ence of the Divine Spirit. Its motive is the purest and the noblest— love to God and man: its object is the grandest and most sublime— the promotion of the glory of God in the well-being of his creatures. It is this motive, and this object, which can alone secure to it the character of innocency. There are various means by which this wisdom may be acquired and cultivated. To improve ourselves in it, we must gain a large acquaintance with our own hearts, with mankind in general, with the sacred Scriptures, and with their Divine Author. There is much information to be derived by a minister from the first of these sources. To know the secret operations of his own mind, and the state of his feelings under various kinds of treatment, and in different circumstances, will greatly assist him in his intercourse with others-will teach him how to conduct himself in a manner calculated to benefit his people, how to sympathize with the distressed, how to make allow ances for prejudices and infirmities. A knowledge also of the manners of the world, and of the various principles of human action, will contribute largely to the accession of wisdom, and will thus afford great assistance in every pastoral transaction. But the richest and fullest treasures of wisdom are to be found in the oracles of Divine Truth. There we meet, not only with the wisest directions, but with numerous examples, in which are brought to view, in the most impartial and undisguised manner, the secret workings of good and evil principles. But above all, we should approach the Source of all wisdom; we should be acquainted with the nature, character, works, and purposes of "the only wise God." And this knowledge is to be acquired by reading and meditation, by active devotedness to his service, and by diligent prayer. CAMBRO-BRITON. FAMILY SERMONS.-No. CXXXIX. 1 Sam. xv. 22.—And 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 rums. A thou THE events which occasioned these words are highly memorable, and afford much useful instruction. We are informed by Moses, (Exodus xvii. 8.) that when the people of Israel quitted Egypt, they were attacked by the Amalekites, whom they defeated in a contest at Rephidim. The Almighty, in order to punish the Amalekites for their unjust and unprovoked attack upon his people, decreed that be would "utterly put out the re membrance of Amalek from under heaven." Nearly four hundred years had now elapsed, yet the threatened vengeance had not been executed. This is a remarkable instance of the unity and extent of the Divine Providence. sand years are with the Lord but as a day. We must not, therefore, presume to judge our Creator on account of events which to us are mysterious; for if we could look back to the past, and pierce the thick mists of the future, if in short we "knew even as we are known," our faith would no longer be tempted to waver at many things which may now appear inexplicable. In the case before us, it is probable that among the descendants of Amalek, the curse was either forgotten, or remembered only to be despised. They probably could not perceive the largeness of the Divine plans, and might perhaps think either that Jehovah had not spoken, or that be could not or would not perform his threatening. The wicked frequently draw inferences of this kind from the ordinary occurrences of life. Perceiving that God is long-suffering and will eth not the death of a sinner; and having themselves pursued an evil course for years with impunity, while "vengeance against their evil works is not speedily executed," their hearts 66 are fully set in them to do evil." Thus, that suspension of punishment which was designed to excite gratitude, and to lead them to repentance, serves, like all other blessings when misimproved, only to aggravate their punishment. Let us correct such a mistaken view of the Divine proceedings. The threatenings of God are conditional; Nineveh, which was to have been destroyed in forty days, repented at the preaching of Jonah, and was preserved. To the penitent, mercy is freely offered; but who shall estimate the weight of God's procrastinated wrath on him who, being often reproved, hardeneth his neck," and makes even the long-suffering of his Creator a motive for continuing in sin? Notwithstanding the express command of God to Saul, utterly to destroy the spoils taken from the Amalekites, he reserved a part of them under the pretence of offering a sacrifice, It is probable that this excuse was insincere, and that covetousness and not piety was the real spring of his conduct. The prophet Samuel, who, no doubt, saw his motive, made a reply which ought ever to be present to the minds of all who profess to worship God. "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?" These words shew the inefficacy of relying on any outward observances, while the heart is perverse and disobedient. They are not of private interpretation, but contain an universal truth, and are as applicable to us as to the king of Israel. Obe dience to God still remains the great duty of man, without which all external sacrifices are vain, Now, our obedience, in order to be acceptable, must be such as God commands: it may therefore be useful to consider, first, the nature and extent of true obedience, and, secondly, to enforce the practice of it upon our consciences, by a few scriptural arguments. First, Let us consider the nature and extent of true obedience to God. Among the many scriptural tests by which it may be distinguished, we shall select four. 1. It must be without reservation or partiality. 2. It must correspond to our knowledge of the Divine will. 3. It must be the obedience of faith. 4. It must be filial and affectionate. 1. Our obedience to God must be without reservation or partiality.