniments  on  what  he  saw,  than  definite  and 
complete  descriptions  addressed  to  us.  They  were 
provided,  indeed,  and  directed  according  to  our  need, 
by  an  overruling  inspiration;  but  the  same  sacred 
influence  also  limited  their  range,  and  determined 
under  what  aspect  and  circumstances  they  should 
delineate  the  awful  realities  of  heaven.  Thus  they 
are  but  shadows  cast,  or  at  best,  lines  or  por- 
tions caught  from  what  is  unseen,  and  they  attend 
upon  it  after  the  manner  of  the  Seraphim,  with 
wings  covering  their  face,  and  wings  covering  their 
feet,  in  adoration  and  in  mystery. 

Now  as  to  the  text  itself,  it  speaks  of  the  Martyrs 
in  their  disembodied  state,  between  death  and  judg- 
ment ;  according  to  the  foregoing  verse,  "  the  souls 
of  them  that  were  slain  for  the  word  of  God,  and 
for  the  testimony  which  they  held."  It  describes 
them  in  a  state  of  rest ;  still  they  cry  out  for  some 
relief,  for  vengeance  upon  their  persecutors.  They 
are  told  to  wait  awhile,  "  to  rest  yet  for  a  little 
season,"  till  the  circle  of  Martyrs  is  completed. 
Meantime  they  receive  some  present  earnest  of  the 
promise,  by  way  of  alleviation ;  "  white  robes  were 
given  unto  every  one  of  them." 

Some  men  will  say  that  this  is  all  figurative,  and 
means  merely  that  the  blood  of  the  Martyrs,  crying 
now  for  vengeance,  will  be  requited  on  their  mur- 
derers at  the  last  day.  I  cannot  persuade  myself 
thus  to  dismiss  so  solemn  a  passage.  It  seems  a 
presumption  to  say  of  dim  notices  about  the  unseen 


XXV.]  THE  INTERMEDIATE  STATE.  401 

world,  "  they  only  mean  this  or  that,"  as  if  one  had 
ascended  into  the  third  heaven,  or  had  stood  before 
the  throne  of  God.  No  ;  I  see  herein  a  deep  mys- 
tery, a  hidden  truth,  which  I  cannot  handle  or  define, 
shining  "  as  jewels  at  the  bottom  of  the  great  deep  V5 
darkly  and  tremulously,  yet  really  there.  And  for 
this  very  reason,  while  it  is  neither  pious  nor  thankful 
to  explain  away  the  words  which  convey  it,  while 
it  is  a  duty  to  use  them,  not  less  a  duty  is  it  to  use 
them  humbly,  diffidently,  and  teachably,  with  the 
thought  of  God  before  us,  and  of  our  own  nothing- 
ness. 

Under  these  feelings  I  shall  now  attempt  to  com- 
ment upon  the  text,  and  with  reference  to  the 
Intermediate  State  of  which  it  seems  plainly  to 
speak.  But  it  will  be  best  to  use  it  rather  as  sanc- 
tioning and  connecting  our  anticipations  of  that 
State,  as  drawn  from  more  obvious  passages  of  Scrip- 
ture, than  to  venture  inferring  any  thing  from  it  in 
the  first  instance.  Also,  though  it  directly  speaks  of 
the  Martyrs,  it  may  be  profitably  applied  to  the  case 
of  all  Saints  whatever  ;  for,  the  Martyrs  being  types 
and  first  fruits  of  all,  what  is  true  of  them,  is  per- 
chance in  some  sense  true  also  of  their  brethren ; 
and  if  it  be  true  of  any,  at  least  all  antecedent 
objections  vanish,  against  its  being  true  of  all,  which 
are  the  chief  arguments  we  shall  have  to  contend  with. 
Now  let  us  proceed  to  the  consideration  proposed. 

1  Davison  on  Sacrifice. 
VOL.  III.  D  d 


402  THE  INTERMEDIATE  STATE.  [SERM. 

St.  John  says : — "I  saw  under  the  Altar  the  souls  of 
them  that  were  slain  for  the  word  of  God,  and  for  the 
testimony  which  they  held ;  and  they  cried  with  a  loud 
voice,  saying,  How  long,  O  Lord,  holy  and  true,  dost 
Thou  not  judge  and  avenge  our  blood  on  them  that 
dwell  on  the  earth  ?  And  white  robes  were  given  unto 
every  one  of  them,  and  it  was  said  unto  them,  that 
they  should  rest  yet  for  a  little  season,  until  their  fel- 
low-servants also  and  their  brethren,  that  should  be 
killed  as  they  were,  should  be  fulfilled." 

1.  Now  first  in  this  passage  we  are  told  that  the 
Saints  are  at  rest.  "  White  robes  were  given  unto 
every  one  of  them."  "  It  was  said  unto  them  that  they 
should  rest  yet  for  a  little  season."  This  is  expressed 
still  more  strongly  in  a  later  passage  of  the  same 
book :  "  Blessed  are  the  dead  which  die  in  the 
Lord  from  henceforth.  Yea,  saith  the  Spirit,  that 
they  may  rest  from  their  labours."  Again,  St.  Paul 
had  a  desire  "  to  depart  and  to  be  with  Christ,  which 
(he  adds)  is  far  better."  And  our  Lord  told  the 
penitent  robber,  "  To-day  shalt  thou  be  with  Me  in 
paradise''  And  in  the  parable  He  represents  Lazarus 
as  being  "  in  Abraham's  bosom ;"  a  place  of  rest  surely, 
if  words  can  describe  one. 

