■ ■ PLAIN SERMONS FOR SERVANTS. BY THE KEY. T. T. CASTLEMAN, RECTOR OF TRINITY CHURCH, STAUNTON, VA. AND OTHER MINISTERS OF THE EPISCOPAL CHURCH. WRITTEN AND PUBLISHED BT BEQUEST OF THE ~ RT. REV.^WiLIAM ^[EADE, D.D. AND THE CONVOCATION OF CENTRAL VIRGINIA. PHILADELPHIA: KING & BAIRD, PUBLISHERS. ALEXANDRIA: BELL & ENTWISLE. 1851. !., Entered according to Act c-f Congress, in the year 1850, by Rev. T. T. CASTLEMAN, In the Clerk's Office of the United States Court for the Western District of Virginia. \/m ^^ PHILADELPHIA! STEREOTYPED BY GEORGE CHARLES. No. 9 Sansora Street. CONTENTS PAGE PREFACE 7 SERMON I. To Masteks and Mistresses, 9 Colossians iv. 1. — Masters give unto your servants that which is just and equal, knowing that ye also have a Master in heaven. SERMON II. The Christian's Life a Life of Prater, 22 1 Thes. v. 17. — Pray without ceasing. SERMON III. Servants should Obey their Masters, 35 Col. iii. 22. — Servants obey in all things your masters. SERMON IV. Sin a Disease-^-Cured by Christ, 48 John iii. 14, 15. — And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up : that whosoever believeth in him should not perish, but have everlasting life. SERMON V. The Sleeping Sinner Awakened, 63 Jonah i. 6. — What meanest thou, Oh sleeper ? Arise, call upon thy God ; if so be that God will think upon us, that we perish not. SERMON VI. Jonah cast into the Sea ; or, the Sinner under Conviction.. . .76 Jonah i. 12. — And he said unto them, take me up and cast me fqrth into the sea. (3) 4 CONTENTS. SERMON VII. page. The Sin and Punishment of Lot's Wife ; or, the Convinced Sinner still in Danger, 90 Genesis xix. 26. — But his wife looked back from behind him, and she became a pillar of salt. SERMON VIII. Lot flying from Sodom ; or, what Repentance is, 102 Genesis xix. 17. — Escape for thy life. SERMON IX. The Sinner no time for Delay ; or, Lot hastened off to Zoar, 114 Genesis xix 17.— Haste thee, escape thither. SERMON X. Parable of the Prodigal Son, 127 Luke xv. 11, 24. — And he said a certain man had two sons, &c. SERMON XI. The way to obtain God's Favor, 137 Psalm cxix. 58. — I entreated thy favor with my whole heart : be merciful unto me according to thy word. SERMON XII. The Great Question, ..,,.. 148 Acts. xvi. 30. — What must I do to be saved ? SERMON XIII. "What the Sinner must Believe, 158 Acts xvi. 31. — Believe on the Lord Jesus Christ, and thou shalt be saved. SERMON XIV. The Rejoicing Jailer; or, the Sinner taught how to Believe, 169 Acts xvi. 34. — He rejoiced, believing in God. SERMON XV. The Sinner Trying to Believe, 181 St. Mark ix. 24. — Lord I believe, help thou mine unbelief. SERMON XVI. The Christian must be Holy, 194 1 Peter i. 15, 16. — But as he which hath called you is holy, so be ye holy in all manner of conversation ; because it is written, be ye holy : for I am holy. CONTENTS. 5 SEEMON XVII. pa«e. Confirmation, 208 Psalm 1. 14. — Pay thy ^ows. SERMON XVIII. God's Wondrous Love to Sinners, 216 1 John iii. 1. — Behold what manner of love the Father hath bestowed on us 1 SERMON XIX. What the Scriptures Teach us, 226 John v. 39. — Search the Scriptures. SERMON XX. The Advantages of Hearing God's Word, 238 Rom. x. 17. — So then faith cometh by hearing, and hearing by the word of God. SERMON XXI. The Sinner Beginning a Religious Life, 250 2 Peter iii. 18. — Grow in grace. SERMON XXII. God's Grace and Man's Endeavors, 261 Phil. ii. 12, 13. — Work out your own salvation with fear and trembling : for it is God which worketh within you both to will and to do. SERMON XXIII. How the Christian Grows in Grace, 270 St. Mark iv. 28. — First the blade, then the ear, after that the full corn in the ear. SERMON XXIV. The Christian Like a Tree by the Water Side, 280 Jer. xvii. 8. — He shall be like a tree planted by the waters. SERMON XXV. Parable of the Sower, 293 Matt. xiii. 3-9. — Behold a sower went forth to sow, &c SERMON XXVI. The Careless Christian Warned, 304 Matt. xxv. 8. — The foolish said unto the wise, give us of your oil : for our lamps are gone out. 6 CONTENTS. SERMON XXVII. pagb. God's Eye always on us, 318 Gen. xvi. 13. — Thou God seest me. SERMON XXVIII. All of us must give Account to God, 330 Rom. xiv. 12. — Every one of us shall give account of him- self to God. SERMON XXIX. Outward Religion not enough to Fit a Man for Heaven, 343 Matt. vii. 21. — Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven ; but he that doeth the will of my Father which is in heaven. SERMON XXX. Duties of Servants to God, 355 Ephesians vi. 8. — Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. SERMON XXXI. Duties of Servants to Masters and Fellow Servants, 366 Ephesians vi. 8. — Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. SERMON XXXII. The Christian a Light to the World, 378 Matt. v. 16. — Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. SERMON XXXIII. The Gain of a Lost Soul, 390 Mark viii. 36. — What shall it profit a man, if he shall gain the whole world, and lose his own soul ? SERMON XXXIV. Those who are Confirmed must Give up all Worldliness, 401 Rom. xii. 2. — Be not conformed to this world. SERMON XXXV. The Refreshing Grace of the Gospel, 412 Prov. xxv. 25. — As cold waters to a thirsty soul, so is good news from a far country. SERMON XXXVI. The Faithful Christian shall Wear a Crown, 425 Revelation ii. 10. — Be thou faithful unto death, and I will give thee a crown of life. PREFACE. It has long been a favourite and fondly cherished design of the undersigned to prepare a volume of simple Sermons