-This appears clearly from the history which has been narrated. We see that obeying the commands of God in part, is not sufficient; we must devote ourselves wholly and unfeignedly to his service. If we willingly indulge in any one sin, even supposing we were free from all others, we should incur a guilt similar to that of Saul, who slew the Amalekites, but spared Agag their king. It is little to relinquish grosser offences, while we encourage the most seductive, our daily besetting sin. We should in most cases judge of our obedience rather by our conquests over what are called lesser sins, than over more notorious vices; for the latter are often forsaken even by those whose hearts are unrenewed, the former are conquered by none but the true Christian. James tells us, that he who is guilty of one violation of the law of God is guilty of all; doubtless because any one wilful act of disobedience argues that want of reverence for the Lawgiver which, under stronger temptation, would lead to the greatest crimes. St.. 2. Our obedience must be regulated by our knowledge of the Divine will.-The more we know, the more is required from us; and therefore conscience enlightened by Scripture must be our guide. Things otherwise indifferent are no longer such when God has expressed his will respecting them. The Christian, for instance, is required to do some things from which the Jew was exempt; and the Jew was bound to many ceremonial duties which the Christian is not called upon to perform. The obedience of each, therefore, to be acceptable, must correspond to his knowledge of God's will. If Saul, without any particular revelation respecting the Amalekites, had reserved part of the spoil for Jehovah, and had offered it humbly and sincerely, his sacrifice would doubtless have been accepted; for it would have corresponded to his knowledge; but when he had further information, this very act became an offence, because it was a violation of an express command. Let us, in all our conduct, apply this rule of obedience. There are perhaps many things which we once thought innocent; but as we learn more of the Divine will, we begin to find them to be inconsistent with pure and unreserved obedience to our Maker. In such a case we must excuse them no longer; whatever we once thought of them, they are now at least sin; and even if we could persist in them without offence to our Christian brethren, that is not enough: if we have only reason to suspect that they are improper, to us they are improper; and while we continue them, we shall wound our own souls, and render our obedience partial and insincere. Also to do any thing that we know or suspect to be evil, in hopes that a greater good may arise from it, is not act ing according to our knowledge. Saul perhaps imagined, that reserv. ing a small part of the spoil, though God had commanded the whole to be destroyed, was but a trifling sin compared with so great an act of devotion, as making a magnificent sacrifice to Jehovah. But thus to violate one command of God under colour of doing something to his honour, is never the part of true obedience. 3. True obedience is the obedience of faith." Without faith it is impossible to please God;" for "whatever is not of faith is sin." If we are not conscious of desiring to act according to what we believe to be the prescribed line of duty, and in the discharge of which we can hope for God's blessing, our action is not performed in faith. Our church teaches consistently with Scripture, that "works done before the grace of Christ, and the inspiration of his Spirit, are not pleasant to God; forasmuch as they spring not out of a lively faith in Christ Jesus." Even under the Jewish dispensation, faith was indispensable to true obedience; and though it could not be extended to some things which, since the coming of Christ, are revealed to us, yet it was to be perfect in its kind. It embraced the promises of God, and had especial reference to the promised Messiah, who was to be revealed to bear the sins of mankind. It was faith which rendered the ceremonial observances acts of true obedience. St. Paul, when he beheld the glorious cloud of witnesses, and described their immortal acts, ascribed them all to this principle. The same actions performed without faith would have been unaccepted. Abraham, for example, was commanded to offer his son, he was willing to comply. God had promised, that in Isaac should bis seed be blessed. He believed this promise; but how could it be fulfilled if Isaac was sacrificed? Here was the trial of his faith; but so firmly was he persuaded that the promise of God could not be made ineffectual, that when every human hope was apparently about to be extinguished, he accounted that God was able to raise up Isaac even from the dead." Let us suppose the same action performed without this motive. He might have reasoned thus: "The task is cruel; but When how shall I disobey? If I do not this, a worse thing may happen resistance would be vain-I will offer him." Would an action so performed have been acceptable to God? If an earthly parent expects the confidence of his child, without which even an act of duty would fail to please him, how much more is this implicit trust due to our Father which is in heaven, and whose wisdom and whose love are equally conspicuous in all the injunctions which he has seen fit to lay upon us. 4. True obedience must be filial and affectionate." Love is the fulfilling of the law." If our heart be devoted to God, our services, however feeble, will not be scorned; but no act can be well-pleasing to him if this principle be absent. By this, among other tests, we may distinguish between the true disciple of Christ and the pharisee. The obedience of the one flows from love to God-that of the other from much lower principles; the one is a child-the other a slave. And to take the illustration before employed with regard to faith, what earthly parent would be satisfied with obedience unprompted by affection, and influenced only by baser motives? Or what child would consider his obedience genuine or acceptable, if he were conscious that it flowed not from his heart? And shall God be satisfied with less than an earthly parent? An obedience thus filial will also combine the other qualities before mentioned; for