If  we  had  no  other  notice  of  the  dead  than  the 
above,  it  would  appear  quite  sufficient  for  our  need. 
V-  The  great  and  anxious  question  that  meets  us,  is, 
what  is  to  become  of  us  after  this  life.  We  fear  for 
ourselves,  we  are  solicitous  about  our  friends  just  in 
this  point.  They  have  vanished  from  us  with  all 


XXV.]  THE  INTERMEDIATE  STATE.  403 

their  amiable  and  endearing  qualities,  all  their  vir- 
tues, all  their  active  powers.  Where  is  that  spirit 
gone,  over  the  wide  universe,  up  or  down,  which 
once  thought,  felt,  loved,  hoped,  planned,  acted  in 
our  sight,  and  which,  wherever  it  goes,  must  carry 
with  it  the  same  affections  and  principles,  desires 
and  aims  ?  We  know  how  it  thought,  felt,  and 
behaved  itself  on  earth  ;  we  know  that  beloved  mind, 
and  it  knows  us,  with  a  mutual  consciousness ; — and 
now  it  is  taken  from  us,  what  are  its  fortunes? — 
This  is  the  question  which  perplexed  the  heathen 
of  old  time.  It  is  fearful  to  be  exposed  in  this 
world  to  ills  we  know  of, — the  fury  of  the  elements 
and  the  darkness  of  night,  should  we  be  left  house- 
less and  shelterless.  But,  when  we  think  how  utterly 
ignorant  we  are  both  of  the  soul's  nature  and  of  the 
invisible  world,  the  idea  of  losing  friends,  or  depart- 
ing ourselves  into  such  doom,  is,  to  those  who  get 
themselves  to  think  about  it,  very  overpowering. 
Now,  here  Scripture  meets  our  need,  in  the  texts 
already  cited.  It  is  enough,  surely,  to  be  in  Abra- 
ham's bosom,  in  our  Saviour's  presence ;  it  is 
enough,  after  the  pain  and  turmoil  of  this  world,  to 
be  at  rest. 

Moreover,  texts  such  as  these  do  more  than  satisfy 
the  doubts  which  beset  the  heathen  ;  they  are  useful 
to  us  at  the  present  day,  in  a  perplexity  which  may 
easily  befall  us.  A  great  part  of  the  Christian  world, 
as  is  well  known,  believes  that  after  this  life  the 
souls  of  Christians  ordinarily  go  into  a  prison  called 

Dd2 


404  THE  INTERMEDIATE  STATE.  [SERM. 

Purgatory,  where  they  are  kept  in  fire  or  other 
torment,  till,  their  sins  being  burned  away,  they  are 
at  length  fitted  for  that  glorious  kingdom  into  which 
nothing  defiled  can  enter.  Now  if  there  were  any 
good  reason  for  this  belief,  we  should  certainly  have 
a  very  sad  and  depressing  prospect  before  us ; — watch 
and  pray,  and  struggle  as  we  might,  yet  after  all  to 
have  to  pass  from  the  sorrows  of  this  life,  from  its 
wearinesses  and  its  pains,  into  a  second  and  a  worse 
trial !  Not  that  we  should  have  any  reason  to  com- 
plain ; — for  our  sins  deserve  an  eternal  punishment, 
were  God  severe.  Still  it  would  be  a  very  afflicting 
thought,  especially  as  regarded  our  deceased  friends, 
who  (if  the  doctrine  were  true)  would  now,  at  this 
very  moment,  be  in  a  state  of  suffering.  I  do  not 
say  that  to  many  a  sinner,  it  would  not  be  an  infi- 
nitely less  evil  to  suffer  for  a  time  in  Purgatory, 
than  to  be  cast  into  hell  for  ever ;  but  those  whom 
we  have  loved  best,  and  revered  most,  are  not  of  this 
number  ;  and,  before  going  on  to  examine  the 
grounds  of  it,  every  one  must  admit  it  to  be  a  very 
frightful  notion  at  least,  that  tliey  should  be  kept 
from  their  rest,  and  confined  in  a  prison  beneath  the 
earth.  Nay,  though  the  Bible  did  not  positively 
affirm  it,  yet  if  it  did  not  contradict  it,  and  if  the 
opinion  itself  was  very  general  in  the  Church  (as  it 
is),  and  primitive  too  (as  it  is  not),  there  would  be 
enough  in  it  reasonably  to  alarm  us ;  for  who  could 
tell,  in  sueh  a  case,  but  probably  it  might  be  true  ? 
This  is  what  might  have  been ;  but,  in  fact,  Christ 


XXV.]  THE  INTERMEDIATE  STATE.  405 

has  mercifully  interfered,  expressly  to  assure  us  that 
our  friends  are  better  provided  for,  than  this  doc- 
trine would  make  it  appear.  He  assures  us  that  they 
"  rest  from  their  labours,  and  their  works  do  follow 
them ;"  and,  in  the  text,  that  even  that  loneliness 
and  gloom  which,  left  to  themselves,  they  would 
necessarily  feel,  though  ever  so  secure  from  actual 
punishment,  is,  in  truth,  altogether  compensated. 
The  sorrowful  state  is  there  described,  in  which  they 
would  find  themselves,  when  severed  from  the  body, 
and  waiting  for  the  promised  glory  at  Christ's  coming, 
and  they  are  represented  as  sustained  under  it, 
soothed,  quieted,  consoled.  As  a  parent  would  hush 
a  child's  restlessness,  cherishing  it  in  her  arms,  and 
lulling  it  to  sleep,  or  diverting  it  from  the  pain  or 
the  fright  which  agitates  it,  so  the  season  of  delay, 
before  Christ  comes  in  judgment,  tedious  in  itself,  and 
solitary,  is  compensated  to  the  spirits  of  the  just  by 
a  present  gift  in  earnest  of  the  future  joy.  "  How 
long,  O  Lord,  holy  and  true."  Such  is  their  com- 
plaint. "  And  white  robes  were  given  unto  every 
one  of  them ;  and  it  was  said  unto  them,  that  they 
should  rest  yet  for  a  little  season,"  till  the  end. 

2.  Next,  in  this  description  is  implied,  what  I 
have  in  fact  already  deduced  from  it,  that  departed 
Saints,  though  at  rest,  have  not  yet  received  their 
actual  reward.  "  Their  works  do  follow  with  them," 
not  yet  given  in  to  their  Saviour,  and  Judge.  They  are 
in  an  incomplete  state  in  every  way,  and  will  be  so  till 


406  THE  INTERMEDIATE  STATE.  [SERM. 

the  day  of  judgment,  which  will  introduce  them  to 
the  joy  of  their  Lord. 

They  are  incomplete,  inasmuch  as  their  bodies  are 
in  the  dust  of  the  earth,  and  they  wait  for  the 
Resurrection. 

