6

and his mercies, to be trodden under foot: to the intemperate, to the unrestrained and licentious follower after the evil passions of his corrupt nature, he exhibits the lesson of his own fatal example; and to all he says, in language that cannot be misunderstood, After death is the judgment.' May the warning sink deep into the hearts of us all, my Christian brethren: may it accompany us home this night, and on our way work to a blessed purpose for our souls: may it follow us to our pillows, and in the stillness of the midnight hour, cause its healing words to touch our consciences, and melt them down through sorrow to repentance: may its ministry beget and perfect righteousness, with temperance, and faith: and may the judgment that will follow, be unto us all a judgment of mercy everlasting!

SERMON XVII.

THE SIN OF UNFAITHFULNESS.

1 SAMUEL, Xv. 22.

Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of

rams.

THE language of instruction, my brethren, the counsel of that wisdom which is from above, lies everywhere before us, and meets the desire of the enquirer at every turn: it is found in the free and unpretending simplicity of sacred narration, as well as in the dignity and power of pro

phetic revelation. The words which in ancient times conveyed rebuke, or exhortation, or encouragement to the believer, are words of rebuke, or exhortation, or encouragement to him now; and there needs but a very slight change of application to adapt them to our own condition, as effectually as if they had been spoken for our peculiar edification alone. To how many is the question put by the prophet Samuel, a question of deep and searching power, even in this remote age and country; and upon how many hearts does it need to be impressed, even now, that "to obey is better than sacrifice, and to hearken than the fat of rams." Now upon what does it depend that warnings pronounced, and admonitions given under circumstances so widely different from those in which we are now placed, should yet be so exactly applicable to ourselves ? Wherefore is it that a reproof uttered to a Jewish king three thousand years ago, should yet have so universal an application, as to be impressively true even towards ourselves? That it is founded upon the lasting truth of the nature of God is some reason, but it is only a part of the reason; even the fact of its divine origin is not alone enough to connect it with our consciousness of personal

desert, or to infix it in our hearts. But there is a further cause, itself as uniform as the truth of God's nature is, in regard to this particular case, and that is, the identity of the nature of man. In his weaknesses, his errors, and his corruption, man is ever the same being, let the place or the period of his existence be what it may. From the heart of man proceed the same evil thoughts, from the depraved spirit issue forth the same corrupt imaginations, in whatever state of life he may be placed, and under whatever social condition he may be born; and hence it is that to whatever rebuke these great principles of his fallen nature have rendered him obnoxious at one period of the world, to the same is he continually liable at every other. Hence it is that whatsoever was written aforetime was written for our admonition; hence, also, it is true, that all things that happened to those of old time happened to them for examples. The spirit that wrought in them, works also powerfully in us; and the temptations into which they fell, are ever lying in wait to deceive us also. Seeing, however, that this is so, I need not say how necessary it is to our wellbeing, to our escape from the thousand snares that ever encompass us, that we should use these

means of knowledge faithfully and wisely; that we should remember the words of the apostle Paul, when he tells the Corinthians, "These things were our examples, to the intent we should not lust after evil things, as they also lusted." "Wherefore," as he adds by way of solemn caution, "let him that thinketh he standeth take heed lest he fall."

But it is not enough to know, simply, that such cases are applicable by way of example to ourselves; we must know also in what way they may be applied. If the transgression of Saul, and the consequent reproof administered by Samuel, could be made available only by a literal conformity of trial and circumstance in ourselves, it is clear such an application would never, indeed could never, be made. We shall never be placed in any situation corresponding with that of Saul, nor will a Samuel ever arise to reprove us in the name of his God. No: if we would profit by the lesson thus taught us, it must be by going somewhat further than to the consideration of the mere fact, and discovering the source of the transgression in the secret workings of that nature we all in common inherit. From such an inves