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ment gone.

“Walk in the light of your fierce in its condemnation on fire." You have kindled these itself for neglecting the study lights yourselves, and walkin of the religion of Christ, and the radiance. First: the per- cherishing its own miserable mission is strange. Does it delusions. Thirdly: there is not strike you as something the "sorrow" of black deswonderful that the great pair. All hopes of improveFather of spirits should allow his human offspring to walk Brother, no religion will on through life in those false beam on with increased radilights that must conduct them ance up to and beyond the to utter darkness ? Yet so it grave for ever, but the reis. Why does He not quenchligion of Christ, which conthose lights at once ? Oh, sisteth not in “meat and why? Secondly: the per- drink, but in righteousness, mission is significant. (1) It and peace, and joy in the shows God's respect for that Holy Ghost.” freedom with which He has endowed human nature. (2) It suggests that in giving

THE SON OF MAN. the Gospel, He has given all

“But that ye may know that that is necessary for man to the Son of man hath power on get the right religion.

earth to forgive sins.”—Matt. III. MISERY FOLLOWS

ix. 6. “This shall ye have of

I. THE RELATION OF THE my hands; ye shall lie down SON OF MAN TO THE EARTH. in sorrow. Death will put It was the scene of his natiout all false lights from the vity—the development of his soul. Who shall describe, character-his sufferings and nay, who shall imagine, the death-his ascension. The « sorrow" that follows the ex following illustrations show tinction of all the religious his relation to the earth. He lights of the soul. What utter is called the Branch of the darkness! First : there is the Lord, the True Vine, the Rose “sorrow" of bitter disap- of Sharon and the Lily of pointment. All the hopes the Valley, the Tree of Life, cherished, blasted, for ever. Bread of Life, Rock, Door, The sandy foundation has Way, Shepherd, Lamb, Passgiven way amidst the tem over, the Light of the World, pest, and the whole edifice has &c. tumbled to pieces. Secondly : II. THE RELATION OF FORThere is the “sorrow'' of GIVENESS TO THE SON OF MAN. poignant remorse. The soul | First : To his atoning sacri





fice. "And without shedding THE FALL AND THE RISING. of blood there is no remission “Behold, this child is set for of sin." (Heb. ix. 22.) Se the fall and rising again of many condly: To his exaltation and in Israel.”—Luke ii. 34. intercession in heaven. “Him

I. THE NATURE OF hath God exalted with his FALL. First: It is a fall right hand to be a Prince and from the side of Jesus, a Saviour, for to give repen- Secondly: It is a fall through tance to Israel, and forgive- neglect and unbelief. Thirdly: ness of sins.” (Acts v. 31.) It is a fall without hope of

III. THE RELATION OF FOR recovery. GIVENESS TO TIME. "But that II, THE NATURE OF THE ye may know that the Son of RISING EFFECTED man hath power on earth to

First: It is a risiug forgive sins.” This leads us

with the Saviour. Secondly: to notice, first: The precious. It is a rising from the lowest ness of time. Secondly: That depth. Thirdly: It is a rising forgiveness is not obtainable to the highest position. in eternity.JOSEPH JENKINS,






Seeds of Sermons on the Book of


(No. C.) A SOUND INTELLECT. “Good understanding giveth favour.” -Prov. xiii. 15.

I. THE NATURE OF A SOUND INTELLECT. What is a “good understanding ?" A good understanding must include four things.

First: Enlightenment. The soul without knowledge is not good. Some understandings are as dark as midnight; others are illumined by false lights; others are par. tially lighted by the true light. A good understanding is that which is well informed, not merely in general knowledge, but

in the science of duty and of God.

Secondly : Impartiality. A good intellect should form its conclusions and pronounce its decisions according to the merits of the question, regardless of the interest of self, or the frowns or favours of others. It should hold the balance of thought with a steady hand.

Thirdly: Religiousness. By this I mean it must be inspired with a deep sense of its allegiance to heaven.