They  are  incomplete,  as  being  neither  awake  nor 
asleep  ;  I  mean,  they  are  in  a  state  of  rest,  not  in  the 
full  employment  of  their  powers.  The  Angels  are 
serving  God  actively;  they  are  ministers  between 
heaven  and  earth.  And  the  Saints,  too,  one  day 
shall  judge  the  world, — they  shall  judge  the  fallen 
Angels ;  but  at  present,  till  the  end  comes,  they  are 
at  rest  only,  which  is  enough  for  their  peace,  enough 
for  our  comfort  on  thinking  of  them,  still  incomplete, 
compared  with  what  one  day  shall  be. 

Further,  there  is  an  incompleteness  also  as  regards 
their  place  of  rest.  They  are  "  under  the  Altar." 
Not  in  the  full  presence  of  God,  seeing  His  face, 
and  rejoicing  in  His  works,  but  in  a  safe  and  holy 
treasure-house  close  by,  "  in  a  clift  of  the  rock,"  as 
Moses  was,  covered  by  the  hand  of  God,  and  behold- 
ing the  skirts  of  His  glory."  So  again,  when  Lazarus 
died,  he  was  carried  to  Abraham's  bosom ; — which, 
however  honoured  and  peaceful  an  abode,  was  a 
place  short  of  heaven.  This  is  elsewhere  expressed 
by  the  use  of  the  word  "  paradise,"  or  the  garden  of 
Eden ;  which,  again,  though  pure  and  peaceful,  visited 
by  Angels  and  God  himself,  was  not  heaven.  No 
emblem  could  express  more  visibly  the  refreshment 


XXV.]  THE  INTERMEDIATE  STATE.  407 

and  sweetness  of  that  blessed  rest,  than  to  call  it  the 
garden  in  which  the  first  man  was  placed  ; — to  which 
must  be  added  St.  Paul's  account  of  it,  that  he  heard 
in  it  (when  he  was  caught  up  thither)  "  unspeakable 
words,  which  it  is  not  lawful  for  a  man  to  utter  V 
Doubtless,  it  is  full  of  excellent  visions  and  wonderful 
revelations.     God  there  manifests  Himself,  not  as  on 
earth  dimly,  and  by  material   instruments,  but  by 
those  more  intimate  approaches  which  spirit  admits 
of,  and  our  present  faculties  cannot  comprehend.  And 
in  some  unknown  way,  that  place  of  rest  has  a  com- 
munication with  this  world,  so  that  disembodied  souls 
know  what  is  going  on  below.     The  Martyrs,  in  the 
passage  before  us,   cry  out,    "  How  long,    O  Lord, 
Holy  and  True,  dost  Thou  not  judge  and  avenge  our 
blood  on  them  that  dwell  on  the  earth  ?"    They  saw 
what  was  going  on  in  the  Church,  and  needed  comfort 
from  the  sight  of  the  triumph  of  evil.     And  they 
obtained  white  robes  and  a  message  of  peace.     Still, 
whatever  be  their  knowledge,  whatever  their  happi- 
ness, they  have  but  lost  their  tabernacle  of  corrup- 
tion, and  are  "  unclothed,"  and  wait  to  be  "  clothed 
upon,"  having  put  off  "  mortality,"  but  not  yet  being 
absorbed  in  "life2." 

There  is  another  word  used  in  Scripture  to  express 
the  abode  of  just  men  made  perfect,  which  gives  us 
the  same  meaning.  Our  Lord  is  said  in  the  Creed  to 
have  " descended  into  hell"  which  word  has  a  very 

2  Cor.  xii.  4.  2  2  Cor.  v.  4. 


408  THE  INTERMEDIATE  STATE.  [SERM. 

different  sense  there  from  that  which  it  commonly 
bears.  Our  Saviour,  as  we  suppose,  did  not  go  to 
the  abyss  assigned  to  the  fallen  Angels,  but  to  those 
mysterious  mansions  where  the  souls  of  all  men  await 
the  judgment.  That  He  went  to  the  home  of  blessed 
spirits,  is  evident,  from  His  words  to  the  robber  on 
the  cross,  when  He  also  called  it  paradise ;  that  He 
went  to  some  other  place  besides  paradise,  may  be 
conjectured  from  St.  Peter's  saying,  He  "  went  and 
preached  to  the  spirits  in  prison,  who  had  once  been 
disobedient1."  The  circumstance  then  that  these 
two  abodes  of  disembodied  good  and  bad,  are  called 
by  one  name,  Hades,  or  (as  we  happen  to  express  it) 
hell,  seems  clearly  to  show  that  paradise  is  not  the 
same  as  Heaven,  but  a  resting-place  at  the  foot  of  it. 
Let  it  be  further  remarked,  that  Samuel,  when 
brought  from  the  dead,  in  the  witch's  cavern,  said, 
"  Why  hast  thou  disquieted  me,  to  bring  me  up2t" 
words  which  would  seem  quite  inconsistent  with  his 
then  being  already  in  Heaven. 

Once  more,  the  Intermediate  State  is  incomplete 
as  regards  the  happiness  of  the  Saints.  Before  our 
Lord  came,  it  may  be  supposed  even  to  have  ad- 
mitted of  a  measure  of  disquiet,  and  that  in  the  case 
of  the  greatest  Saints  themselves,  though  most  surely 
still  they  were  altogether  "  in  God's  hand  ;"  for 
Samuel  says,  "  Why  hast  thou  disquieted  me,  to  bring 
me  up  ?"  Perchance  our  Lord  reversed  this  imper- 

1   1  Pet.  iii.  19,  20.  2  1  Sam.  xxviii.  15. 


XXV.]  THE  INTERMEDIATE  STATE.  409 

faction  at  His  coming,  and  took  with  Him,  even  in 
their  bodies,  to  heaven  itself,  some  principal  Saints 
of  the  Old  Covenant  ;  according  to  St.  Matthew's 
intimation.  But  even  now,  as  it  would  appear  from 
the  text,  the  Blessed,  in  their  disembodied  state, 
admit  of  an  increase  of  happiness,  and  receive  it. 
"  They  cried  out"  in  complaint — and  "  white  robes 
were  given  them;"  they  were  soothed,  and  bid  wait 
awhile. 

