Parochial and Plain Sermons Volume VIII Part 3

2. For consider, in the next place, what must in all cases be the consequence of allowing evil thoughts to be present to us, though we do not actually admit them into our hearts. This, namely,--we shall make ourselves familiar with them. Now our great security against sin lies in being shocked at it. Eve gazed and reflected when she should have fled.

It is sometimes said "Second thoughts are best:" this is true in many cases, but there are times when it is very false, and when, on the contrary, first thoughts are best. For sin is like the serpent, which seduced our first parents. We know that some serpents have the power of what is called "fascinating." Their eye has the power of subduing--nay, in a strange way, of alluring--their victim, who is reduced to utter helplessness, cannot flee away, nay, rather is obliged to approach, and (as it were) deliver himself up to them; till in their own time they seize and devour him. What a dreadful figure this is of the power of sin and the devil over our hearts! At first our conscience tells us, in a plain straightforward way, what is right and what is wrong; but when we trifle with this warning, our reason becomes perverted, and comes in aid of our wishes, and deceives us to our ruin. Then we begin to find, that there are arguments available in behalf of bad deeds, and we listen to these till we come to think them true; and then, if perchance better thoughts return, and we make some feeble effort to get at the truth really and sincerely, we find our minds by that time so bewildered that we do not know right from wrong.

Thus, for instance, every one is shocked at cursing and swearing when he first hears it; and at first he cannot help even showing that he is shocked; that is, he looks grave and downcast, and feels uncomfortable.

But when he has once got accustomed to such profane talking, and been laughed out of his strictness, and has begun to think it manly, and has been persuaded to join in it, then he soon learns to defend it. He says he means no harm by it; that it does no one any harm; that it is only so many words, and that every body uses them. Here is an instance in which disobedience to what we know to be right makes us blind.

Again, this same confusion frequently happens in the case of temptations from the world. We fear worldly loss or discredit; or we hope some advantage; and we feel tempted to act so as to secure, at any rate, the worldly good, or to avoid the evil. Now in all such cases of conduct there is no end of arguing about right or wrong, if we once begin; there are numberless ways of acting, each of which may be speciously defended by argument, but plain, pure-hearted common sense, generally speaking, at the very first sight decides the question for us without argument; but if we do not listen promptly to this secret monitor, its light goes out at once, and we are left to the mercy of mere conjecture, and grope about with but second-best guides. Then seeming arguments in favour of deceit and evil compliance with the world's wishes, or of disgraceful indolence, urge us, and either prevail, or at least so confuse us, that we do not know how to act. Alas! in ancient days it happened in this way, that Christians who were brought before their heathen persecutors for punishment, because they were Christians, sometimes came short of the crown of martyrdom, "having loved this present world[4]," and so lost their way in the mazes of Satan's crafty arguments.

Temptations to unbelief may also be mentioned here. Speculating wantonly on sacred subjects, and jesting about them, offend us at first; and we turn away: but if in an evil hour we are seduced by the cleverness or wit of a writer or speaker, to listen to his impieties, who can say where we shall stop? Can we save ourselves from the infection of his profaneness?

we cannot hope to do so. And when we come to a better mind (if by G.o.d's grace this be afterwards granted to us), what will be our state? like the state of men who have undergone some dreadful illness, which changes the const.i.tution of the body. That ready and clear perception of right and wrong, which before directed us, will have disappeared, as beauty of person, or keenness of eye-sight in bodily disorders; and when we begin to try to make up our minds which way lies the course of duty on particular trials, we shall bring enfeebled, unsteady powers to the examination; and when we move to act, our limbs (as it were) will move the contrary way, and we shall do wrong when we wish to do right.

3. But there is another wretched effect of sinning once, which sometimes takes place;--not only the sinning that once itself, but being so seduced by it, as forthwith to continue in the commission of it ever afterwards, without seeking for arguments to meet our conscience withal; from a mere brutish, headstrong, infatuate greediness after its bad pleasures. There are beasts of prey which are said to abstain from blood till they taste it, but once tasting it, ever seek it: and, in like manner, there is a sort of thirst for sin which is born with us, but which grace quenches, and which is thus kept under _till_ we, by our own act, rouse it again; and which, when once aroused, never can be allayed. We sin, while we confess the wages of sin to be death.

4. Sometimes, I say, this is the immediate effect of a first transgression; and if not the immediate effect, yet it is always the tendency and the end of sinning at length, viz. to enslave us to it.

