Part 17

And yet it is undoubtedly our duty to live in the world; to partake, in a certain degree, of its pleasures, as well as of its labours and cares. It is the will and decree of God, that mankind should provide “by the sweat of their brow” for their subsistence and well-being in life: integrity and industry in the exercise of our calling are among the appointed means, by which we must “Work out our salvation.” Since therefore we are obliged to mix with the world, our great object should be, to guard against its engrossing and corrupting influence; to retain all our possessions in a spirit of humble and constant reliance upon the sovereign power and disposal of the Almighty; to be lifting up our hearts, in the course of our daily employment, above all secular concerns, to the author of our being, to the giver of our talents and our time, to the judge of all our actions. And besides, some portion of each day must be distinctly set apart for holy reading, meditation, and prayer. Without such rules and observances, the christian principle cannot possibly be maintained; faith and zeal will grow cold, the communion with God be gradually impaired, the affections estranged, and the obedience destroyed.

These remarks may serve to introduce an exposition of the 2nd verse of the text. “The works of the Lord are great:” yet great as they are, they cannot be understood nor perceived by those, who are absorbed in earthly ideas and pursuits. The attention will thus be entirely drawn off from a contemplation of the works of Jehovah; and the mind will entirely rest upon its own labours and objects. To our own hand and our own arm, to our own skill and enterprise, to our own advantage and honour, we shall refer all the transactions of life, and all the success and enjoyment with which we are blessed. The dealings of our heavenly Father, both with ourselves and with the world around us, will be utterly overlooked; and however we may believe, as a speculative truth, that His “providence orders and governs all things both in heaven and earth,” we shall be in no way improved or affected by that belief; in fact, we shall have no real or practical persuasion of His providential government: we shall be blind to His manifold mercies vouchsafed to ourselves, to our brethren, and to the Church at large.

The works of the Lord must be “sought out;” that is, they must be mindfully and diligently observed, in order to their being adequately understood; nay, if we would know any thing of their vastness or their excellency. We must be continually looking beyond human motives, human exertions, human experience, if we would in any measure, comprehend or perceive the merciful interpositions and dealings of God. We must be in the constant habit of connecting the ordinary operations and occurrences of life with a higher power, with the counsel and government of heaven; a gracious promise is given, that “all things shall work together for good to them that love God;” and we must be always endeavouring to trace this working, and observe the striking manner in which this effect is produced. We shall thus be able to perceive, how continually our merciful Father is watching over us, is crowning our honest designs and labours with success, and is bringing good even out of evil itself. We shall perceive, how wonderfully He directs us to the most suitable means of accomplishing our laudable purposes: how He over-rules those events, over which we had no controul, for our benefit and prosperity; how He raises up to us friends and fellow-workers, when we least expected them; and provides us comforters, where we looked for none; how, in the season of danger, of which we are not even aware, He spreads over us the shield of safety, and we come forth unhurt; how He compels the designs, even of our enemies themselves, to minister in the end to our advantage; how, in the various calamities and sorrows, privations and disappointments, sicknesses and pains, which He does permit to befal us, He brings us consolation under them, and makes us to see and acknowledge, that what we lamented as a grievance, is turned into a signal blessing. And whenever, in any of our concerns or experiences, we fail to trace the mercy of God, it is, for the most part, because we do not sufficiently seek it out; because we are resting in our own short-sighted views; because we are “walking by sight and not by faith,” in “the flesh and not in the spirit;” desiring benefit in our own ways, and not humbly discerning the ways of the Lord; impatient under the means, and not considering the end; looking at the earthly instrument and agent, and forgetting the prime Mover of all.

What I am seeking to recommend to you is this, not a mere principle or matter of belief, but the importance of a constant, daily observance of the events and transactions of life, in reference to the almighty power and goodness of God. It is a point not attended to, even by many sincere Christians, as it ought to be; as to the generality, day after day passes by, without any such reference at all. Every thing proceeds, in their notion and view, from their own will and work, from the good or evil working of others; and they are affected accordingly; rejoicing or complaining, elevated or cast down. They have no consideration of the great Ruler and Preserver; they might almost be said to “live without God in the world;” it amounts, at least, to a practical disowning of His providence.

