Sermon.

HEBREWS xii. 1.

"Wherefore, seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us. Looking unto Jesus, the author and finisher of our faith."

THE Apostle here likens the believer to one who runs a race. He uses a similitude taken from the great national games of Greece. In reading these verses, our thoughts, perhaps, recur to modern races-to public games in our own land. We could hardly think of anything less like the reality. The age of great national games is past. They perished

were frequently erected in the streets in
his honour-his praises formed the theme
of poets' song-the sublimest uninspired
lyric strains the world ever listened to
celebrated the triumphs of the victors at
the public games.
These things may
seem strange to us; that a nation which,
though small in numbers, and though the
history of its freedom stretches over
but a few years, has imprinted deeper
the mark of its power on human thought
than all the world beside, should be thus
wholly devoted to childish trifles-that a
people so learned and so great should
give themselves up to such vanities-we
may wonder at their folly, or may speak
contemptuously of their infatuation;
let us remember that all things are vani-
ties but one-the wealth, the pride, the
learning, the inventions of man,-when
this one thing is awanting, are but as a
childish bauble in the hands of a dying
man.
For what is a man profited, if he
shall gain the whole world and lose his
own soul? and yet how few are there
who seek this one thing needful.

but

with the liberties of Greece. I do not say they were a loss. I do not say whether they were a better thing, or a worse thing, than an English horse race; but they were a greater thing. They were not merely the talk of a week, the amusement of an hour-they were a great national institution; the pride of a nation, at least intellectually without a par, -the first thought of the greatest of her sons. Along with her sculpture and her language, they stand alone. St. Paul tells us, that "they which run, run all, but one receiveth the prize." And what was that prize? a palm branch, a garland of wild olive. How different from the thousands received nowadays by the owner of the winner! But to the Greek there was but one nation in the world, and that nation was around him. Rich and poor had alike entered the contest with him, and the acclamations of thousands, when, standing on a pedestal of ivory and gold, his brow was encircled with the simple coronet, proclaimed him, for the time being, the foremost man of all the people. Nor did his honours end with the day of his victory. His return home was celebrated by his fellow-citizens as a day of triumph and rejoicing. He entered the town in a public procession, not by the gates, but through an opening in the city walls made to receive him. Privileges and immunities were nesses-"Seeing we are compassed about granted to him and his heirs. Statues by so great a cloud of witnesses." 2. The 8.-VIII.

Such was the scene which the words of our text would call up before the imaginations of the early Christians. Such was the all-engrossing interest excited by the public games-such was the ardour of the competitors,-such the crown for which they strove. Let us now consider the exhortation. "Wherefore, seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus, the author and finisher of our faith." In this passage five subjects 1. The cloud of witare set before us.

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preparation "Let us lay aside every | It simply means a multitude. It may be weight, and the sin that doth so easily beset us." 3. The work-" Let us run the race that is set before us." 4. The manner of the running—“ With patience." 5. The course we have to follow, our guide in running-"Looking unto Jesus, the author and finisher of our faith." 1. The cloud of witnesses. 2. The preparation we have to make. 3. The work we have to do. 4. The manner of our doing it. 5. The course.

a multitude above us, a multitude beneath us, a multitude around us. Its use in this sense in Greek authors is quite common. In the next place, the word rendered “witness" does not mean spectator; it means one who bears witness. The English word is indefinite; it bears both meanings. The Greek is definite; it bears only one. It is simply our word "martyr;" and a Christian martyr, you are aware, is one who bears witness to the truth by a holy life, by patient endurance of suffering, or who even seals his faith by his blood. The meaning of the passage, therefore, is this:-"Seeing we have around us so great a multitude of martyrs, of witnesses to the truth." But what bearing has this fact upon the exhortation? What are these martyrs to him who is to run? The runner in the Olympic games saw around him the thousands of his fellow-country

were there. The runner in the Christian course looked to the lives, the sufferings, and death of holy men of old. The one was excited by the multitude of spectators, the other by the constancy of martyrs. The former ran because he was seen of others, the latter because he saw others. And why? because both were thus reminded of the value of the prize for which they struggled. The former-what was it he hoped to gain? an olive crown? It was the presence of Greece that stamped

