VIII. Wherefore, instead of being critics on SERM others, let us employ our criticism on ourselves. Leaving others to be judged by Him who searcheth the heart, let us implore his assistance for enabling us to act well our own part, and to follow Christ. SERMON IX. On our PRESENT IGNORANCE of the WAYS of God. IX. JOHN, xiii. 7. Jesus answered and said unto him, What I do, thou knowest not now, but thou shalt know hereafter. SERM. THESE words of our Lord were occaTHES sioned by a circumstance in his behaviour which appeared mysterious to his disciples. When about to celebrate his last passover, he meant to give them an instructive lesson of condescension and humility. The mode which he chose for delivering this instruction, was the emblematical action of washing their feet. When Simon IX. Simon Peter saw his Master addressing SERM himself to the performance of so menial an office, he exclaims, with the greatest surprise, Lord, dost thou wash my feet? Our Lord replies, in the words, of the text, What I do, thou knowest not now, but thou shalt know hereafter. My behaviour in this instance may seem unaccountable to you at present; but you shall afterwards receive a satisfactory explanation of the intent of that symbol which I now employ. The expressions of a divine person, on this occasion, can very naturally and properly be applied to various instances, where the conduct of Providence, in the administration of human affairs, remains dark and mysterious to us. What I do, thou knowest not now. We must for a while be kept in ignorance of the designs of Heaven. But this ignorance, though necessary at present, is not always to continue. A time shall come when a commentary shall be afforded on all that is now obscure; when the veil of mystery shall be removed; and full satisfaction be given to every rational mind. Thou shalt know hereafter. This is SERM. is the doctrine which I purpose to illustrate in the following discourse. IX. I. OUR Saviour's words lead us to observe, that many things in the conduct of Providence are at present mysterious and unintelligible. The truth of this observation will not be called in question. It is indeed very readily admitted by all; and ever since the beginning of the world has been the foundation of many a complaint, and of much scepticism concerning the government of Heaven.-That human affairs are not left to roll on according to mere chance, and that Providence interposes in them to a certain degree, is made evident by various tokens to every candid mind. But the perplexity and trouble of the thoughtful inquirer arises from observing, that Providence appears not to pursue any regular or consistent plan. An unaccountable mixture of light and darkness presents itself to us, when we attempt to trace the affairs of the world up to any wise and righteous administration. We see justice and order begun ; but on many occasions they seem to be deserted. The ray IX. ray of light, which we have traced for a SERM. while, suddenly forsakes us; and where we had looked for the continuance of order, we meet with confusion and disappointment. For instance, when we examine the constitution of the human mind, we discern evident marks of its being framed with a view to favour and reward virtue. Conscience is endowed with signal authority to check vice. It brings home uneasiness and remorse to the bad; and it soothes and supports the righteous with self-approbation and peace. The ordinary course of human things is made to concide in some degree with this constitution of our nature. The worthy and the good are, in general, honoured and esteemed He that walketh uprightly is, for the most part, found to walk surely. The chief misfortunes that befal us in life can be traced to some vices or follies which we have committed; and it almost never happens but the sinner's own wickedness is made, sooner or later, to reprove him, and his backslidings to correct him. All this carries the impress of a just Providence, of a wise and a benevolent administration VOL. IV. M |