Nor  would  it  be  surprising,  if,  in  God's  gracious 
providence,  the  very  purpose  of  their  remaining  thus 
for  a  season  at  a  distance  from  heaven,  were,  that 
they  may  have  time  for  growing  in  all  holy  things, 
and  perfecting  the  inward  development  of  the  good 
seed  sown  in  their  hearts.  The  Psalmist  speaks  of  the 
righteous  as  "  trees  planted  by  the  rivers  of  water, 
that  bring  forth  their  fruit  in  due  season  ;"  and  when 
might  this  silent  growth  of  holiness  more  suitably 
and  happily  take  place,  than  when  they  are  waiting 
for  the  Day  of  the  Lord,  removed  from  those  trials 
and  temptations  which  were  necessary  for  its  early 
beginnings  ?  Consider  how  many  men  are  very  dark 
and  feeble  in  their  religious  state,  when  they  depart 
hence,  though  true  servants  of  God  as  far  as  they 
go.  Alas !  I  know  that  the  multitude  of  men  do  not 
think  of  religion  at  all; — they  are  thoughtless  in 
their  youth,  and  secular  as  life  goes  on  ; — they  find 
their  interest  lie  in  adopting  a  decent  profession ; 
they  deceive  themselves,  and  think  themselves  reli- 
gious, and  (to  all  appearance)  die  with  no  deeper 

13 


410  THE  INTERMEDIATE  STATE.  [SERM. 

religion  than  such  a  profession  implies.     Alas  !  there 
are  many  also,  who,  after  careless  lives,  amend,  yet 
not  truly; — ^think   they  repent,    but    do    not   in   a 
Christian  way.     There  are  a  number  too,  who  leave 
repentance   for   their   death-bed,  and   die    with   no 
appearance  of  religion  at  all,  except  with  so  much 
of  subdued  and  serious  feeling  as  pain  forces  upon 
them.     All  these,  as  far  as  we  are  told,  die  without 
hope.      But,  after   all  these   melancholy  cases   are 
allowed  for,  many  there  are  still,  who,  beginning  well, 
and  persevering  for  years,  yet  are  even  to  the  end  but 
beginners  after  all,  when  death  comes  upon  them ; — 
many  who  have  been  in  circumstances  of  especial 
difficulty,  who  have  had  fiercer  temptations,  more 
perplexing  trials  than  the  rest,  and  in  consequence 
have  been  impeded  in  their  course.     Nay,  in  one 
sense,  all  Christians  die  with  their  work  unfinished. 
Let  them  have  chastened  themselves  all  their  lives 
long,  and  lived  in  faith  and  obedience,  yet  still  there 
is  much   in  them  unsubdued, — much  pride,   much 
ignorance,   much   unrepented,    unknown  sin,   much 
inconsistency,    much   irregularity   in    prayer,  much 
lightness  and  frivolity  of  thought.     Who  can  tell 
then,    but,    in    God's   mercy,    the   time    of  waiting 
between  death  and  Christ's  coming,  may  be  profitable 
to  those  who  have  been  His  true  servants  here,  as  a 
time  of  maturing  that  fruit  of  grace,  but  partly  formed 
in  them  in  this  life, — a  school-time  of  contemplation, 
as  this  world  is  a  discipline  of  active  service  ?    Such, 
surely,  is  the  force  of  the  Apostle's  words,  that  "  He 


XXV.]  THE  INTERMEDIATE  STATE.  41 1 

i 

that  hath  begun  a  good  work  in  us,  will  perform  it 
until  the  day  of  Jesus  Christ,"  until  not  at,  not  stopping 
it  with  death,  but  carrying  it  on  to  the  Resurrection. 
And  this,  which  will  be  accorded  to  all  Saints,  will 
be  profitable  to  each  in  proportion  to  the  degree  of 
holiness  in  which  he  dies;  for  as  we  are  expressly 
told,  that  in  one  sense  the  spirits  of  the  just  are 
perfected  on  their  death,  it  follows  that  the  greater 
advance  each  has  made  here,  the  greater  will  be  his 
subsequent  growth  between  death  and  the  Resur- 
rection. 

And  all  this  accounts  for  what  else  may  surprise 
us, — the  especial  stress  the  Apostles  lay  on  the 
coming  of  Christ,  as  the  object  to  which  our  hope 
must  be  directed.  We  are  used  in  this  day  to  look 
upon  death  as  the  point  of  victory  and  triumph  for 
the  Saints ; — we  leave  the  thought  of  them  when 
life  is  over,  as  if  then  there  was  nothing  more  to  be 
anxious  about ;  nor  in  one  sense  is  there.  Then  they 
are  secure  from  trial,  from  falling;  as  they  die,  so 
they  remaim.  Still,  it  will  be  found,  on  the  whole, 
that  death  is  not  the  object  put  forward  in  Scripture 
for  hope  to  rest  upon,  but  the  coming  of  Christ,  as  if 
the  interval  between  death  and  His  coming  was  by 
no  means  to  be  omitted  in  the  process  of  our  pre- 
paration for  heaven.  Now,  if  the  sacred  writers 
uniformly  hold  out  Christ's  coming,  but  we  consider 
death  as  the  close  of  all  things,  is  it  not  plain  that, 
in  spite  of  our  apparent  agreement  with  them  in 
formal  statements  of  doctrine,  there  must  be  some 