I. We have to consider the cloud of witnesses: "Wherefore, seeing we are compassed about with so great a cloud of witnesses." These are evidently the worthies mentioned in the 11th chapter, the mighty ancestors of those Hebrews the apostle was addressing; men who had fought the good fight of faith, and were now inheritors of the promises. What is implied in calling them a cloud of witnesses? The words, "cloud" and "wit-men; the noblest, the wisest, the greatest nesses," have suggested to many the idea of the spirits of saints now in glory floating over us,—a company of invisible spectators looking down upon us from the heavens. Thus the Douay Bible,—you are aware that the Roman Catholic Church, while keeping out of view the great truth of the presence of God manifested to believers, and communion with Him through the Spirit, has taught in its stead the dogma of an immediate and personal communion with the world of spirits, substituting for the mediation of Christ the in-it with its value; it was the acclamation tercession of saints and angels, — thus their version, the Douay Bible, reads: "We, also, having so great a cloud of witnesses over our heads." Now, I have no intention of entering into any argument about the authority of different translations. I merely remark, that our version expresses with sufficient fulness and accuracy the meaning of the original. It might have been more literally rendered," having so great a cloud of witnesses seated or reclining around us." What, then, is the meaning of these words? In the first place, the word "cloud" has nothing to do with the position of the witnesses. It is not used because they are in heaven. It does not express the idea that they are above us.

of millions that made an olive garland a crown of glory. And was it not so with the Christian? Were not the lives of the martyrs a testimony to him of the value of the prize for which he contended? Surely it could not be anything of little moment, or of doubtful security, that could sustain these men in the trials they encountered. How great must that hope be, which could cause the sufferings of this present time to seem, in their eyes, as nothing in comparison. What but the certainty of at last enjoying that inheritance, "which is incorruptible, undefiled, and that fadeth not away;" yea, of obtaining that heavenly crown which endureth for ever; could enable them, amidst all their varied sufferings, in prison, in exile, under

torture, and in the agonies of a shameful death, to keep steadfast their faith in the love of their Redeemer, and even to rejoice with joy unspeakable and full of glory? Thus, looking to their labours and sufferings, the Christian was reminded of the value of the prize which had been set before him. If ever his heart was weary -if at any time he felt discouraged by reason of the journey—if the difficulties of the course, the opposition of the world, the trials he met with, ever caused him to shrink from the combat he had undertaken, or tempted him to swerve from the way, would not his ardour be strengthened-would he not feel his heart, as it were, lifted up within him, while he looked upon the constancy of those who went before? Would not their memories hang around him like the eager eyes of those who watched the struggle on the Olympic plain? Would not their words of courage continually sound in his ears, stirring his heart and brain, calling upon him to press onward to the goal for that glorious prize to which he had been called by God through Christ Jesus?

in general willing enough to be relieved of our burdens. Few are willing to bear more than they can help. We lay them on our neighbour. We lay them on our teacher. We lay them on God. But there is one burden we all are naturally loth to leave, -the burden of sin,-the burden of our evil habits,-our evil passions, our evil desires. We would gladly lay down the guilt, the responsibility ; but our evil hearts cling to the burden, the sin. And is not sin a burden? Darkness and death in our heart and mind; coming between us and all that is fair and lovely, all that is good and holy, and all true peace and happiness; veiling from our eyes the gracious dealings of our heavenly Father, and the great and glorious hopes He hath set before us. And is not sin darkness and death, not only on account of what it takes from us, but also on account of what it leaves to us? Empty hopes,-delusive promises, pleasures having a fair seeming to the eye, raising in the heart the flutter of excitement, and of feverish expectation, but fading in the grasp, and going out in darkness. And is not sin darkness and death in itself? A darkness which shall never pass away; a death which shall never die. The hope which gildeth it shall fade, the pleasure shall vanish like smoke, but the sin remaineth. The light of that fire goeth out, but the fire consumeth for ever. The conscience may slumber, but it will never die. The heart may be deluded, it may love and cling to the world. But what is false II.—The preparation for the Christian can only be for a season,-truth will prerace. The competitor in the amphitheatre vail. And then, where is its love, where did not start unprepared. He laid aside is its hope, where is its life? What is everything that might hinder his run- then left to it, but the bitter consciousning. He practised the most rigid self-ness of opportunities neglected,—labour denial. He submitted to a long course of lost,-a life mispent,-dissatisfaction,— painful training. He freely gave up every self-reproach,-despair. Sin may speak pleasure. He underwent every labour fair, but it cannot cease to be evil. If for the hope of the prize. And so, in like now it prophesies peace and gladness, if manner, if we would run the race that is now it is veiled in beauty, and if songs of set before us, we must submit to much, mirth are on its tongue; it is that in the we must labour much. What is the pre- end its revelation may be the more terriparation we have to make? 'Laying ble. Its worm may be still but it dieth aside every weight, and the sin which not. Its fire may seem to smoulder in doth so easily beset us." 1st, Laying aside its ashes, but it is never quenched. every weight, or every burden. We are This is the burden the apostle exhorts

