Parochial and Plain Sermons Volume VIII Part 2

That step was as follows: since Samuel had not come, he determined to offer the burnt sacrifice instead of him; he determined to do what he could not do without a great sin; viz. intrude into a sacred office to which he was not called; nay, to do what he really could not do at all; for he might call it a sacrifice, but it would not be really such, unless a priest or prophet offered it. You know how great a crime it is for persons now to become teachers and preachers, or to baptize or administer the Lord's Supper without authority; this was Saul's crime, he determined on sacrificing, without being an appointed minister of G.o.d. This is a crime often denounced in Scripture, as in the case of Korah, and Jeroboam, and Uzziah. Korah was swallowed up by the earth on account of it; Jeroboam had his hand withered, and was punished in his family; and Uzziah was smitten with leprosy. Yet this was Saul's sin. "And Saul said," in the words of the text, "Bring hither a burnt offering to me, and peace offerings; and he offered the burnt offering." Now observe what happened immediately afterwards. "And it came to pa.s.s, that as soon as he had made an end of offering the burnt offering, behold, Samuel came, and Saul went out to meet him, that he might salute him." You see, if he had waited but one hour more, he would have been saved this sin; in other words, he would have succeeded in his trial instead of failing. But he failed, and the consequence was, he lost G.o.d's favour, and forfeited his kingdom.

Let us observe what Samuel said to him, and what he answered; "And Samuel said, What hast thou done? And Saul said, Because I saw that the people were scattered from me, and that thou camest not within the days appointed, and that the Philistines gathered themselves together to Michmash; therefore, said I, The Philistines will come down now upon me to Gilgal, and I have not made supplication unto the Lord: I forced myself, therefore, and offered a burnt offering." Such was his excuse; and now hear what Samuel thought of it: "And Samuel said to Saul, Thou hast done foolishly: thou hast not kept the commandment of the Lord thy G.o.d, which He commanded thee: for now would the Lord have established thy kingdom upon Israel for ever. But now 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, because thou hast not kept that which the Lord commanded thee." Such was the end of Saul's trial: he fell; he was not obedient; and in consequence he forfeited G.o.d's favour.

How much is there in this melancholy history which applies to us, my brethren, at this day, though it happened some thousand years ago! Man is the same in every age, and G.o.d Almighty is the same; and thus what happened to Saul, the king of Israel, is, alas! daily fulfilled in us, to our great shame. We all, as Saul, have been raised by G.o.d to great honour and glory; not, indeed, glory of this world, but unseen spiritual glory. We were born in sin, and the children of wrath; and He has caused us to be baptized with water and the Spirit in the Name of Father, Son, and Holy Ghost; and as Saul, by being anointed with oil by Samuel, was made king of Israel, so we, by baptism, are made kings, not kings of this world, but kings and princes in the heavenly kingdom of Christ. He is our head, and we are His brethren; He has sat down on His throne on high, and has been crowned by His Eternal Father as Lord and Christ; and we, too, by being made His brethren, partake His unseen, His heavenly glory. Though we be poor in this world, yet, when we were baptized, we, like Saul, were made strong in the Lord, powerful princes, with Angels to wait upon us, and with a place on Christ's throne in prospect. Hence, I say, we are, like Saul, favoured by G.o.d's free grace; and in consequence we are put on our trial like Saul--we are all tried in one way or another; and now consider how many there are who fall like Saul.

1. How many are there who, when in distress of any kind, in want of means, or of necessaries, forget, like Saul, that their distress, whatever it is, comes from G.o.d; that G.o.d brings it on them, and that G.o.d will remove it in His own way, if they trust in Him: but who, instead of waiting for His time, take their own way, their own bad way, and impatiently hasten the time, and thus bring on themselves judgment!

Sometimes, telling an untruth will bring them out of their difficulties, and they are tempted to do so. They make light of the sin; they say they cannot help themselves, that they are forced to it, as Saul said to Samuel; they make excuses to quiet their conscience; and instead of bearing the trial well, enduring their poverty, or whatever the trouble may be, they do not shrink from a deliberate lie, which G.o.d hears. Or, again, in like circ.u.mstances, they are tempted to steal; and they argue that they are in greater want than the person they injure, or that he will never miss what they take; and that they would not take it, were not their distress so great. Thus they act like Saul, and thus they tempt G.o.d in turn to deprive them of their heavenly inheritance. Or further, perhaps, they both steal and lie also; first steal, and then lie in order to hide their theft.