8 


412  THE  INTERMEDIATE  STATE.  [SERM, 

hidden  and  undetected  difference  between  them  and 
ourselves,  some  unfounded  notion  on  our  part  which 
we  have  inherited,  some  assumed  premises,  some  lurk- 
ing prejudice,  some  earthly  temper,  or  some  mere 
human  principle  ?  For  instance,  St.  Paul  speaks  of 
the  Corinthians  as  "  waiting  for  the  coming  of  our 
Lord  Jesus  Christ."  To  the  Philippians  he  says, 
"Our  citizenship  is  in  heaven,  from  whence  also  we  look 
out  for  the  Saviour,  the  Lord  Jesus  Christ,  who  shall 
change  our  vile  body."  In  his  first  epistle  to  the 
Thessalonians,  he  seems  to  make  this  waiting  for  the 
Last  Day  almost  part  of  his  definition  of  a  true  Chris- 
tian ;  "  Ye  turned  to  God  from  idols,  to  serve  the 
living  and  true  God,  and  to  wait  for  His  Son  from 
heaven."  In  his  epistle  to  Titus,  "  Looking  for  that 
blessed  hope  and  glorious  appearing  of  our  great  God 
and  Saviour,  Jesus  Christ."  To  the  Hebrews,  "  Unto 
them  that  look  for  Him,  shall  Christ  appear  the  se- 
cond time  without  sin  unto  salvation."  Again,  "  Ye 
have  need  of  patience,  that,  after  ye  have  done  the  will 
of  God,  ye  might  receive  the  promise.  For  yet  a  little 
while,  and  He  that  shall  come  will  come  and  will  not 
tarry."  And  to  the  Romans,  "  I  reckon  that  the  suf- 
ferings of  the  present  time  are  not  wrorthy  to  be  com- 
pared with  the  glory  which  shall  be  revealed  in  us," 
i.e.  at  the  Resurrection;  "  for  the  earnest  expectation  of 
the  creature  waiteth  for  the  manifestation  of  the  sons 
of  God We  ourselves  groan  within  ourselves  wait- 
ing for  the  adoption,  to  wit,  the  redemption  of  our 
body ;"  and  presently  he  adds,  evidently  speaking  of 


XXV.]  THE  INTERMEDIATE  STATE.  413 

things  belonging  to  the  unseen  world,  and  (as  we 
may  suppose)  the  Intermediate  State  inclusively,  "  I 
am  persuaded  that  neither  death,  nor  life,  nor  Angels, 
nor  principalities,  nor  powers,  nor  things  present,  nor 
things  to  come,  nor  height,  nor  depth,  nor  any  other 
creature,  shall  be  able  to  separate  us  from  the  love 
of  God,  which  is  in  Christ  Jesus  our  Lord."  Again, 
"  He  that  raised  up  the  Lord  Jesus,  shall  raise  up  us 
also  by  Jesus,  and  shall  present  us  with  you.  Our 
light  affliction,  which  is  but  for  a  moment,  worketh 
for  us  a  far  more  exceeding  and  eternal  weight  of 

glory ; for  we  know  that  if  our  earthly  house  of  this 

tabernacle  were  dissolved,  we  have  a  building  of  God,  a 
house  not  made  with  hands,  eternal  in  the  heavens." 
Now,  how  parallel  is  this  waiting  for  Christ's  coming, 
inculcated  in  the  foregoing  passages,  to  the  actual 
conduct  of  the  Saints  as  recorded  in  the  passage  of 
which  the  text  forms  part !  "  How  long,  O  Lord, 
holy  and  true,  dost  thou  not  judge  and  avenge  our 
blood  on  them  that  dwell  on  the  earth."  "  And  white 
robes  were  given  unto  every  one  of  them,  until  their 
fellow-servants  also,  and  their  brethren,  that  should 
be  killed  as  they  were,  should  be  fulfilled:" — and 
with  our  Saviour's  words  in  the  Gospel,  "  Shall  not 
God  avenge  His  own  elect,  which  cry  day  and  night 
unto  Him,  though  He  bear  long  with  them  ?  I  tell 
you  that  He  will  avenge  them  speedily.  Never- 
theless, when  the  Son  of  man  cometh?  (Christ's  coming 
then  is  the  "  avenging"  for  which  they  cry,)  "  when 


414  THE  INTERMEDIATE  STATE.  [Sinn. 

the  Son  of  man  cometh,  shall  He  find  faith  on  the 
earth1?" 

This,  indeed,  is  our  Saviour's  usual  doctrine  as 
well  as  His  Apostles'.  I  mean,  it  is  His  custom  to 
insist  on  two  events  chiefly,  His  first  coming  and  His 
second, — our  regeneration  and  our  resurrection, — 
throwing  into  the  back  ground  the  prospect  of  our 
death,  as  if  it  were  but  a  line  of  distinction,  (how- 
ever momentous  a  one,)  not  of  division,  in  the  ex- 
tended course  of  our  purification.  For  example ; 
"  The  hour  is  coming,  and  now  is,  when  the  dead  shall 
hear  the  voice  of  the  Son  of  God,  and  they  that  hear 
shall  live ;" — the  dead  in  sin ;  here  then  our  regene- 
ration is  set  forth.  Then  He  proceeds :  "  The  hour 
is  coming  in  the  which  all  that  are  in  the  graves 
shall  hear  His  voice,  and  shall  come  forth ;  they  that 
have  done  good  unto  the  resurrection  of  life,  and  they 
that  have  done  evil  unto  the  resurrection  of  damna- 
tion." Here  again  is  His  second  coming  with  its 
attendant  events.  Again :  "  In  My  Father's  house 
are  many  mansions :  if  it  were  not  so,  I  would  have 
told  you.  I  go  to  prepare  a  place  for  you.  And  if 
I  go  and  prepare  a  place  for  you,  I  will  come  again 
and  receive  you  unto  Myself,  that  where  I  am,  there 
ye  may  be  also."  And  in  the  parable  of  the  talents. 
"A  certain  nobleman  went  into  a  far  country,  to 

1  1  Cor.  i.  7. ;  Phil.  iii.  20,  21. ;  1  Thess.  i.  9,  10. ;  Tit.  ii. 
13. ;  Heb.  ix.  28. ;  x.  36,  37.  ;  Rom.  viii.  18—39.  ;  2  Cor.  iv. 
14 — 17.  ;  v.  1. ;  Luke  xviii.  7,  8. 


XXV.]  THE  INTERMEDIATE  STATE.  415 

receive  for  himself  a  kingdom  and  to  return ;  and  he 
called  his  ten  servants,  and  delivered  them  ten  pounds, 
and  said  unto  them,  Occupy  till  I  come  V  Here  is 
mention  of  Christ's  first  and  His  second  coming.  It 
is  not  uncommon  indeed  to  say,  that  "  till  I  come," 
means  "  till  every  man's  death,"  when  in  a  certain 
sense  Christ  comes  to  him  :  but  surely  this  is  a  mere 
human  gloss  ;  the  time  of  judgment,  and  not  before, 
is  the  time  when  Christ  calls  His  servants  and  takes 
account. 