But I must repeat, that even from many sincere Christians this great influential doctrine does not receive all the attention, which its importance demands. They are convinced, that “the works of the Lord are great;” that His mighty operations are continually manifested, in the moral and spiritual government of mankind; but they do not sufficiently carry this conviction into their own daily walk in life. Far would we be from implying, that such reflections ought, in any way, to interfere with our circumspection or diligence in worldly concerns; or that we are familiarly to mix up religious observations with ordinary business or pleasure; but we should have a mind and heart ever open to perceive the gracious interpositions and visitations of heaven; we should be alive to every providential deliverance from accident or danger, both in ourselves and others: to the vouchsafement of every blessing, both temporal and spiritual. And they, who are thus disposed and ready, will find many opportunities drawing them to God: many circumstances and events, which they once regarded somewhat in the light of chance, they will then clearly ascribe to the sure, though silent working of that invisible power, by which every thing in the universe is governed and sustained.

But the works of the Lord are “sought out” by those only, “who have pleasure therein:” and this will explain to us the true cause, why such lamentable numbers of professed believers seldom or never seek them out at all. They have no _pleasure_ in their thoughts upon the Almighty: they love Him not, serve Him not with a devoted and delighted heart; their conscience is uneasy and self-condemning, and therefore they reluctantly turn their thoughts to their great Sovereign and Judge; it is rather a pain than a pleasure to them, so to do. “Loving the world and the things of the world,” they have no taste for spiritual enjoyment of any kind: in extraordinary emergencies, when the interference of an over-ruling power is irresistibly thrust upon their notice, they do not refuse to join with their brethren in acknowledging the fact: but as for searching out His ways and dealings in their daily experience, they are decidedly disinclined and averse to it; the injunction of such a practice is repugnant to their views and feelings and desires.

Nor can any, but the pious and faithful servant of God, find delight in this holy and profitable exercise: and the longer he lives, the more clearly he perceives the hand of the Almighty in every thing; in discomfiting the evil and blessing the good: he sees and admires the wonders of grace, as well as the wonders of providence, vouchsafed to others as well as himself; to the Church in all ages. He reads, in the word of truth, of the signal manner, in which the Lord has delivered His people from the foundation of the world; not only by the miraculous interposition of His omnipotent arm; but also in the ordinary course of His dealings with them. How merciful and manifold have been His ways of enlightening them when in ignorance, and converting them when in sin. How pitifully and patiently has He borne, not only with their infirmities, but with their guilt and rebellion; and graciously reclaimed them from the path of error and ruin, by the mercies of His chastising rod. Nor do the defeat and destruction of wicked men afford less decisive proof, than the deliverance of the righteous, of the greatness of the Lord’s works: the whole history of the Church shews Him to have been great in justice, as in mercy: and, we may add, in truth also. Often indeed have the promises of divine favour, and the denunciations of vengeance, been fulfilled in the most unexpected and marvellous manner; by instruments apparently altogether unequal to the momentous object designed. But “the Lord worked for His people; and there is no restraint to the Lord to save by many or by few.” {395}

And amongst his friends and brethren in the Lord, the christian also beholds many satisfactory and encouraging instances of the working of heavenly power: he sees them advancing in their spiritual course, steadier in principle, and improved in character, “growing in grace and in the knowledge of our Lord and Saviour Jesus Christ.” And wherever he observes the increase of true religion, there he also finds, to his heart’s delight, a correspondent increase of contentment and happiness; the power of the gospel is manifest before him, in the altered characters and lives of men; and in all this, he perceives and admires the gracious operations of a merciful God.

But the christian is best acquainted with himself; studies the most narrowly his own conduct, and life; he judges indeed, with deep humility, of the manifestation of divine power in his behalf, sincerely conscious of his undeservings; still he can truly bear witness that in his own case, his own experience also, the works of the Lord have been great. Though still far, in spirit and in character, from what he ought to be and would be; he finds himself continually gaining the mastery over his evil affections and habits, and drawing nearer to God; perpetually advancing in holiness, as in knowledge; more “hungering and thirsting after righteousness, and more filled;” taking more delight in spiritual ordinances, and shewing the fruit of them in his life and conversation. And when he considers his own sinful nature, and the powerful enemies opposed to him, he cannot but ascribe this change in his heart, this improvement in his conduct, to the mighty workings of heavenly grace. Unworthy as he is of God’s favour, he does find a well-spring of comfort established in his soul; comfort at all times, especially in the hour of tribulation; either he is provided with the means of deliverance, or the tribulation itself is converted into a blessing. He is also made in many ways, the instrument of benefit to others, to his family or friends; and every door of usefulness that is opened to him, he gratefully acknowledges to be opened of the Lord. In all the good he receives or does, and all the evil he escapes or prevents, he traces the power and mercy of his God; “not unto me, O Lord, not unto me, but unto Thy name be the glory and the praise.” Thus he imitates the conduct of the Psalmist, recorded in the text; “I will give thanks unto the Lord with my whole heart:” it is not a formal service, not a partial tribute, not a reluctant offering: all the powers of his understanding and all the affections of his soul are employed in magnifying the majesty and loving-kindness of the “author and giver of every good gift.”