for servants, believing that he could devote a portion of his life to no employment promising more benefit to his fellow-beings. In the providence of God, he has hitherto been prevented from the effort, by a succession of calls on his time and energies which have seemed to claim his attention, so that he has only been able occasionally to publish such contributions as he could procure from others. The following volume of Sermons he believes to be far more likely to meet the wants of Christian masters and servants, than any thing which has yet been presented by himself or others. They are designed for the use of families, to be read especially on Sabbath evenings, by the master, mistress, or other member of the same. Those who have attempted this duty well know how difficult it is to select out of the thousands of tracts and sermons which abound in our land, such as are well adapted to servants. To interest and edify them at the same time, is a difficult task, to the most ingenious and zealous preachers. How much more difficult to find any thing in print which may be read, so as to arrest their attention and affect their hearts ! The hope is cherished, that in the following short and plain discourses this object will be in some good degree effected. The undersigned has read them in the spirit in which he hopes others will read them — not to criticise each sentence, either as to its style or precise theological bearing, but to see whether the great truths of our holy religion are zealously and faithfully applied to the hearts and consciences of those to whom they are addressed. Believing that such is their character, he heartily commends them to the use CO 8 PREFACE. of the families belonging to the Episcopal CKurch in Virginia. Nor can he forbear to give utterance to the pleasing hope and strong conviction, which dwells within him, that this labour of love on the part of a number of his brethren will not be in vain. He believes that another volume, having the same object in view, will soon be called for. He trusts that not only those who have contributed to this, but other brethren in Virginia and elsewhere, will be ready to carry on the good work. Already has he conceived a plan for such a volume. In the present, nothing more has been attempted, in the miscellaneous discourses which have been furnished without concert, than to set forth the operations of God's spirit, by the instrumentality of the "Word, in changing the hearts and reforming the lives of sin- ners. In a succeeding volume, should it be called for, it is proposed, after the old and excellent method of our Eeformers, who only fol- lowed the example of the early fathers, to obtain a series of sermons On the commandments, the creed, the Lord's prayer, and the sacra- ments, in treating of which all the great doctrines and duties of religion will be more regularly and fully set forth. As an accom- paniment to both volumes, and as a most needful help to family instruction, it is proposed to prepare several catechisms, of different sizes, suitable to the ages of the pupils, by which they may be the better enabled to profit by sermons, whether read to them in private or preached in public. It is needless to add, that neither the present nor any future pub- lication can be issued from the press without pecuniary responsibility. That responsibility is assumed by the brother whose name appears on the title page, and is the chief contributor to the book. His bre- thren in the ministry and the members of our church will, it is confidently believed, do their part towards the sale and circulation of the same. WILLIAM MEADE, Bishop of the P. K Church of Va. SERMON I. ADDRESSED TO MASTERS AND MISTRESSES, ON THE SUBJECT OF THE RELIGIOUS INSTRUCTION OF THEIR SLAVES; EXTRACTED FROM THE SERMONS OF THE REV. THOMAS BACON, BY THE RIGHT REV. BISHOP MEADE.* Masters give unto your servants that which is just and equal, knowing that ye also have a Master in Heaven. — Col. iv. 1. To speak at large upon all the different branches of the duty of masters to their servants and slaves, and to show in every particular what " is just and equal towards them, would extend far beyond the limits of my present design ; besides, many of them are often occasionally taken notice of in other discourses, when they fall in with the subject. I shall, therefore, confine myself to one, and that, indeed, a principal branch of this duty, viz. The indispensable obliga- tion every master and mistress lies under, of bringing up their slaves in the knowledge and fear of Almighty God. The law of nature, as well as the revealed law of God, will teach us, that " masters ought to give unto their ser- vants that which is just and equal." Now, slaves are so * The Rev. Mr. Bacon was a minister of the Episcopal Church in Fredericktown, Maryland, during the colonial government. He was very faithful in his attention to the servants, and published a volume of sermons to masters, mistresses, and servants. They were repub- lished in this country, about thirty-eight years ago, by Bishop Meade. (9) SERMON I. 10 absolutely in the power of their owners, that they have no property of their own : the whole labour and toil of their lives belonging to their masters and mistresses. Can we then be said to "give" them " that which is just and equal," if we do not make them a full return of every thing which their circumstances and condition require at our hands ? And when they withhold nothing from us, but spend the whole of their lives