2. Take again another description of them. They have perhaps turned their attention to the means of promoting the happiness of their fellow-creatures, and have formed a system of morality and religion of their own; then they come to Scripture. They are much struck with the high tone of its precepts, and the beauty of its teaching. It is true, they find many things in it which they do not understand or do not approve; many things they would not have said themselves. But they pass these by; they fancy that these do not apply to the present day, (which is an easy way of removing any thing we do not like,) and on the whole they receive the Bible, and they think it highly serviceable for the lower classes. Therefore, they recommend it, and support the institutions which are the channels of teaching it. But as to their own case, it never comes into their minds to apply its precepts seriously to themselves; they know them already, they consider. They know them and that is enough; but as for doing them, by which I mean, going forward to obey them, with an unaffected earnestness and an honest faith acting upon them, receiving them as they are, and not as their own previously formed opinions would have them be, they have nothing of this right spirit. They do not contemplate such a mode of acting. To recommend and affect a moral and decent conduct (on whatever principles) seems to them to be enough. The spread of knowledge bringing in its train a selfish temperance, a selfish peaceableness, a selfish benevolence, the morality of expedience, this satisfies them. They care for none of the truths of Scripture, on the ground of their being in Scripture; these scarcely become more valuable in their eyes for being there written. They do not obey because they are told to obey, on faith; and the need of this divine principle of conduct they do not comprehend. Why will it not answer (they seem to say) to make men good in one way as well as another? “Abana and Pharpar, rivers of Damascus, are they not better than all the waters of Israel?” as if all the knowledge and the training that books ever gave had power to unloose one sinner from the bonds of Satan, or to effect more than an outward reformation, an appearance of obedience; as if it were not a far different principle, a principle independent of knowledge, above it and before it, which leads to real obedience, that principle of divine faith, given from above, which has life in itself, and has power really to use knowledge to the soul’s welfare; in the hand of which knowledge is (as it were) the torch lighting us on our way, but not teaching or strengthening us to walk.

3. Or take another view of the subject. Is it not one of the most common excuses made by the poor for being irreligious, that they have had no education? as if to know much was a necessary step for right practice. Again, they are apt to think it enough to know and to talk of religion, to make a man religious. Why have you come hither today, my brethren?—not as a matter of course, I will hope; not merely because friends or superiors told you to come. I will suppose you have come to church as a religious act; but beware of supposing that all is done and over by the act of coming. It is not enough to be present here; though many men act as if they forgot they must attend to what is going on, as well as come. It is not enough to listen to what is preached; though many think they have gone a great way when they do this. You must pray; now this is very hard in itself to any one who tries (and this is the reason why so many men prefer the sermon to the prayers, because the former is merely the getting knowledge, and the latter is to do a deed of obedience): you must pray; and this I say is very difficult, because our thoughts are so apt to wander. But even this is not all;—you must, as you pray, really intend to try to practise what you pray for. When you say, “Lead us not into temptation,” you must in good earnest mean to avoid in your daily conduct those temptations which you have already suffered from. When you say, “Deliver us from evil,” you must mean to struggle against that evil in your hearts, which you are conscious of, and which you pray to be forgiven. This is difficult; still more is behind. You must actually carry your good intentions into effect during the week, and in truth and reality war against the world, the flesh, and the devil. And any one here present who falls short of this, that is, who thinks it enough to come to church to learn God’s will, but does not bear in mind to do it in his daily conduct, be he high or be he low, know he mysteries and all knowledge, or be he unlettered and busily occupied in active life, he is a fool in His sight, who maketh the wisdom of this world foolishness. Surely he is but a trifler, as substituting a formal outward service for the religion of the heart; and he reverses our Lord’s words in the text, “because he knows these things, most unhappy is he, because he does them not.”

4. But some one may say, “It is so very difficult to serve God, it is so much against my own mind, such an effort, such a strain upon my strength to bear Christ’s yoke, I must give it over, or I must delay it at least. Can nothing be taken instead? I acknowledge His law to be most holy and true, and the accounts I read about good men are most delightful. I wish I were like them with all my heart; and for a little while I feel in a mind to set about imitating them. I have begun several times, I have had seasons of repentance, and set rules to myself; but for some reason or other, I fell back after a while, and was even worse than before. I know, but I cannot do. O wretched man that I am!”

Now to such an one I say, You are in a much more promising state than if you were contented with yourself, and thought that knowledge was every thing, which is the grievous blindness which I have hitherto been speaking of; that is, you are in a better state, if you do not feel too much comfort or confidence in your confession. For this is the fault of many men; they make such an acknowledgment as I have described a substitute for real repentance; or allow themselves, after making it, to put off repentance, as if they could be suffered to give a word of promise which did not become due (so to say) for many days. You are, I admit, in a better state than if you were satisfied with yourself, but you are not in a safe state. If you were now to die, you would have no hope of salvation: no hope, that is, if your own showing be true, for I am taking your own words. Go before God’s judgment-seat, and there plead that you know the Truth and have not done it. This is what you frankly own;—how will it there be taken? “Out of thine own mouth will I judge thee,” says our Judge Himself, and who shall reverse His judgment? Therefore such an one must make the confession with great and real terror and shame, if it is to be considered a promising sign in him; else it is mere hardness of heart. For instance: I have heard persons say lightly (every one must have heard them) that they own it would be a wretched thing indeed for them or their companions to be taken off suddenly. The young are especially apt to say this; that is, before they have come to an age to be callous, or have formed excuses to overcome the natural true sense of their conscience. They say they hope some day to repent. This is their own witness against themselves, like that bad prophet at Bethel who was constrained with his own mouth to utter God’s judgments while he sat at his sinful meat. But let not such an one think that he will receive any thing of the Lord: he does not speak in faith.

