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hearts are guided by God's Holy Spirit, is indeed much to be coveted. Still this is a world of discipline, not of enjoyment; and just as we are sometimes bound in duty to abstain from indulgences of sense in themselves innocent, so are we sometimes bound to deny ourselves the satisfaction derived from the praise even of the religious and conscientious. Only let us beware in all this, lest we act from pride and self-conceit.

2. In the next place, think of the multitude of beings, who, unseen themselves, may yet be surveying our conduct. St. Paul charges Timothy by the elect Angels?; and elsewhere he declares that the Apostles were made "a spectacle unto the world, and to Angels, and to meno.” Are we then afraid to follow what is right, lest the world should scoff? rather let us be afraid not to follow it, because God sees us, and Christ, and the holy Angels. They rejoice over one sinner that repenteth; how must they mourn over those who fall away! What interest, surely, is excited among them, by the sight of the Christian's trial, when faith and the desire of the world's esteem are struggling in his heart for victory! what rejoicing if, through the grace of Gov, he overcomes! what sorrow and pity if he is overcome by the world! Accustom yourselves, then, to feel that you are on a public stage, whatever your station of life inay be; that there are other witnesses to your conduct besides the world around you; and, if you feel shame of men, you should much more feel shame in the presence of God, and those servants of His that do His pleasure.

3. Still further: you fear the judgment of men upon you. What will

you think of it on your deathbed ? The hour must come, sooner or later, when your soul is to return to Him who gave it. Perhaps you will be sensible of your awful state.

What will you then think of the esteem of the world ? will not all below seem to pass away, and be rolled up as a scroll, and the extended regions of the future solemnly set themselves before you? Then how vain will appear the applause or blame of creatures, such as we are, all sinners and blind judges, and feeble aids, and themselves destined to be judged for their deeds. When, then, you are tempted to dread the ridicule of man, throw your mind forward to the hour of death. You know what you will then think of it, if you are then able to think at all. 31 Tim. v. 21.

3 1 Cor. iv, 9.

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4. The subject is not exhausted. You fear shame; well, and Will you not shrink from shame at the judgment-seat of Christ? There will be assembled all the myriads of men who ever lived, a vast multitude! There will be Apostles, prophets, martyrs, and all saints from the beginning of time. There will be all the good men you ever heard of, or knew. There will be your own kindest and best friends, your pious parents, or brothers, or children. Now what think you of being put to shame before all these? You fear the contempt of one small circle of men; what think you of the Saints of God, of St. Mary, of St. Peter and St. Paul, of the ten thousand generations of mankind, being witnesses of your disgrace? You dread the opinion of those whom you do not love; but what if a father then shrink from a dear son, or the wife, or husband, your earthly companion, then tremble at the sight of you, and feel ashamed of you? Nay, there is One greater than parents, husbands, or brothers; One of whom you have been ashamed on earth; and what will He, that merciful, but neglected Saviour, think of you then? Hear His own words

Whosoever shall be ashamed of Me and of My words, of him shall the Son of Man be ashamed, when He shall come in His own glory, and in His Father's, and of the holy Angels.” Then such unhappy men, how will they feel shame at themselves! they will despise and loathe themselves; they will hate and abominate their own folly; they will account themselves brutish and mad, so to have been beguiled by the devil, and to have trifled with the season of mercy.

Many of them that sleep in the dust of the earth," says Daniel, “shall awake, some to everlasting life, and some to shame and everlasting contempt."

Let us, then, rouse ourselves, and turn from man to God; what have we to do with the world, who from our infancy have been put on our journey heavenward ? Take up your cross and follow CHRIST. He went through shame far greater than can be yours.

