ir!fy „ m f A?\Bf<' ^ '!^^''n 'hVr^ ^^IV^^^' ^^*'r'.^ / ■iPl' ♦a " 3Fr0m tbit Stbrar^ of S?qu^att|?b h^ I|tm to tly^ Slibrarg of T^vintttm Sljwlngtral g^^mtttarg BV 4811 .G68 1876 Goulburn, Edward Meyrick, 1818-1897. Thoughts on personal ^■'^ . ^ in,:^ £_.MfWi^A. f y o ^ Xi.^.^/^^-. THOUGHTS ON PEESONAL BELIGION 13eing a treatise on tf)e CC^ristian %iit in its ttoo ©l^icf Elements, JBebotion antr practice. EDWARD MEYRICK GOULBURN, D.D. DEAN OF XORWICH NEW EDITION POTT, YOUNG, & COMPANY COOPER UNION, FOURTH AVENUE MDCCCLXXVI TO WILLIAM GIBBS, ESQ., OF TYNTESFIELD, THE KIND EKIEND OE THE POOR, THE MUNIFICENT PATKON OF ALL GOOD WORKS, AND A LOYAL SON OF THE ENGLISH CHURCH, THESE PAGES ARE INSCRIBED WITH REVERENCE, GRATITUDE, AND AFFEOTION. A 2 21, Sussex Gardens, Hvde Park, October 17, 1861. My deae Mr. Gibbs, You have kindly permitted me to inscribe to you this little treatise on the Christian Life. Most heartily do I wish that I had some worthier tribute of respect and affection for one, who has shown me such unceasing kindness, and has been the instrument of such incalculable blessings to my flock. But I know you will believe that my acknowledgment of all that I owe to you is, if not of any great value, at any rate sincere. We have laboured much and happily together in the cause of the New Church, which your munificence has enabled us to complete and to endow. Perhaps this little book may serve as a memorial of the happy hours so spent in one another's company, — hours which, I can assure you, have been some of the pleasantest of my life. The leading thoughts of my treatise are so well expressed by a passage from a work which you gave me, that I should like to adopt it as my motto : "The oftener I read Jeremy Taylor, the more I am satisfied of the excellence of his method of recommending holiness to the heart and imagination, as well as to the understanding of frail man by dwelling on the infinite love and condescension of our gracious Father in taking so much pains to make it attainable, if not easy ; and by mixing it up _ with every act and duty of ordinary life, so as to make every hour spent- in the world, as ivell as in the closet, when sanctified by its motive, an act of religion and obedience. I have often wished to hear Christianity inculcated from the pulpit on this principle." — Sir John Ricluirdaon, as quoted in the Life of Mr. Joshua Watson. Vol. ti. p. 10. You will, I think, see that these three thoughts, — th^ power of attaining, under God's grace, a real, though gradual, growth in sanctity ; the possibility of making the homeliest acts of common life contribute to this growth ; and the expe- diency of giving to such topics as these much more room than they generally occupy in Christian Teaching, have been more vi EpidLe Dedicatory. or less present to my mind throughout my argument. I have to thank you for givmg me the opportunity of here stating the fundamental principles of my little book so tersely and clearly'. There is one point connected with this treatise on which an explanation seems necessary. By those who know what an all-important position the Holy Scriptures hold in the Economy of Grace, it will be remarked as a grievous omission, that in that part of the work, which professedl}- treats of Devotional Exercises, there should not be a chapter devoted to the study of Scripture. My answer is, that a single chapter could not do justice to a subject so wide and important, and that I have already published a small volume upon it, which has met with a fair circulation and a kind reception. I do not wish to repeat myself in print. It only remains to add, by way of explaining some pecu- liarities of the style, that these pages, before they were thrown into the shape of a treatise, have been orally delivered, some of them in your own hearing, in the form of Sermons ; but that the subject of them has been upon my mind for seven or eight years, and in the course of that period most of the chapters have been reconsidered and written afresh. Faults, no doubt, many will be found in them ; but I trust that on topics of such transcendent importance I have not allowed myself to put forth any crude or precipitate views. You will join with me, my dear Mr. Gibbs, in the prayer that, so far as it exhibits His Truth, God's Blessing may rest upon this little work, and that what is erroneous in it may be forgiven to me, and neutralized to the reader, through the Grace of Our Lord Jesus Christ. I remain, my dear Mr. Gibbs, Your affectionate friend, Edwaed Meyeick GoULBUENc William Gibbs, Esq. &c. &c. &c. PEEFACE TO THE FOURTH EDITION. I HAVE taken the oppoi-tunity offered by the call for a fourth edition of this little work to add. two Chapters to it. The substance of the first of these (Chap. III. of Part I.) is indeed contained already in Chap. I. of Pai*t III. ; but it seemed to me to require fui-ther expansion and development than I there had space to give it. The treatise in general is an enlarged commentary on the words, " "Work out your own Salvation ;" and I thought it therefore desirable to give great prominence to the other (and equally important) side of Truth, that " it is God who worketh in us both to will and to do of His good pleasure." The line of thought taken in the other new Chap- ter (Chap. IV. of Part III.) has been helpful and con- solatory to myself in a busy life, and I have thought therefore that it might be so to others similarly circmn- stanced. The leading idea of it is very beautifully and delicately traced in " Les Adieux d'Adolphe Monod (XVI. Le secret d'une vie sainte, active, et paisible)," of which address my Chapter is httle more than an expansion. E. M. G-. ADVERTISEMENT TO THE EIGHTH EDITION. Two other Chapters (one on Fasting, and another on Almsgiving) are added in this Edition, which it is hoped will make the work somewhat more complete. E. M. G. CONTENTS. Jntcotiucfori). CHAPTER I. ON TUE LOW STANDARD OF PERSONAL RELIGION NOW PREVALENT, AND THE CAUSES OF IT. •' A certain man drew a how at a venture, and smote the king of Israel between the joints of the harness." — 1 Kings xxii. 34. Religion widely diffused, but of a low type in individuals — the immense motive powers of Christianity should secure larger results — Analogy between knowledge and piety in respect of their diffusion over a wide area and their shallowness in indi- viduals—Is there any defect in the means employed, which may account for this result? — The Ministry the great means of form- ing in man the saintly character — The guidance of the conscience (as distinct from its awakening) too often neglected in our Minis- try — our aim to make good impressions, but not to follow them up by systematic teaching — Popular Lectures as a means of diffus- ing knowledge compared with popular Sermons as a means of diffusing Religion — Neglect of ministerial guidance of the con- science due (1 ) to a