Temptation is very powerful, it is true, when it comes first; but, then, its power lies in its own novelty; and, on the other hand, there is power in the heart itself, divinely given, to resist it; but when we have long indulged sin, the mind has become sinful in its habit and character, and the Spirit of G.o.d having departed, it has no principle within it of strength sufficient to save it from spiritual death. What being can change its own nature? that would be almost ceasing to be itself: fire cannot cease to burn; the leopard changes not its spots, and ceases not to rend and devour; and the soul which has often sinned, cannot help sinning; but in this respect awfully differing from the condition of the senseless elements or brute animals,--that its present state is all its own fault; that it might have hindered it, and will have one day to answer for not having hindered it.

Thus, easy as it is to avoid sin first of all, at length it is (humanly speaking) impossible. "Enter not into its path," saith the wise man; the two paths of right and wrong start from the same point, and at first are separated by a very small difference, so easy (comparatively) is it to choose the right instead of the wrong way: but wait awhile, and pursue the road leading to destruction, and you will find the distance between the two has widened beyond measurement, and that between them a great gulf has been sunk, so that you cannot pa.s.s from the one to the other, though you desire it ever so earnestly[5].

Now to what do considerations such as these lead us, but to our Lord's simple and comprehensive precept, which is the same as Solomon's, but more impressively and solemnly urged on us by the manner and time of His giving it? "Watch and pray, lest ye enter into temptation." To enter not the path of the wicked, to avoid it, and pa.s.s by it, what is this but the exercise of _watching_? Therefore He insists upon it so much, knowing that in it our safety lies. But now, on the other hand, consider _how_ many are there among us who can be said to watch and pray? Is not the utmost we do to offer on Sunday some kind of prayer in Church to G.o.d; or sometimes some short prayer morning and evening in the week; and then go into the world with the same incaution and forgetfulness as if we had never entertained a serious thought? We go through the business of the day, quite forgetting, to any practical purpose, that all business has snares in it, and therefore needs caution. Let us ask ourselves this question, "How often do we think of Satan in the course of the day as our great tempter?" Yet surely he does not cease to be active because we do not think of him; and surely, too, his powers and devices were revealed to us by Almighty G.o.d for the very purpose, that being not ignorant of them, we might watch against them. Who among us will not confess, that many is the time that he has mixed with the world, forgetting who the G.o.d of this world is? or rather, are not a great many of us living in habitual forgetfulness that this world is a scene of trial; that is, that this is its _chief_ character, that all its employments, its pleasures, its occurrences, even the most innocent, the most acceptable to G.o.d, and the most truly profitable in themselves, are all the while so handled by Satan as may be the most conducive to our ruin, if he can possibly contrive it? There is nothing gloomy or superst.i.tious in this, as the plain words of Scripture will abundantly prove to every inquirer. We are told "that the devil, our adversary, as a roaring lion walketh about, seeking whom he may devour[6];" and therefore are warned to "be sober, be vigilant." And a.s.suredly our true comfort lies, not in disguising the truth from ourselves, but in knowing something more than this;--that though Satan is against us, G.o.d is for us; that greater is He that is in us, than he that is in the world[7]; and that He in every temptation will make a way for us to escape, that we may be able to bear it[8].

G.o.d does His part most surely; and Satan too does his part: we alone are unconcerned. Heaven and h.e.l.l are at war for us and against us, yet we trifle, and let life go on at random. Heaven and h.e.l.l are before us as our own future abode, one or other of them; yet our own interest moves us no more than G.o.d's mercy. We treat sin, not as an enemy to be feared, abhorred, and shunned, but as a misfortune and a weakness; we do not pity and shun sinful men, but we enter into their path so far as to keep company with them; and next, being tempted to copy them, we fall almost without an effort.

