ledge that there is something to be explained in this sentiment. Either the words must not be taken in their literal and direct meaning, or they must be spoken, by a figure not without precedent in this same book, in the person of a worldly man, and not of Solomon. The form of the sentence leads us to consider the qualities expressed by the words "righteous" and "wicked," be those qualities what they may, as equally dangerous in excess, and equally to be practised in moderation. The literal sense, therefore, would be, 'Be moderately righteous and moderately wicked; imitate rather the prudent yielding of the wicked man, who prolongeth his life in his wickedness, than the scrupulous severity of the righteous, who perisheth in his righteousness; so shalt thou avoid unpopularity, persecutions, self-denial, and the other unpleasant consequences of a strict adherence to your duty, on the one hand; and on the other, you will not be notorious or scandalous, you will satisfy the customs of the world, and the laws of the land. In short, follow the stream; do as other people do, and you will be rich, respected, and easy.' Now this is so shocking a conclusion, so directly contrary to the whole tenour of the Law and the Gospel, that it cannot be the meaning of the words, if they are spoken by Solomon in his own person. Almost all, therefore, who have set themselves to expound this text (supposing them to be so spoken) have busied themselves in finding out unusual meanings for the words rendered "righteous" and "wicked:" interpreting the passage either in a forensic sense as a caution against too great lenity on the one hand, and too great severity on the other; or as a prudential maxim touching our conduct in matters civil and indifferent, that we be neither over-precise, nor too careless about them; or as a rule for the moderation of our affections towards temporal objects, that we be neither men of the world, nor useless ascetics. In every one of these expositions, however, there appears something not altogether satisfactory; the sense of the word translated "wicked," is a good deal strained in some of them, and in others the connection between the verses is too much neglected. I would therefore, but not without considerable diffidence, abide rather by the other way of explaining the passage, which supposes these two verses to be spoken by the inspired writer, not in his own person, but in the person of an irreligious and worldly man, and the verse which follows them to be a caution against that erroneous view of things which they contain, and a reference to the only principle which can preserve us from such a fatal mistake, namely, the Fear of God. For thus it runs: It is good that thou shouldest take hold of this, yea, also from this withdraw not thine hand: for (or, as the particle may probably be rendered, that) he that feareth God shall come forth of them all. As if he had said, 'At first view of the seeming irregularities of things in this world, you may be tempted to listen to the smooth plausible counsel of those who would have you beware of being too good, as well as of being notoriously wicked; who would make you servants of God and mammon both; but be not afraid of their terror, neither be troubled: fear God and keep His commandments, and then you shall come safe through all those perils which startle your worldly advisers so much.' Whether this be or not the exact train of thought which the wise man intended to convey to us, it must at least be abundantly manifest, even from such a slight survey of the context as we have now been able to take, that nothing could be farther from his intentions than that construction, which the too subtle apologists of lukewarmness in religion are so ready to fasten on the text. Other authority than Solomon's must henceforth be found to vindicate that dread of over-righteousness which keeps so many of us in contented acquiescence with practices which they know to be wrong, and in self-applauding abstinence from necessary and important duties. For it must not be supposed that the arguments now laid before you apply to those only who expressly pervert the particular text which gave occasion for them. They apply to every one among us who wilfully stops short of perfection, to every one who draws back or stands at a stay in the path of righteousness, under pretence that he has done enough. Is there any man of business who is accustomed to separate religion too much from his daily occupations, to think that his happiness here and hereafter cannot be pursued together, and to esteem the latter sufficiently provided for if he allow it one day in the week? Let him learn that though the show of righteousness may be unseasonable, righteousness itself can never be so: let him learn that the yoke of Christ is to be borne by all persons of all professions, in all times and in all places, and that piety, purity, heavenly-mindedness and continual growth in grace, are no more to be confined to persons of leisure, and theologians by profession, than death and judgment, and eternal happiness or misery are. Is there any who indulges himself of very carelessness in what he knows to be wrong in his familiar conversation, because, as he tells himself, it would be C superstitious to make such trifling actions matter of conscience? Let not such an one fear being righteous over much, but rather let him fear what the wise son of Sirach has threatened to such as he is: "He that despiseth small things shall fall by little and little." Yea, let him fear that account which a greater than Solomon hath declared shall be given of every idle word in the day of judgment. Lastly, are there any whose moral sense is seared by that most corrupting of all situations into which unstable Christians can be thrown, the living among those whose professions and opportunities are high and their practice low? are there any who beholding sometimes formality and indevotion, sensuality and insubordination, even in these seats of sacred discipline, are thereby led to think light of such abominations, and to reckon them in some measure matters of course, which God will allow for as easily as the world does, when the great Day of account shall come? Remember, I beseech you, my brethren, that every man shall bear his own burthen. If they whose bad conduct emboldens you to sin were to be punished in your stead, you might do safely in following them, but now as God hath not given you their example for a rule, so neither will He admit it as an excuse. One only plain rule He hath given you, that is, His Holy Word, and in that, be assured, no fair enquiry will ever shew you any excuse for sin, anything to slacken your endeavours after perfect righteousness. The example there given is infinitely holy, the aid vouchsafed infinitely gracious, the end proposed infinitely glorious: let not our repentance and our obedience, our faith, and hope, and charity, be bounded by the churlish and scanty proportions of this world, but let them also by God's grace be continually swelling towards infinity, till they be finally perfected where alone true perfection is to be found. Brethren, let us not count ourselves to have obtained, but this one thing let us do; forgetting those things which are behind, and reaching forth unto those things which are before, let us press toward the mark for the prize of the high calling of God in Christ Jesus. To which He of His great and endless mercy vouchsafe to bring us all through the same Jesus Christ our Lord: to whom, with the Father and the Holy Ghost, be all honour and glory, world without end. Amen. ST. MARY'S, OXFORD, |