who patiently feel the power of duty, and do steadily their part in the daily work of the world, are the world's truest benefactors, if not the greatest. They are not gazelles, they climb no lofty height, but they abide in the divine meadows, and are the Great Shepherd's useful ones. The Egyptian character was such, that they valued highly, obedience and science; the twin virtues in the lowest degree of the mind. They admired obedience and practised it. Their character was an embodiment of it. Hence they performed such immense works, as even now are the wonder of mankind. Look at the statues of the Egyptians, and see what quiet content, what patient satisfaction is expressed in every feature. Hence, it is said, "Egypt is like a very fair heifer." -Jer. lxvii. 20. In their best periods they delighted to represent this disposition of theirs, as heaven derived; hence their pictures, and their sculptures of the ox, surmounted by the sun. But in their degenerate days, they lost sight not only of the origin of their virtues, but also of the meaning of their symbols, and began to adore as gods what they had formerly figured as emblems. Thus originated calf-worship among the Egyptians, and from them among the sons of Israel. The Israelites were men of the letter, and not of the spirit. Obedience was their highest righteousness, when they were good; and, especially, obedience in external religion, in rites and ceremonies. They did not worship a living calf, but a molten calf they had made out of their ear-rings. A real living calf would represent living obedience, in duties which live in the very nature of things. A molten, thus an artificial calf, would represent artificial duties, such as those of their ritual, full of strange and curious ceremonies. Rituals in religion are of value when they are regarded as means for the reception of higher graces. When the letter of divine service is subservient to the spirit, and the form is regarded as the means of attaining wisdom, purity, innocence, humility and peace. But when form is loved for its own sake; when ceremony is regarded above charity; when the means of grace are thought more of than grace itself; then ritualism is a molten calf to us, and we are crying out, "These be thy gods O Israel, who brought thee forth out of the land of Egypt. To engage in religious worship, to a vast number of minds, is a delightful exercise. It is pleasant to sing, to pray, to join in a religious procession, and to enjoy the privileges of divine worship in general. These sacred pleasures are as golden ear-rings to the soul. When justice and charity are regarded as the spirit of piety, then piety itself is divinely beautiful. Religion's ways are pleasantness, and all her paths are peace. But, when ritual is regarded for its own sake, without any reference to internal graces, when piety is without true charity; when religion has no regard to enlightenment or justice, then worship even becomes an idol, sacred service degenerates into superstition, the incense of prayers that should go up to heaven is mere smoke that hangs about the earth. Prayer is blessed when it deepens our humility, sweetens our disposition, and strengthens in us the spirit of justice. Praise is beautiful when it flows from an adoring heart. When we approach the King of heaven and earth, and sing praises with the heart and with the understanding also, our sympathies with all that is pure, elevated and holy are expanded. But worship without charity, without justice, and without heart is entirely worthless. Who can hear the droning whine of perfunctory devotion, however embellished by correct intonation, and enriched by music, and not turn away in sadness of heart. Where worship is only this; where there is nothing to encourage the soul to inward communion with the Lord; to struggle against all that is mean, low, impure, and selfish; it is iniquity, even the solemn meeting. The substitution of ritual for regeneration, of letter for spirit, of form for essence, of solemn trifles in ceremony, for battling against sin, was the great tendency of the Jewish character. "Stiff in the letter, lax in the design," It was this idolatry of the sensuous portion of religion that was represented in the idolatry of the Golden Calf. The earrings of gold, represented the pleasant things of external obedience to the love of God. The services of divine worship, when presented in the beauties of holiness, are such spiritual ear-rings. They belong to obedience the ear, but rather to its decorations, than to its essential work. This is self-denial, and an earnest performance of our just duties for the public good. When worship is made the chief thing, and virtue, wisdom, charity, and a heavenly temper are lightly esteemed, then we are mentally worshiping a golden calf. "Then ceremony leads her bigots forth, Prepared to fight for