reaction from -the confessional, (2) to a reaction from the dry moral sermons of half a century ago — Earnest desire of holiness the state of mind contemplated in the reader — This desire is the rudiment out of which the spiritual creation may be, Rtep by step, built up 1 Contents. CHAPTER II. ON THE CHIEF CHAEACTEEISTIC OF PEESONAL EELIGIOI^. " Grow in Graced — 2 Pet. iii. 18. PAGE Accurate notion of the nature of Personal Religion, desirable in the outset — It involves, as its chief characteristic, growth in grace • — the essential connexion between growth and life in Nature — no spiritual life without growth in grace — the distinction between spiritual life and spiritual impulses illustrated by the difference between the operations of life and those of galvanism — individualiz- ing scrutiny of the character at the Day of Judgment — the ques- tion of our Religion being personal will lesolve itself into the question. Is it a growing Religion ? — this (and no other) the critical question for each of us — Is growth consistent with relapses.' Yes, if the f;xll have been one of infirmity — the occasional strong impulse of penitent love — the Christian's progress, like that of the tide, is movement upo7i the tohole — Growth in Grace, as in Nature, is by many fresh starts — all healthy growth gradual — no comfort in these reflections for the indolent and formal — if we are not advancing, we must be falling back — formation of the character, either for good or evil, continually in progress . . . .10 CHAPTER III. OF THE ENTIEE DEPEISTDENCE OF SANCTITY ON CHEIST, AND OF THE EELATION WHICH THE MEANS OF GEACE HOLD TO HIM. *' Abide in Me, and I in you. As the branch cannot hear fruit of itself, except it abide in the vine ; no more can ye, except ye abide in Me. •' / am the vine, ye are the branches : he that ahideth in Me, and I in him, the same bringeth forth much fruit: for without Me ye can do nothing.''^ — John xv. 4, 5. A clear notion of the nature of Christian Holiness essential— The difference of meaning between " Without Me" and " Apart from Me" — the fruits of the Spirit enumerated in detail in Gal. v. 22, 23 — Dependence of Justification on Christ generally recognized — Sanctification not an accumulation of righteous acts and ordi- nances, but a momentary receiving out of the fulness of Christ — the circulating sap, which is the life of the vine-branch, not from the branch, but from the Stock— all graces inhere in Christ, as colours in the Sunlight; and independently of Christ, the heart has no grace, even ag, independently of the Sun, a landscape has no colour—the ContenU. xi PAGE secret of sanctity, then, is mutual indwelling of the Cliristian in Christ, of Christ in the Christian — We abide in Him by faith in Him, as being made to us Sanctification — Could we doubt His will- ingness to sanctify us, even if we had no promise to that effect ? — May not our very struggles to be holy be, in a certain sense, a token of want of faith ? — yet He will not (and cannot) sanctify us, unless we yield up the soul into His hands — and this implies yielding up the loill — Christ abides in the Christian by Ordinance, and specially by the Holy Communion — howthe allegory before us implies that even this Sacrament will be profitless without faith — Ordinances are merely channels by Avhich the Virtue of Christ is conveyed into the souls of faithful recipients — illustration from the story of the woman of Samaria— Christ the Well; the Ordinance, the Pitcher; Faith, the muscular action, which lifts the pitcher 19 CHAPTER IV. PEESONAL EELIGION BOTH ACTIYE AND CONTEM- PLATITE. •' In the year that King Uzziah died I saio also the Lord sitting iipon a throne, high and lifted up, and His train filled the temple. ^^ Above it stood the Seraphims : each one had six wings: with twain he covered his face, and irith twain he covered his feet, and with twain he didfigJ" — Isa. vi. 1, 2. The subject falls into two great divisions — The angelic life the model of the Christian — Adoration and Service the elements of the angelic life — Monasticism discards the latter of these elements — the active services of holy Angels — necessity for work in the consti- tution of our nature — each of us has a stewardship, and a work annexed to it, in the great social system — the "business" of the child and of the slave — the two chief scenes, in which angels are seen engaged in Worship — the barrenness and weariness of activity, if not fed from the springs of devotion — defective devotion the snare of these busy times — The angelic life has been led upon earth, under the pressure of physical infirmities, by Christ — His persistent activity and unwearied devotion — Service and Prayer must interpenetrate one another— prayer the spot of God's children —are we men of prayer? 30 xii Contents. t!rte (Utonfcmplatibc Hifr. CHAPTEE I. OF THE MAGNIFICENCE OF PEATEE, ANT) THE PBAC- TICAL DEDUCTIONS FEOM THAT DOCTEINE. " He that cometh to God." — Heb. xi. 6. An effort necessary to grasp the idea of prayer — Gradual ascent as necessary to the mind in reaching a great idea as to the body in reaching a great height — Prayer a coming to God— we will seek to realize the grandeur of this idea — supposed privilege of consulting in our diiBculties the wisest and best man upon earth — of consult- ing a departed parent or friend — of consulting our guardian-angel — proof that such intercourse between this world and another would be largely practised, if it were feasible — these hypotheses help us to realize the idea of coming to God, which however must always transcend our powers — God permits, invites, com- mands our approach — But may not the consciousness of our guilt debar us from access? — were it not for Christ, it must be 8o — the symbolism of the surplice — difficulty of rescuing prayer from formality — design of this Chapter to help us in such difficulties — the exercise however demands time — which might perhaps be gained by self-discipline — a little well done better than much done superficially — the end of stated Prayers (as well as the entrance into them) should be made the subject of attention — we must watch against subsequent levity 41 CHAPTER II. OF THE TWOFOLD ASPECT OF PEAYEE, AND THE NECESSITY OF PEACTISING IT IN BOTH ASPECTS. " Let my prayer be set forth before Thee as incense; and the lift- ing up of my hands as the evening sacrifice." — Psalm cxli. 2. Prayer introduced in two different connexions in the Sermon on the Mount — Prayer a means of supplying our wants and also an act of homase to God — the Christian a priest — his sacrifice of the body — his sacrifice of alms — his sacrifice of prayer — incense a type of prayer — the Altar on which these sacrifices must be made — prayer as a tax upon our time compared to alms as a tax upon our substance — think of yourself as a priest when you offer Contents. xiii PAGE prayer— how tluse thouglits