2. Again, how many are there who, when in unpleasant situations, are tempted to do what is wrong in order to get out of them, instead of patiently waiting G.o.d's time! They have, perhaps, unkind parents, and they are so uncomfortable at home, that they take the first opportunity which presents itself of getting away. They marry irreligious persons, not asking themselves the question whether they are irreligious, merely from impatience to get out of their present discomfort; "Any thing but this," they say. What is this but to act like Saul? _he_ had very little peace or quiet all the time he remained in presence of the enemy, with his own people falling away from him; and he, too, took an unlawful means to get out of his difficulty. And so, again, when persons have harsh masters and employers, or troublesome neighbours, or are engaged in employments which they do not like, they often forget that all this is from G.o.d's providence, that to Him they must look up, that He who imposed it can take it away, can take it away in His good time, and without their sin. But they, like Saul, are impatient, and will not wait. And, again, are not some of us tempted to be impatient at the religious disadvantages we lie under; and instead of waiting for G.o.d's time, and G.o.d's prophet, take the matter into our own hand, leave the place where G.o.d has put us, and join some other communion, in order (as we hope) to have clearer light and fuller privileges?

3. Again, how many are there who, though their hearts are not right before G.o.d, yet have some sort of religiousness, and by it deceive themselves into an idea that they are religious! Observe, Saul in his way was a religious man; I say, in _his_ way, but not in G.o.d's way; yet His very disobedience _he_ might consider an act of religion. He offered sacrifice _rather_ than go to battle without a sacrifice. An openly irreligious man would have drawn up his army and fallen upon the Philistines without any religious service at all. Saul did not do this; no, he wished that an act of wors.h.i.+p and prayer should precede the battle; he desired to have G.o.d's blessing upon him; and perversely, while he felt that blessing to be necessary, he did not feel that the only way of gaining it was seeking it _in the way_ which G.o.d had appointed; that, whereas G.o.d had not made him His minister, he could not possibly offer the burnt offering acceptably. Thus he deceived himself; and thus many men deceive themselves now; not casting off religion altogether, but choosing their religion for themselves, as Saul did, and fancying they can be religious without being obedient.

4. Again, how many are there, who bear half the trial G.o.d puts on them, but not the whole of it; who go on well for a time, and then fall away!

Saul bore on for seven days, and fainted not; on the eighth day his faith failed him. Oh may we persevere to the end! Many fall away.

Let us watch and pray. Let us not get secure. Let us not think it enough to have got through one temptation well; through our whole life we are on trial. When one temptation is over, another comes; and, perhaps, our having got through one well, will be the occasion of our falling under the next, if we be not on our guard; because it may make us secure and confident, as if we had already conquered, and were safe.

5. Once more, how many are there, who, in a narrow grudging cold-hearted way, go by the letter of G.o.d's commandments, while they neglect the spirit! Instead of considering what Christ wishes them to do, they take His words one by one, and will only accept them in their bare necessary meaning. They do not throw their hearts upon Scripture, and try to consider it as the voice of a Living and Kind Lord and Master speaking to them, but they take it to mean as little as it can.

They are wanting in love. Saul was told to wait seven days--he _did_ wait seven days; and then he thought he might do what he chose. He, in effect, said to Samuel, "I have done just what you told me." Yes, he fulfilled Samuel's directions literally and rigidly, but not in the spirit of love. Had he loved the Word of G.o.d, he would not have been so precise and exact in his reckoning, but would have waited still longer. And, in like manner, persons now-a-days, imitating him, too often say, when taxed with any offence, "Why is it wrong? Where is it so said in Scripture? Show us the text:" all which only shows that they obey carnally, in the letter, and not in the spirit.

How will all excuses, which sinners now make to blind and deaden their consciences, fail them in the Last Day! Saul had his excuses for disobedience. He did not confess he was wrong, but he argued; but Samuel with a word reproved, and convicted, and silenced, and sentenced him. And so in the Day of Judgment all our actions will be tried as by fire. The All-knowing, All-holy Judge, our Saviour Jesus Christ, will sit on His throne, and with the breath of His mouth He will scatter away all idle excuses on which men now depend; and the secrets of men's hearts will be revealed. Then shall be seen who it is that serveth G.o.d, and who serveth Him not; who serve Him with the lips, who with the heart; who are hypocrites, and who are true.

