Chapter V: Part 5

Here then it is, that God Himself offers us His aid by His Word, and in His Church. Left to ourselves, we seek good from the world, but cannot find it; in youth we look forward, and in age we look back. It is well we should be persuaded of these things betimes, to gain wisdom and to provide for the evil day. Seek we great things? We must seek them where they really are to be found, and in the way in which they are to be found; we must seek them as He has set them before us, who came into the world to enable us to gain them. We must be willing to give up present hope for future enjoyment, this world for the unseen. The truth is (though it is so difficult for us to admit it heartily), our nature is not at first in a state to enjoy happiness, even if we had it offered to us. We seek for it, and we feel we need it; but (strange though it is to say, still so it is) we are not fitted to be happy. If then at once we rush forward to seek enjoyment, it will be like a child's attempting to walk before his strength is come. If we would gain true bliss, we must cease to seek it as an end; we must postpone the prospect of enjoying it. For we are by nature in an unnatural state; we must be changed from what we are when born, before we can receive our greatest good. And as in sickness sharp remedies are often used, or irksome treatment, so it is with our souls; we must go through pain, we must practise self-denial, we must curb our wills, and purify our hearts, before we are capable of any lasting solid peace. To attempt to gain happiness, except in this apparently tedious and circuitous way, is a labour lost; it is building on the sand; the foundation will soon give way, though the house looks fair for a time. To be gay and thoughtless, to be self-indulgent and self-willed, is quite out of character with our real state. We must learn to know ourselves, and to have thoughts and feelings becoming ourselves. Impetuous hope and undisciplined mirth ill-suit a sinner. Should he shrink from low notions of himself, and sharp pain, and mortification of natural wishes, whose guilt called down the Son of God from heaven to die upon the cross for him? May he live in pleasure here, and call this world his home, while he reads in the Gospel of his Saviour's life-long affliction and disappointment?

It cannot be; let us prepare for suffering and disappointment, which befit us as sinners, and which are necessary for us as saints. Let us not turn away from trial when God brings it on us, or play the coward in the fight of faith. "Watch ye, stand fast in the faith, quit you like men, be strong[23];" such is St. Paul's exhortation. When affliction overtakes you, remember to accept it as a means of improving your hearts, and pray God for His grace that it may do so. Look disappointment in the face. "Take . . . the Prophets . . . for an example of suffering affliction, and of patience. Behold, we count them happy who endure." Give not over your attempts to serve God, though you see nothing come of them. Watch and pray, and obey your conscience, though you cannot perceive your own progress in holiness. Go on, and you cannot but go forward; believe it, though you do not see it. Do the duties of your calling, though they are distasteful to you. Educate your children carefully in the good way, though you cannot tell how far God's grace has touched their hearts. Let your light shine before men, and praise God by a consistent life, even though others do not seem to glorify their Father on account of it, or to be benefited by your example. "Cast your bread upon the waters, for you shall find it after many days. . . . In the morning sow your seed, in the evening withhold not your hand; for you know not whether shall prosper, either this or that; or whether they both shall be alike good[24]." Persevere in the narrow way. The Prophets went through sufferings to which ours are mere trifles; violence and craft combined to turn them aside, but they kept right on, and are at rest.

Now, I know full well, that this whole subject is distasteful to many men, who say we ought to be cheerful. "We are bid rejoice, why then do you bid us mourn?" I bid you mourn in order that you may rejoice more perfectly. "Blessed are they that mourn, for they shall be comforted[25]." "They that sow in tears, shall reap in joy." I bid you take up the cross of Christ, that you may wear His crown. Give your hearts to Him, and you will for yourselves solve the difficulty, how Christians can be sorrowful, yet alway rejoicing[26]. You will find that lightness of heart and cheerfulness are quite consistent with that new and heavenly character which He gives us, though to gain it in any good measure, we must for a time be sorrowful, and ever after thoughtful. But I give you fair warning, you must at first take His word on trust; and if you do not, there is no help for it. He says, "Come unto Me, . . . and I will give you rest." You must begin on faith: you cannot see at first whither He is leading you, and how light will rise out of the darkness. You must begin by denying yourselves your natural wishes,--a painful work; by refraining from sin, by rousing from sloth, by preserving your tongue from insincere words, and your hands from deceitful dealings, and your eyes from beholding vanity; by watching against the first rising of anger, pride, impurity, obstinacy, jealousy; by learning to endure the laugh of irreligious men for Christ's sake; by forcing your minds to follow seriously the words of prayer, though it be difficult to you, and by keeping before you the thought of God all through the day. These things you will be able to do if you do but seek the mighty help of God the Holy Spirit which is given you; and while you follow after them, then, in the Prophet's language, "your light shall rise in obscurity, and your darkness shall be as the noonday. And the Lord shall guide you continually, and satisfy your soul in drought: and you shall be like a watered garden, and like a spring of water, whose waters fail not[27]."