it will prompt us to submit to all the known coinmands of God implicitly and without reservation. Other characteristics of true obedience might be enumerated, but these may be sufficient for the purpose of self-examination: let us now consider a few of the MOTIVES which should induce us to obey God; for he requires of us no service but what is reasonable. In the first place, he is our Creator, and it cannot be a question CHRIST. OBSERV. No. 223. whether as such he is entitled to our submission to his laws. He made us expressly to shew forth his praise. Other motives also rise before us; for God has promised heaven to those who serve him, and threatened eternal punishment to those who forsake his ways. Amongst the inhabitants of the celestial world, God is obeyed with a holy delight; how then shall we hope to be admitted there, if we have no desire to serve and glorify our Maker while upon earth? But yet nobler and more delightful motives remain to incite the Christian to devotedness to his God. pursuing too long the road which leads to destruction, he now finds it a delight to walk in the narrow way of God's commandments, which, though often arduous, he knows conducts to life everlasting. He considers obedience to God as a debt of gratitude, a service of pleasure, and a test of his religion. After 1. It is a debt of gratitude; and this not merely because God is his Creator and Preserver, but because he is his Father, his Redeemer, his Comforter and Sanctifier. This is the most endearing tie which can unité man with heaven. For when we view the Son of God laying aside his glory, and becoming obedient unto death for us miserable sinners; when we view the Father giving his Son for this purpose, and the Holy Spirit regenerating and sanctifying us that we may become possessors of the benefit; can we but feel a measure of gratitude sufficient to prompt us to run the way of God's commandments, and to become his willing and devoted servants to the end of our mortal lives? 2. The Christian loves to obey God, because his service is a service of pleasure." My yoke," said our Lord, "is easy, and my burden is light." The child of God cannot be happy but when he is obedient; for he well knows that he had neither profit nor pleasure in the ways of sin, But the 3 L ways of religion he finds to be ways of pleasantness, and all her paths peace. If therefore there were no other motive but the pleasure arising from dutiful obedience, this alone would be sufficient to make him say to the world, "Choose ye this day whom ye will serve; but as for me, I will serve the Lord." 3. But he has also another powerful motive for endeavouring to be obedient to the commands of God-that his habitual conduct is the visible test of his religion.Men must judge of his principles by his actions: if therefore his actions are not such as become a servant of God, his professions will be in vain. And in examining his own heart also, he will find that readiness to perform the commands of God, and to submit to his will, is one of the surest marks of a truly religious character. Momentary feelings may mislead him; but if this be the general bias of his mind, and be correspondingly evidenced in his actions, he has a strong proof that his faith is sincere, and his obedience genuine and acceptable. Having thus shewn the nature and extent of true obedience, and endeavoured to enforce it by scriptural motives, the solemn question recurs, "Am I thus obedient ?" Let us forget the world, and centre our thoughts in our own bosoms, while we make a reply to so important an inquiry. But perhaps we are ready to say, that if God will accept nothing but an obedience such as has been described, who can be saved? The objection is reasonable, and, if followed up, will lead us to see the necessity of that merciful provision which is afforded us in the Gospel. For it is true, that as human nature now exists, no man can perfectly obey the will of God, or has the desire to do so. Hence we learn a proof of our fallen state; for we cannot suppose that God would have originally placed us under requisitions which he did not give us powers to perform. Being thus fallen and disobedient, we find ourselves excluded from heaven, and exposed to the penalties of eternal wrath.-And here, with what effect do the doctrines of the Gospel meet our case! We need an atonement; an atonement is provided: Christ became obedient unto the law, to deliver those who were under the law. He who knew no sin became sin for us, that we might be made the righteousness of God in him. It is required of us that we should believe this obedience of Christ to be full, perfect, and sufficient. Many irreligious persons acknowledge themselves to be deficient before God, but imagine that their obedience, though imperfect, will be accepted, and that the deficiency will be compensated for by the obedience of Christ. They reason thus:-I owe, as our Lord teaches, five hundred pence: I can pay only a part, a very small part perhaps; but my Surety will discharge the rest. This is the argument of the pharisee, and may perhaps seem at first to be reasonable. what if we can pay none? Our Surety must then discharge the whole, or we cannot be set free. And this is exactly our case: our obedience by nature is not only imperfect but false; it has none of the properties of that obedience which God requires: our hope, therefore, must be grounded solely on the merits and death of our allsufficient Redeemer. By virtue of his atonement only can man be justified before God.-And bere we perceive farther how essential is the doctrine of the Holy Spirit's influence. The true Christian wishes to obey God; but he finds his unassisted efforts ineffectual; temptation arises; sin often prevails; his spirits sink, and he acknowledges himself to be a disobedient and unprofitable servant. This should keep him bumble; it should teach him to pray for more of the sanctifying influences of God's Holy Spirit. Every action performed under those blessed influences is an act But |