And the grateful Christian imitates the Psalmist yet farther; he does not hide the sense of God’s goodness within his own bosom; nor confine the mention of it to the narrow boundary of his closet; but declares it openly as opportunity serves; first of all “in the assembly of the upright,” or, according to the better version of the Prayer Book, “secretly among the faithful;” in the company of his family and his religious friends. When he has experienced or observed the peculiar mercies of his almighty and merciful Father, he delights to speak of them; though with humility, yet with fervour and joy. Such is the natural disposition of man, when he feels deeply the obligation of benefits conferred: if an earthly friend has enriched or favoured him, he thankfully makes mention of the kindness: and shall he do less for the abundant, the infinite goodness of his God? Shall he not rejoice to proclaim it in the very overflowing of his heart?

There are persons, who would draw a line of distinction between the two cases; and say, that our obligations to God should be felt only, and our obligations to man should be both felt and proclaimed. It is probable, that such observations, however sincerely made, generally proceed from the want of spirituality of heart: there is an aversion to the introduction of religious topics, however sober or seasonable. That they are often indiscreetly introduced, often in a spirit of self-righteousness, and fanatical pretension, we cannot deny: but the abuse of any holy exercise is not to prevent us from the use. Look at the recorded lives of any pious Christians, of those who are held up to us as patterns of righteousness, whom in fact we profess to admire; and see how ready and forward they were, on all occasions, to speak of the manifold works which God had wrought for them, of the kindness which they had experienced at His hands. The Psalms are full of such expressions and resolutions: the text is a decided instance: let it have its effect upon us: let every one who has been favoured of the Lord, delight to be “talking of His doings:” not intrusively, not boastingly, as if he were a special favourite of heaven; as if he would make it appear, that the Lord were kinder to him than to others: but with simplicity and singleness of mind. The true believer abhors the two extremes, of spiritual pride on the one hand; and of cold-hearted insensibility on the other. He feels himself all undeserving of the bounty of the Lord, and is astonished that it should be so bestowed upon _him_, who is “not worthy to gather up the crumbs under his master’s table;” but the bounty _is_ bestowed, and he cannot let it pass unnoticed or undeclared.

Again, the Psalmist says, “in the assembly of the upright and in the congregation.” He vows, that not only in the company of his faithful friends, but also in the great congregation, in the holy temple, the power and mercy of Jehovah shall be publicly proclaimed. {401} Not that any particular acts, of providence or grace, could be there mentioned by name; but that the thankfulness, which he feels for them, would put new life and energy into his praises, in the House of God. And this also we shall do well to imitate; this we shall assuredly imitate, if we have the true spirit of faith and piety. At all times, the sincere worshipper has so powerful a sense of the divine goodness in his heart, as to preserve him, in his public thanksgivings, from indifference and languor; but there are times, when he is visited with peculiar favour, with signal deliverances and blessings; and the remembrance of them will inspire him, when he next visits the temple of the Lord, with more than ordinary ardour; “out of the abundance of the heart, the mouth speaketh;” and as his love and gratitude rise, his tribute of praise will ascend, in a loftier strain, to the fountain of mercy, to the throne of grace.

And God will hear him, and accept the free-will offering; he will return from worship in a holier frame, and with a more heavenly temper; the incense which he has been wafting to the skies, will leave a fragrance behind, and spread to his character; and he will be rendered meet, through the grace and intercession of his Redeemer, for further manifestations of divine love. And O still better fruit, still happier effects of his devout thanksgiving! he will be preparing his soul for more exalted praises in the world to come, amid the countless multitude of worshippers, in the courts of the Lamb; where the holy-angels and the glorified saints shall rejoice together, in seeking out and recounting the surpassing love of God to His church and people, to His universal creation in all ages. Exulting in the light divine, and sharing together the blessedness of the Saviour’s triumph, praise shall be their constant employment; and the vaults of heaven shall eternally echo with this their joyful theme, “Great and marvellous are Thy works. Lord God Almighty; just and true are Thy ways, Thou King of Saints.” {403}

SERMON XXII. DILIGENCE AND PERSEVERANCE IN THE CHRISTIAN RACE.

PHILIPP. iii. 13, 14.

_Brethren_, _I count not myself to have apprehended_; _but this one thing I do_, _forgetting those things which are behind_, _and reaching forth unto those things which are before_, _I press toward the mark for the prize of the high calling of God in Christ Jesus_.