[1] 1 Sam. xxv. 1.

[2] Heb. xi. 36-38.

[3] Matt. xxiii. 35.

[4] Jer. i. 6.

[5] Isa. lviii. 12.

[6] 1 Cor. x. 5.

[7] 2 Tim. iii. 13.

[8] Jer. xviii. 18.

[9] Ibid. xi. 21.

[10] Ibid. xxvi. 16, &c.

[11] Ibid. xx. 2.

[12] Ibid. xxxii. 3.

[13] Ibid. xxxvii. 14.

[14] Ibid. xxxviii. 6, 9.

[15] Jer. xlii. xliii.

[16] Ibid. xxxix. 14.

[17] Ibid. v. 3.

[18] Ibid. v. 30, 31.

[19] Jer. xii. 1-3.

[20] Ibid. xv. 10-18.

[21] Ibid. xvii. 16,17.

[22] Jer. xx. 7-14.

[23] 1 Cor. xvi. 13.

[24] Eccl. xi. 1, 6.

[256] Matt. v. 4.

[26] 2 Cor. vi. 10.

[27] Isa. lviii. 10, 11.

SERMON X.

Endurance of the World's Censure.

"_And thou, son of man, be not afraid of them; neither be afraid of their words, though briars and thorns be with thee, and thou dost dwell among scorpions; be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house._"--Ezekiel ii. 6.

What is here implied, as the trial of the Prophet Ezekiel, was fulfilled more or less in the case of all the Prophets. They were not Teachers merely, but Confessors. They came not merely to unfold the Law, or to foretell the Gospel, but to warn and rebuke; not to rebuke only, but to suffer. This world is a scene of conflict between good and evil. The evil not only avoids, but persecutes the good; the good cannot conquer, except by suffering. Good men seem to fail; their cause triumphs, but their own overthrow is the price paid for the success of their cause. When was it that this conflict, and this character and issue of it, have not been fulfilled? So it was in the beginning. Cain, for instance, was envious of his brother Abel, and slew him. Enoch walked with God, and was a preacher of righteousness, and God took him. Ishmael mocked at Isaac; Esau was full of wrath with Jacob, and resolved to kill him. Joseph's brethren were filled with bitter hatred of him, debated about killing him, cast him into a pit, and at last sold him into Egypt. Afterwards, in like manner, Korah, Dathan, and Abiram rose up against Moses. And, later still, Saul persecuted David; and Ahab and Jezebel, Elijah; and the priests and the prophets the Prophet Jeremiah. Lastly, not to dwell on other instances, the chief priests and Pharisees, full of envy, rose up against our Lord Jesus Christ, and delivered Him to the heathen governor, Pontius Pilate, to be crucified. So the Apostles, after Him, and especially St. Paul, were persecuted by their fierce and revengeful countrymen; and from the way in which St. Paul speaks on the subject we may infer that it is ever so to be: "All that will live godly in Christ Jesus shall suffer persecution:" or, as he says, after referring to the history of Isaac and Ishmael, "As then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now:" and indeed we see this fulfilled in its measure before our eyes even at this day. Hence our Saviour, to console all who suffer for His sake, graciously says, "Blessed are they which are persecuted for righteousness' sake, for theirs is the kingdom of heaven[1]."

The case seems to be this:--those who do not serve God with a single heart, know they ought to do so, and they do not like to be reminded that they ought. And when they fall in with any one who does live to God, he serves to remind them of it, and that is unpleasant to them, and that is the first reason why they are angry with a religious man; the sight of him disturbs them and makes them uneasy.

And, in the next place, they feel in their hearts that he is in much better case than they are. They cannot help wishing--though they are hardly conscious of their own wish--they cannot help wishing that they were like him; yet they have no intention of imitating him, and this makes them jealous and envious. Instead of being angry with themselves they are angry with him.

These are their first feelings: what follows? next they are very much tempted to deny that he _is_ religious. They wish to get the thought of him out of their minds. Nothing would so relieve their minds as to find that there were no religious persons in the world, none better than themselves. Accordingly, they do all they can to believe that he is making a pretence of religion, they do their utmost to find out what looks like inconsistency in him. They call him a hypocrite and other names. And all this, if the truth must be spoken, because they hate the things of God, and therefore they hate His servants.