in our service, shall we be so unjust as to bestow only the worst and detain the best and most needful articles from them ? It is true we make no formal contract with our slaves. We purchase them as we do other things, which, from the time of sale, are absolutely at our own disposal. But, surely, it was never yet disputed whether that very purchase does not oblige us to furnish them with all necessaries suitable to their condition. It may, perhaps, be said that they have a maintenance for their labour, and is not that sufficient ? Alas ! my breth- ren, that is no more than we bestow upon our horses, our dogs, or other useful creatures about our houses : we give these a bodily maintenance, and supply them with food and shelter suited to their natures ; and if we knew any other wants of such dumb brutes, we would surely take care to supply them, as we do medicines when we know them to be sick or disordered by any hurt, strain, &c. But pray, my brethren, have men and women no farther wants than just what relates to their bodily sustenance ? When we have provided for them, as we would for beasts of burden, that is, whatever is necessary for keeping them in health and strength to do our work, have they no other wants worth minding ? And after keeping in repair as long as they will last, as we would a plough, or a cart, is what re- mains of them of no more value than to be thrown upon a DUTY TO SERVANTS. 11 dunghill to rot, or cast into the fire ? Have they not souls to be saved as well as we, and as capable of happiness as ours are ? Hath not God the same regard for them ? And did not Christ, who " died for all" men, pay as great a price for their souls as for any of ours ? If then we pro- vide ever so well for their bodies, and at the same time suffer their souls to perish through our default, have we not put them off with the worst, and defrauded them of the best and most valuable part of their wages ? And how can we be said, in such a melancholy case, to have " done that which is just and equal" to those who have given us all they had here, and have lost, by our neglect, all the good things they had to expect hereafter? Nay, have been suffered by us to fall into dreadful, everlasting misery, for want of a conscientious care on our parts to prevent it ? We are commanded by our blessed Saviour, to be mer- ciful, even as our Father, which is in Heaven, is merciful. Now the great mercy of God hath been shown to us, in re- vealing to us the way of salvation, through our Lord Jesus Christ. If, therefore, we would comply with this great pre- cept, and be merciful, as he is merciful, we cannot surely perform it more effectually, than in showing the same he hath shown to us, by holding forth the light of the gospel to these poor creatures, now sitting in darkness, and in the valley of the shadow of death ; and by putting them in the road towards heaven, and guiding their feet into the way of peace, as he hath done to us. If we are commanded to extend our good offices even to the beasts that perish, and not to meet the ox or ass, even of an enemy, going astray, without bringing it back ; or to see the ass of him that hateth us, lying under its bur- then, without lending a helping hand, how much more are 12 SERMON I. we bound to do the offices of mercy and kindness to men and women like ourselves, and especially those who stand in the next relation to us with our own children ; and not to see our poor brother's soul going astray, or labouring under the burden of his sins, without striving in any case to help it from under its heavy load, and endeavour to bring it into the right way ? God hath given us an extraordinary authority over our slaves ; a power which (except in life or limb) hath very few limitations. Can we suppose he hath entrusted us with this extensive authority for no other end than our own tem- poral gains ? Or shall we not rather acknowledge, that it ought also to be used for the promoting of his service, and the prudent enforcing of his commands ? We daily pray, or ought daily to pray, that his "kingdom" may "come," and his "will be done in earth as it is in. Heaven." And when that prayer is so far answered to us, by the opportu- nities he affords us, of exalting that kingdom on earth, ought we not then to labour with our utmost diligence, that the subjects of Satan may be brought over to the dominion of Christ, and live according to his laws, by a due applica- tion of such power, and other means, as his good provi- dence hath thought fit to put into our hands ? If we neglect these opportunities, and make no use of these means ; or if we exert this authority only for our own ser- vice, and take no care of his, do not our tongues give our practice the he, as often as we say the Lord's prayer ? And must we not either deceive ourselves, when we repeat that particular petition, without knowing or considering what we pray for, or play the hypocrite with our God, when we understand the meaning of it, and yet use no endeavours to make it effectual ? DUTY TO SERVANTS. 