G.o.d give us grace to be in the number of those whose faith and whose love is without hypocrisy or pretence; who obey out of a pure heart and a good conscience; who sincerely wish to know G.o.d's will, and who do it as far as they know it!

[1] Fourth Sunday after Trinity.

[2] 1 Sam. x. 8.

SERMON IV.

The Call of David.

"_So David prevailed over the Philistine with a sling and with a stone._"--1 Samuel xvii. 50.

These words, which are taken from the chapter which you heard read just now in the course of the Service[1], declare the victory which David, the man after G.o.d's own heart, gained over Goliath, who came out of the army of the Philistines to defy the Living G.o.d; and they declare the manner of his gaining it. He gained it with a sling and with a stone; that is, by means, which to man might seem weak and hopeless, but which G.o.d Almighty blessed and prospered. Let no one think the history of David's calling, and his victory over Goliath, of little importance to himself; it is indeed interesting to read for its own sake; it raises the mind of the Christian to G.o.d, shows us His power, and reminds us of the wonderful deliverances with which He visits His Church in every age; but besides all this, this history is useful to us Christians, as setting before us our own calling, and our conflict with the world, the flesh, and the devil; as such I shall now briefly consider it.

David, the son of a man in humble life, and the youngest of his brethren, was chosen by Almighty G.o.d to be His special servant,--to be a prophet, a king, a psalmist; he was anointed by Samuel to be all this; and in due time he was brought forward by Almighty G.o.d, and as a first act of might, slew the heathen giant Goliath, as described in the text. Now let us apply all this to ourselves.

1. David was the son of a Bethlehemite, one among the families of Israel, with nothing apparently to recommend him to G.o.d; the youngest of his brethren, and despised by them. He was sent to feed the sheep; and his father, though doubtless he loved him dearly, yet seems to have thought little of him. For when Samuel came to Jesse at G.o.d's command, in order to choose one of his sons from the rest as G.o.d might direct him, Jesse did not bring David before him, though he did bring all his other children. Thus David seemed born to live and die among his sheep. His brothers were allowed to engage in occupations which the world thinks higher and more n.o.ble. Three of them served as soldiers in the king's army, and in consequence looked down upon David; on his asking about Goliath, one of them said to him in contempt, "With whom hast thou left those few sheep in the wilderness?" Yet G.o.d took him from the sheepfolds to make him His servant and His friend. Now this is fulfilled in the case of all Christians. They are by nature poor, and mean, and nothing worth; but G.o.d chooses them, and brings them near unto Himself. He looks not at outward things; He chooses and decrees according to His will, and why He chooses these men, and pa.s.ses over those, we know not. In this country many are chosen, many are not, and why some are chosen, others not, we cannot tell. Some men are born within the bounds of holy Church, and are baptized with her baptism; others are not even baptized at all. Some are born of bad parents, irreligious parents, and have no education, or a bad one. We, on the contrary, my brethren, are born in the Church; we have been baptized by the Church's ministers; and why this is our blessedness, and not the blessedness of others, we cannot tell. Here we differ from David. He was chosen above his brethren, because he was better than they. It is expressly said, that when Samuel was going to choose one of his elder brethren, G.o.d said to him, "I have refused him; for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart[2];" implying, that David's heart was in a better state than his brother's whom Samuel would have chosen. But this is not our case; we are in nowise better by nature than they whom G.o.d does not choose. You will find good and worthy men, benevolent, charitable, upright men, among those who have never been baptized. G.o.d hath chosen all of us to salvation, not for our righteousness, but for His great mercies. He has brought us to wors.h.i.+p Him in sacred places where His saints have wors.h.i.+pped for many hundred years. He has given us the aid of His ministers, and His Sacraments, and His Holy Scriptures, and the Ancient Creed. To others, Scripture is a sealed book, though they hold it in their hands; but to us it is in good measure an open book, through G.o.d's mercy, if we but use our advantages, if we have but spiritual eyes and ears, to read and hear it faithfully. To others, the Sacraments and other rites are but dead ordinances, carnal ceremonies, which profit not, like those of the Jewish Law, outward forms, beggarly elements, as they themselves often confess; but to us, if we have faith, they are full of grace and power. Thus all we have been chosen by G.o.d's grace unto salvation, in a special way, in which many others around us have not been chosen, as G.o.d pa.s.sed over David's seven brethren, and chose him.

