Sidor som bilder
PDF
ePub

7. Or I might speak of those unworthy motives, low views, mistakes in principle, false maxims, which abound on all sides of us, and which we (as it were) catch from each other;-that spirit of the world which we breathe, and which defiles all we do, yet which can hardly be said to be a wilful pollution; but rather it is such sin as is consistent with the presence of the grace of God in us, and which that grace will blot out and put away.

8. And, lastly, much might be said on the subject of what the Litany calls "negligences and ignorances," on forgetfulnesses, heedlessnesses, want of seriousness, frivolities, and a variety of weaknesses, which we may be conscious of in ourselves, or see in others.

Such are some of the classes of sins which may be found, if it so happen, where the will is right, and faith lively; and which in such cases are not inconsistent with a state of grace, or may be called infirmities. Of course it must be ever recollected, that infirmities are not always to be regarded as infirmities; they attach also to those who live in the commission of wilful sins, and who have no warrant whatever for considering themselves in a saving state. Men do not cease to be under the influence of original sin, or sins of past years, they do not gain self-command, or unlearn negligences and ignorances, by adding to these offences others of a more grievous character. Those who are out of grace, have infirmities and much more. And

there will always be a tendency in such persons to explain away their wilful sins into infirmities. This is ever to be borne in mind. I am not attempting to draw the line between infirmities and transgressions; I only say, that to whomever besides such infirmities do attach, they may happen to attach to those who are free from transgressions, and who need not despond, or be miserable on account of failings which in them are not destructive of faith or incompatible with grace. Who these are He only knows for certain, who "tries the reins and the heart," who "knoweth the mind of the Spirit,” and "discerns between the righteous and the wicked." He is able, amid the maze of contending motives and principles within us, to trace out the perfect work of righteousness steadily going on there, and the rudiments of a new world rising from out the chaos. He can discriminate between what is habitual and what is accidental; what is on the growth and what is in decay; what is a result and what is intermediate; what is of us and what is in us. He estimates the difference between a will that is honestly devoted to Him, and one that is insincere. And where there is a willing mind, He accepts it "according to that a man hath, and not according to that he hath not." In those whose wills are holy, He is present for sanctification and acceptance; and, like the sun's beams in some cave

1 2 Cor. viii. 12.

of the earth, His grace sheds light on every side, and consumes all mists and vapours as they arise.

We indeed have not knowledge such as His ; were we ever so high in God's favour, a certainty of our justification would not belong to us. Yet, even to know only thus much, that infirmities are no necessary mark of reprobation, that God's elect have infirmities, and that our own sins may possibly be no more than infirmities, this surely, by itself, is a consolation. And to reflect that at least God continues us visibly in His Church; that He does not withdraw from us the ordinances of grace; that He gives us means of instruction, patterns of holiness, religious guidance, good books; that He allows us to frequent His house, and to present ourselves before Him in prayer and Holy Communion; that He gives us opportunities of private prayer; that He has given us a care for our souls; an anxiety to secure their salvation; a desire to be more strict and conscientious, more simple in faith, more full of love than we are; all this will tend to soothe and encourage us, when the sense of our infirmities makes us afraid. And if further, God seems to be making us His instruments for any purpose of His, for teaching, warning, guiding or comforting others, resisting error, spreading the knowledge of the truth, or edifying His Church, this too will create in us the belief, not that God is certainly pleased with us, for knowledge of mysteries may be separated from love, but that He has not utterly

forsaken us in spite of our sins, that He still remembers us, and knows us by name, and desires our salvation. And further, if, for all our infirmities, we can point to some occasions on which we have sacrificed any thing for God's service, or to any habit of sin or evil tendency of nature which we have more or less overcome, or to any habitual self-denial which we practise, or to any work which we have accomplished to God's honour and glory; this perchance may fill us with the humble hope that God is working in us, and therefore is at peace with us. And, lastly, if we have, through God's mercy, an inward sense of our own sincerity and integrity, if we feel that we can appeal to God with St. Peter, that we love Him only, and desire to please Him in all things, in proportion as we feel this, or at such times as we feel it, we have an assurance shed abroad on our hearts, that we are at present in His favour, and are in training for the inheritance of His eternal kingdom.

SERMON XVI.

SINCERITY AND HYPOCRISY.

2 COR. viii. 12.

"If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not."

MEN may be divided into two great classes, those who profess religious obedience, and those who do not; and of those who do profess to be religious, there are again those who perform as well as profess, and those who do not. And thus on the whole there are three classes of men in the world, open sinners, consistent Christians, and between the two, (as speaking with the one, and more or less acting with the other,) professing Christians, or, as they are sometimes called, nominal Christians. Now the distinction between open sinners and consistent Christians is so clear, that there is no mistaking it; for they agree in nothing; they neither profess the same things nor practise the same. But the dif

« FöregåendeFortsätt »