13 It is St. Paul's precept, that " whatsoever we do," we should " do all to the glory of God." And how can we glorify our Heavenly Father, more than by bringing up his poorer children, whom he hath committed to our care, in his knowledge and care ? Or how can we dishonour him more in this world, than by suffering them to remain in utter ignorance, and the practice of such abominations as are highly offensive to him, when it is so much in our power to do otherwise ? Christians are called a "royal priesthood;" and Christ is said to have "made us kings and priests unto God;" to set before us both the reward and employment. If, there- fore, we would reign with him as "kings" in Heaven, we must serve him as "priests" here upon earth; not only by offering him the spiritual sacrifices of praise and thanks- giving, but by doing the office of spiritual instructors and teachers in our own houses, and "preparing the way of the Lord" in the hearts and affections of our children and servants. If a master or mistress, in a plentiful country, abound- ing with all the necessaries of life, should keep slaves in a starving condition, without allowing them food, or clothing, or shelter ; but put them under a necessity of picking up a living as well as they could, without any assistance towards it, or abating any part of their time and labour for that purpose, would not all mankind cry out shame at such in- human and cruel treatment ? And shall not we be ashamed, in a Christian country, where the gospel is so plenteously shed abroad, to keep our slaves in ignorance and blindness, denying spiritual food and nourishment to their souls ? Or, what amounts to much the same, leaving them to pick it up among their fellow servants, who are as "blind" and 14 SERMON I. ignorant as themselves, and as ready to "fall into a ditch;" or else to get it, if they can, at church, supposing they should have the grace and inclination to go there of their own accord ; and where, for want of some instruction in the first principles of Christianity, nine parts in ten of what they hear must needs be unintelligible to them. If it were left to our own choice whether we would perish with hun- ger, or be damned to all eternity, and that we were laid under an absolute necessity of doing the one or the other, would we not think it a dreadful case ? For to die of famine is most wretched ! And damnation ! it is not to be thought of without the utmost shock and horror ! Yet surely, the odds are infinitely great : and the least due reflection must needs determine us to the laying down of the body in pain and misery for a short season, rather than to give up body and soul to certain torment and destruc- tion for ever and ever ! Apply this, now, to the case of our slaves, and say, whether it would be more cruel and inhuman in us, to let them perish here for want of such necessaries of life as we have plenty of in our hands ; or to suffer their souls to starve amidst a harvest of God's word, and for want of that " nurture and admonition of the Lord," which is easier come by, and costs less in furnish- ing, than the meanest piece of clothing they put on ? If our servants neglect or refuse to "give" us "that which is just and equal," the law hath given us power to correct and force them to do it. But if we refuse them that which is just and equal, where is their remedy ? In cases which concern their souls, and upon which their eternal welfare depends, there is no earthly court in which they can have redress. This is a matter in which con- science is purely concerned, and where no human jurisdic- DUTY TO SERVANTS. 15 tion takes place. Masters have all the authority, servants none. " To whom much is given, of him shall much be re- quired." And by how much less human remedies are wanting, by so much the more does divine justice interpose. To whom then are owners of slaves answerable ? Before whom shall they account for their behaviour as such, but the Lord of Heaven and earth, who is " no respecter of persons," and who judgeth "the cause of the poor and needy, and him that hath no helper ?" If, therefore, we deny to these poor creatures any of their dues, and espe- cially such as relate to their future happiness, shall they not have recourse to the court of God's equity in Heaven, where their complaints will be impartially heard ; where masters and servants shall one day appear face to face; and where strict justice will be done them, without the least favour or affection? "If I," saith holy Job, "did despise the cause of my man-servant, or of my maid-ser- vant, when they contended with me, what shall I do when God rises up ? And when he visiteth, what shall I answer him ? Did not he that made me in the womb, make him ? And did not one fashion us in the womb ?" And masters are directed, in the text, to " give that which is just and equal" to their servants, from this awful consideration, that " they also have a Master in Heaven." We are all apt to complain of bad servants ; and truly, so far as there is justice and reason in this complaint, I am of opinion the fault is, in a great measure, our own. We do not take the proper methods of making them good. For what can we expect from poor ignorant creatures, who have little or no care taken of their principles ; — little or no notion of an all-seeing God, or a future judgment ; — nothing but sense and appetite to guide them ; — nothing 16 SERMON I. but the present object to allure or terrify them ? If we are, at any time, under a necessity of leaving our affairs to the management of others, we do not think it prudent to commit them to any, but such as we have a good opinion of, as honest, conscientious men, who would render us a faithful account of them to the best of their abilities. Our slaves are daily and hourly intrusted with our substance, and the success of our crops and dealings, do often depend upon their diligence and fidelity. And how can we assure ourselves of these qualifications in