Accordingly, as far as they have power to do it, they persecute him, either, as the text implies, with cruel untrue words, or with cold, or fierce, or jealous looks, or in some worse ways. A good man is an offence to a bad man. The sight of him is a sort of insult, and he is irritated at him, and does him what harm he can. Thus Christians, in former times, were put to death by the heathen. As righteous Abel by Cain, as our Lord Jesus Christ, the Son of God, by the Jews, as St. Paul too by the heathen; so, many after him were put to death also, and that by the most cruel torments. It would not be right to describe the horrible inflictions which the children of God once endured at the hands of the children of the flesh; but we have some allusion to what had taken place in an earlier age, in a passage from St. Paul's Epistle to the Hebrews, from which you may judge of the more cruel trials which Christians afterwards endured. They "had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: they were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheep-skins and goat-skins; being destitute, afflicted, tormented, (of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth[2]."

Praised be God, we live in times when this cannot take place! Hitherto, at least, He has guarded us in a wonderful way. If any bad man did any serious harm to a religious man, he knows he would incur some punishment from the law of the land. Religious persons are protected in this day from all great persecutions, and they cannot sufficiently be thankful for it. The utmost they can suffer from the world is light indeed compared with what men suffered of old time. Yet St. Paul calls even his and their sufferings "our light affliction;" and if their suffering was but light, compared with the glory which was to follow after death, much more is ours light, who cannot undergo persecution, if we would, and at best can only suffer very slight inconveniences from serving God faithfully.

And yet, nevertheless, most true is it, that even now, no one can give his mind to God, and show by his actions that he fears God, but he will incur the dislike and opposition of the world; and it is important he should be aware of this, and be prepared for it. He must not mind it, he must bear it, and in time (if God so will) he will overcome it.

There are a number of lesser ways in which careless ungodly persons may annoy and inconvenience those who desire to do their duty humbly and fully. Such, especially, are those, which seem intended in the text, unkind censure, carping, slander, ridicule, cold looks, rude language, insult, and, in some cases, oppression and tyranny. Whoever, therefore, sets about a religious life, must be prepared for these,--must be thankful if they do not befall him; but must not be put out, must not think it a strange thing, if they do.

Now, my brethren, observe this; in bidding you endure reproach for Christ's sake, I am bidding you nothing which, as a minister of Christ, I do not wish to practise myself. Nay, it is what all ministers of Christ are obliged to practise; for, in all ages, _who_ do you think it is that the world will first attack and oppose? Christ's ministers, of course. Who is there who can possibly so offend this bad world, as they whose very office is to remind the world of God and heaven? If all serious persons are disliked by the world, because they bring before it unpleasant truths, which it would fain forget if it could, this trial surely applies still more to those whose very profession and business it is to remind men of the truths of religion. A religious man does not intend to remind his neighbours; he goes on his own way; but they see him and cannot help being reminded. They see that he is well-conducted, and sober-minded, and reverent, and conscientious; that he never runs into any excess, that he never uses bad language; that he is regular at his prayers, regular at Church, regular at the most Holy Sacrament; they see all this, and, whether he will or no, they _are_ reminded of their duty, and, as disliking to be reminded, they dislike him who reminds them. But if this be so in the case of common men, who wish to go on in a religious way without making any profession, how do you think it will fare with us, Christ's ministers, whose very duty it is to make a profession? Every thing about a clergyman is a warning to men, or ought to be, of the next world, of death and judgment, heaven and hell. His very dress is a memento. He does not dress like other men. His habits are a memento. His mode of speech is graver than that of others. His duties too are a memento. He is seen in Church reading prayers, baptizing, preaching; or he is seen teaching children; he is seen in works of charity; or he is seen studying. His life is given to objects out of sight. All that he does is intended to remind men that time is short, death is certain, and eternity long. And, this being so, do you think that men, being as they mostly are, careless and irreligious, do you think they like this? No; and still less, when he goes on to tell men of their errors and faults, and, as far as he can, to restrain them. And so in all ages you will find that the world has resisted and done its utmost to get rid of the preachers of repentance and holiness. It would stone Moses, it cast Daniel into the den of lions, and the three Children into the fiery furnace: St. Paul it beheaded, St. Peter it crucified, others it burnt, others it tortured even to death. And so it went on for many generations. But at last, as I said just now, religious persons have by degrees been sheltered by the law of the land from persecution, and Christ's ministers among them. And the world has got more humane and generous, if not more religious; and God is sovereign over all. But though the devil cannot persecute us, he does what he can to oppose us. Surely this is so; for no one can look into the many publications of the day, without having proof of it; no one can go into places where persons meet together for refreshment, or for recreation, without hearing it, no one can travel on the road, without at times being witness to it. Christ's ministers are called names, untruths are told of them, they are ridiculed; and men encourage each other to oppose them, and to deceive them. And why? for this simple short reason, because they are God's messengers; and men in general do not like to be told of God. They say that they could do well enough without ministers of Christ; which really means, that they wish to do without God in the world.