Fourthly : Practicalness. It should be strong and bold enough to carry all its decisions into actual life. "A good understand

ing have all they that do his ledge, or with an intent rather to commandments.” (Psa. iii. 10.) nourish and keep it alive in mine Thus it appears a good under own head, than beget and propostanding is tantamount to practi gate it in his; and, in the midst cal godliness.

of all my endeavours, there is but II. THE USEFULNESS OF A SOUND one thought that dejects me—that INTELLECT. The greatest bene my acquired parts must perish factor is the man of a good un with myself, nor can be legacied derstanding. A man whose mind

among my honoured friends." is well enlightened ; impartial, religious, and practical. The thoughts of such men as these are the seeds of the world's best

(No. CI.) institutions, and most useful arts THE WAY OF TRANSGRESSORS. and inventions. The man of good “But the way of transgressors is understanding is the most useful

hard.”-Prov. xiii. 15. in the family, in the neighbour I. The transgressor has A hood, in the market, in the press, WAY, flow shall the way of a in the senate, in the pulpit, transgressor be described ? There everywhere. Such a man "giveth are three general features that favours." His ideas break the characterize the way of all transclouds of human ignorance, and gressors. quicken the faculties of dormant First: Practical atheism. From souls.

beginning, to end God is not First: No favours so valuable as practically recognised; He is mental favours. He who really not as a practical power in the helps the mind to think with thoughts of any of the pilgrims accuracy, freedom, and force, to

None of them like love with purity, and to hope to retain Him in their thoughts. with reason, helps the man in the Secondly: Practical materialism. entirety of his being.

The things that are

seen and Secondly : No one can confer temporal, are the great dominant mental favours who has not a good and influential

powers : the understanding. An ignorant man spiritnal universe is practically has no favour to bestow on souls. ignored. “Ignorance is the curse of God; Thirdly : Practical selfishness. knowledge the wing with which we To every walker on the road self fly to heaven.” (SHAKESPEARE.) is everything; the centre and Let us, therefore, cultivate a circumference of life. The insound intellect, enlightened, im terests of others, the claims of God partial, religious, and practical, Himself, are all subordinate to that we may give to our race the self gratification and aggrandisehighest favours. “I make not ment. Such is the way of the my head a grave," says Sir T. transgressor. Truly a broad way. Browne, in his quaint way, “but II. The way of the transgressor a treasury of knowledge ; I is HARD. Though it is a popular intend no monopoly, but a com way, a way which millions go, it munity in learning; I study not is not altogether an easy way. for my own sake only, but for First: It is a hard way, in the theirs that study not for them sense of difficulty. Every step is a selves; I envy no man that knows “kicking against the pricks." The more than myself, but pity them traveller's own

conscience, the that know less. I instruct no moral sense of society, the instituman as an exercise of my know tions of nature, the whole current

of this way:

two ways.

of the Divine government, are temperance, the principle of subagainst him. He has to struggle duing desires, and living modehard to make way.

rately.” Secondly: It is hard in the II. THE FOOLISH MAN. Foolish sense of results.

The happiness men show their folly in at least aimed at is never fully got. There is a miserablə dissatisfaction, and First: By talking about things often moral agony. “The way of which they know little or nothing. of peace they know not,” &c. There are two notable facts in (Isa. lix. 18.) The wicked are human nature. (1) The more like the troubled sea while it can ignorant a man is, the more garnöt rest, whose waters cast out rulous. Empty-minded persons mire and dirt. There is no peace, are generally talkative. (2) The saith my God, for the wicked. less one knows of a subject, the The wages of sin is death.

more fluently he can talk about it. The very fluent preachers are

those who have never thought (No. CII.)

sufficiently on theological subjects THE WISE AND THE FOOLISH. to reach their difficulties. The Every prudent man dealeth with thinker, discerning difficulties in knowledge: but a fool layeth open his every turn moves cautiously, folly.”—Prov. xiii. 16.

reverently, and even with hesitaI. THE WISE MAN. “He dealeth tion. The fool speaks rashly. with knowledge.” This implies— Secondly: By attempting things

First: That he has knowledge. which they are incapable of achieving. Knowledge is essential to a wise The foolish man knows not his man. All true knowledge has its

aptitudes and inaptitudes. Hence foundation in God. Knowledge he is seen everywhere, striving to is a tree with many and varied be what he never can be; to do branches, as high and as broad as that which he never can accomthe universe, but God is the root

plish. He attempts to build a and the sap, the strength and the tower without counting the cost. beauty of the whole tree. There