Be not you thus deceived and overcome, my brethren, by an evil heart of unbelief. Make up your minds to take G.o.d for your portion, and pray to Him for grace to enable you so to do. Avoid the great evils of leisure, avoid the snare of having time on your hands. Avoid all bad thoughts, all corrupt or irreligious books, avoid all bad company: let nothing seduce you into it. Though you may be laughed at for your strictness; though you may lose thereby amus.e.m.e.nts which you would like to partake of; though you may thereby be ignorant of much which others know, and may appear to disadvantage when they are talking together; though you appear behind the rest of the world; though you be called a coward, or a child, or narrow-minded, or superst.i.tious; whatever insulting words be applied to you, fear not, falter not, fail not; stand firm, quit you like men; be strong. They think that in the devil's service there are secrets worthy our inquiry, which you share not: yes, there are secrets, and such that it is a shame even to speak of them; and in like manner you have a secret which they have not, and which far surpa.s.ses theirs. "The secret of the Lord is with them that fear Him." Those who obey G.o.d and follow Christ have secret gains, so great, that, as well might we say heaven were like h.e.l.l, as that these are like the gain which sinners have. They have a secret gift given them by their Lord and Saviour in proportion to their faith and love. They cannot describe it to others; they have not possession of it all at once; they cannot have the enjoyment of it at this or that time when they will. It comes and goes according to the will of the Giver. It is given but in small measure to those who begin G.o.d's service. It is not given at all to those who follow Him with a divided heart. To those who love the world, and yet are in a certain sense religious, and are well contented with such a religious state, to them it is not given. But those who give themselves up to their Lord and Saviour, those who surrender themselves soul and body, those who honestly say, "I am Thine, new-make me, do with me what Thou wilt," who say so not once or twice merely, or in a transport, but calmly and habitually; these are they who gain the Lord's secret gift, even the "white stone, and in the stone a new name written which no man knoweth, saving he that receiveth it[9]." Sinners think that they know all that religion has to give, and over and above that, they know the pleasures of sin too. No, they do not, cannot, never will know the secret gift of G.o.d, till they repent and amend. They never will know what it is to see G.o.d, till they obey; nay, though they are to see Him at the last day, even that will be no true sight of Him, for the sight of that Holy One will then impart no comfort, no joy to them. They never will know the blessedness which He has to give. They do know the satisfaction of sinning, such as it is; and, alas! if they go on as they are going, they will know not only what sin is, but what h.e.l.l is. But they never will know that great secret which is hid in the Father and in the Son.

Let us not then be seduced by the Tempter and his promises. He can show us no good. He has no good to give us. Rather let us listen to the gracious words of our Maker and Redeemer, "Call unto Me, and I will answer thee, and show thee great and mighty things, which thou knowest not[10]."

[1] Gen. iii. 6.

[2] Eccles. xi. 9.

[3] 2 Tim. ii. 26.

[4] 2 Tim. iv. 10.

[5] Luke xvi. 26.

[6] 1 Pet. v. 8.

[7] 1 John iv. 4.

[8] 1 Cor. x. 13.

[9] Rev. ii. 17.

[10] Jer. x.x.xiii. 3

SERMON VI.

Miracles no Remedy for Unbelief.

"_And the Lord said unto Moses, How long will this people provoke Me?

and how long will it be ere they believe Me, for all the signs which I have showed among them?_"--Numbers xiv. 11.

Nothing, I suppose, is more surprising to us at first reading, than the history of G.o.d's chosen people; nay, on second and third reading, and on every reading, till we learn to view it as G.o.d views it. It seems strange, indeed, to most persons, that the Israelites should have acted as they did, age after age, in spite of the miracles which were vouchsafed to them. The laws of nature were suspended again and again before their eyes, the most marvellous signs were wrought at the word of G.o.d's prophets, and for their deliverance, yet they did not obey their great Benefactor at all better than men now-a-days who have not these advantages, as we commonly consider them. Age after age G.o.d visited them by Angels, by inspired messengers, age after age they sinned. At last He sent His beloved Son; and He wrought miracles before them still more abundant, wonderful, and beneficent than any before Him. What was the effect upon them of His coming? St. John tells us, "Then gathered the Chief Priests and the Pharisees a council, and said, What do we? for this Man doeth many miracles. . . . . Then from that day forth they took counsel together for to put Him to death[1]."

In matter of fact, then, whatever be the reason, nothing is gained by miracles, nothing comes of miracles, as regards our religious views, principles, and habits. Hard as it is to believe, miracles certainly do not make men better; the history of Israel proves it. And the only mode of escaping this conclusion, to which some persons feel a great repugnance, is to fancy that the Israelites were much worse than other nations, which accordingly has been maintained. It has often been said, that they were stiff-necked and hard-hearted beyond the rest of the world. Now, even supposing, for argument's sake, I should grant that they were so, this would not sufficiently account for the strange circ.u.mstance under consideration; for this people was not moved at all.

It is not a question of more or less: surely they must have been altogether distinct from other men, dest.i.tute of the feelings and opinions of other men, nay, hardly partakers of human nature, if other men would, as a matter of course, have been moved by those miracles which had no influence whatever upon them. That there _are_, indeed, men in the world who would have been moved, and would have obeyed in consequence, I do not deny; such were to be found among the Israelites also; but I am speaking of men in general; and I say, that if the Israelites had a common nature with us, surely that insensibility which they exhibited on the whole, must be just what we should exhibit on the whole under the same circ.u.mstances.