2. Observe, too. G.o.d chose him, whose occupation was that of a shepherd; for He chooses not the great men of the world. He pa.s.ses by the rich and n.o.ble; He chooses "the poor, rich in faith, and heirs of the kingdom which He hath promised to them that love Him[3]," as St.

James says. David was a shepherd. The Angel appeared to the shepherds as they kept watch over their sheep at night. The most solitary, the most unlearned, G.o.d hears, G.o.d looks upon, G.o.d visits, G.o.d blesses, G.o.d brings to glory, if he is but "rich in faith." Many of you are not great in this world, my brethren, many of you are poor; but the greatest king upon earth, even Solomon in all his glory, might well exchange places with you, if you are G.o.d's children; for then you are greater than the greatest of kings. Our Saviour said, that even the lilies of the field were more gloriously arrayed than Solomon; for the lily is a living thing, the work of G.o.d; and all the glories of a king, his purple robe, and his jewelled crown, all this is but the dead work of man; and the lowest and humblest work of G.o.d is far better and more glorious than the highest work of man. But if this be true, even of G.o.d's lower works, what shall be said of His higher? If even the lilies of the field, which are cut down and cast into the oven, are more glorious than this world's greatest glory, what shall be said of G.o.d's n.o.bler works in the soul of man? what shall be said of the dispensation of the Spirit which "exceeds in glory?" of that new creation of the soul, whereby He makes us His children, who by birth were children of Adam, and slaves of the devil, gives us a new and heavenly nature, implants His Holy Spirit within us, and washes away all our sins? This is the portion of the Christian, high or low; and all glories of this world fade away before it; king and subject, man of war and keeper of sheep, are all on a level in the kingdom of Christ; for they one and all receive those far exceeding and eternal blessings, which make this world's distinctions, though they remain distinctions just as before, yet so little, so unimportant, in comparison of the "glory that excelleth," that it is not worth while thinking about them.

One person is a king and rules, another is a subject and obeys; but if both are Christians, both have in common a gift so great, that in the sight of it, the difference between ruling and obeying is as nothing.

All Christians are kings in G.o.d's sight; they are kings in His unseen kingdom, in His spiritual world, in the Communion of Saints. They seem like other men, but they have crowns on their heads, and glorious robes around them, and Angels to wait on them, though our bodily eyes see it not. Such are all Christians, high and low; all Christians who remain in that state in which Holy Baptism placed them. Baptism placed you in this blessed state. G.o.d did not wait till you should do some good thing before He blessed you. No! He knew you could do no good thing of yourselves. So He came to you first; He loved you before you loved Him; He gave you a work which He first made you able to do. He placed you in a new and heavenly state, in which, while you remain, you are safe. He said not to you, "Obey Me, and I will give you a kingdom;"

but "Lo I give you a kingdom freely and first of all; now obey Me henceforth, for you can, and you shall remain in it;" not "Obey Me, and I will then give you the Holy Spirit as a reward," but "I give you that great gift in order that you may obey Me." He first gives, and then commands; He tells us to obey Him, not to gain His favour, but in order not to lose it. We are by nature diseased and helpless. We cannot please Him; we cannot move hand or foot; He says not to us, "Get well first, and I will receive you;" but He begins a cure in us, and receives us, and then says, "Take care not to go back; take care of yourselves; beware of a relapse; keep out of danger." Such then is your state, my brethren, unless you have fallen from Christ. If you are living in His faith and fear, you are kings--kings in G.o.d's unseen and spiritual kingdom; and that, though like David, you are but keeping sheep, or driving cattle, or, again, working with your hands, or serving in a family, or at any other lowly labour. G.o.d seeth not as man seeth. He hath chosen you.