may lielp us against the temptation to leave off, when prayer promises to be dry and barren — we pray for God's honour, not exclusively for our own comfort — when you cannot pray as you would, pray as you can — perseverance in prayer under discouragements the most acceptable offering — an illustration of this from the writings of St. Franqois de Sales — necessity of redeeming our Prayers from selfishness, by (1) mixing intercession with them — (2) and by mixing praise with tbcm — Praise often quickens a torpid heart 50 CHAPTER III. TnE SECEET OF SUCCESS II^" PEAYEE. " And in the morning, as they passed hy, they saw the fig-tree dried up from the roots. And Peter calling to remembrance saith unto Him, Master, l)ehold, the fig-tree which Thou cursedst is withered away. And Jesus answering saith unto them., Have faith in God. For verily I say unto you, That whosoever shall say unto this mountain. Be thou removed, and he thou cast into the sea ; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass ; he shall have whatsoever he saith." — Mark xi. 20—23. Our Lord's comments on incidents which pass before Him not always what we should have anticipated — the lesson He draws from the blighted fig-tree not what we should have expected — the withering of the tree led St. Peter to reflect on the power of his Master's words — Our Lord replies that His followers should say words of power like His, if only they will pray in faith and love — the small effect of the prayers of religious persons — may it not be due to their not expecting an answer? — would they not be surprised if an answer should come.'— Our despondency as regards any fruits of sanctity in ourselves — necessity of honouring God while we pray, by believing that He will be true to His promise — ask for definite graces, and expect definite results — A promise to prayer which contemplates in the petitioner nothing but asking — sublimity and freedom of this promise . . . .59 CHAPTER IV. SELF-EXAMINATION. And the Lord sent Nathan unto David. And he came unto him, and said unto him, There were two men in one city : the one rich, and the other poor. The rich man had exceeding many flocks and herds : but the poor man had nothing, save one little ewe lamb, which he had bought and nourished up : and it grew up together ivith him, and with his children : it did eat xiv Contents. of Ms own meat, and drank of his own cup, and lay in his bosom, and was unto Mm as a daughter. And there came a traveller unto the rich man, and lie spared to take of his own flock, and of his own herd, to dress for the wayfaring man that was come unto him; but took the poor man's lamb, and dressed it for the man that was come to him. And David's anger was greatly kindled against the man : and he said to Nathan, As the Lord liveth, the man that hath done this thing shall surely die: and he shall restore the lamb fourfold, because he did this thing, and because he had no pity. And Nathan said to David, Thou art the man."— 2 Sam. xii. 1 — 7- PAGE David in disguise brought before liis owa judgment-seat — Wo never judge ourselves as severely as we judge an abstract case — evil never admitted by the will without some palliation — it is self- examination which makes religion a personal thing — special neces- sity of pressing it on members of the reformed churches — prone- ness of self-examination to lapse into formality — necessity of it arises from the deceitfulness of the heart — Warm characters like David and St. Peter specially liable to self-deception, and why — dangerousness of trusting to some fair-spoken but dishonest man in a great mercantile speculation — the trust which we naturally place in our own hearts — self-love conspires to make dupes of us — Means to be used in counteracting the deceitfulness of the heart — As we cannot ourselves give a fair judgment on our own sins, might we not sometimes call in another to judge them? — or ask ourselves how such an one would regard it, if we communicated it to him? — the better as well as the worse parts of our conduct need self-examination — suspect your own motives — part of our religion due to custom — part of it a homage to public opinion — part of it due to the love of keeping up appearances — part to natural activity of mind — difference between an innocent, and a gracious motive — secret prayer more or less a test of personal religion — dissatisfaction with ourselves of no avail unless it leads to satis- faction with Christ G8 CHAPTER V. OP INTEECESSOET PEATEE. *' They made the breastplate : . . . . and they set in it four rows of stones : . . . . And the sto7ies were according to the names of the children of Israel, twelve, according to their names, like the engravings of a signet, every one with his name, accord- ing to the twelve tribes." -^Exod. xxxix. 9, 10. 14. The symbolism of the High Priest's breastplate — the Christian as a priest must offer intercession — intercession and self-examina- tion necessary to keep one another in check — instances of interces- sory prayer in Scripture — how intercession is woven into the texture of the Lord's Prayer — testimony of the Prayer Book to Contents. xv PAGE this duty — grounds of the duty — we arc menihcrs one of another, and our interests bound up with those of other men — the interest we have in the rulers of our country — systematic neglect of intercession for any but the members of our own family — grounds of the disinclination to it — (1) it appears presumptuous — answer to this — (2) supposed impotency of intercessory prayer — reflect that in offering it we co-operate with the whole Church — (3) want of interest in others — selfishness hinders the success of our prayers — the ground of this explained — hints as to the particular blessings which we may ask for our friends 79 CHAPTEE VI. OF DEYOTIONAL EEADIlfG. "And Elisha died, and they buried him. And the bands of the Moabites invaded the land at the coming in of the year. " And it came to pass, as they were burying a man, that, behold, they spied a band of men ; and they cast the man into the sepulchre of Elisha : and when the man was let down, and touched the bones of Elisha, he revived, and stood up on his feet."— 2 Kings xiii. 20, 21. In what sense Protestants may believe in relics — advantage of association with the wise and good — in society circumstances may nullify this advantage — the best mind of an author mirrored in his devotional works — bad books a powerful agency for evil — spiritual reading has to a certain extent taken the place of preaching, and therefore ought to be regarded in the light of a Divine ordinance — particular writers serviceable to particular minds — great variety of the inspired literature — corresponding variety in Devotional works — select what suits you — caution as to correctness of taste in the choice of devotional works — do not eschew the dry — read as a devotional exercise — thinking of the author (if deceased) as a Saint in Paradise — avoid dissipation in reading — recourse to the favourite spiritual author will often revive our own hearts in a period of deadness . . . .88 CHAPTER VII. OF FASTIKG. " I keep under my body, and bring if into subjection.'