FROM what St. Paul had said in a few verses before, he feared, lest he should have seemed to make himself sure of salvation, without the necessity of any further anxiety or labour; as if he might rest quietly satisfied with his present views and attainments; and had nothing to do, but to wait for the certain result. And truly, if such confidence and relaxation could ever have been justified, it must have been in the case of this apostle; witness the sacrifices which he had made for the gospel; his unswerving and invincible faith; his holiness of character; his unparallelled labours; and the many signal marks of divine blessing, with which he had been distinguished.

But still, he was far from presuming in this way; and the resolution which he expresses in the text, and the account which he gives of his own spirit and conduct, may furnish us with a very suitable lesson, and teach us the absolute necessity of continued watchfulness and diligence and perseverance unto the end; may teach us, that we are not, as the prophet Ezekiel expresses it, to “_trust_ in our own righteousness;” {405} in any principles we have formed, any views we have entertained, any holiness we have acquired, any experiences with which we have been blessed; and thus grow heedless and secure: but, that the further we advance, the more we must be convinced of the need of exertion; the more we shall find to do, and the more we shall be enabled to do: who loiters, loses; loses the advantage of the ground he has gone over; loses the means of a victorious and successful accomplishment.

It will be improving, to those, who listen with humble and teachable hearts, who spiritually receive the word of God as the teaching of the Spirit of God, if we repeat a considerable portion of the important passage connected with the text; let us begin then with the 7th verse. “What things were gain to me, those I counted loss for Christ, yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, (all earthly things) and do count them but dung, (as mere refuse and worthlessness) that I may win Christ and be found in Him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: That I may know Him and the power of His resurrection, and the fellowship of His sufferings, being made conformable to His death, (by dying to sin that I may live to God;) if by any means I might attain to the resurrection of the dead,” (to that perfect felicity, to which the saints are admitted at the resurrection.) From these words, it might have appeared to some, as if the apostle had expected his great object to be already accomplished; as if he had arrived at a state of faith and holiness, by which he had actually secured this felicity, independently of any further vigilance or labour: and therefore he immediately adds, by way of caution and correction: “Not as though I had already attained, either were already perfect; but I follow after, (keep following after the object before me,) if that I may apprehend _that_, (may lay hold of _that_ prize,) for which also I am apprehended of Christ Jesus;” (for which He, as it were, has graciously laid hold of me, arresting me in my course of blindness and obstinacy, as a malignant persecutor of Him and His gospel.) Then follows the text; “Brethren, I count not myself to have apprehended;” I reckon not upon the prize as actually won; however high and fervent my hope, however undoubted my assurance of ultimate success, I cannot be careless, I must not diminish my anxiety or activity; my hope can only be sustained in proportion to my vigour in the contest; success must depend upon my unbending resolution and unabating constancy: the victory is not gained in the middle of the course, and cannot be gained till it is finished.

Many of us, no doubt, are aware, that the apostles, as well as our blessed Lord, were in the habit of drawing their observations and modes of instruction from the common transactions of daily life; from the circumstances, by which they were surrounded; from the manners and customs of the people, amongst whom they sojourned. Thus, when our Lord called Peter and Andrew, who were fishermen, to be His disciples, He said, “Follow me and I will make you fishers of men.” And St. Paul, on the occasion before us, alludes to certain games or sports, generally celebrated, and highly esteemed by the people, whom he was addressing. One of these games was the foot-race, in which a number of competitors contended together for the prize; and, in the result of which, they and their friends were deeply interested. Severe was the previous training, which it was necessary for them to undergo; and great and persevering the exertion necessary, in order to gain the prize. It would readily occur to their minds, that if the racer, who was out-stripping his opponents, were so to please himself by the advantage he had gained, by thinking of the ground he had successfully gone over, as to relinquish his efforts, as to stop and look back upon his wonderful feats, and indolently enjoy his satisfaction, that, by such folly he would soon lose his superiority, that his past endeavours would have been to little or no purpose; it would be perfectly manifest to them, that nothing could ensure his success, but the continuance of that activity, which had placed him foremost in the trial.

Agreeably to this view and this figure, the apostle took his resolution, and formed his principle and conduct in the christian race. “This one thing I do;” this is the unswerving purpose of my soul, this the plan and object by which my whole course is constantly regulated; “forgetting those things which are behind, and reaching forth, (stretching out and forward all the faculties of my body and soul) to those things which are before, I press toward the mark.” Great and successful as his attainments already were, he did not dwell upon them with a complacence and security, which should induce him to relax; on the contrary, he forgot them, in the comparison and prospect of the exertions which yet remained.