3. Next, observe G.o.d chose David by means of the Prophet Samuel. He did not think it enough to choose him silently, but He called him by a voice. And, in like manner, when G.o.d calls us, He does so openly; He sent His minister, the Prophet Samuel, to David, and He sends His ministers to us. He said to Samuel, "Fill thy horn with oil, and go, and I will send thee to Jesse the Bethlehemite; for I have provided Me a king among his sons." G.o.d was looking out for a king, and sent Samuel to David. And so, in like manner, G.o.d is looking out now for kings to fill thrones in His Son's eternal kingdom, and to sit at His right hand and His left; and He sends His ministers to those whom He hath from eternity chosen. He does not say to them, "Fill thy horn with oil," but "Fill thy font with water;" for as He chose David by pouring oil upon his head, so does He choose us by Baptism. So far, then, G.o.d chooses now as He did then, by an outward sign. Samuel was told to do then, what Christ's ministers are told to do now. The one chose David by means of oil, and the other choose Christians by means of water. In this, however, there is a difference. Samuel could choose but one. He was not allowed to choose more than one; him, namely, whom G.o.d pointed out; but now Christ's ministers (blessed be His name!) may choose and baptize all whom they meet with; there is no restriction, no narrowness; they need not wait to be told whom to choose. Christ says, "Compel them to come in." Again, the Prophet says, "Ho, every one that thirsteth, come ye to the waters." Now every one by nature thirsteth; every soul born into the world is in a spiritual sickness, in a wasting fever of mind; he has no rest, no ease, no peace, no true happiness. Till he is made partaker of Christ he is hopeless and miserable. Christ then, in His mercy, having died for all, gives His ministers leave to apply His saving death to all whom they can find. Not one or two, but thousands upon thousands are gifted with His high blessings. "Samuel took the horn of oil, and anointed" David "in the midst of his brethren." And so Christ's ministers take water, and baptize; yet not merely one out of a family, but all; for G.o.d's mercies are poured as wide as the sun's light in the heavens, they enlighten all they fall upon.

4. When Samuel had anointed David, observe what followed. "Samuel took the horn of oil, and anointed him in the midst of his brethren; and the Spirit of the Lord came upon David from that day forward." And so, also, when Christ's ministers baptize, the Spirit of the Lord comes upon the child baptized henceforth; nay, dwells in him, for the Christian's gift is far greater even than David's. G.o.d's Spirit did but come upon David, and visit him from time to time; but He vouchsafes to dwell within the Christian, so as to make his heart and body His temple. Now what was there in the oil, which Samuel used, to produce so great an effect? nothing at all. Oil has no power in itself; but G.o.d gave it a power. In like manner the Prophet Elisha told Naaman the Syrian to bathe in Jordan, and so he was healed of his leprosy. Naaman said, What is Jordan more than other rivers? how can Jordan heal? It could not heal, except that G.o.d's power made it heal. Did not our Saviour feed five thousand persons with a few loaves and fishes? how could that be? by His power. How could water become wine? by His power. And so now, that same Divine power, which made water wine, multiplied the bread, gave water power to heal an incurable disease, and made oil the means of gifting David with the Holy Spirit, that power now also makes the water of Baptism a means of grace and glory.

The water is like other water; we see no difference by the eye; we use it, we throw it away; but G.o.d is with it. G.o.d is with it, as with the oil which Samuel took with him. Water is something more than water in its effects in the hand of Christ's Minister, with the words of grace; it does, what by nature it cannot do; it is heavenly water, not earthly.

5. Further, I would have you observe this. Though David received the gift of G.o.d's Holy Spirit, yet nothing came of it all at once. He still seemed like any other man. He went back to the sheep. Then Saul sent for him to play to him on the harp; and then he went back to the sheep again. Except that he had strength given him to kill a lion and a bear which came against his flock, he did no great thing. The Spirit of the Lord had come upon him, yet it did not at once make him a prophet or a king. All was to come in good time, not at once. So it is with Christian Baptism. Nothing shows, for some time, that the Spirit of G.o.d is come into, and dwells in the child baptized; it looks like any other child, it is pained, it frets, is weak, is wayward, like any other child, for "the Lord seeth not as man seeth; for man looketh at the outward appearance, but the Lord looketh on the heart." And "He who seeth the heart," seeth in the child the presence of the Spirit, "the mind of the Spirit" "which maketh intercession for the Saints."

G.o.d the Holy Ghost leads on the heirs of grace marvellously. You recollect when our Saviour was baptized, "immediately the Spirit of G.o.d led Him into the wilderness." What happened one way in our Saviour's course, happens in ours also. Sooner or later that work of G.o.d is manifested, which was at first secret. David went up to see his brothers, who were in the battle; he had no idea that he was going to fight the giant Goliath; and so it is now, children are baptized before they know what is to happen to them. They sport and play as if there was no sorrow in the world, and no high destinies upon themselves; they are heirs of the kingdom without knowing it, but G.o.d is with those whom He has chosen, and in His own time and way He fas.h.i.+ons His Saints for His everlasting kingdom; in His own perfect and adorable counsels He brings them forward to fight with Goliath.