Such is the meaning of the first clause of our text. He who runs the Christian race is exhorted to look unto the holy army of martyrs-not as if courting their applause the apostle does not appeal to our vanity, our love of distinction. We are to call to mind their faith and patience, that, being thus reminded of the glory that shall follow, we may be induced to "run with patience the race that is set before us."

us to lay aside,-the burden of sin;-not | watch over our conduct with regard to guilt merely, that our Saviour, in answer them? But surely the strictness of that to our earnest and unceasing prayer, will abnegation of the world, it is impossible; remove from us, but not while we cling or, yielding to the customs of society in to the sin. He will not bear the one this respect, how can we avoid it, and burden and leave us to bear the other. what harm can there be in it? But you Be assured, that if in religion you have must remember that you are children, found rest to your conscience, while in that you have received a commandment religion you have not found an antidote from your heavenly Father, and it is your to the power of sin, you have, in a false duty to judge and to do, not according to religion, found an opiate, and not in a true what seemeth to you, but according to religion a cure. If the conscience feels what hath been said by Him. But can no burden, while the heart loves and you, you may ask, believe to be sinful habitually cherishes the smallest sin, it is anything you do not know and feel to be because the conscience is asleep. wrong? Yes, my friends, much. An ac2d, The apostle tells us we must lay tion is sinful, not because your conscience aside, not only every weight, but even "the condemns it, but because God's word consin which doth so easily beset us." "The demns it. Conscience is great, but God sin that doth so easily beset us." Very is greater than your conscience. Well, different ideas have been entertained with some say, we do not think we can do very regard to the exact meaning of the term, far wrong in walking according to the dic"doth so easily beset us." Some render, tates of our conscience; what more can we that which clings most closely to us, as do? My friends, you can do this more; the long garments, which would hinder a you can have faith-you can believe. runner; some, that which is master of What God calls good you can believe to the position, like an enemy strongly en- be good; what He calls evil you can becamped near us, ready to fall upon us; lieve to be evil. For see the power of some, that which is most deadly, most full faith, whether in the truth or falsehood, of peril; some, that which stands well with in forming the conscience. A man bethe world, and is most esteemed. It does lieving in the promises of sin yields to not matter much which rendering we take. the temptation. He does what he knows That which is most loved is the most full and feels to be wrong: he does it again, of peril, and clings most closely to us, and until conscience is blunted, reason is peris master of the position. The meaning verted, and evil becomes his good. And of the apostle is this: we must not only so, believing in the word of God, the give up sin generally-we must not only Christian shrinks from what his nature give up that which we know, and feel, inclines him to; he makes a conscience and acknowledge to be evil; we must of doing what his natural conscience does give up that sin even which lies nearest not impel him to do. He perseveres in us, and which we would most reluctantly the path of obedience until, taught of part with. The fairest of all is the most God, his conscience is enabled to approve fatal of all. How many would yield all the things that are excellent, and to know the great if they were only allowed to what is that good and acceptable will of keep some of the small. The Romish doc- God. As faith in the power of Satan, tors, Satan's divines, acted wisely for their step by step, makes man satanic, so faith master, when they made the distinction in the power of God, step by step, makes between mortal and venial sins: for these man godlike. Faith in God is the wings there is pardon, for those there is death. of the soul, on it alone can you rise to There never was a man yet on the tables heaven. Without faith you may do much of whose heart Satan did not endeavour that is good and great; but certainly, if to make the same distinction. Those sins the Bible is true, and if there is any salwe have striven to avoid, with how much vation, without faith, faith in God and in labour have we torn out their roots from His word, in what He says of the evil of our hearts! How closely have we kept sin, you cannot be saved.

