Page images
PDF
EPUB

of our social humanity, at least those which religion, and Christ's religion above all, imperatively claims for them.

Depend upon it, all men who act virtuously are religious men. You may cite exceptions, but I at once deny them, and say, without reservation, or condition, that all men who act virtuously, from corresponding motives, are religious men; and for this reason, that all virtuous motives, are, and must be, religious motives. Vice never leads to good, since nothing promotes its contrary. This would be an inversion of the immutable laws of cause and consequence. Actions, good in themselves, may, indeed, as I have said, proceed from bad men, but they are only relatively, not absolutely good; good with relation to the benefit produced, not to the agent producing it, in whom the visible act and unseen motive may have no correspondency. When this is the case, the former is mere dross in the eyes of Him, upon whose judgment of it will depend, whether it be placed to the general account of the agent for glory, or for shame. But, wherever the intent of the action is just and holy, the action is likewise so, as the one qualifies the other, imparting to it its own qualities.

Although no one can be a Christian, in the full sense of the term, without faith, yet certain it is, that many who claim for themselves this great accomplishment of the spiritual man, are

not good Christians. They show the light, but not the heat, the form but not the fervour of religion. They put on the cloak of zeal, but there is no robe of righteousness under it. If men do not act uprightly, as well as think devoutly; if, in the words of our text, they do not "show themselves a pattern of good works," their faith is a dead letter. There is no truth in it. It is mere pretension; a husk into which the worm has passed, leaving it unsound and hollow. It is so mixed up with the "leaven of the Pharisees, which is hypocrisy," that it soon becomes this only. And persons entertaining such degenerate faith, are commonly the most ready to question that of their neighbours. The consciousness of defect in themselves, makes them suspicious of defect in others. Doubtful of their own integrity, they seek for consolation in suspecting that of every other

person.

The fierceness of opinion, however, so fre quently expressed, by those who hold themselves spiritually-minded, only because they profess to be so, and upon no better warranty, is the strongest proof, if proof were needed, that they are the reverse. True religion, which is and undefiled before God," encourages no pure expression of severity; no malignity; no hostility; but on the contrary, courtesy, amenity, "brotherly kindness, charity;" and this towards all men. To say that a person will inevitably

66

be damned, a judgment by far too common among a certain class of worshippers, is a bold and audacious presumption, since God only can know whether he will or not. And, if the sinner, thus rashly condemned by man, should be acquitted by his God, the self-constituted human judge, will have declared a falsehood of the blackest die, at the peril of his own soul. Therefore it is that we are forbidden to condemn, because our condemnation may be unjust. Besides condemnation benefits us not. We are not judges, but all under judgment. We are all to be tried. There is no dispensation for any. A judiciary right then, in matters relating to any one's eternal futurity, cannot belong to us. The attempt to exercise such a right, is to usurp the divine authority. "But why dost thou judge thy brother? or why dost thou set at nought thy brother, for we shall all stand before the judgment seat of Christ. For it is written, as I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then, every one of us shall give account of himself to God. Let us not therefore judge one another any more."

SERMON IX.

THE PARABLE OF THE SOWER.

ST. LUKE, CHAP. viii. VER. 5.

"A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it."

IT has ever been the custom in the East, to teach important truths by parables, probably for this reason, that such short allegories are more easily retained in the memory, and make a more vivid impression upon the imagination, than the same truths enforced in literal terms would be likely to do. They present two objects to the mind all the way through, the thing represented and that which represents it; the one being seen through the other, as through a magnifying

medium. Thus, the appeal to the recollection, and likewise to the mental perception, is greatly strengthened, and the moral effect, in the same proportion, encreased.

In the primitive times it was almost universally the practice, to teach moral truths in this way; indeed, the practice prevails in eastern countries to a great extent even now; and some of the finest uninspired compositions of oriental genius, will be found among its allegorical writings. The Hindoos are eminently distinguished for their fables, and writings of that class.

The parables delivered by our Saviour, even apart from their inspiration, would rank extremely high, in this difficult species of literary production. They possess a clear simplicity of illustration, a picturesque force of colouring, a severe accuracy of expression, and an enlarged scope of meaning, which can hardly fail to be perceived by the dullest understanding; and nothing can more strongly show how unlettered His Apostles, the fishermen of Galilee, must have been, to have required an interpretation of those interesting and instructive fables. When understood, however, they were, as I have said, much better calculated, than facts literally stated, to leave upon the mind a fixed and enduring impression. They were, therefore, employed as a more effectual vehicle of instruction, than dry didactic forms, in which the interest was less lively and the effect less forcible.

« PreviousContinue »