It confirms this view of the subject to observe, that the children of Israel _are_ like other men in all points of their conduct, save this insensibility, which other men have not had the opportunity to show as they had. There is no difference between their conduct and ours in point of _fact_, the difference is entirely in the external discipline to which G.o.d subjected them. Whether or not miracles ought to have influenced them in a way in which G.o.d's dealings in Providence do not influence us, so far is clear, that looking into their modes of living and of thought, we find a nature just like our own, not better indeed, but in no respect worse. Those evil tempers which the people displayed in the desert, their greediness, selfishness, murmuring, caprice, waywardness, fickleness, ingrat.i.tude, jealousy, suspiciousness, obstinacy, unbelief, all these are seen in the uneducated mult.i.tude now-a-days, according to its opportunity of displaying them.

The pride of Dathan and the presumption of Korah are still instanced in our higher ranks and among educated persons. Saul, Ahithophel, Joab, and Absalom, have had their parallels all over the world. I say there is nothing unlike the rest of mankind in the character or conduct of the chosen people; the difference solely is in G.o.d's dealings with them. They _act_ as other men; it is their religion which is not as other men; it is miraculous; and the question is, how it comes to pa.s.s, their religion being different, their conduct is the same? and there are two ways of answering it; either by saying that they were worse than other men, and were not influenced by miracles when others would have been influenced (as many persons are apt to think), or (what I conceive to be the true reason) that, after all, the difference between miracle and no miracle is not so great in any case, in the case of any people, as to secure the success or account for the failure of religious truth. It was not that the Israelites were much more hard-hearted than other people, but that a miraculous religion is not much more influential than other religions.

For I repeat, though it be granted that the Israelites were much worse than others, still that will not account for the fact that miracles made no impression whatever upon them. However sensual and obstinate they may be supposed to have been in natural character, yet if it be true that a miracle has a necessary effect upon the human mind, it must be considered to have had some effect on their conduct for good or bad; if it had not a good effect, at least it must have had a bad; whereas their miracles left them very much the same in outward appearance as men are now-a-days, who neglect such warnings as are now sent them, neither much more lawless and corrupt than they, nor the reverse. The point is, that while they were so hardened, as it appears to us, in their conduct towards their Lord and Governor, they were not much worse than other men in social life and personal behaviour. It is a rule that if men are extravagantly irreligious, profane, blasphemous, infidel, they are equally excessive and monstrous in other respects; whereas the Jews were like the Eastern nations around them, with this one peculiarity, that they had rejected direct and clear miraculous evidence, and the others had not. It seems, then, I say, to follow, that, guilty as were the Jews in disobeying Almighty G.o.d, and blind as they became from shutting their eyes to the light, they were not much more guilty than others may be in disobeying Him, that it is almost as great a sin to reject His service in the case of those who do not see miracles, as in the case of those who do; that the sight of miracles is not the way in which men come to believe and obey, nor the absence of them an excuse for not believing and obeying.

Now let me say something in explanation of this, at first sight, startling truth, that miracles on the whole would not make men in general more obedient or holy than they are, though they were generally displayed. It has sometimes been said by unbelievers, "If the Gospel were written on the Sun, I would believe it." Unbelievers have said so by way of excusing themselves for not believing it, as it actually comes to them; and I dare say some of us, my brethren, have before now uttered the same sentiment in our hearts, either in moments of temptation, or when under the upbraidings of conscience for sin committed. Now let us consider, why do we think so?

I ask, why should the sight of a miracle make you better than you are?

Do you doubt at all the being and power of G.o.d? No. Do you doubt what you ought to _do_? No. Do you doubt at all that the rain, for instance, and suns.h.i.+ne, come from Him? or that the fresh life of each year, as it comes, is His work, and that all nature bursts into beauty and richness at His bidding? You do not doubt it at all. Nor do you doubt, on the other hand, that it is your duty to obey Him who made the world and who made you. And yet, with the knowledge of all this, you find you cannot prevail upon yourselves to do what you know you should do. Knowledge is not what you want to make you obedient. You have knowledge enough already. Now what truth would a miracle convey to you which you do not learn from the works of G.o.d around you? What would it teach you concerning G.o.d which you do not already believe without having seen it?

But, you will say, a miracle would startle you; true; but would not the startling pa.s.s away? could you be startled for ever? And what sort of a religion is that which consists in a state of fright and disturbance?

Are you not continually startled by the accidents of life? You see, you hear things suddenly, which bring before your minds the thoughts of G.o.d and judgment, calamities befall you which for the time sober you.

Startling is not conversion, any more than knowledge is practice.