Lastly,  it  is  the  manner  of  Scripture  to  imply  that 
all  Saints  make  up  but  one  body,  Christ  being  the 
head,  and  no  real  distinction  existing  between  dead 
and  living ;  as  if  the  Church's  territory  were  a  vast 
field,  only  with  a  veil  stretched  across  it,  hiding  part 
from  us.  This  at  least,  I  think,  will  be  the  impres- 
sion left  on  the  mind  after  a  careful  study  of  the 
inspired  writers.  St.  Paul  says,  "  I  bow  my  knees 
unto  the  Father  of  our  Lord  Jesus  Christ,  of  whom 
the  whole  family  in  heaven  and  earth  is  named," 
where  "  heaven"  would  seem  to  include  paradise. 
Presently  he  declares  there  is  but  "  one  body,"  not 
two,  as  there  is  but  one  Spirit.  In  another  epistle 
he  speaks  of  Christians  in  the  flesh  being  "  come  to 
the  heavenly  Jerusalem,  and  the  spirits  of  just  men 
made  perfect  V  Agreeably  to  this  doctrine,  the  col- 
lect for  All  Saints'  day  teaches  us  that  "  Almighty 
God  has  knit  together  His  elect,"  (that  is,  both  living 

1  John  v.  25—29.  ;  xiv.  2,  3.  ;  Luke  xix.  12,  13. 

2  Eph.  iii.  14,  15. ;  iv.  4.  ;   Heb.  xii.  22,  23. 


416  THE  INTERMEDIATE  STATE.  [SERM. 

and  dead,)  "  in  one  communion  and  fellowship  in  the 
mystical  body  of  His  Son," 

This  then,  on  the  whole,  we  may  humbly  believe 
to  be  the  condition  of  the  Saints  before  the  Resur- 
rection, a  state  of  repose,  rest,  security ;  but  again  a 
state  more  like  paradise  than  heaven, — that  is,  a  state 
which  comes  short  of  the  glory  which  shall  be  re- 
vealed in  us  after  the  Resurrection,  a  state  of  wait- 
ing, meditation,  hope,  in  which  what  has  been  sown 
on  earth,  may  be  matured  and  completed. 

I  will  make  one  remark  before  concluding,  by  way 
of  applying  what  has  been  said  to  ourselves.  There 
have  been  times,  we  know,  when  men  thought  too 
much  of  the  dead.  That  is  not  the  fault  of  this  age. 
We  now  go  into  the  opposite  extreme.  Our  fault 
surely  is,  to  think  of  them  too  little.  It  is  a  miser- 
able thing  to  confess,  yet  surely  so  it  is,  that  when  a 
friend  or  relative  is  dead,  he  is  commonly  dismissed 
from  the  mind  very  shortly,  as  though  he  was  not ; 
there  is  no  more  talk  of  him,  or  reference  to  him, 
and  the  world  goes  on  without  him  as  if  he  had 
never  been.  Now,  of  course  the  deepest  feelings  are 
those  which  are  silent ;  so  I  do  not  mean  to  say  that 
friends  are  not  thought  of,  because  they  are  not  talked 
of.  How  could  it  be  ?  Can  any  form  of  society  or 
any  human  doctrine  fetter  down  our  hearts,  and 
make  us  think  and  remember  as  it  will?  Can  the 
tyranny  of  earth  hinder  our  holding  a  blessed  and 
ever-enduring  fellowship  with  those  who  are  dead, 
by  consulting  their  wishes,  and  dwelling  upon  their 


XXV.]  THE  INTERMEDIATE  STATE.  417 

image,  and  trying  to  imitate  them,  and  imagining 
their  peaceful  state,  and  sympathizing  in  their  "  loud 
cry,"  and  hoping  to  meet  them  hereafter  ?  No,  truly  ! 
we  have  a  more  glorious  liberty  than  man  can  take 
from  us,  with  all  the  sophistries  of  selfishness,  and 
subtilties  of  the  schools !  I  do  not  speak  of  the  ten- 
der-hearted, affectionate,  and  thoughtful.  They  cannot 
forget  the  departed,  whose  presence  they  once  en- 
joyed, and  who  (in  Scripture  language),  though 
"  absent  in  the  body,  are  present  with  them  in 
spirit,"  "joying  and  beholding  their  order  and  the 
stedfastness  of  their  faith  in  Christ1."  But  I  speak 
of  the  many,  the  rude,  cold,  and  scornful,  the  worldly- 
minded,  the  gay,  and  the  careless;  whose  ordinary 
way  it  is,  when  a  friend  is  removed,  to  put  aside  the 
thought  of  him,  and  blot  it  out  from  their  memories. 
Let  me  explain  what  I  mean  by  an  instance,  which 
is  not  uncommon.  We  will  say,  a  parent  or  relative 
dies  and  leaves  a  man  a  property : — he  comes  into  it 
gladly ;  buries  the  dead  splendidly ;  and  then  thinking 
he  has  done  all,  he  wipes  out  what  is  past,  and  enters 
into  the  enjoyment  of  his  benefaction.  He  is  not 
profuse  or  profligate,  proud  or  penurious,  but  he 
thinks  and  acts  in  all  respects  as  if  he,  to  whom  he 
is  indebted,  were  annihilated  from  God's  creation. 
He  has  no  obligations.  He  was  dependent  before, 
but  now  he  is  independent;  he  is  his  own  master; 
he  ceases  to  be  in  the  number  of  "  little  children." 