shadows of no worth: With hollow form, and gesture, and grimace." In the middle ages this sin of ancient Israel was repeated on a far more extensive scale. Then droning priests were multiplied whose whole life was a compound of idleness, and the grimaces of devotion. They would engage in wearing gorgeous and frequently changing dresses, repeating unintelligible prayers, lighting candles in profusion, making ostentatious processions, while being quite oblivious to the just laws dictated by love to God and love to man. Envy, hatred, covetousness, lust and passion were all undisturbed in the soul, but this theatrical man-millinery was exalted, and they cried again, "These be thy gods, O Israel, that brought thee forth out of the land of Egypt." It is impossible to read the accounts which appear from time to time in the public papers of this country, of ministers introducing into the churches lighted candles in the daytime, crucifixes, varied vestments, and multiplied forms, even though they are aware that bitter animosity will be the result, without once more observing the tendency to the idolatry of the Golden Calf. The people went to Aaron when Moses was away in the mountain, and moved him to make for them this Golden Calf. Aaron without Moses represents religion without the Divine Law. The people going to Aaron and inducing him to make the object of their idolatry, represents the process by which religion is corrupted. The degeneracy of a degraded people, operating on an obsequious priesthood, really no better than themselves, induce them to give a prominency to such parts of religion as do not cross their evil loves, and make these all in all. "A wonderful and horrible thing is committed in the land: the prophets prophesy falsely, and the priests bear rule by their means and my people love to have it so and what will ye do in the end thereof?"-Jer. v. 30, 31. The end of the idolatry thus instituted by the Israelites and Aaron, was the indignation of Moses, the breaking of the tables of the covenant, the slaying of three thousand men, and the ultimate rejection of the Jewish nation, when the Lord came into the world, from their incapability of forming part of a spiritual church. The result of the idolatry of the form over the essence of religion; of ceremony over love, mercy, and faith, always leads to that making of the commandments of God of none effect by our traditions, which was represented by the breaking of the tables. The further result is the full destruction of spiritual life, represented by the slaying of brother, companion, and neighbour to the extent of three thousand men, and ultimately there is an utter rejection of all who persist in this blind and vicious course. "The priest, whose office is with zeal sincere His unsuspecting sheep believe it pure; How deeply important it is then, that we should unceasingly watch ourselves, and pray to the Lord for His light and strength; above all things to put on charity; to struggle against our inward evils; to make, by His Holy Spirit's guidance, a new heart and a new spirit, that He Himself may warrant our everlasting peace by the gracious words, "The kingdom of heaven is within you." SERMON XLV. THE TWO FIRST TABLES OF COMMANDMENTS BROKEN AND REPLACED. "And the Lord said unto Moses, Hew thee two tables of stone like unto the first; and I will write upon these tables the words that were in the first tables, which thou breakest."-Ex. xxxiv. 1. In contemplating Divine Revelation we must consider not only the perfection of Him from whom it flows, but also the imperfection of the being to whom it is given. God is a Spirit, and has ever eternal ends in view. Whatever descends from Him must be spiritual, elevated, and holy. "My thoughts," He says, "are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts."-Isa. lv. 8, 9. The divine side of revelation as originating in supreme wisdom, must have divine thoughts in its bosom everywhere. It is a sphere that proceeds from the infinite and the eternal, and its character must partake of that which is infinite and eternal. But there is also the human side of revelation. It is addressed to man. Unless it comes clothed in language that he can understand, and that will interest and attract him, it will fail in being a revelation to him. Divine Revelation is a ladder which reaches to heaven, and above which is the Lord, but it must have its foot on earth. Man cannot be helped unless he is reached; he cannot be reached except by things which come down to his natural state. "But the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned."-1 Cor. ii. 14. But every man is natural before he becomes spiritual; hence the Word which is to render him spiritual must be so written that it will engage his attention, impress itself upon his memory, excite his affections, and command his obedience. All this our HH |