(Luke xiv. 28.) : “ Thus he layeth no knowledge that includes Him

open his folly." not. It implies

Secondly: That a wise man treats his knowledge wisely. “He

(No. CIII.) dealeth with knowledge.” Whilst knowledge is essential to wisdom,

DISCHARGE. it is not wisdom. A man may “A wicked messenger falleth into have a great deal of knowledge, mischief: but a faithful ambassador is and no wisdom. Wisdom consists health."-Prov. xiii. 17. in the right application of know EVERY man has a message in life. ledge. The wise man so deals There is none without his miswith his knowledge as to culture sion. There are messages from his own nature, and promote the

Few men in civilized soreal progress of his race. “Perfect ciety could be found who are not freedom,” says Plato, “ hath four entrusted with some message, parts-viz., wisdom, the principle some commission from their felof doing things aright; justice, low

Some as servants, the principle of doing things teachers, merchants, rulers. There equally in public and private ; are messages from God. Every fortitude, the principle of not man is sent into the world with flying danger, but meeting it; and certain duties to fulfil. These



- men.


duties constitute his mission to himself-mischief to society. The earth. The text teaches

man who speaks a wrong thing is a I. THAT THERE IS A RIGHT AND “wicked messenger," and the man A WRONG DISCHARGE OF THIS MES who speaks a right thing wrongly SAGE. There is a wicked messen is also a “ wicked messenger. ger and a faithful ambassador. These wicked messengers, and The wrong and the right way

the world abounds with them, would be indicated by answering produce incalculable mischief. the question, What is the right Mischief springs from a wrong discharge of our mission ? He act as death from poison, · On only discharges the various mes the other hand, the “ faithful sages of life who does it-First: ambassador is health”-health to Conscientiously. The man who himself. His own conscience acts without conscience acts approves of it. He is “health " beneath his nature. The man to those whom he represents who acts against his conscience their wishes are gratified, their acts against his nature. He alone interests served -- he is acts worthy of his nature who "health" to those to whom he is acts according to the dictates of sent. At last he will hear the his conscience. A man should Divine words of approbation throw conscience into every act.

addressed to him, “Well done, Secondly: Intelligently. A man good and faithful servant,” &c. should understand the nature of the grounds of his message. Without this knowledge, though

(No. CIV.) he acts conscientiously, he acts

THE INCORRIGIBLE AND THE not rightly. Some of the greatest

DOCILE, crimes ever wrought on our earth have been perpetrated conscien

“Poverty and shame shall be to him

that refuseth instruction : but he that tiously. Paul was conscientious

regardeth reproof shall be honoured.” in his ruthless persecutions. So -Prov. xiii. 18. perhaps were some of the Jews in I. THE DOOM OF THE INCORputting to death the Son of God. RIGIBLE. The incorrigible is one Thirdly: Religiously. All must who habitually “refuseth instrucbe done with

supreme regard tion.” There are men, either from to that God whose we are, and stolidity of nature, or the force of whom we are bound to serve. No prejudice, or the power of habit, message, even that of the humblest who are uninstructable. Their servant, is discharged rightly if natures are closed against new not discharged rightly towards light, they move in a rut from the great Master. " Whatsoever which no force can move them. you do in deed or word, do to the To such, the text tells us, “poverty glory of God.”

and shame" shall come to them. II. THAT EVIL OR GOOD INEVIT These two things are not necesABLY RESULTS FROM THE MANNER sarily associated. Poverty that IN WHICH THE MESSAGES

springs from necessity, is a misTREATED.

“ The wicked messen fortune, not a crime, and therefore ger falleth into mischief.” His no cause for shame. Poverty that message, perhaps, may be a wrong springs from sacrifice in the cause message, a message of falsehood of duty and philanthropy, is a virand injustice; or his message may tue rather than a vice, and therebe right, and he may deliver it fore has no connection with shame. unfaithfully. In either case mis A poverty, however, brought on chief comes. Mischief to the man by incorrigibility of character, is


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