When, then, a man complains of his hardness of heart or weakness of purpose, let him see to it whether this complaint is more than a mere pretence to quiet his conscience, which is frightened at his putting off repentance; or, again, more than a mere idle word, said half in jest and half in compunction. But, should he be earnest in his complaint, then let him consider he has no need to complain. Every thing is plain and easy to the earnest; it is the double-minded who find difficulties. If you hate your own corruption in sincerity and truth, if you are really pierced to the heart that you do not do what you know you should do, if you would love God if you could, then the Gospel speaks to you words of peace and hope. It is a very different thing indolently to say, “I would I were a different man,” and to close with God’s offer to make you different, when it is put before you. Here is the test between earnestness and insincerity. You say you wish to be a different man; Christ takes you at your word, so to speak; He offers to make you different. He says, “I will take away from you the heart of stone, the love of this world and its pleasures, if you will submit to My discipline.” Here a man draws back. No; he cannot bear to lose the love of the world, to part with his present desires and tastes; he cannot consent to be changed. After all he is well satisfied at the bottom of his heart to remain as he is, only he wants his conscience taken out of the way. Did Christ offer to do this for him, if He would but make bitter sweet and sweet bitter, darkness light and light darkness, then he would hail the glad tidings of peace;—till then he needs Him not.

But if a man is in earnest in wishing to get at the depths of his own heart, to expel the evil, to purify the good, and to gain power over himself, so as to do as well as know the Truth, what is the difficulty?—a matter of time indeed, but not of uncertainty is the recovery of such a man. So simple is the rule which he must follow, and so trite, that at first he will be surprised to hear it. God does great things by plain methods; and men start from them through pride, because they are plain. This was the conduct of Naaman the Syrian. Christ says, “Watch and pray;” herein lies our cure. To watch and to pray are surely in our power, and by these means we are certain of getting strength. You feel your weakness; you fear to be overcome by temptation: then keep out of the way of it. This is watching. Avoid society which is likely to mislead you; flee from the very shadow of evil; you cannot be too careful; better be a little too strict than a little too easy,—it is the safer side. Abstain from reading books which are dangerous to you. Turn from bad thoughts when they arise, set about some business, begin conversing with some friend, or say to yourself the Lord’s Prayer reverently. When you are urged by temptation, whether it be by the threats of the world, false shame, self-interest, provoking conduct on the part of another, or the world’s sinful pleasures, urged to be cowardly, or covetous, or unforgiving, or sensual, shut your eyes and think of Christ’s precious blood-shedding. Do not dare to say you cannot help sinning; a little attention to these points will go far (through God’s grace) to keep you in the right way. And again, pray as well as watch. You must know that you can do nothing of yourself; your past experience has taught you this; therefore look to God for the will and the power; ask Him earnestly in His Son’s name; seek His holy ordinances. Is not this in your power? Have you not power at least over the limbs of your body, so as to attend the means of grace constantly? Have you literally not the power to come hither; to observe the Fasts and Festivals of the Church; to come to His Holy Altar and receive the Bread of Life? Get yourself, at least, to do this; to put out the hand, to take His gracious Body and Blood; this is no arduous work;—and you say you really wish to gain the blessings He offers. What would you have more than a free gift, vouchsafed “without money and without price?” So, make no more excuses; murmur not about your own bad heart, your knowing and resolving, and not doing. Here is your remedy.

Well were it if men could be persuaded to be in earnest; but few are thus minded. The many go on with a double aim, trying to serve both God and mammon. Few can get themselves to do what is right, because God tells them; they have another aim; they desire to please self or men. When they can obey God without offending the bad Master that rules them, then, and then only, they obey. Thus religion, instead of being the first thing in their estimation, is but the second. They differ, indeed, one from another what to put foremost: one man loves to be at ease, another to be busy, another to enjoy domestic comfort: but they agree in converting the truth of God, which they know to be Truth, into a mere instrument of secular aims; not discarding the Truth, but degrading it.

When He, the Lord of hosts, comes to shake terribly the earth, what number will He find of the remnant of the true Israel? We live in an educated age. The false gloss of a mere worldly refinement makes us decent and amiable. We all know and profess. We think ourselves wise; we flatter each other; we make excuses for ourselves when we are conscious we sin, and thus we gradually lose the consciousness that we are sinning. We think our own times superior to all others. “Thou blind Pharisee!” This was the fatal charge brought by our blessed Lord against the falsely enlightened teachers of His own day. As then we desire to enter into life, let us come to Christ continually for the two foundations of true Christian faith,—humbleness of mind and earnestness!