nected with it. They perhaps acknowledge that there are many promises and commands to which they pay little attention; but their excuse is, that there is a distinction between the Christian religion as given to its first disciples, and as it is now that it is generally believed and professed. As if to meet any excuse of this sort, our Lord, with most emphatic significance, proclaims one duty, at least, to be of universal application; and that duty is such that where it is properly performed, no other will be neglected. Before I enter on the separate consideration of the subject, I would remind you that this is a duty proper to genuine Christians. It supposes that there has been a true turning to God. Where this is neglected, the exhortation must be pressed on the conscience: "Strive to enter in at the strait gate." Christ is the Captain of our salvation. We must place ourselves under his command, and obtain his acceptance. As his soldiers, watchfulness will then constitute one most important branch of what is properly Christian duty. I shall remark, first, in explanation, and, secondly, in enforcement, of the duty. I. In explanation of the duty. 1. Watchfulness is that state of mind which is opposed to a dreaming unconsciousness of our real condition. Without understanding the exact nature of dreaming, we are aware of its usual phenomena. A sort of false perception. Of our actual condition we are unconscious. Surrounding objects we do not perceive. Fancy supplies the place of truth. It may excite the feelings of happiness, when, were we awake, they would be utterly wretched. In vision, our departed friends may be present. Riches may gladden the poor. Liberty and safety may make the prisoner exult. The sinner is called to awake: he is therefore asleep; and many of the phenomena of his case resemble those of dreaming. What his actual condition is, the word of God declares: he is guilty; condemned already; in a state of extreme danger. He is yet utterly unconscious. For him, even God might not be; heaven, hell, might have no existence; religion no truth. He is engaged with objects that shall soon pass away, and leave no more advantage behind them than the supposed possessions of a dream. The reflecting part could see that all nature, like an unsubstantial pageant, the baseless fabric of a vision, shall fade, and be no more. To be thoroughly, habitually, thoughtfully, aware of this, aware of it by the exercise of reflecting faith, is one of the elements of watchfulness. He who is awake, is aware of things as they are. So is he who is watchful. Taking the Scriptures as true, a certain state of things actually exists. To this, watchfulness implies that we are broadly awake. 2. Watchfulness is opposed to thoughtlessness and inconsideration. Many, possessing the volume of revelation, say they believe it, and in the things which it makes known. They believe in God, and eternity, and all the realities with these solemn subjects inseparably associated. They allow the excellence of religion. They even speak of the vanity of the world. But that is all: truths are not principles with them. They are thoughtless and inconsiderate. They do not attend to the subjects which they confess to be both true and important. "Israel doth not know; my people do not consider." Opposed to this is watchfulness; which is the actual direction of the mind to the great truths which are believed. The heart has embraced the truths to which the judgment assented, and they are now become practical principles. He who watches, endeavours, successfully endeavours, to keep them so. 3. It is opposed to false, carnal security. We take the word of God as our guide. Here man is in circumstances of imminent danger. Here are fallen spirits who prowl like lions for their prey. A host is encamped against us. We are attacked by fiery darts. We are exposed to the wiles and devices of Satan. Not a step of our journey, but in some form or other it presents opposition, hinderance, or allurement. Not a circumstance, but it may be the occasion of spiritual loss. Ease may produce sloth; hardship, impatience and fretfulness. From ourselves, from others, from the world, from Satan, from the very dispensations of Providence, danger to the soul may come; danger, that is to say, to our holiness. He who cherishes a deep conviction of this, and feels and acts accordingly, is watchful. He examines himself; he observes the influence of passing events on his own mina he calculates on the occurrence of events, and asks what their influence may be. He foreseeth the evil, and hideth himself. The sentinel on duty furnishes an illustration of the subject. He may sleep; he may be inattentive; he may be secure; but then, he is unfaithful. Let him be awake, observant of all that passes; let no movement be unnoticed, let no one approach unchallenged: let him feel, "The enemy is near, ready to break in, ready to use every stratagem; I must therefore take heed to myself and my post:" this is fidelity. And this shows us what is Christian watchfulness. He who is always on his guard, so as never to be deceived nor surprised by temptation, who is always ready for action and resistance; he preserves the state thus enjoined. He is watchful. II. Some reasons in enforcement of the duty. I might say, You are soldiers of Christ. You have enlisted under the Captain of You have sworn allesalvation. your giance to him. He promises to crown your endurance and toil with everlasting life. As your Commander, he requires you to watch. Here then is positive duty. Obedience is a part of that faithfulness unto death, without which you have no right to expect the crown of life. Some particular reasons, however, may be stated. 