* — 1 Cor. ix. 27. Some counsels on Fasting likely to meet the state of mind contemplated in the reader of this Book — Fasting never literally prescribed, but the principle of it insisted upon — commended to us, not commanded — Analogies between it and the observance of Sunday — Division of the subject — Principle of Fasting gathered xvi Contents, VAC2, from the words of St. Paul — The imagery employed in these words, tlie occasion of these words, and their connexion with the argument — the principle of not indulging to the uttermost in innocent grati- fications illustrated — Let there be a broad margin between you and danger — the principle applied to amusement — In amusements, how- ever lawful, we must lay restrictions on ourselves — The principle applied to food — Certain class of sins, for the extirpation of whicii Fasting is absolutely necessary — Unbridled indulgence unsafe under any circumstances — how self-restraint is the highest freedom — how easily we may deceive ourselves in judging of our attachment to comforts and luxuries — Stated seasons for Fasting — the value and necessity of such seasons — The duty of habitual temperance no more supersedes the stated fast, than the duty of Prayer without ceasing supersedes the observance of the Fourth Commandment- Fasting to be spiritualized by its connexion with Prayer and Alms- giving, as the Fourth Commandment must be spiritualized by acts of Piety and Charity — Luxury and over-refinement the evils of the time on'which we are fallen — how the devout observance of Fasting would apply a corrective to these evils . , . .97 CHAPTER VIII. ON ALMSaiYING. " Thy prayers and thine alms are come up for a memorial before God.'' — Acts x. 4. The two features of the religious life of Cornelius — Prayer and Almsgiving co-ordinate — Prayer a fulfilment of the first, Alms- giving of the second Table of the Law — both spoken of as having a sacrificial fragrance — neither have a justifying efficacy ; yet both are acceptable when offered in faith — Alms often given grudgingly as Prayers are offered formally — What spirit in giving will make our .alms come up as a memorial before God? — their being offered on principle and not on impulse — the obvious danger which there would be in abandoning stated Prayer, and leaving Prayer to good impulse — Viewed as an act of homage to Almighty God, Prayer must be offered methodically — Modern almsgiving seldom syste- matic, usually impulsive — How the system of things has adjusted itself to this practice — questionable methods of appeal to our sensi- bilities — A charity sermon defined and considered — even the cha- rity sermon not the best way of obtaining supplies — the Apostolic precept inculcating periodical almsgiving, and the principle of it — how the Primitive Christians acted on the letter of it — The offer- tory of the Early Church — How the principle of the Apostolic precept may be now acted upon — Settle the proportion of your income or earnings which is due to God for works of Piety aud Charity — Open an account of charitable expenditure, and examine periodically whether this proportion has been given — if not, make up the deficit — from the adoption of this plan by every one, would accrue (1) abundant supply for all deserving charities; (2) peace of conscience ; (3) a growing spirif "f liberality; (4) cheerfulness Contents. xvii TAGB m giving— Summary of what has been said — The inspiriting thought that we may liave memorials in Heaven — no remembrance there without a requital — The fourfold recompense of the prayers and alms of Cornelius 112 CHAPTER IX. OF FEEQUENTING THE HOLT COMMUNION". '* Whether \iherefore ye eat, or drink, or whatsoever ye do, do all to the glory of God." — 1 Cor. x. 31. Modern convictions on the desirableness of frequent Commu- nion — Necessity hence arising for a change in the manuals of pre- paration — Rare Communion would be desirable if the Eucharist were merely a commemorative Rite — but it is also the highest means of grace — and seems from the Acts of the Apostles to have been of equally frequent occurrence with other means — difference between liveliness of feeling, and strengthening of principle — it is the latter, not the former, we should seek in the means of grace — Old-fashioned feeling in favour of rare Communion analyzed — its good element — and its bad — to make frequent Communion avail- able our lives must be conformed to the ordinance — this conformity stands in sanctifying our common and necessary actions, by super- natural motives — how this sanctification of common actions is expressed in the ordinance — objection arising from the desirable- ness of having stated periods for a solemn self- scrutiny — why should not the three great Communions be reserved for this special scrutiny? — frequent Communion not Popish — Adolphe Monod's death-bed testimony to the expediency of frequent Communion . 122 CHAPTER X. OF THE PUBLIC SERYICE OF THE CHURCH. ''If ttvo of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of My Father which is in heaven." — Matt, xviii. 19. The Charter of Public Worship contained in Matt, xviii. 19 — functions of Public Worship devolved both by Dissenters and Romanists on the Clergy — Public Prayer in the Church of Rome resolves itself into a number of private prayers said in public — Private prayer and public essentially different — their respective charters examined — cordial agreement as to what should be asked an essential of public prayer — difficulty of securing this agreement without a Liturgy — defective practice of our Church while her theory is perfect — coldness of the service notwithstanding the beauty of the Liturgy — way to remedy this coldness — study tlie Services with a view of understanding them — specially the Psalms — set a xviii Contents. PAGE yourself against the tendency to think of nothing but your own wants in public worship — great importance of making the responses audibly and heartily — strive to realize the presence of the Incar- nate God, which is covenanted in the Charter of Public Worship . 