1  1  Cor.  v.  3.     Col.  ii.  5. 
VOL.  III.  E  6 


418  THE  INTERMEDIATE  STATE.  [SERM. 

Like  the  Corinthians,  "  now  he  is  full,  now  he  is  rich, 
he  reigns  as  a  king  without"  those  to  whom  he  once 
was  forced  to  submit.  He  is  the  head  of  (what  is 
called)  an  establishment.  If  he  ever  speaks  of  the 
dead,  it  is  in  a  way  half  kind,  half  contemptuous,  as 
of  those  who  are  helpless  and  useless,  as  he  would 
speak  of  men  still  living  who  were  in  dotage  or  in 
mental  incapacity.  You  hear,  even  the  most  good- 
hearted  and  kindly  (such  is  the  force  of  bad  example) 
speak  in  this  disrespectful  way  of  old  people  they 
knew  in  their  youth,  not  meaning  any  thing  by  it, 
but  still,  doubtless,  cherishing  in  themselves  thereby 
a  very  subtile  kind  of  hardness,  selfishness,  superci- 
liousness, self-gratulation.  Men  little  think  what 
an  effect  all  this  has  on  their  general  character.  It 
teaches  them  to  limit  their  belief  to  what  they  see. 
They  give  up  a  most  gracious  means  divinely  pro- 
vided for  their  entering  into  "  that  which  is  within 
the  veil,"  and  seeing  beyond  the  grave; — and  they 
learn  to  be  contented  in  uniting  themselves  with 
things  visible,  with  connections  and  alliances  which 
come  to  nought.  Moreover,  this  same  error  casts 
them  upon  the  present  instead  of  the  past.  They 
lose  their  reverence  for  antiquity ; — they  change  the 
plans  and  works  of  their  predecessors  without  scru- 
ple ;  they  enjoy  the  benefactions  of  past  ages  without 
thankfulness,  as  if,  by  a  sort  of  right ;  they  worship  in 
churches  for  which  "other  men  laboured"  without 
thinking  of  them ;  they  forget  they  have  but  a  life- 
interest  in  what  they  possess,  that  they  have  re- 


XXV.]  THE  INTERMEDIATE  STATE.  419 

ceived  it  in  trust,  and  must  transmit  as  they  have 
received. 

On  the  other  hand,  while  the  thought  of  the  dead 
is  thus  a  restraint  upon  us,  it  is  also  a  great  consola- 
tion, especially  in  this  age  of  the  world,  when  the 
Universal  Church  has  fallen  into  errors  and  is  divided 
branch  against  branch.  What  shall  sustain  our  faith 
(under  God's  grace)  when  we  try  to  adhere  to  the 
Ancient  Truth  and  seem  solitary  ?  What  shall  nerve 
the  "  watchmen  on  the  walls  of  Jerusalem,"  against 
the  scorn  and  jealousy  of  the  world,  the  charge  of 
singularity,  of  fancifulness,  of  extravagance,  of  rash- 
ness ?  What  shall  keep  us  calm  and  peaceful  within, 
when  accused  of  "  troubling  Israel,"  and  "  prophesy- 
ing evil  ?"  What  but  the  vision  of  all  Saints  of  all 
ages,  whose  steps  we  follow.  What  but  the  image 
of  Christ  mystical  stamped  upon  our  hearts  and 
memories.  The  early  times  of  purity  and  truth  have 
not  passed  away  !  they  are  present  still !  We  are 
not  solitary,  though  we  seem  so.  Few  now  alive  may 
understand  or  sanction  us ;  but  those  multitudes  in 
the  primitive  time,  who  believed,  and  taught,  and 
worshipped,  as  we  do,  still  live  unto  God,  and,  in  their 
past  deeds  and  their  present  voices,  cry  from  the  Altar. 
They  animate  us  by  their  example ;  they  cheer  us  by 
their  company ;  they  are  on  our  right  hand  and  our 
left,  Martyrs,  Confessors,  and  the  like,  high  and  low, 
who  used  the  same  Creeds,  and  celebrated  the  same 
Ordinances,  and  preached  the  same  Gospel  as  we  do. 
And  to  them  were  joined,  as  ages  went  on,  even  in 


420  THE  INTERMEDIATE  STATE.  [SEEM. 

fallen  times,  nay,  even  now  in  times  of  division,  fresh 
and  fresh  witnesses  from  the  Church  below.  In  the 
world  of  spirits  there  is  no  difference  of  parties.  It 
is  our  plain  duty  indeed  here,  to  contend  even  for 
the  details  of  the  Truth  according  to  our  light ;  and 
surely  there  is  a  Truth  in  spite  of  the  discordance  of 
opinions.  That  Truth  is  at  length  simply  discerned  by 
the  spirits  of  the  just ;  human  additions,  human  in- 
stitutions, human  enactments,  enter  not  with  them 
into  the  unseen  state.  They  are  put  off  with  the 
flesh.  Greece  and  Rome,  England  and  France,  give  no 
colour  to  those  souls  which  have  been  cleansed  in  the 
One  Baptism,  nourished  by  the  One  Body,  and  been 
moulded  in  the  One  Faith.  Adversaries  agree  to- 
gether directly  they  are  dead,  if  they  have  lived  and 
walked  in  the  Holy  Ghost.  The  harmonies  combine 
and  fill  the  temple,  while  discords  and  imperfections 
die  away.  Therefore  is  it  good  to  throw  ourselves 
into  the  unseen  world,  it  is  "  good  to  be  there "  and 
to  build  tabernacles  for  those  who  speak  "  a  pure 
language"  and  "  serve  the  Lord  with  one  consent ;" 
not  indeed  to  draw  them  forth  from  their  secure 
dwelling-places,  not  irreverently  to  address  them,  or 
wilfully  to  rely  on  them,  lest  they  be  a  snare  to  us, 
but  silently  to  contemplate  them  for  our  edification ; 
thereby  encouraging  our  faith,  enlivening  our  pa- 
tience, sheltering  us  from  thoughts  about  ourselves, 
keeping  us  from  resting  on  ourselves,  and  making  us 
seem  to  ourselves  (what  really  we  ought  ever  to  be) 
but  followers  of  the  doctrine  of  those  who  have 

2 


XXV.]  THE  INTERMEDIATE  STATE. 

before  us,  not  teachers  of  novelties,  not  founders  of 
schools. 

God  grant  to  us  all,  out  of  the  superabundant 
treasures  of  His  grace,  such  a  spirit,  the  spirit  of 
mingled  teachableness  and  zeal,  of  calmness  in  in- 
quiry and  vigour  in  resolve,  of  power,  and  of  love, 
and  of  a  sound  mind ! 


NOTE 

ON  SERMON  XVI.-P.  250. 