Such is the portion to which all we, ministers of Christ, are called by our profession; and therefore, when we bid you prepare for the opposition of the world, we are calling you to nothing which we do not bear ourselves. It were well, could we, in all things, do first what we bid you do. There is no temptation or trial which you have, which in its kind we may not have to endure, or at least would not wish to endure, so far as it is lawful to wish it. St. Paul said to certain heathens, "We also are men of like passions with you[3]." St. Paul, and the Apostles, and all Christ's ministers after them, are of one nature with other men. They have to go through what other men go through. They suffer pain, sorrow, bereavement, anxiety, desolateness, privations; and they have need, as other men, of patience, cheerfulness, faith, hope, contentment, resignation, firmness, to bear all that comes on them well. But even more than other men are they called on to bear the opposition of the world. They have to bear being ridiculed, slandered, ill-treated, overreached, disliked. All this is not pleasant to them naturally, any more than to other people. But they find it must be so; they cannot alter it; and they learn resignation and patience. This patience and resignation then I exhort you to cherish, my brethren, when the world scorns you for your religion; and withal cheerfulness and meekness, that you may bear your cross lightly, and not gloomily, or sadly, or complainingly.

For instance, persons may press you to do something which you know to be wrong--to tell an untruth, or to do what is not quite honest, or to go to companies whither you should not go; and they may show that they are vexed at the notion of your not complying. Still you must not comply. You must not do what you feel to be wrong, though you should thereby displease even those whom you would most wish to please.

Again: you must not be surprised, should you find that you are called a hypocrite, and other hard names; you must not mind it.

Again: you may be jeered at and mocked by your acquaintance, for being strict and religious, for carefully coming to Church, keeping from bad language, and the like: you must not care for it.

Again, you may, perhaps, discover to your great vexation, that untruths are told of you by careless persons behind your backs, that what you do has been misrepresented, and that in consequence a number of evil things are believed about you by the world at large. Hard though it be, you must not care for it; remembering that more untruths were told of our Saviour and His Apostles than can possibly be told of you.

Again: you may find that not only the common run of men believe what is said against you, but even those with whom you wish to stand well. But if this happens through your conscientiousness you must not mind it, but must be cheerful, leaving your case in the hand of God, and knowing that He will bring it out into the light one day or another, in His own good time.

Again: persons may try to threaten or frighten you into doing something wrong, but you must not mind that, you must be firm.

In many, very many ways you may be called upon to bear the ill-usage of the world, or to withstand its attempts to draw you from God; but you must be firm, and you must not be surprised that they should be made. You must consider that it is your very calling to bear and to withstand. This is what you offer to God as a sort of return for His great mercies to you. Did not Christ go through much more for you than you can possibly be called upon to undergo for Him? Did He bear the bitter cross who was sinless, and do you, who are at best so sinful, scruple to bear such poor trials and petty inconveniences?

In conclusion, I will but call your attention to two points, to which what I have said leads me.

First; Do not be too eager to suppose you are ill-treated for your religion's sake. Make as light of matters as you can. And beware of being severe on those who lead careless lives, or whom you think or know to be ill-treating you. Do not dwell on such matters. Turn your mind away from them. Avoid all gloominess. Be kind and gentle to those who are perverse, and you will very often, please God, gain them over. You should pray for those who lead careless lives, and especially if they are unkind to you. Who knows but God may hear your prayers, and turn their hearts, and bring them over to you? Do every thing for them but imitate them and yield to them. This is the true Christian spirit, to be meek and gentle under ill-usage, cheerful under slander, forgiving towards enemies, and silent in the midst of angry tongues.

Secondly, I would say, recollect you cannot do any one thing of all the duties I have been speaking of, without God's help. Any one who attempts to resist the world, or to do other good things by his own strength, will be sure to fall. We _can_ do good things, but it is when God gives us power to do them. Therefore we must pray to Him for the power. When we are brought into temptation of any kind, we should lift up our hearts to God. We should say to Him, "Good Lord, deliver us." Our Lord, when He was going away, promised to His disciples a Comforter instead of Himself; that was God the Holy Ghost, who is still among us (though we see Him not), as Christ was with the Apostles. He has come in order to enlighten us, to guide us in the right way, and in the end to bring us to Christ in heaven. And He came down, as His name "Comforter" shows, especially to stand by, and comfort, and strengthen those who are in any trouble, particularly trouble from irreligious men. The disciples, when Christ went, had to go through much trouble, and therefore He comforted them by the coming of the Holy and Eternal Spirit, the Third Person in the Blessed Trinity. "These things I have spoken unto you," He says, "that in Me ye might have peace; in the world ye shall have tribulation, but be of good cheer, I have overcome the world[4]." When, then, religious persons are in low spirits, or are any way grieved at the difficulties which the world puts in their way, when they earnestly desire to do their duty, yet feel how weak they are, let them recollect that they are "not their own," but "bought with a price," and the dwelling-places and temples of the All-gracious Spirit.