132 CHAPTEE XI. OS SELF-BECOLLECTEDNESS AND EJACULATOBI PEATEE. " Pray without ceasing J' — 1 Thess. v- >-\ How we are to reconcile St. Luke's notice of Our Loltk 3 having ceased to pray with St. Paul's precept, Pray without ceasing — Prayer the Christian's breath of life — consists in (1) recollecting the mind, and (2) aspiring towards God — God ever present in the depth of our spirits — the refreshment of drawing ourselves into His presence from outward things — ejaculatory prayer, why called ejaculatory — illustration of the subject from the arrow which fetches down a bird — instance of the success of ejaculatory prayer in the history of Nehemiah — recognition of ejaculatory prayer in our Liturgy — Materials for ejaculatory prayer on ordinary occasions — our daily portion of Scripture — the Psalms — stated prayer cannot be dispensed with, even where ejaculatory is practised — this shown from the example of Our Lord, and from the comparison of prayers to respiration — encouragement, at the close of the second part, for those who are striving after a life of Sanctity and conscious of failure .142 XIX ^fje practical '^iU. CHAPTER I. WHAT HOLDS US BACK. " Work out your own salvation with fear afid trembling. For it is God which worketh in you both to will and to do of His good pleasure.'' — Phil. ii. 12, 13. PAGE Practical character of the work — the Reader interrogated as to his progress — What holds us back — necessity of recognizing the agency of the human will in the work of salvation — necessity of recognizing that sanctification is by grace — illustration from the probable causes of continued illness under a competent physician — two conditions which might defeat the progress of a rowing boat — necessity both of self-surrender and of trust in Christ— true faith embraces God's commands with obedience — this shown from the history of Abraham — impossibility of sanctifying ourselves as great as that of justifying ourselves — means of Grace will disappoint us if we regard them as sources of Grace — in what sense the righteous- ness of sanctification is inherent in us, and in what sense not — illustration of the doctrine of this Chapter from the Baptismal Covenant — vow of self-surrender in Baptism — the free gift in Baptism . . « '■^-^ CHAPTER II. DO ALL FOK GOD. " And whatsoever ye do, do it heartily, as to the Lord, and not unto men.''— Col., ill. 23. The Christian's practical life comprises three elements, working, acting, and suffering — how to work devoutly — destiny of man, as an immortal being, contrasted with the earthliness of his pursuits — apparent inconsistency between secular pursuits and a heavenly calling — how monasticism arose from the feeling of this inconsis- tency — how the idea of this inconsistency is often insinuated in conversation, and at religious meetings — hypothesis of its being God's will that all Christians should have a directly spiritual pursuit — absurdity to Avhich the assumption leads — the only other xs Contents. PAGE alternative — abide with God in your calling — how this is to be done — intention gives a moral character to actions — various inten- tions in secular pursuits enumerated — livelihood — distinction — natural distastefulncss of a want of occupation — motive of duty mechanical activity — the supernatur.al motive, Do it heartily as to the Lord — original reference of this precept to the duties of slaves — wisdom of this particular reference — inference from it — > thoughts to be entertained before entering upon our daily work — renewal of our good intention at intervals — our lesser actions to be brought under the control of Christian principle — yet without indulging scruples of conscience — religious considerations which give elasticity of mind . . . '. 162 CHAPTER III. ON MAINTAINING THE CONSCIOUSNESS OF GOD's PRE- SENCE IN THE WOEKS OF OUB CALLING. " The Lord appeared to Abram. and said unto him, I am the Almighty God ; walk before Me, and be thou perfect.'^ — Gen. xvii. 1. Realization of the Divine Presence, the nucleus round which the spiritual character forms itself — how may God's presence be re- tained on tlie mind when our work itself is mental ? — undivided attention necessary to do any work well — proof that the conscious- ness of God's Presence need not in terfere with active mental work • — the mind actively engaged in an extempore address — yet in such an address the Speaker is never unconscious of the presence of his audience — means of cultivating a consciousness of the Divine Presence — Secret prayer at intervals during the day — three diffe- rent conceptions under which God's Presence will present itself to different minds — habit of cultivating this consciousness gradually formed — quotation from St. Francois de Sales — helps to realizing God's presence in a rural walk — why nature impresses us so slightly — how thoughts of God's Presence may be realized in the city — how the Incarnation connects the thoughts of God with human Society — lesson to be learnt from the original pursuit of St. Matthew 172 CHAPTER IV. OF INTEREUPTIONS IN OUR WORK, AND THE WAT TO DEAL WITH THEM. '• We are created in Christ Jesus unto good works, which God hath be/ore ordained that we should walk tn themJ" — Eph. ii. 10. The doing work earnestly for God and in God will make inter- ruptions very harassing — subject of the Chapter proposed — when Contents. xxi PAGE troubled by interruptions, we must copy the mind of Christ, as it transpires (1) in His discourses — which are not set and formal, but take their rise from some object of nature or incident which He comes across — the contexture of Our Lord's discourses not syste- matic in the usual sense of the word — the intellectual method and the method of charity — (2) in His life — apparent want of plan in it — this illustrated from Matthew ix. — God has a plan of life for each one of us, and occasions of doing or receiving good mapped out for each in His Eternal Counsels — little incidents, as well as great crises of life, are under the control of God's Providence — Events have a voice for us, if wo will listen to it — Let us view our inter- ruptions as part of God's plan for us — We may receive good, even where we cannot do good — It is self-will which weds us so to our own plans, a nd makes us resent interference with them — the true notion of God's Providence illustrated — Let us endeavour to sub- serve His designs for us 181 CHAPTER V. FIGHT WISELY. " So fight /, not as one that heateth the air,"—\ Cor. ix. 26*. Second element in the Christian's practical life, his resistance to temptations — Satan's policy must be opposed by policy — want of definite aim in resisting temptations a cause of failure — the beset- ing sin and its deceitfulness — Vanity masked by an affected humility — under honourable emulation — Indolence masked under some more superficial sin — usual sensitiveness of men on the weak points of their moral cliaracter — in strong characters the ruling passion is more obvious — hints for discovering besetting sin — in what direction do the results of self-examination point? — What occurrences give us pain and pleasure? — having found the beset- ting sin, bend the whole strength of your will against it — the noiseless current of the bosom sin is always setting on a shoal — A glimpse of God's love and grace necessary to counteract the depres- Biou which results from self-knowledge 191 CHAPTER VI. ON THE NATURE OF TEMPTATION. " Then was Jesus .... tempted of the devil.'