6. And now, let us inquire who is our Goliath? who is it we have to contend with? The answer is plain; the devil is our Goliath: we have to fight Satan, who is far more fearful and powerful than ten thousand giants, and who would to a certainty destroy us were not G.o.d with us, but praised be His Name, He is with us. "Greater is He that is with us, than he that is in the world." David was first anointed with G.o.d's Holy Spirit, and then, after a while, brought forward to fight Goliath.

We too are first baptized, and then brought forward to fight the devil.

We are not brought to fight him at once; for some years we are almost without a fight, when we are infants. By degrees our work comes upon us; as children we have to fight with him a little; as time goes on, the fight opens; and at length we have our great enemy marching against us with sword and spear, as Goliath came against David. And when this war has once begun, it lasts through life.

7. What then ought you to do, my brethren, when thus a.s.sailed? How must you behave when the devil comes against you? he has many ways of attack; sometimes he comes openly, sometimes craftily, sometimes he tempts you, sometimes he frightens you, but whether he comes in a pleasing or a frightful form, be sure, if you saw him himself with your eyes, he would always be hateful, monstrous, and abominable. Therefore he keeps himself out of sight. But be sure he is all this; and, as believing it, take the whole armour of G.o.d, that you may be able to stand in the evil day, and having done all, to stand. Quit you like men, be strong. Be like David, very courageous to do G.o.d's will.

Think what would have happened had David played the coward, and refused to obey G.o.d's inward voice stirring him up to fight Goliath. He would have lost his calling, he would have been tried, and have failed. The Prophet's oil would have profited him nothing, or rather would have increased his condemnation. The Spirit of G.o.d would have departed from him as He departed from Saul, who also had been anointed. So, also, our privileges will but increase our future punishment, unless we use them. _He_ is truly and really born of G.o.d in whom the Divine seed takes root; others are regenerated to their condemnation. Despise not the gift that is in you: despise not the blessing which by G.o.d's free grace you have, and others have not. There is nothing to boast in, that you are G.o.d's people; rather the thought is an anxious one; you have much more to answer for.

When, then, Satan comes against you, recollect you are already dedicated, made over, to G.o.d; you are G.o.d's property, you have no part with Satan and his works, you are servants to another, you are espoused to Christ. When Satan comes against you, fear not, waver not; but pray to G.o.d, and He will help you. Say to Satan with David, "Thou comest against me with a sword, and with a spear, and with a s.h.i.+eld; but I come to thee in the name of the Lord of Hosts." Thou comest to me with temptation; thou wouldest allure me with the pleasures of sin for a season; thou wouldest kill me, nay, thou wouldest make me kill myself with sinful thoughts, words, and deeds; thou wouldest make me a self-murderer, tempting me by evil companions, and light conversation, and pleasant sights, and strong stirrings of heart; thou wouldest make me profane the Lord's day by riot; thou wouldest keep me from Church; thou wouldest make my thoughts rove when they should not; thou wouldest tempt me to drink, and to curse, and to swear, and to jest, and to lie, and to steal: but I know thee; thou art Satan, and I come unto thee in the name of the Living G.o.d, in the Name of Jesus Christ my Saviour.

That is a powerful name, which can put to flight many foes: Jesus is a name at which devils tremble. To speak it, is to scare away many a bad thought. I come against thee in His All-powerful, All-conquering Name.

David came on with a staff; my staff is the Cross--the Holy Cross on which Christ suffered, in which I glory, which is my salvation. David chose five smooth stones out of the brook, and with them he smote the giant. We, too, have armour, not of this world, but of G.o.d; weapons which the world despises, but which are powerful in G.o.d. David took not sword, spear, or s.h.i.+eld; but he slew Goliath with a sling and a stone. Our weapons are as simple, as powerful. The Lord's Prayer is one such weapon; when we are tempted to sin, let us turn away, kneel down seriously and solemnly, and say to G.o.d that prayer which the Lord taught us. The Creed is another weapon, equally powerful, through G.o.d's grace, equally contemptible in the eyes of the world. One or two holy texts, such as our Saviour used when He was tempted by the devil, is another weapon for our need. The Sacrament of the Lord's Supper is another such, and greater; holy, mysterious, life-giving, but equally simple. What is so simple as a little bread and a little wine? but, in the hands of the Spirit of G.o.d, it is the power of G.o.d unto salvation.

