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really felt and entered into; for they are the natural growth of their own evil hearts. But very frequently the same are set forth, and heralded, and circulated, and become current opinions, among vast multitudes of men who do not feel them. These multitudes, however, are obliged to receive them by what is called the force of public opinion; the careless of course, carelessly, but the better sort superstitiously. Thus ways of speech come in, and modes of thought quite alien to the minds of those who give in to them, who feel them to be unreal, unnatural, and uncongenial to themselves, but consider themselves obliged, often from obliged, often from the most religious principles, not to confess their feelings about them. They dare not say, they dare not even realize to themselves their own judgments. Thus it is that the world cuts off the intercourse between soul and soul, and substitutes idols of its own for the one true Image of Christ, in and through which only souls can sympathise. Their best thoughts are stifled, and when by chance they hear them put forth elsewhere, as may sometimes be the case, they feel as it were conscious and guilty, as if some one were revealing something against them, and they shrink from the sound as from a temptation, as something pleasing indeed but forbidden. Such is the power of false creeds to fetter the mind and bring it into captivity; false views of things, of facts, of doctrines, are imposed on it tyrannically, and men live and die in bondage, who were destined to rise to the stature of the fulness of Christ. Such, for example, I consider to be, among many instances, the interpretation which is popularly received among us at present,

of the doctrinal portion of St. Paul's Epistles, an interpretation which has troubled large portions of the Church for a long three hundred years.

But, I repeat, we are much more like each other, even in our sins, than we fancy. I do not of course mean to say, that we are one and all at the same point in our Christian course, or have one and all had the same religious history in times past; but that, even taking a man who has never fallen from grace, and one who has fallen most grievously and repented, even they will be found to be very much more like each other in their view of themselves, in their temptations, and feelings upon those temptations, than they might fancy beforehand. This we see most strikingly instanced when holy men set about to describe their real state. Even bad men at once cry out, "This is just our case," and argue from it that there is no difference between bad and good. They impute all their own sins to the holiest of men, as making their own lives a sort of comment upon the text which his words furnish, and appealing to the appositeness of their own interpretation in proof of its correctness. And I suppose it cannot be denied, concerning all of us, that we are generally surprised to hear the strong language which good men use of themselves, as if such confessions showed them. to be more like ourselves, and much less holy than we had fancied them to be. And on the other hand, I suppose, any man of tolerably correct life, whatever his positive advancement in grace, will seldom read accounts of notoriously bad men, in which their ways and feelings are described, without being shocked to find that

these more or less cast a meaning upon his own heart, and bring out into light and colour lines and shapes of thought within him, which, till then, were almost invisible. Now this does not show that bad and good men are on a level, but it shows this, that they are of the same nature. It shows that the one has within him in tendency, what the other has brought out into actual existence; so that the good has nothing to boast of over the bad, and while what is good in him is from God's grace, there is an abundance left, which marks him as being beyond all doubt of one blood with those sons of Adam who are still far from Christ their Redeemer. And if this is true of bad and good, much more is it true in the case of which I am speaking, that is of good men one with another; of penitents and the upright. They understand each other far more than might at first have been supposed. And whereas their sense of the heinousness of sin rises with their own purity, those who are holiest will speak of themselves in the same terms as impure persons use about themselves; so that Christians, though they really differ much, yet as regards the power of sympathising with each other will be found to be on a level. The one is not too high or the other too low. They have common ground; and as they have one faith and hope, and one Spirit, so also they have one and the same circle of temptations, and one and the same confession.

It were well if we understood all this. Perhaps the reason why the standard of holiness among us is so low, why our attainments are so poor, our view of the truth so dim, our belief so unreal, our general notions so

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artificial and external is this, that we dare not trust each other with the secret of our hearts. We have each the same secret, and we keep it to ourselves, and we fear that, as a cause of estrangement, which really would be a bond of union. We do not probe the wounds of our nature thoroughly; we do not lay the foundation of our religious profession in the ground of our inner man; we make clean the outside of things; we are amiable and friendly to each other in words and deeds, but our love is not enlarged, our bowels of affection are straitened, and we fear to let the intercourse begin at the root; and, in consequence, our religion, viewed as a social system, is hollow. The presence of Christ is not in it.

To conclude. If it be awful to tell to another in our own way what we are, what will be the awfulness of that Day when the secrets of all hearts shall be disclosed! Let us ever bear this in mind when we fear that others should know what we are really :--whether we are right or wrong in hiding our sins now, it is a vain notion if we suppose they will always be hidden. The Day shall declare it; the Lord will come in Judgment; He "will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts." With this thought before us, surely it is a little thing whether or not man knows us here. Then will be knowledge without sympathy: then will be shame with everlasting contempt. Now, though there be shame, there is comfort and a soothing relief; though there be awe, it is greater on the side of him who hears than of him who makes avowal.

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1 1 Cor. iv. 5.

SERMON X.

Righteousness not of us, but in us.

(EPIPHANY.)

"Of Him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption; that, according as it is written, he that glorieth, let him glory in the Lord."— I COR. i. 30, 31.

ST.

T. PAUL is engaged, in the chapter from which these words are taken, in humbling the self-conceit of the Corinthians. They had had gifts given them; they did not forget they had them; they used, they abused them; they forgot, not that they were theirs, but that they were given them. They seem to have thought that those gifts were theirs by a sort of right, because they were persons of more cultivation of mind than others, of more knowledge, more refinement. Corinth was a wealthy place; it was a place where all nations met, and where men saw much of the world; and it was a place of science and philosophy. It had indeed some good thing in it which Athens had not. The wise men of Athens heard the Apostle and despised him, but of Corinth it was said to him by

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