* — Matt. iv. 1. Brightness and cheerfulness of mind necessary to spiritual con- quests — depression under temptation often arises from misappre- hension of its nature — the eagle training her young to fly, an emblem of the way in which God disciplines His children — typical character of Israel's pilgrimage in the wilderness — the beginner in religion baflfled by a host of temptations — special temptation which besets prayer — and Holy Communion — our non-abandonment of xxii Contents. PAGE the struggle an augury that God has not forsaken us — discomfort arising from mistakes on the nature of temptation — temptation cannot become sin till the will consents to it — nor is it always a sign of a sinful nature — this proved by Our Lord's temptation — and by the trial of Abraham's faith — guilt arising from the corruption of our nature removed by Baptism — the doctrine of this Chapter applied to temptations in pniyer — honour put by Christ upon prayer under discouragement — heaviness resulting from the con- sciousness of many sinful inclinations — the blessedness and dignity of manifold temptations — God offers to a soul beset by them an eminence in the Divine Life 200 CHAPTER VII. TIGHT WITH DISTEUST IN SELF AND TEUST IN CHEIST. " And in the fourth watch of the night Jesus went unto ihem^ walking on the sea. And when the disciples saw Him walking on the sea, they were troubled, saying, It is a spirit ; and they cried out for fear. But straightway Jesus spake unto them, saying, Be of good cheer; It is /,- be not afraid. And Peter answered Him and said. Lord, if it be Thou, bid me come unto Thee on the water. And He said, Come. And when Peter was come down out of the ship, he walked on the water to go to Jesus. But when he saw the vnnd boisterous, he was afraid: and beginning to sink, he cried saying. Lord, save me. And immediately Jesus stretched forth His hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt /"—Matt. xiv. 25— 3L Harmony of Scripture characters with themselves, and alignment thence arising in favour of their authenticity — Rehearsal before- hand of St. Peter's trial and fall — critical temptations occur but seldom — small ones not to be despised, as being a previous re- hearsal of great ones — little temptations an excellent discipline of humility — instances in which great Saints have broken down in their characteristic grace, and the moral discipline of humility likely to be brought out of such failures — self-trust a certain source of failure — it often lurks under disgust with self — how the abnegation of self-trust is connected with elasticity of mind in the spiritual combat — how trust in Christ is taught in the nar- rative before us — never look temptations full in the face — look away from them to Christ, who is to conquer in you — weaken the affection for sin by filling the mind with the thought, and the heart with the love, of Christ — Satan's strongest assault pos- sibly reserved for the last — terrors of the last conflict parallel with those of the disciples in the boat — let us nerve ourselves by faith- fulness in lesser trials for this last conflict 209 Contents. xxiii CHAPTER VIII. FIGHT WATCHEULLT. ^^ Keep thy heart loith all diligence.- for out of it are the issices of life." — Pkov. iv. 23. PAGE The great force of the expression. Keep thy heart ahove all keepi72g — necessity for keeping the heart, arising from the fact that it is the key of the spiritual position — the traitors within the fortress — the immense fertility of our thoughts and feelings a reason for watchfulness — variety of emotions in conversation — solitude offers as many temptations as company — let us pause at intervals, and make our thoughts give up their passport — what must be done when derangements of the heart are discovered — spiritual life carried on by many fresh starts — The necessity of resisting evil when first presented to the Imagination — prayer must be mixed with watchfulness In order to success — prayer the expression of our entire dependence upon God— great difficulty of keeping the heart should teach us this dependence— the peace which results from Christ's indwelling in the heart— The peace in the stable of the inn of Bethlehem 218 CHAPTER IX. THE HIGH PREROGATIYE OP SUrFEKING. " Verily, verily, I say unto thee, When thou wast younffi thou girdedst thyself and walJcedst whither thou wouldest : but when thou shall be old, thou shall stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. This spake He signifying by what death he should glorify God. And when He had spoken this, He saith unto him, Follow Me.'* — John xxi. 18, 19. Our Lord's prediction of the manner of St. Peter's death — how the words may be applied generally as a parable of human life in youth and old age — suffering the third element in the practical life of the Christian — regard suffering as a vocation — even when plans of religious usefulness are disconcerted by it — illustration from a wise general's conduct of a campaign — what has been said applies to the little plans of daily life as well as to our prospects on a large scale — trial of interruptions — example of Our Lord when inter- rupted — suffering the highest of all vocations, as being (usually) the last — St. Peter's death the time when he specially glorified God — death the climax of sufferings — Even in natural character trial brings out unsuspected graceScr-Suffering conforms us to Christ — His virtues emphatically the passive ones — death of Christ expresses more of His Divine Character than His life — In what sense He was xxiv Contents. PAGE made perfect through sufferings — Christ's call to us to follow Him — the meaning of the words, " Take tip the Cross" — Do not de- spise little daily crosses 227 CHAPTER X. OF EECREATION. " Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God."