Lastly, I am quite sure that none of us, even the best, have resisted the world as we ought to have done. Our faces have not been like flints; we have been afraid of men's words, and dismayed at their looks, and we have yielded to them at times against our better judgment. We have fancied, forsooth, the world could do us some harm while we kept to the commandments of God. Let us search our consciences; let us look back on our past lives. Let us try to purify and cleanse our hearts in God's sight. Let us try to live more like Christians, more like children of God. Let us earnestly beg of God to teach us more simply and clearly what our duty is. Let us beg of Him to give us the heart to love Him, and true repentance for what is past. Let us beg Him to teach us _how_ to confess Him before men; lest if we deny Him now. He may deny us before the Angels of God hereafter.

[1] 2 Tim. iii. 12. Gal. iv. 29. Matt. v. 10.

[2] Heb. xi. 36-38.

[3] Acts xiv. 15.

[4] John xvi. 33.

SERMON XI.

Doing Glory to God in Pursuits of the World.

"_Whether, therefore, ye eat or drink, or whatsoever ye do, do all to the glory of God._"--1 Cor. x. 31.

When persons are convinced that life is short, that it is unequal to any great purpose, that it does not display adequately, or bring to perfection the true Christian, when they feel that the next life is all in all, and that eternity is the only subject that really can claim or can fill their thoughts, then they are apt to undervalue this life altogether, and to forget its real importance. They are apt to wish to spend the time of their sojourning here in a positive separation from active and social duties: yet it should be recollected that the employments of this world, though not themselves heavenly, are, after all, the way to heaven--though not the fruit, are the seed of immortality--and are valuable, though not in themselves, yet for that to which they lead: but it is difficult to realize this. It is difficult to realize both truths at once, and to connect both truths together; steadily to contemplate the life to come, yet to act in this. Those who meditate, are likely to neglect those active duties which are, in fact, incumbent on them, and to dwell upon the thought of God's glory, till they forget to act to His glory. This state of mind is chided in figure in the words of the holy Angels to the Apostles, when they say, "Ye men of Galilee, why stand ye gazing up into heaven[1]?"

In various ways does the thought of the next world lead men to neglect their duty in this, and whenever it does so we may be sure that there is something wrong and unchristian, not in their thinking of the next world, but in their manner of thinking of it. For though the contemplation of God's glory may in certain times and persons allowably interfere with the active employments of life, as in the case of the Apostles when our Saviour ascended, and though such contemplation is even freely allowed or commanded us at certain times of each day; yet that is not a real and true meditation on Christ, but some counterfeit, which makes us dream away our time, or become habitually indolent, or which withdraws us from our existing duties, or unsettles us.

Yet the thought of the world unseen is apt to do so in various ways, and the worst way of all is when we have taken up a notion that it _ought_ to do so. And indeed this is a temptation to which persons who desire to be religious are exposed in one shape or another in every age, and in this age as well as in times past. Men come to fancy that to lose taste and patience for the businesses of this life is renouncing the world and becoming spiritually-minded. We will say a person has been thoughtless and irreligious; perhaps openly so; or at least careless about religion, and though innocent of any flagrant sin, yet a follower of his own will and fancy, and unpractised in any regular and consistent course of religion. He has, perhaps, been outwardly respectful to sacred things and persons, but has had no serious thoughts about the next world. He has taken good and evil--religion and the world--as they came, first one and then the other, without much consideration. He has been fond of gaiety and amusements, or he has been deeply interested in some pursuit or other of time and sense,--whether it be his own trade or profession, or some of the studies and employments now popular. He has fallen in with the ways of the company in which he has found himself; has been profane with the profane; then, again, has had for a season religious impressions, which in turn have worn away. Thus he has lived, and something has then occurred really to rouse him and give him what is called a serious turn. Such a person, man or woman, young or old, certainly does need to take a serious turn, does require a change; and no one but must be very glad to hear that a change has taken place, though at the same time there may be changes not much better than the change which happened to him, whose soul, in our Lord's language, was but "swept and garnished;" not really changed in a heavenly way, and having but the semblance of faith and holiness upon it.