them, otherwise than by taking care to instil good principles into their minds, by setting before them much greater rewards than our poor services, or even the whole world can afford ; and awaken- ing their consciences by the dread of much greater punish- ments, and pains far more intolerable than they could suffer by perishing of hunger, or cold, dying upon a rack, being cut to pieces, or whipped to death for their faults. The strongest tie upon the human mind is plainly that of conscience. All other restraints, of what sort soever, like cords and wyths upon the arms of a Sampson, are easily broke through ; and, when the passions grow strong, dis- solve before them " as flax burnt with fire." Where con- science is wanting, ways and means of eluding or escaping the penalties of human laws are seldom wanting ; or, at least, the bold sinner, when the vice is inviting, will readily run the venture, as every day's experience may teach us. If he escapes, he reckons it as so much gain : and, if dis- covered, will either make light of the punishment, or receive it as a caution to lay his schemes better, the next piece of wickedness he attempts. How many unfortunate people do we hear of, whose crimes have brought them to untimely ends ; who, being hardened in infidelity, and having their DUTY TO SERVANTS. 17 consciences seared through a long course of wickedness and irreligion, have been quite regardless of the greatest of all human punishments ; have faced a gibbet with intrepidity, and looked upon a most shameful death, as nothing more than the laying down of a wretched being, and stepping out of an ill-natured world, that for the preservation of society would not let them live in it as they thought proper ? And can we, my brethren, hope for any better from our slaves, while they remain strangers to conscience and reli- gion, and ignorant of the rewards and punishments of the life to come ? Consider their state of labour and servitude ; that the drudgery is theirs, and the profit entirely ours ; that their senses are as perfect, and their passions and ap- petites equally strong with ours ; and consequently, therr temptations to ease or idleness, to drinking or riot, to filching for the supply of their pleasures and extravagance, or to any present gratification, increase in force as the means of satisfying them are farther removed from their reach, and seldomer fall in their way. And then, putting religion out of the question, say what better security you have for their good behaviour than the dread of the lash, or a continual, uneasy watch kept over them ? Both these may find a way to disappoint ; they may grow hardened under correction, or at length disregard life itself, which affords them so little of their own ways and desires. Whereas, to convince them of the certainty of a future state, and that the eyes of Almighty God are continually upon them, who will reward them for their honest service, if done to him for his son's sake, though no man was to take notice of it, and punish them for their idleness and dishonesty, though their owner or overseers were never to come to the knowledge of it, must necessarily tend to make 2* 18 SERMON I. them as careful of our business and substance behind our backs as before our faces, and as much afraid of doing an ill thing under covert of the greatest darkness and secrecy, as they would in the open day, before a thousand witnesses. If then it be so plain, that a religious conscience is the best security for any person's fidelity and honesty, we cannot but own that to bring up our slaves in the knowledge and fear of God, must needs be of great advantage to our tem- poral affairs ; and that a little care and watchfulness be- stowed in this way, may save us a vast deal of time and trouble in another. For, to sum up this point in the words of a pious author, " He that hath conscience needs no spies ; and he that hath none will outwit a hundred." He then that covets good servants ; he that is desirous of God's blessing upon his own and their labours, and upon ail that he hath in the house, and in the field ; He that would assure himself of the favour of heaven, and a com- fortable enjoyment of earthly good things, let him strive to bring up his slaves and family in the knowledge and fear of God, and the love of Christ. And let him depend upon it, that he, who is truth itself and cannot lie, will be faith- ful and just in performing his promises ; will bestow upon him whatever advantages are suitable to his condition, and deny him nothing which is necessary for his comfort here, and is at the same time conducible to his eternal welfare hereafter. But now, a fresh scene of blessings opens itself to our view, and leads us to consider the advantages which arise from the instruction of our slaves in the knowledge and fear of God, with respect to a future state. "Wherein we shall find the motives grow stronger, and receive an addi- tional force, in proportion as the good things of another DUTY TO SERVANTS. 