— \ Cor. x. 31. An anecdote of St. John the Evangelist — every true repre- sentation of life must embrace its lighter as well as its more Bombre passages — religion designed to leaven our whole life — . analogy between Recreation and Sleep — we cannot afford to lose a single waking moment of our time — no waking moment morally indifferent — admission that recreation must be an unbending — recreation may be, and must be, directed by our minds to the glory of God — a passage of Scripture which implies this — What should be our intention in taking recreation, expressed in words — As to their form. Recreations must be innocent (not necessarily useful) — and innocent to us — experimental knowledge of our own moral temperament — amusements should be amusing — burden- Bomeness of many (so-called) amusements — ordinary dulness of conversation — what remedies can be applied ? — every mind has an interest somewhere — occasional toilsomeness of foreign travel — and its cause — even in variety we should seek a unity of plan — a good education should comprise some lighter subjects of study — refreshment to the mind of even a slight knowledge of Nature — " Consider the lilies of the field " — avoid excess in recreations — long periods of leisure should pay the tax of additional devotion — general importance of the subject of recreation, from its influence on the mind 237 Contents. xxv SupplementaL CHAPTER I. ON THE WISDOM AND COMFORT OF LOOKING NO FUK- THER THAN THE PRESENT DAT IN OUR SERVICE OP GOD. " He that is faithful in that which is least, is faithful also in much." — Luke xvi. 10. PAGE Wisdom of limiting the field of research in the pursuit of knowledge — wisdom of beginning from one centre in the practical life of the Christian — the general principle applied to our time — the natural divisions of time — the day the least of them — the day a miniature of the whole life — illustration from a convex mirror — ftassages of Scripture implying that the day is the rudiment of the ife — our provisions meted out by the day — our anxieties to be limited by the day — forethought allowed within the horizon of the day — our purposes to be limited by the same horizon — difficulty of so limiting them — the morning a miniature of youth — how much depends upon the way in which the morning hour is spent — entrance upon the business of the day compared to entrance upon the business of life — little crosses of the day compared to the great trials of life — consolatory prospect of the evening hour of devotion, if we maintain patience and watchfulness — Resemblance of Sleep to Death — and of rising to Resurrection — Look to it that the days be well spent ; for they make up our life — But if we have thrown away (for all spiritual purposes) many days, still there is a pos- sibility of redeeming the time — how this may be done — let to- morrow begin a new era with us 247 CHAPTER II. OF "UNITY OF EFFORT IN THE SERVICE OF GOD. " Thou art careful and troubled about many things : but one thing is needful," — Luke x. 41, 42. Simplicity and depth of the words of Our Lord illustrated by the depth of a pellucid stream — necessity of peace in endeavour, as xxvi Contents. PAGS well as of peace in the consciousness of acceptance — desirableness of having one single principle at the foundation of our spiritual character— how is this to be reconciled with the obligation of fulfilling all God's commandments? — the way in which Christian virtues hang together — prominence of a particular feature in all natural characters, and of a particular grace in all spiritual charac- ters — growth in Nature proceeds from one nucleus — application of the principle— bend your efforts to the eradication of the bosom sin — other graces will form themselves while this process goes on — Clioose one maxim as the foundation of the spiritual character — "Hallowed be thy Name" — what God's Name includes — "Blessed are the poor in spirit" — the principle chosen should not be too narrow, so as to give rare scope for acting upon it — nor too broad, so as to include (virtually) many principles — it should lie in a line of thought to which wc are naturally drawn — Cultivate quietness of mind as a great secret of success in spiritual endeavour — how this quietness may be had even under the consciousness of falls . 257 CHAPTER III. OF THE WAT T^ WHICH WE SHOULD SEEK TO EDIFY OTHEES. " Let your liyht so shine before men, that they may see your good works, and glorify your Father which is in heaven.'* — Matt y. 16. A desire to do good to others is the very spot of God's children — this desire often directed in wrong channels — the history of schism — misdirected desire to edify — its mischievous results — fun- damental passage on which the duty of Edification is built — Sermon on the Mount a perfect code of Christian duty — danger of applying indiscriminately words spoken to the Apostles, or to individuals under peculiar circumstances — " Let your light shine before men" explained from the context — do nothing to hide your Christian profession — Our Lord speaks of edification by example — and does not recommend even this for tha sake of edification — every light must shine unless you cover it up — danger of indis- criminate religious admonition — as an assumption (which may be groundless) of religious superiority — as being most often a failure in point of result — as being a display of spiritual feeling, which may be mischievous to this delicate plant — How we may edify others — Live close to God, and strive to do all actions as unto Him — never lower your principles to the world's standard — aim at appearing just what you are, neither better, nor worse — eschew atfectation in every form 266 CHAPTER lY. IK WHAT THE SPIEITUAL LIFE CONSISTS. " And He opened His mouth, and taught them, saying, Blessed are the poor in spirit : for their's is the kingdom of heaven. Contents. xxvii Blessed are they thai mourn : for they shall be comforted. Blessed are the meek : for they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness .• for they shall be filed. Blessed are the merciful : for they shall obtain mercy. Blessed are the pure in heart .- for they shall see God. Blessed are the peacemakers : for they shall be called the children of God. Blessed are they which are per- secuted for righteousness' sake . for their' s is the kingdom of heaven." — Matt. v. 2 — 10. PAGE The author's excuse for introducing this subject at so late a period of the work — In what the Spiritual Life does 7iot consist — . Not in ordinances — ordinances tlie means of kindling the flame or of feeding it, but not the flame — the gardener's tools not the life of the tree — our unhappy tendency to confound means v,ith ends — Monasticism assumes that the Spiritual Life consists in ordinances — Scripture, where it touches on the vitals of religion, omits all mention of ordinance — the Spiritual life does not consist of actions — the fruit is not the life — View of religion as mere usefulness congenial to the English mind — Spiritual life does not consist in activities — religious activity of the present day — we all catch th.e spirit of it — our natural zest for work quickened by the disgust of youngand earnest minds with the controversial extravagances of the day — the mischievous tendency of this result — Christian practice supposed to be separable from Christian doctrine — in what the Spiritual life does consist — answers from Scripture — it is internal — not even private prayer is the spiritual life, independently of the mind with which it is offered — it is supernatural — the application of this term justified — it is developed amid trial and opposition — tliis illustrated by the beatitudes of meekness and mercy — the first beatitude gives the fundamental grace of the Christian character — application of these various criteria in self-examination . . . 