Now the cases I am speaking of are somewhat like that which our Saviour seems to speak of in the passage referred to. When a man has been roused to serious resolutions, the chances are, that he fails to take up with the one and only narrow way which leads to life. The chances are that "then cometh the wicked one," and persuades him to choose some path short of the true one--easier and pleasanter than it. And _this_ is the kind of course to which he is often seduced, as we frequently witness it; viz. to feel a sort of dislike and contempt for his ordinary worldly business as something beneath him. He knows he must have what Scripture calls a spiritual mind, and he fancies that to have a spiritual mind it is absolutely necessary to renounce all earnestness or activity in his worldly employments, to profess to take no interest in them, to despise the natural and ordinary pleasures of life, violating the customs of society, adopting a melancholy air and a sad tone of voice, and remaining silent and absent when among his natural friends and relatives, as if saying to himself, "I have much higher thoughts than to engage in all these perishing miserable things;" acting with constraint and difficulty in the things about him; making efforts to turn things which occur to the purpose of what he considers spiritual reflection; using certain Scripture phrases and expressions; delighting to exchange Scripture sentiments with persons whom he meets of his own way of thinking; nay, making visible and audible signs of deep feeling when Scripture or other religious subjects are mentioned, and the like. He thinks he lives out of the world, and out of its engagements, if he shuts (as it were) his eyes, and sits down doing nothing. Altogether he looks upon his worldly occupation simply as a burden and a cross, and considers it all gain to be able to throw it off; and the sooner he can release himself from it, and the oftener, so much the better.

Now I am far from denying that a man's worldly occupation _may_ be his cross. Again, I am far from denying that under circumstances it may be right even to retire from the world. But I am speaking of cases when it is a person's duty to remain in his worldly calling, and when he does remain in it, but when he cherishes dissatisfaction with it: whereas what he ought to feel is this,--that _while_ in it he is to glorify God, not _out_ of it, but _in_ it, and _by means_ of it, according to the Apostle's direction, "not slothful in business, fervent in spirit, serving the Lord." The Lord Jesus Christ our Saviour is best served, and with the most fervent spirit, when men are not slothful in business, but do their duty in that state of life in which it has pleased God to call them.

Now what leads such a person into this mistake is, that he sees that most men who engage cheerfully and diligently in worldly business, do so from a worldly spirit, from a low carnal love of the world; and so he thinks it is _his_ duty, on the contrary, _not_ to take a cheerful part in the world's business at all. And it cannot be denied that the greater part of the world is _absorbed_ in the world; so much so that I am almost afraid to speak of the duty of being active in our worldly business, lest I should seem to give countenance to that miserable devotion to the things of time and sense, that love of bustle and management, that desire of gain, and that aiming at influence and importance, which abound on all sides. Bad as it is to be languid and indifferent in our secular duties, and to account this religion, yet it is far worse to be the slaves of this world, and to have our hearts in the concerns of this world. I do not know any thing more dreadful than a state of mind which is, perhaps, the characteristic of this country, and which the prosperity of this country so miserably fosters. I mean that ambitious spirit, to use a great word, but I know no other word to express my meaning--that low ambition which sets every one on the look-out to succeed and to rise in life, to amass money, to gain power, to depress his rivals, to triumph over his hitherto superiors, to affect a consequence and a gentility which he had not before, to affect to have an opinion on high subjects, to pretend to form a judgment upon sacred things, to choose his religion, to approve and condemn according to his taste, to become a partizan in extensive measures for the supposed temporal benefit of the community, to indulge the vision of great things which are to come, great improvements, great wonders: all things vast, all things new,--this most fearfully earthly and grovelling spirit is likely, alas! to extend itself more and more among our countrymen,--an intense, sleepless, restless, never-wearied, never-satisfied, pursuit of Mammon in one shape or other, to the exclusion of all deep, all holy, all calm, all reverent thoughts. _This_ is the spirit in which, more or less (according to their different tempers), men do commonly engage in concerns of this world; and I repeat it, better, far better, were it to retire from the world altogether than thus to engage in it--better with Elijah to fly to the desert, than to serve Baal and Ashtoreth in Jerusalem.

But the persons I speak of, as despising this world, are far removed from the spirit of Elijah. To flee from the world, or strenuously to resist it, implies an energy and strength of mind which they have not. They do neither one thing nor the other; they neither flee it, nor engage zealously in its concerns; but they remain in the midst of them, doing them in an indolent and negligent way, and think this is to be spiritually minded; or, as in other cases, they really take an interest in them, and yet speak as if they despised them.

But surely it is possible to "serve the Lord," yet not to be "slothful in business;" not over devoted to it, but not to retire from it. We may do _all things_ whatever we are about to God's glory; we may do all things _heartily_, as to the Lord, and not to man, being both active yet meditative; and now let me give some instances to show what I mean.

