will blast them all away !" "I am now but in order to what I shall be then; what I shall be then will remind me of what I am now!"—Such a man can now put in words some of the sentiments, the reflections, the emotions, which his earnestness may breathe itself in, in the hour of death. Let him do it; and then say whether there be any thing possible or conceivable in this world that he should be so anxious for, as that he may not so be in earnest at that hour. This is the appeal to Fear, a just and salutary appeal; but think, how strange it is, that it should be necessary to lay the emphasis here; when that which the soul is called and excited to be in earnest for is an infinite good!—deliverance from all evil-salvation-eternal blessedness! Here are objects of mightiest attraction for the better passions, and yet it is necessary to work by fear! as if mere escape, and impunity, and safety, were all! as if it were no good for ourselves, and only to please or pacify a power to which we are in subjection! What a manifestation of the fallen state of our nature! Finally, let us beware of the delusive feeling as if indifference, however prolonged, had still nothing in it of the nature of a decision; as if it were but remaining in a kind of suspension and protracted equipoise. Are we insensible that an additional weight is falling all the while on the other side, by mere time itself which is going, particle by particle, to the wrong;-by irreligious habit, which is growing stronger and stronger;-and by negation, refusal, all the while, of what is claimed by the higher interest? We decide against that which we refuse to adopt. So that prolonged indifference is decision so far; and indifference to the end will but be decision completed! October 3, 1822. LECTURE XVI. NO CONCEALMENT FOR THE WICKED. JOB XXXIV. 22. "There is no darkness nor shadow of death where the workers of iniquity may hide themselves." "The workers of iniquity." A general idea of the character so described, is instantly formed in every mind; the thoughts do not stay upon the mere description; the actual substance, the exemplification, is too conspicuous. But the text marks a special circumstance in their character, namely, that they are men who wish, or will wish, to hide themselves—that there is that in their dispositions and practice which they wish concealed from all knowledge and judgment. They would be delighted, inexpressibly, by the assurance of a veil of eternal darkness. But why so? for this is contrary to the social nature of man, that loves communication, confidence, and sympathy. And, also, is it not strange that a man should wish to be, for ever, accounted other than he really is? even while he loves himself as he is. Is it that there is a malignant Supreme Power over the creation, with which there is to be an everlasting contest between the will to detect and the interest to conceal? What a wish it is! that Omniscience were extinct-that its grand sphere might be invaded on all sides-narrowed more and more to the centre; that is to say, that there were no God! And all this because God is just; for this wish to "hide" is the acknowledgment that there is justice over the creation, that there is a righteous and retributive power inspecting everywhere; with the consciousness that there is something obnoxious to justice. But for this consciousness all would be "children of the light." "He that doth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God." "Men love darkness rather than light, because their deeds are evil." If, therefore, we could compute the sum of all that men would wish it possible to keep from the light, as being consciously wrong-bad-we should have a mighty and a sad deposition against mankind! Just imagine the whole amount of all that which men would be glad if God could not know! especially if we take into account how partial and imperfect, after all, is Conscience, in the greatest number. The text chiefly respects the impossibility of concealment from GOD, and the wish that it were possible. But, to a certain extent, it might be truly said also with regard to human inspection and judgment. There is a great deal of concealment from even that judicial inspection, and with but partial success. It is true, that many seem little to care for exposing some of their iniquities (such as those of intemperance, profaneness, maliciousness, cruelty) to the inspection of their fellow mortals. But still, there is a great system of concealment—a respectful dread of human opinion—an apprehension of its practical consequences, an immense quantity, therefore, of truth and fact, which it is desired and endeavoured to keep from the light. Think how much is kept carefully shrouded within the soul! Think of all that hypocrisy labours to cover! How many things are endeavoured to be screened from inspection and censure by a laboured train and complication of artifices, pretences, and falsehoods! Think of the designs plotting among small combinations of the "workers of iniquity." Figure to yourselves the retired haunts and dens which there are for the perpetration of crimes, and for devising more. But we said, that the declaration in the text is applicable, in part, even to this view of the condition of the "workers of iniquity;"—that it is but imperfectly that they can “hide” themselves. For there are innumerable vigilant eyes and minds exercising a keen inspection. Men are watching one another, in default of inspecting themselves. There is a never-sleeping suspicion. The self-interested feelings, and the malevolent ones, create sagacity. Disclosure is made through untoward accidents and circumstances. The wicked often betray one another. Sometimes conscience forces out a black secret that has tormented it, especially on the approach of death. It may be added that, in these times, there is far more than ever before of the means and the spirit of discovery; there is so much more communication throughout society. And with regard to persons departed, recently or even long since, who "made a figure in the world," it has become a practice to search out all the obscure memorials of them. On the whole, a vast deal becomes known concerning men which they wish should not be known. Still, how much there must be in dark reserve, known only to God! And here it is a striking reflection, that the workers of iniquity are more concerned for concealment from men, than awed by the certainty that they cannot hide themselves from God. We might be lost in wonder at such a fact! Think of a man in the approach to a deed of iniquity,-the precaution—the exact survey of situation and circumstances— the earnest vigilance-the alarm at slight incidents, sounds, and appearances. As if everything were a spy to betray him to man. But it little signifies to him that GOD fills all the place. Or, suppose him to have effected his wicked intention, and to be exulting that he has not been detected: "The hazard is past-a sin without detection-clear gain. Happy man! you have now none to fear but God!" Or, suppose that full detection comes upon him in the guilty hour, or speedily after: this is but breaking away a thin shade, that he may be exposed to some creatures of his own kind; whereas he was already perfectly exposed to the view of the Almighty. But there is not a look that scorns him, nor a voice that execrates him, that does not inflict a more grievous sensation than any thought of God does. But, will sinners never, never, be persuaded to reflect, how inexpressibly trifling a matter it is whether they can, or cannot, veil themselves from the knowledge and condemnation of men; in comparison with that other circumstance in their condition, that they are for ever under the meridian of the light and power of the Almighty! There is no need to dwell on the general consideration of the Divine Omniscience. But rather let us note the impossibility of concealment from it in any of the particular kinds of darkness in which sinners could seek to hide themselves. hardly to be And a pagan The "darkness" of profound dissimulation is named. It has great success among men. might think to practise it towards his gods; or a papist towards his saints. But, believe that there is an all-pervading, all-discerning Spirit, and this resource is gone. So that it rests upon the mind as a perfect certainty, that not one deception can be put upon God, to all eternity. The denomination "darkness," might perhaps be applied to deep solitude. This is not, indeed, a situation generally sought by the "workers of iniquity.", Many of the kinds of "iniquity" require concert and co-operation. And, besides, there is generally a certain consciousness haunting the workers of evil which impels them to some kind of society for relief from themselves. But there are cases in |