G.o.d grant us grace to use the arms which He gives us; not to neglect them, not to take arms of our own! G.o.d grant us to use His arms, and to conquer!

[1] Fifth Sunday after Trinity.

[2] 1 Sam. xvi. 7.

[3] James ii. 6.

SERMON V.

Curiosity a Temptation to Sin.

"_Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, pa.s.s not by it, turn from it, and pa.s.s away._"--Proverbs iv. 14, 15.

The chief cause of the wickedness which is every where seen in the world, and in which, alas! each of us has more or less his share, is our curiosity to have some fellows.h.i.+p with darkness, some experience of sin, to know what the pleasures of sin are like. I believe it is even thought unmanly by many persons (though they may not like to say so in plain words), unmanly and a thing to be ashamed of, to have no knowledge of sin by experience, as if it argued a strange seclusion from the world, a childish ignorance of life, a simpleness and narrowness of mind, and a superst.i.tious, slavish fear. Not to know sin by experience brings upon a man the laughter and jests of his companions: nor is it wonderful this should be the case in the descendants of that guilty pair to whom Satan in the beginning held out admittance into a strange world of knowledge and enjoyment, as the reward of disobedience to G.o.d's commandment. "When the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her, and he did eat[1]." A discontent with the abundance of blessings which were given, because something was withheld, was the sin of our first parents: in like manner, a wanton roving after things forbidden, a curiosity to know what it was to be as the heathen, was one chief source of the idolatries of the Jews; and we at this day inherit with them a like nature from Adam.

I say, curiosity strangely moves us to disobedience, in order that we may have experience of the pleasure of disobedience. Thus we "rejoice in our youth, and let our heart cheer us in the days of our youth, and walk in the ways of our heart, and in the sight of our eyes[2]." And we thus intrude into things forbidden, in various ways; in reading what we should not read, in hearing what we should not hear, in seeing what we should not see, in going into company whither we should not go, in presumptuous reasonings and arguings when we should have faith, in acting as if we were our own masters where we should obey. We indulge our reason, we indulge our pa.s.sions, we indulge our ambition, our vanity, our love of power; we throw ourselves into the society of bad, worldly, or careless men; and all the while we think that, after having acquired this miserable knowledge of good and evil, we can return to our duty, and continue where we left off; merely going aside a moment to shake ourselves, as Samson did, and with an ignorance like his, that our true heavenly strength is departed from us.

Now this delusion arises from Satan's craft, the father of lies, who knows well that if he can get us once to sin, he can easily make us sin twice and thrice, till at length we are taken captive at his will[3]. He sees that curiosity is man's great and first snare, as it was in paradise; and he knows that, if he can but force a way into his heart by this chief and exciting temptation, those temptations of other kinds, which follow in life, will easily prevail over us; and, on the other hand, that if we resist the beginnings of sin, there is every prospect through G.o.d's grace that we shall continue in a religious way. His plan of action then lies plain before him--to tempt us violently, while the world is new to us, and our hopes and feelings are eager and restless.

Hence is seen the Divine wisdom, as well as the merciful consideration, of the advice contained in so many parts of Scripture, as in the text, "Enter not into the path of the wicked, and go not into the way of evil men. Avoid it, pa.s.s not by it, turn from it, and pa.s.s away."

Let us, then, now for a few moments give our minds to the consideration of this plain truth, which we have heard so often that for that very reason we are not unlikely to forget it--that the great thing in religion is to set off well, to resist the beginnings of sin, to flee temptation, to avoid the company of the wicked. "Enter not into the path of the wicked . . . . avoid it, pa.s.s not by it, turn from it, pa.s.s away."

1. And for this reason, first of all, because it is hardly possible to delay our flight without rendering flight impossible. When I say, resist the beginnings of evil, I do not mean the first act merely, but the rising thought of evil. Whatever the temptation may be, there may be no time to wait and gaze, without being caught. Woe to us if Satan (so to say) sees us first; for, as in the case of some beast of prey, for him to see us is to master us. Directly we are made aware of the temptation, we shall, if we are wise, turn our backs upon it, without waiting to think and reason about it; we shall engage our mind in other thoughts. There are temptations when this advice is especially necessary; but under all it is highly seasonable.