SINCE  these  Sermons  on  the  Church  and  on  Baptism  were 
written,  Mr.  Pusey's  Treatise  has  appeared  on  the  latter  subject, 
and,  in  part  anticipates,  in  part  elucidates  and  completes,  the  doc- 
trine contained  in  them.  On  the  point  under  discussion  in  the 
passage  to  which  this  note  is  appended,  he  observes  as  follows  : — 

"It  is  an  awful  question,  whether  by  receiving  the  Sacrament 
of  Regeneration  in  unbelief,  there  being  no  other  appointed  means 
whereby  the  new-birth  is  bestowed,  such  an  one  had  not  precluded 
himself  for  ever  from  being  born  again  ?  It  is  a  case  of  such 
profane  contempt  of  God's  institution,  it  betrays  such  a  servitude 
to  the  god  of  this  world,  that  such  a  case  has  not  been  provided 
for  in  Scripture  ;  and  one  should  almost  dread  to  speak  where 
God  in  His  word  has  been  silent.  For  Simon  Magus  is  no  such 
case ;  since  of  him  Scripture  positively  affirms  that  he  believed, 
however  soon  he  fell  away ;  so  that  St.  Peter's  exhortation  to 
him,  to  repent,  holds  out  no  encouragement  to  them  who  make  a 
mock  or  a  gain  of  God's  institution.  Where  God  gives  repentance, 
we  are  safe  in  concluding  that  He  is  ready  to  pardon  the  offence, 
however  in  its  own  nature  it  may  seem  to  put  a  person  out  of  the 
covenant  of  grace  and  repentance,  and  at  the  same  time  to  pre- 
clude his  entering  again  into  it ;  and  to  any  person,  who,  having 
thus  sinned,  is  concerned  about  his  salvation,  that  very  concern 
is  a  proof  that  God,  in  his  case,  has  not  withdrawn  His  Spirit. 

I  speak  not  of  particular  cases,  for  God  has,  in  a 

wonderful  manner,  for  His  own  glory,  made  Baptism  effectual, 
when  administered  in  mockery  by  heathens  on  a  heathen  stage, 


NOTE  ON  SERMON  XVI.  423 

to  interest  the  curiosity  of  a  profane  audience  and  a  Pagan  Em- 
peror ;  but  God  has  put  forth  His  power  to  vindicate  His  own 
ordinances,  by  making  the  poor  buffoon  a  convert,  and  enduing 
the  convert  of  Baptism  with  strength  for  instant  martyrdom.  God 
can  vindicate  His  ordinances,  by  making  them  all-powerful,  either 
to  save  or  to  destroy.  But  when  there  is  no  such  signal  end  to 
be  attained,  one  would  fear  that  they  would  be  pernicious  to 

the   profane   recipient.     St.  Augustine  argues   thus 

'  The  Church  bore  Simon  Magus  by  Baptism,  to  whom,  how- 
ever, it  was  said,  that  he  had  no  part  in  the  inheritance  of 
Christ.  Was  Baptism,  was  the  Gospel,  were  the  Sacraments,  want- 
ing to  him  ?  But  since  love  was  wanting,  he  was  born  in  vain, 
and  perhaps  it  had  been  better  for  him  not  to  have  been  born.1 

One  portion,  however,  of  the  ancient  Church  (the  African) 

seems  to  have  held  decisively,  not  only  that  this  sin  of  receiving 
baptism  unworthily  would  be  forgiven  upon  repentance,  but  that 
it  did  not  hinder  repentance.  St.  Augustine  uses  this  case  as  an 
argument  against  the  Donatists,  why  the  Church  did  not  re-bap- 
tize those  who  sought  to  be  restored  to  her  out  of  a  schismatic 
communion,  although  she  held  the  baptism  administered  by  that 
communion  to  be  useless  while  men  remained  in  it.  *  If  they 
say  that  sins  are  not  forgiven  to  one  who  comes  hypocritically  to 
baptism,  I  ask,  if  he  afterwards  confess  his  hypocrisy  with  a  con- 
trite heart  and  true  grief,  is  he  to  be  baptized  again  ?  If  it  be 
most  insane  to  affirm  this,  let  them  confess  that  a  man  may  be 
baptized  with  the  baptism  of  Christ,  and  yet  his  heart,  persever- 
ing in  malice  and  sacrilege,  would  not  allow  his  sins  to  be  done 
away  :  and  thus  let  them  understand  that  in  communions  sepa- 
rated from  the  Church  men  may  be  baptized  (when  the  baptism  of 
Christ  is  given  and  received,  the  Sacrament  being  administered  in 
the  same  way)  ;  which  yet  is  then  first  of  avail  to  the  remission 
of  sins,  when  the  person  being  reconciled  to  the  unity  of  the 
Church,  is  freed  from  the  sacrilege  of  dissent,  whereby  his  sins 
were  retained,  and  not  allowed  to  be  forgiven.  For,  as  he  who 
had  come  hypocritically  is  not  baptized  again,  but  what  without 


424  NOTE  ON  SERMON  XVI. 

baptism  could  not  be  cleansed,  is  cleansed  by  that  pious  correc- 
tion (of  life)  and  true  confession,  so  that  what  was  before  given, 
then  begins  to  avail  to  salvation,  when  that  hypocrisy  is  removed 
by  a  true  confession  ;  so  also  the  enemy  of  the  love  and  peace  of 

Christ,'  &c St.  Cyril  of  Jerusalem,  on  the  other  hand, 

speaks  of  the  loss  as  absolutely  irreparable.  '  If  thou  feignest,' 
he  addresses  the  Catechumen,  '  now  do  men  baptize  thee,  but  the 
Spirit  will  not  baptize  thee.  Thou  art  come  to  a  great  examina- 
tion, and  enlisting,  in  this  single  hour ;  which  if  thou  losest,  the 
evil  is  irreparable,  but  if  thou  art  thought  worthy  of  the  grace, 

thy  soul  is  enlightened.' It  may  be  that  St.  Cyril   may 

have  meant,  as  is  said  also  of  all  impairing  of  baptismal  purity, 
that  it  cannot  be  wholly  repaired,  since  there  is  no  second  baptism. 

The  question  is  very  awful,  as  what  is  not  which  concerns 

our  souls  ?  It  may  suffice  to  have  said  thus  much  upon  it,  if  by 
any  means  persons  might  see  that  subjects,  of  which  they  speak 
lightly,  are  indeed  very  fearful." — Tracts  for  the  Times,  No. 
69.  pp.  171—176. 


THE    END. 


GILBERT  &  RIVINGTON,  Printers,  St.  John's  Square,  London. 


aff  H