19 life are more valuable and lasting than the good things of this life. It is no small advantage, arising from the instruction of others, that we ourselves grow more knowing in the things we strive to show them. Those who have taken the pains of catechising their children, (I do not mean such as barely teach them the questions and answers by rote, but such as also labour to make them apprehend the meaning and understanding of the principles of the Christian reli- gion,) must needs have found by experience, how much themselves have increased in the knowledge of God, by endeavouring to impart it to their little ones. And since the instruction of others is so effectual a means of obtain- ing it, we shall surely rejoice that God, in his providential goodness, hath put such happy opportunities in our hands of propagating that knowledge in our slaves, and at the same time of improving it in ourselves, to their and our own unspeakable spiritual benefit. This will induce us to be careful and diligent, in searching and studying the holy Scriptures, those pure fountains of divine wisdom ; "to lay up the word of God in our hearts, and in our souls ; to bind them for a sign upon our hands ; to be as frontlets be- tween our eyes ; to teach them to our children and ser- vants ; to speak of them when we sit in the house, and when we walk in the way, when we lie down, and when we rise up." And we should strive to make them as plain, as intelligible, and as full to the view of ourselves and our households, as if they were " written upon the door-posts of our houses, and upon our gates." And, as a farther spur to our diligence herein, we may add the dread of that heavy wo, threatened by our Saviour to the Scribes and Pharises, who shut up the kingdom of Heaven against 20 SERMON I. men, and neither went in themselves, nor would suffer them that were entering to go in. But there is yet the greatest and most glorious advan- tage behind, which, bringing up the rear, crowns and establishes all the rest : namely, the glories of a happy eternity. And these are expressly promised, to such as labour for the conversion of souls. " The fruit of the righteous is a tree of life," saith Solomon, "and he that winneth souls is wise." " They that be wise," saith Daniel, " shall shine as the brightness of the firmament : and they that turn many to righteousness, as the stars for ever and ever." This is a reward beyond the utmost stretch of human imagination ; a happiness as impossible to be described by the tongue of man, as it is for him to comprehend, even in thought. " For eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him." And are all these benefits, all these unspeakable glories laid before us, my brethren ? Are we pressed and invited to accept them upon the easiest terms, and shall we hesitate and turn our backs upon them ? Shall we sit still and expect that all these blessings should be bestowed upon us, without some care on our part in seeking for them ? That God should do all for our glory, and we nothing for the advancement of hi3 ? Shall we vainly hope to rejoice for ever in the presence of Almighty God, while we use no endeavours for causing "joy in Heaven over one sinner that repenteth," and is converted by our means ? Can we set up any rational claim to be "joint-heirs with Christ," and to be "glorified together with him," if we refuse to be " workers together with him," in promoting the salva- tion of men ? Or what reasonable hope can we entertain DUTY TO SERVANTS. 21 of "shining forth as the sun," among the "righteous in the kingdom of their Heavenly Father," when we are so niggardly of the light of the gospel, which he hath so liberally and freely bestowed upon us ; and instead of letting it shine in its full lustre before our poor, ignorant, benighted slaves, rather "hide it under a bushel," and un- gratefully suffer them to remain in darkness ? No, my brethren, as the reward, so is the "labour of love" set before us, and the one is not to be expected without the performance of the other. And if we will pretend any right to the wages of Heaven, as " servants" and " stewards" of the most high God, who hath entrusted us with his "talents," we must, as it "is just and equal," give a due proportion of Christian instruction to our ignorant slaves ; so that, advancing his kingdom, by the addition of so many subjects to it here, we and they may be received into it hereafter. SERMOX II. THE CHRISTIAN'S LIFE A LIFE OF PRAYER. BY THE REV. T. T. CASTLEMAN. Pray without ceasing. — 1 Thes. v. 17. Many persons think this a hard command. Others say it is not in the power of man to obey it. At first sight it does seem to be too much for us sinful creatures. We have so many other things, too, to keep our minds thinking and our hands going. We are all ready to ask, " who has time to pray always?" I have heard not only worldly and wicked men talk so, but even some professors of religion, when they have heard or read the command, " Pray with- out ceasing." But, hard as it may seem to be, I wish to show you 1. That every Christian ought to try and obey this com- mand. A number of ministers of the gospel were in the habit of meeting together to talk about the Bible and religion. One night their conversation turned on the duty of prayer. One of the ministers asked, " What do you understand by the command, ' pray without ceasing V ' They talked a long time about it, but could not give any very plain ex- planation of it. At last one of them said, " let us appoint (22) DUTY OF PRAYER. 