with which you are quite familiar. Have you ever reflected on what is implied in it From earth to heaven,

III. But we must not only prepare for the race, we must run it. There are many who seem to think preparation is all that is necessary. They read the Bible, they the terms are plain. Consider for a come to church, they pray, they avoid moment what they mean. From earth, many sins, they perform many duties. children of the dust, and heirs of Is not this the Christianity of thousands? Is not this a Christianity that has been preached and practised, professed and praised, in every church and in every age. What more, some may ask, is to be done? Perhaps giving money to church schemes. My friends, there is this more, there is a soul to be saved. These things are well; they are a blessed means to a great and glorious end. But what is the use of the means if the end is not gained? Why put on the armour, if the battle is not to be fought? Why prepare for the race, if you sit down idle with the course still before you?

But what is the race that is set before us? I will tell you what it is not. It is not the race which many run, and call religion-a race from folly to prudence, gradual amendment, growing wiser as they grow older, youth vain and frivolous, manhood ambitious and worldly, old age cautious and abstemious, the vices of youth corrected by a maturer wisdom, for it has learned that pleasure is a snare, that its end is bitterness. The pride of life in time loses its charm, for it, too, is found to be folly. Year by year, vice, which they consider co-extensive with sin, becoming less attractive, and religion and a world to come obtruding themselves more frequently upon their thoughts. Such is the religion of many; such is its amendment of life; such is its growth in goodness; and such is the power which calls it into existence,-experience, faith, in the teachings of the past. It is a religion of man, a religion of the world. It may, indeed, sometimes seem to be advancing heavenward, as the moon which sometimes approaches and sometimes recedes from the sun; but the centre to wards which it gravitates is ever the same. But what is the race that is set before us? The race is from earth to heaven.

"Life is the season God hath given, To fly from hell and rise to heaven."

death; selfish, sinful, and polluted; sub-
ject to sickness, sorrow, and every
misery. That is the starting point,-
what is the goal? To heaven. Who
shall speak of the glories of heaven, or of
the everlasting joys that there fill every
heart? Our highest conceptions of it
are as all that is opposite to the present
state of man. There shall be no more
sin, no more sickness, no more sorrow,
no more separation, no more death. From
earth to heaven. What is it but to put
off every weakness, to be clothed in light,
to leave behind us all our sins and griefs,
and fears, to dwell for ever with the Fa-
ther of spirits, and with his blessed Son,
being fully satisfied with His ineffable
happiness and unfading glory. That,
you may perhaps say, is the work of
death. The work of death, my friends,
is darkness and despair.
"Death passed
upon all men, in that all have sinned."
At death, may be the revelation of the ful-
ness of our life; but this wondrous change
is the work of the life which is implanted
in us by his Holy Spirit. And, to obtain
the gift of the Spirit, to have this life im-
planted in us, and this wondrous change
wrought in us,-that is the race that has
been set before us.

IV. We come now to consider the manner of the running. "Let us run with patience;" or, as it might have been rendered, with constancy, with perseverance, continuing. Whatever the difficulties we encounter, we must not swerve from the way,-we must not stop, we must continue to "press onward to the mark for the prize of the high calling of God in Christ Jesus." Now, my friends, I would have you to observe that this is the central idea in the text,-this is the substance of the exhortation. What the apostle would have us consider chiefly is not the cloud of witnesses, is not the preparation, is not the race; it is the necessity of persevering in the race. These words, with patience or endurance, we ought to read as