274 CHAPTER V. THAT OUR STUDY OF GOD'S TRUTH MUST BE WITH THE HEART. '* But even unto this day, tvlien Moses is read, the vail is upon their heart. Nevertheless when it shall turn to the Lord, the vail shall be taken away." — 2 Cor. iii. 15, 16. Jewish blindness resulted from a predisposition not to believe — In what form the truth is recognized that a man's judgment is liable to be prejudiced by his inclinations — non-recognition of this truth in the attempt of heathen philosophers to persuade men to virtue — the method of Socrates — historically Christianity began with an appeal to the affections— the doctrine of the Gospel makes the same appeal — Moral effect which the story of Christ's death is likely to produce — justifying faith shown to be an operation of the lieart — every forward step in the spiritual life must be made with the heart — the necessity of "«??c/w?a" to efli'cctive preaching — study xxviii Contents. PAGB of Scripture too often drops into a mere intellectual exercise — snare of the interest which attaches to Scripture in a literary point of view — the saving truths are the simplest — study chiefly Christ crucified, who is the centre of God's revelation .... 284 CHAPTER VI. ON LIVING BY EULE. " Upon the first day of the week let every one of you lay hy him in store, as God hath prospered him, that there be no gatherings when I come." — 1 Cor. xvi. 2. Discrepancy between the general tone of New Testament precept, and the passage at the head of the Chapter— wisdom of St. Paul's rule on the subject of almsgiving — impossibility of adapting the rule to all circumstances — general dearth of rules in the New Testament pointed out, and accounted for — morning and evening private prayer, and public worship on Sunday regarded as a sort of law of conscience — nature furnishes materials for all the arts of life — as Scripture furnishes principles for all rules of holy living — this analogy worked out — eacn Christian to frame rules for himself — grave responsibility of keeping the soul — and the necessity thence arising for a wise rule and method of life — rules must be adapted to our temperament and circumstances — rules urgently required in the matter of almsgiving — specific reso- lutions recommended, framed on a foresight of the trials of the day — rules should be made a help, not a penance .... 294 CHAPTEE VII. OF THE MISCHIEF AND DANGEE OE EXAGGEEATIONS IN EELIGION. *' Let us prophesy according to the proportion of faith." Rom. xii. C. A comparison from the writings of Lord Bacon — morbid ten- dency of the human mind to caricature the truths presented to it — all heresy a caricature of truth — this instanced in the erroneous views of the Quaker — and in those of some modern divines, who magnify God's Justice at the expense of His Love — spiritual writers often put a strain upon favourite precepts of the Gospel — an instance in which a holy man caricatured the grace of resignation — naturalness of character in the scriptural Saints — traces of it in St. Paul — in order to keep the mind free from exaggerations," read Scripture copiously — candidly — and giving full weight to those parts which do not naturally attract you — imbue the mind with it 304 Contents. xxix CHAPTER VIIT. OF THE GEEAT TAEIETY OF MET^'s CUARACTEES IN THE CHUECH OF CHEIST. " As the body is one, and hath many members, and all the mem- bers of that one body, being many, are one body : so also is Christ."—! Cor. xii. 12. PAGE The various extraordinary gifts of the early Church came from the same author, and work together to the same end — variety in unity the law of nature — agency of the same laws of nature in distinct spheres — great variety in Holy Scripture — the unity of Holy Scripture traced from its earlier to its later books — same feature of variety in unity to be expected in the Church of Christ • — the supernatural gifts have most of them some natural endow- ment which corresponds with them — difference of character and endowments in St. Peter, St. Paul, St. John, and other Scriptural Saints — religious experience of different Christians widely different — conversions of a wholly different kind recorded on the same page of Scripture — our method of serving God will differ with our capacities and position — lesson of charity towards those who take a different line of religious thought from ourselves — each Christian designed to be an original specimen of redeeming love and grace . 312 CHAPTER IX. of the idea op saceifice, as peevading the cheistian's life. " An holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Cht^ist."—] Pet. ii. 5„ All forms of religion have involved the idea of sacrifice — this perhaps traceable to the lingering tradition of Noah's sacrifice after the flood — instinct of the human hpart which instigates men to sacrifice analyzed — hold which the idea has of the mind, shown by the system of Romanism — the sacrifice of Christ, which is the central doctrine of our religion, comprehends the sweet-savour offering of His Life, and the sin-offering of His Death — fundamental difference of these two offerings explained — Christ our altar — God still requires from Christians the sweet-savour though not the sin- offering — the offering of the body as a living sacrifice — of praise — of alms — how all these three offerings are recognized in the Com- munion Service — possibility of offering an acceptable sacrifice an encouraging thought — privilege of being allowed to please God by an acceptable tribute — self-oblation should form part of our mom- ing''s devotion, and the spirit of it should pervade our common actions — materials of an acceptable offering always at hand — but no offering can be acceptable independently of the mediation and in- tercession of Christ, Who is the true altar , - .. • . 322 XXX Contents. CHAPTER X. or ALLOWING IN OTJB MINDS A PEEPONDEEANCE TO TEIELES. " Woe unto you, Scribes and Pharisees, hypocrites ! for ye pay tittle of mint and anise and cummin, and have omitted tfie weightier matters of tfie law, judgment, mercy, and faith: these ought ye to have done, and not to leave the otfier undone.'* — Matt, xxiii. 23. PAGE Attention to little duties continually recommended in this treatise — and why — ordinary life made up of little things — great crises occur comparatively seldom— Even duties not moral but ceremonial (such as reverent postures in prayer) have their im- portance — making the responses — attention to little things may licu'cnerate into scrupulosity — case of the Pharisees — two opposite habits of mind as regards little things imported by men into their religion — punctiliousness in small matters quite consistent with the neglect of greater — the comparative insignificance of ritual and antiquarian controversies, and of the decoration of Churches — formalities often adhered to by those who profess to disregard forms ^how the spirit of Religion may be allowed to evaporate, Avhile formal regulations are observed — f