1. Without watchfulness we shall never have habitual victory over easily besetting sins. These are such, that they generally conquer by surprisal. The tendency lay in the heart as combustible matter. The occasion ministered the spark. Watchfulness foresees this. Such an occasion may stir up anger, pride, envy. The occa sion is avoided; or, if that may not be, the influence is prevented. It is well to subdue a risen enemy. It is better to prevent his arising. For this, watching is essential. 2. Without watchfulness we shall fall into great error of practical opinion and judgment. How soon was the woman persuaded to believe that the fruit, though forbidden, was to be desired to make one wise! how soon, that no danger would be incurred by eating! How easily did Peter allow himself to rebuke his Lord! Had he thought, he would not have spoken so unadvisedly. Thus may we, thoughtlessly, adopt an opinion which may have a most pernicious influence. We may form erroneous judgments, and these may lead to erroneous actions. Uncharitable judgments often come from opinions formed without thought. He who watches, admits not enemies under the guise of friends. 3. Without watchfulness we shall not be delivered from such wandering thoughts as are really sinful. The mind staid and fixed, as in the very posture of watching, is itself the victory half gained. Wandering thoughts only express a wandering state of mind. Watchfulness is fixedness. It is easy, when self-control is thus preserved, to check the first movements of dissipation. Unwatchfulness produces wandering thoughts, and unfits the mind for coping with them. 4. Without watchfulness, you will not improve those occasions of usefulness which the providence of God presents. Unwatchfulness indisposes for usefulness. We become dull and careless. Zeal is not stimulated by the views which faith presents, when those views are dim and powerless. We cannot do good by having the hem of our garment touched. We must intend to do it, and endeavour. We must therefore watch for occasions, and understand their character and wants. Small occasions may be connected with great results, and these, through inattention, be all overlooked. 5. Without watchfulness, we shall not promptly avail ourselves of opportunities of spiritual advancement. The mariner may sleep while the favourable wind is passing away. He who watched, set sail, and felt the benefit the whole voyage. The other regrets, but the season is gone by: and the results are found in a longer voyage, and a later arrival at his port. So in the visitations of grace. There are moments of special influence and power; moments when prayer is more than usually successful. There are seasons of peculiarly beneficial discipline: events ordered for our especial good. But if unwatchful, the season is unimproved, because unnoted. In a word, watchfulness and salvation are indissolubly connected. If you would do good, and get good, you must watch. And thus may you rejoice in the most complete security. Who is he that shall harm you, thus following what is good? But for this, see what diligence, what self-recollection, what prayer. But see the issue. Thus standing in the watchfulness and prayer of a living, active faith, you find that God is a refuge for you. And you may calmly wait the end. What if watchfulness require effort, it is connected with peace and hope. You wait for the morning. And what will that morning be? what will it bring? While you watch, the night is passing away. Hope anticipates a glorious day-break. Watch now. Through the ages of eternity you will rejoice that you were not disobedient to the heavenly command. SALVATION AND OBEDIENCE CONNECTED. "I cried unto thee; save me, and I shall keep thy testimonies.* (Margin, That I may keep.)-PSALM CXix. 146. WHAT God joins together we ought always to view in their proper and orderly union. In speaking of religion, some have referred almost exclusively to what they have regarded as a personal experience of the saving goodness and power of God: others have almost exclusively regarded what they have called a practical submission to the authority and will of God. These have often contended with each other. Hard names have often been employed by both. One class are regarded Each is right in what as formalists; the other as enthusiasts. he approves; but wrong in what he overlooks. And the omission affects the entire character. It is a fatal deficiency where either is absent. I propose, I. To explain the two parts of the text. II. To show their connexion. III. To make some concluding inferences. |