23 brother G to write something of a sermon on the sub- ject, to be read at the next meeting." This was agreed to, and their meeting was closed by prayer. These meet- ings were held regularly once a month. As they were all about leaving the room, a good old servant woman, who had listened to their talk, said to Mr. G , *i What, sir, will it take a whole month to tell what it is to 'pray without ceasing?' I always thought that one of the easiest texts in the Bible." "Well, well," said the old minister, " tell us, Mary, what do you say about it ? How do you understand it ? Can you find time to pray always ?" "Oh! yes, sir," said she. "What, when you have so much to do from day dawn until late at night ?" " Yes, indeed, sir ; and the more I have to do, the more I can pray." " Why, how is that ?" asked the old minister. "Do let us know how it is ; for most people think the other way." "Well, sir," said Mary, "when I first open my eyes in the morning, I pray Lord open the eyes of my understanding. As I am dressing, I pray that I may be clothed with the robe of Christ's righteousness. When I have washed my face I ask God to wash my soul clean from sin in the blood of my Saviour. As I begin to work I pray that I may have strength to be faithful ; that, as my day is, so may my strength be. When I am kindling the fire, I pray that my heart may be warmed and revived by Christ's love. As I sweep out the house, I pray that God would send the Holy Ghost into my heart to cleanse it of all its sinfulness. While I am getting breakfast, or eating myself, I pray God to feed me with the heavenly manna, and the sincere milk of his word. And, as I am taking care of the children, I look up to God as my Father, and pray that he would make me indeed his child. This is 24 SERMON II. the way I do in all my duties. And so, the more I have to do, the more I pray. Almost every thing I do gives me some thoughts to help me in prayer. And then I try to remember that God's eye is always on me, and his ear always open to my prayer." " This is enough," said the old preacher. " Mary has told the true meaning of the command, ' pray without ceasing.' How true it is that these things are often hid from the wise and prudent, and revealed unto babes ! Go on, Mary ; that is the way to make religion your life. I see now what the blessed Saviour meant when he said, ' watch unto prayer.' And as for us, my brethren, let us bless God for the simple in- struction Mary has given us. How happy must that life be which is spent in such close communion with God ! to find God in all we do ; to turn all our duties, trials, and pleasures, into prayer ! How blessed is the assurance that, it is not the rich, the learned, the great only, that God will teach, but the poor, and the needy, and the ignorant also. It is the meek that he will guide in judgment." This little explanation of Mary was thought enough. The idea of writing the sermon was given up, and the ministers went home, determined to follow Mary's example in praying without ceasing. My friends, you ought all to try and do as Mary did. You cannot read or preach, as some other people. But you can all pray, as Mary did. To do this you need not be able to read a letter in a book. Your Saviour has set you the example of praying in this way. His whole life was a life of prayer. Sometimes he used to go into the mountains, and pray all night. Then, too, he has told you to come boldly to his throne of grace. He says, " Ask, and it shall be given you, seek, and ye shall find, DUTY OF PRAYER. 25 knock, and it shall be opened unto you." " He spake this parable, that men ought always to pray, and not to faint." Then he says, " I am he that blotteth out thy transgres- sions ; put me in remembrance; let us plead together." St. James tells us, that " the effectual, fervent prayer of a righteous man availeth much." In a far distant country, there was once a good man of God, whose name was Elias. But the people of that country were very wicked. So Elias prayed that God would keep back his rains from them. And God heard his prayer, and it did not rain for three years and six months. The earth was dried and parched under the heat of the sun. Then, when the people were starving and perishing for food, Elias prayed again to God to send rain, and the heavens poured out their rains, and watered the earth. Elias did this to show the people that there is a great God who rules in the heavens. Was not this a great answer to prayer ? There was once a great city called Sodom. The people were all very wicked. But there was one good man there, whose name was Lot. Lot was the nephew of good old father Abraham. God spake out of heaven to Abraham, and told him that he would destroy the city of Sodom with a tempest of fire and brim- stone. But Abraham prayed to God to spare it. God heard his prayer, and told him that, if fifty good people could be found in Sodom, he would not destroy it. Abra- ham then asked the Lord, If there be forty-five, wilt thou spare it ? And God told him, If I find forty-five there, I will not destroy it. Again Abraham prayed, If there be forty, wilt thou spare it ? And God said, If there be forty, I will not destroy it. Still Abraham prayed, If there be thirty, wilt thou spare it ? And then again, If there be twenty ? And last, If there be ten, wilt thou not spare 3 26 SERMON II. the city ? And God still listened patiently to his prayer, and said, If ten righteous people can be found in Sodom, I will not destroy it. Here Abraham stopped praying, and seemed to tremble at his own prayers, as if he was going too far, and asking too much of God. The Lord patiently heard and answered all his prayers, so long as he continued to pray. Nor did he cease to answer him until Abraham showed by his conduct that he would ask no more. Gen. xviii. 