Do

you think He felt nothing when He was lifted up on the Cross to public gaze, amid the contempt and barbarous triumphings of His enemies, the Pharisees, Pilate and his Roman guard, Herod and his men of war, and the vast multitude collected from all parts of the world ? They all looked on Him with hatred and insult; yet He endured, (we are told,) " despising the shame *.” It is a high privilege to be allowed to be conformed to CARIST; St. Paul thought it so, so have all good men. The whole Church of God, from the days of Christ to the present, has been ever held in shame and contempt by men of this world. Proud men have reasoned against its Divine origin; crafty men have attempted to degrade it to political purposes : still it has lasted for many centuries; it will last still, through the promised help of God the Holy Ghost; and that same promise which is made to it first as a body, is assuredly made also to every one of us who seeks grace of God through it. The grace of our LORD and Saviour is pledged to every one of us without measure, to give us all necessary strength and holiness when we pray for it; and Almighty God tells us HIMSELF, “ Fear ye not the reproach of men, neither be ye afraid of their revilings. For the moth shall eat them up like a garment, and the worm shall eat them like wool; but My righteousness shall be for ever, and My salvation from generation to generation.”

4 Heb. xii. 2.

SERMON CXXXIII.

TEMPORAL ADVANTAGES.

1 Timothy vi. 7, 8.

“ We brought nothing into this world, and it is certain we can carry nothing

out. And having food and raiment let us be therewith content."

Every age has its own special sins and temptations. Impatience with their lot, murmuring, grudging, unthankfulness, discontent, are sins common to men at all times; but I suppose one of those which belongs to our age more than to another, is desire of a greater portion of worldly goods than God has given us,-ambition and covetousness in one shape or another. This is an age and country in which, more than in any other, men have the opportunity of what is called rising in life,-of changing from a lower to a higher class of society, of gaining wealth ; and upon wealth all things follow,—consideration, credit, influence, power, enjoyment, the lust of the flesh, and the lust of the eye, and the pride of life. Since, then, men now-a-days have so often the opportunity of gaining worldly goods which they had not, it is not wonderful they should be tempted to gain them; nor wonderful that when they have gained them, they should set their heart upon

them. And it will often happen, that from coveting them before they are gained, and from making much of them when they are gained, men will be led to take unlawful means, whether to gain them, or not to lose them. But I am not going so far as to suppose the case of dishonesty, fraud, double-dealing, injustice, or the like : to these St. Paul seems to allude when he goes on to say, They that will be rich fall into temptation and a snare ;" again, “The love of money is the root of all evil.” But let us confine ourselves to the consideration of the nature itself, and the natural effects, of these worldly things, without extending our view to those further evils to which they may give occasion. St. Paul says in the text, that we ought to be content with food and raiment; and the wise man says, Give me neither poverty nor riches; feed me with food convenient for me 1.” And our LORD would have us “take no thought for the morrow;" which surely is a dissuasion from aggrandizing ourselves, accumulating wealth, or aiming at distinction. And He has taught us when we pray to say, “Give us this day our daily bread." Yet a great number of persons, I may say nearly all men, are not content with enough, they are not satisfied with sufficiency; they wish for something more than simplicity, and plainness, and gravity, and modesty, in their mode of living ; they like show and splendour, and admiration from the many, and obsequiousness on the part of those who have to do with them, and the ability to do as they will; they like to attract the eye, to be received with consideration and respect, to be heard with deference, to be obeyed with promptitude; they love greetings in the markets, and the highest seats; they like to be well dressed, and to have titles of honour. Now, then, I will attempt to show that these gifts of the world which men seek are not to be reckoned good things; that they are ill suited to our nature and our present state, and are dangerous to us; that it is on the whole best for our prospects of happiness even here, not to say hereafter, that we should be without them.

Now, first, that these worldly advantages, as they are called, are not productive of any great enjoyment even now to the persons possessing them, it does not require many words to prove. I might indeed maintain, with no slight show of reason, that these things, so far from increasing happiness, are generally the source of much disquietude ; that as a person has more wealth, or more power, or more distinction, his cares generally increase, and his time is less his own : thus, in the words of the preacher, " the abundance of the rich will not suffer him to

1 Prov. xxx. 8.

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