1. "Do all to the glory of God," says St. Paul, in the text; nay, "whether we eat or drink;" so that it appears nothing is too slight or trivial to glorify Him in. We will suppose then, to take the case mentioned just now; we will suppose a man who has lately had more serious thoughts than he had before, and determines to live more religiously. In consequence of the turn his mind has taken he feels a distaste for his worldly occupation, whether he is in trade, or in any mechanical employment which allows little exercise of mind. He now feels he would rather be in some other business, though in itself his present occupation is quite lawful and pleasing to God. The ill-instructed man will at once get impatient and quit it; or if he does not quit it, at least he will be negligent and indolent in it. But the true penitent will say to himself, "No; if it be an irksome employment, so much the more does it suit _me_. I deserve no better. I do not deserve to be fed even with husks. I am bound to afflict my soul for my past sins. If I were to go in sackcloth and ashes, if I were to live on bread and water, if I were to wash the feet of the poor day by day, it would not be too great an humiliation; and the only reason I do not, is, that I have no call that way, it would look ostentatious. Gladly then will I hail an inconvenience which will try me without any one's knowing it. Far from repining, I will, through God's grace, go cheerfully about what I do not like. I will deny myself. I know that with His help what is in itself painful, will thus be pleasant as done towards Him. I know well that there is no pain but may be borne comfortably, by the thought of Him, and by His grace, and the strong determination of the will; nay, none but may soothe and solace me. Even the natural taste and smell may be made to like what they naturally dislike; even bitter medicine, which is nauseous to the palate, may by a resolute will become tolerable. Nay, even sufferings and torture, such as martyrs have borne, have before now been rejoiced in and embraced heartily from love to Christ. I then, a sinner, will take this light inconvenience in a generous way, pleased at the opportunity of disciplining myself, and with self-abasement, as needing a severe penitence. If there be parts in my occupation which I especially dislike, if it requires a good deal of moving about and I wish to be at home, or if it be sedentary and I wish to be in motion, or if it requires rising early and I like to rise late, or if it makes me solitary and I like to be with friends, all this unpleasant part, as far as is consistent with my health, and so that it is not likely to be a snare to me, I will choose by preference. Again, I see my religious views are a hindrance to me. I see persons are suspicious of me. I see that I offend people by my scrupulousness. I see that to get on in life requires far more devotion to my worldly business than I can give consistently with my duty to God, or without its becoming a temptation to me. I know that I ought not, and (please God) I will not, sacrifice my religion to it. My religious seasons and hours shall be my own. I will not countenance any of the worldly dealings and practices, the over-reaching ways, the sordid actions in which others indulge. And if I am thrown back in life thereby, if I make less gains or lose friends, and so come to be despised, and find others rise in the world while I remain where I was, hard though this be to bear, it is an humiliation which becomes me in requital for my sins, and in obedience to God; and a very slight one it is, merely to be deprived of worldly successes, or rather it is a gain. And this may be the manner in which Almighty God will make an opening for me, if it is His blessed will, to leave my present occupation. But leave it without a call from God, I certainly must not. On the contrary, I will work in it the more diligently, as far as higher duties allow me."

2. A second reason which will animate the Christian will be a desire of letting his light shine before men. He will aim at winning others by his own diligence and activity. He will say to himself, "My parents" or "my master" or "employer shall never say of me, Religion has spoiled him. They shall see me more active and alive than before. I will be punctual and attentive, and adorn the Gospel of God our Saviour. My companions shall never have occasion to laugh at any affectation of religious feeling in me. No, I will affect nothing. In a manly way I will, with God's blessing, do my duty. I will not, as far as I can help, dishonour His service by any strangeness or extravagance of conduct, any unreality of words, any over-softness or constraint of manner; but they shall see that the fear of God only makes those who cherish it more respectable in the world's eyes as well as more heavenly-minded. What a blessed return it will be for God's mercies to me, if I, who am like a brand plucked out of the burning, be allowed, through His great mercy, to recommend that Gospel to others which He has revealed to me, and to recommend it, as on the one hand by my strictness in attending God's ordinances, in discountenancing vice and folly, and by a conscientious walk; so, on the other hand, by all that is of good report in social life, by uprightness, honesty, prudence, and straightforwardness, by good temper, good-nature, and brotherly love!"

3. Thankfulness to Almighty God, nay, and the inward life of the Spirit itself, will be additional principles causing the Christian to labour diligently in his calling. He will see God in all things. He will recollect our Saviour's life. Christ was brought up to a humble trade. When he labours in his own, he will think of his Lord and Master in His. He will recollect that Christ went down to Nazareth and was subject to His parents, that He walked long journeys, that He bore the sun's heat and the storm, and had not where to lay His head. Again, he knows that the Apostles had various employments of this world before their calling; St. Andrew and St. Peter fishers, St. Matthew a tax-gatherer, and St. Paul, even after his calling, still a tent-maker. Accordingly, in whatever comes upon him, he will endeavour to discern and gaze (as it were) on the countenance of his Saviour. He will feel that the true contemplation of that Saviour lies _in_ his worldly business, that as Christ is seen in the poor, and in the persecuted, and in children, so is He seen in the employments which He puts upon His chosen, whatever they be; that in attending to his own calling he will be meeting Christ; that if he neglect it, he will not on that account enjoy His presence at all the more, but that while performing it, he will see Christ revealed to his soul amid the ordinary actions of the day, as by a sort of sacrament. Thus he will take his worldly business as a gift from Him, and will love it as such.