23—33. Once, as the people of Israel were journeying through the wilderness, they turned away from the worship of God, and went to worshipping idols. Then God said to his ser- vant Moses, "I will destroy this people." But Moses prayed with great earnestness for them. He went alone up into the mountain to pray for them. But God com- manded him to come down ; as if he did not wish him to pray to him. Then God told him he would make him a great and mighty nation. Yet Moses went on praying for the people. At last, when the Lord saw that his mind and heart could not be turned from the prayer, God said to him, "Let me alone, that I may destroy them." Just as if he could not destroy them, so long as Moses continued to pray for them. Ex. xxxii. 10. What great answers to prayer were these ! The blessed Saviour never shut his ear against any sin- cere prayer. A poor woman once came to him and prayed to him to heal her daughter, who was greatly troubled with a devil. At first, he did not seem to notice her. She fell down at his feet and looked up to him. But he turned away. His disciples begged him for her. But he said to them, "lam not sent but unto the lost sheep of the house of Israel." Still the poor woman cried to him, "Lord, help DUTY OF PRAYER. 27 me." He answered and said, " It is not meet (or right) to take the children's bread and give it unto dogs." But she still prayed, and said, " Truth, Lord, yet the dogs eat of the crumbs which fall from the master's table." Then Jesus answered her prayer. He said, " Oh, woman ! great is thy faith; be it unto thee even as thou wilt." I might tell you of many other cases when God heard and answered prayer. His ear is always open to the sincere prayer of the poorest and humblest person. Oh ! if you could, at all times, think of God as a Father, how much happier you would be. Think how many troubles meet you in the world. Every day you have something to try your heart. Now what do you do under these trials ? Do you go to God in earnest prayer for his grace and blessing? Do you not rather trust to your own strength, and try by your own wis- dom, to get out of them ? Then you get into a bad temper ; you look sour, and complain of your hard trials, and seem to be angry with every one around you. This is very sinful. God has said, " Call upon me in the day of trouble, and I will deliver thee." If, instead of getting into a bad humour, you would go to God in earnest prayer, he would either help you out of your trouble, or he would make it work good to you in some way. He has said that " all things shall work together for good to them that love him J' The Psalmist says of Christians, " they cry unto the Lord in their trouble, and he bringeth them out of their distress." Yes, God will hear you when you cry to him. In every trial that meets you, whether at home, or far away ; a poor beggar, or rolling in wealth ; whether in bondage, or at liberty ; in sickness, or in death ; whether resting at night on your bed, or in the field at work, you will find the Lord always ready to hear your earnest prayer. Then do not 28 sermon n. let any earthly trials keep you away from prayer. No ; nor the many sins that daily beset you in the way. The more you are troubled and tempted, the more you have need of earnest prayer. Go, then, to God in prayer. Confess your guilt before him ; mourn over your many sins, and beg God, in all earnestness, to have mercy on you for Jesus Christ's sake. 2. God can hear and answer your prayer at once. God does not answer the prayers of many persons, be- cause they do not pray aright. He tells us, " ye ask, and receive not, because ye ask amiss." A man in great trou- ble of mind went to a friend to tell his sorrows, and to ask his advice. The answer he received was, " My friend, I am afraid you do not pray." But he said, " Yes, I do ; if it be possible, I pray too much. I can hardly tell how many times I bow my knee in prayer a day. I often leave my pressing duties to pray. "But," said his friend, "you mistake my meaning. I do not mean that you don't bow the knee often enough. To bow the knee, or to go into your closet, is not always to pray. I mean you do not pray with the heart. This is the part that must pray. To pray this way you need not neglect your business. In all your busy duties you may lift up your thoughts to God in prayer." This is the way that good old aunt Mary prayed. He who will pray as she did will generally be happy. And God is always more ready to hear and answer such prayers at once, than we are to ask. Did you ever see the telegraph wires ? I will tell you what they are. They are long wires, about the size of a wheat straw, stretched on the end of long poles set up in the earth. They reach from one end of the country to the other. There is a little machine at the ends which I cannot DUTY GF PRAYER. 29 explain to you. Now, suppose one end of this wire to be in New York, and the other in New Orleans. A man in New York will send a message to one in New Orleans, and get an answer back in a few minutes. A little boy once went with his father to see this wonderful thing. He had an uncle in one of the far-off cities, and he asked his father to send him some message by the wires. But so many persons were sending messages, and receiving answers, that the little boy had to wait some little time. Just as he would go up to send his message, some one else would step up before him. At last the little boy got quite out of pa- tience, as many people will do when their wants are not at once gratified. But, after a while, his turn came, and he sent off the message to his uncle. After waiting about half an hour, the answer came. It was, " I will come to see you