4. True humility is another principle which will lead us to desire to glorify God in our worldly employments if possible, instead of resigning them. Christ evidently puts His greater blessings on those whom the world despises. He has bid His followers take the lowest seat. He says that he who would be great must be as the servant of all, that he who humbleth himself shall be exalted; and He Himself washed His disciples' feet. Nay, He tells us, that He will gird Himself, and serve them who have watched for Him, an astonishing condescension, which makes us almost dumb with fear and rejoicing. All this has its effect upon the Christian, and he sets about his business with alacrity, and without a moment's delay, delighting to humble himself, and to have the opportunity of putting himself in that condition of life which our Lord especially blest.

5. Still further, he will use his worldly business as a means of keeping him from vain and unprofitable thoughts. One cause of the heart's devising evil is, that time is given it to do so. The man who has his daily duties, who lays out his time for them hour by hour, is saved a multitude of sins which have not time to get hold upon him. The brooding over insults received, or the longing after some good not granted, or regret at losses which have befallen us, or at the loss of friends by death, or the attacks of impure and shameful thoughts, these are kept off from him who takes care to be diligent and well employed. Leisure is the occasion of all evil. Idleness is the first step in the downward path which leads to hell. If we do not find employment to engage our minds with, Satan will be sure to find his own employment for them. Here we see the difference of motive with which a religious and a worldly-minded man may do the same thing. Suppose a person has had some sad affliction, say a bereavement: men of this world, having no pleasure in religion, not liking to dwell on a loss to them irreparable, in order to drown reflection, betake themselves to worldly pursuits to divert their thoughts and banish gloom. The Christian under the same circumstances does the same thing; but it is from a fear lest he should relax and enfeeble his mind by barren sorrow; from a dread of becoming discontented; from a belief that he is pleasing God better, and is likely to secure his peace more fully, by not losing time; from a feeling that, far from forgetting those whom he has lost by thus acting, he shall only enjoy the thought of them the more really and the more religiously.

6. Lastly, we see what judgment to give in a question sometimes agitated, whether one should retire from our worldly business at the close of life, to give our thoughts more entirely to God. To wish to do so is so natural, that I suppose there is no one who would not wish it. A great many persons are not allowed the privilege, a great many are allowed it through increasing infirmities or extreme old age; but every one, I conceive, if allowed to choose, would think it a privilege to be allowed it, though a great many would find it difficult to determine _when_ was the fit time. But let us consider what is the reason of this so natural a wish. I fear that it is often not a religious wish, often only partially religious. I fear a great number of persons who aim at retiring from the world's business, do so under the notion of their then enjoying themselves somewhat after the manner of the rich man in the Gospel, who said, "Soul, thou hast much goods laid up for many years." If this is the predominant aim of any one, of course I need not say that it is a fatal sin, for Christ Himself has said so. Others there are who are actuated by a mixed feeling; they are aware that they do not give so much time to religion as they ought; they do not live by rule; nay, they are not satisfied with the correctness or uprightness of some of the practices or customs which their way of life requires of them, and they get tired of active business as life goes on, and wish to be at ease. So they look to their last years as a time of retirement, in which they may _both_ enjoy themselves _and_ prepare for heaven. And thus they satisfy both their conscience and their love of the world. At present religion is irksome to them; but then, as they hope, duty and pleasure will go together. Now, putting aside all other mistakes which such a frame of mind evidences, let it be observed, that if they are at present _not_ serving God with all their hearts, but look forward to a time when they shall do so, then it is plain that, when at length they _do_ put aside worldly cares and turn to God, if ever they do, that time must necessarily be a time of deep humiliation, if it is to be acceptable to Him, not a comfortable retirement. Who ever heard of a pleasurable, easy, joyous repentance? It is a contradiction in terms. These men, if they do but reflect a moment, must confess that their present mode of life, supposing it be not so strict as it should be, is heaping up tears and groans for their last years, not enjoyment. The longer they live as they do at present, not only the more unlikely is it that they will repent at all; but even if they do, the more bitter, the more painful must their repentance be. The only way to escape suffering for sin hereafter is to suffer for it here. Sorrow here or misery hereafter; they cannot escape one or the other.