But you urge, that perhaps that startling might issue in amendment of life; that it might be the beginning of a new course, though it pa.s.sed away itself; that a miracle would not indeed convert you, but it would be the first step towards thorough conversion; that it would be the turning point in your life, and would suddenly force your path into the right direction, and that in this way shocks and startlings, and all the agitation of the pa.s.sions and affections, are really the means of conversion, though conversion be something more than they. This is very true: sudden emotions--fear, hope, grat.i.tude, and the like, all do produce such effects sometimes; but why is a miracle necessary to produce such effects? Other things startle us besides miracles; we have a number of accidents sent us by G.o.d to startle us. He has not left us without warnings, though He has not given us miracles; and if we are not moved and converted by those which come upon us, the probability is, that, like the Jews, we should not be converted by miracles.

Yes, you say; but if one came from the dead, if you saw the spirit of some departed friend you knew on earth: what then? What would it tell you that you do not know now? Do you now in your sober reason doubt the reality of the unseen world? not at all; only you cannot get yourself to act as if it _were_ real. Would such a sight produce this effect? you think it would. Now I will grant this on one supposition.

Do the startling accidents which happen to you now, produce _any_ lasting effect upon you? Do they lead you to _any habits_ of religion?

If they do produce some effect, then I will grant to you that such a strange visitation, as you have supposed, would produce a greater effect; but if the events of life which now happen to you produce no lasting effect on you, and this I fear is the case, then too sure I am, that a miracle too would produce no lasting effect on you, though of course it would startle you more at the time. I say, I fear that what happens to you, as it is, produces no lasting effect on you. I mean, that the warnings which you really have, do not bring you to any habitual and regular religiousness; they may make you a little more afraid of this or that sin, or of this or that particular indulgence of it; but they do not tend at all to make you break with the world, and convert you to G.o.d. If they did make you take up religion in earnest, though in ever so poor a way, then I will grant that miracles would make you _more_ in earnest. If G.o.d's _ordinary_ warnings moved you, His extraordinary would move you more. It is quite true, that a serious mind would be made more serious by seeing a miracle, but this gives no ground for saying, that minds which are _not_ serious, careless, worldly, self-indulgent persons, who are made not at all better by the warnings which _are_ given them, would be made serious by those miraculous warnings which are not given.

Of course it might so happen in this or that particular case,--just as the same person is moved by one warning, not by another, not moved by a warning to-day, moved by a warning to-morrow; but I am sure, taking men as we find them, miracles would leave them, as far as their conduct is concerned, very much as they are. They would be very much startled and impressed at first, but the impression would wear away. And thus our Saviour's words would come true of all those mult.i.tudes who have the Bible to read, and know what they ought to do, but do it not:--"If they hear not Moses and the Prophets," He says, "neither will they be persuaded though one rose from the dead." Do we never recollect times when we have said, "We shall never forget this; it will be a warning all through our lives"? have we never implored G.o.d's forgiveness with the most eager promises of amendment? have we never felt as if we were brought quite into a new world, in grat.i.tude and joy? Yet was the result what we had expected? We cannot antic.i.p.ate more from miracles, than before now we have antic.i.p.ated from warnings, which came to nought.

And now, what is the real reason why we do not seek G.o.d with all our hearts, and devote ourselves to His service, if the absence of miracles be not the reason, as most a.s.suredly it is not? What was it that made the Israelites disobedient, who _had_ miracles? St. Paul informs us, and exhorts _us_ in consequence. "Harden not your hearts, _as_ in the provocation, in the day of temptation in the wilderness . . . take heed . . . lest there be in any of _you_" (as there was among the Jews) "an evil heart of unbelief in departing from the Living G.o.d." Moses had been commissioned to say the same thing at the very time; "Oh that there were such a heart in them, that they would fear Me, and keep My Commandments always!" We cannot serve G.o.d, because we want the will and the heart to serve Him. We like any thing better than religion, as the Jews before us. The Jews liked this world; they liked mirth and feasting. "The people sat down to eat and to drink, and rose up to play;" so do we. They liked glitter and show, and the world's fas.h.i.+ons. "Give us a king like the nations," they said to Samuel; so do we. They wished to be let alone; they liked ease; they liked their own way; they disliked to make war against the natural impulses and leanings of their own minds; they disliked to attend to the state of their souls, to have to treat themselves as spiritually sick and infirm, to watch, and rule, and chasten, and refrain, and change themselves; and so do we. They disliked to think of G.o.d, and to observe and attend His ordinances, and to reverence Him; they called it a weariness to frequent His courts; and they found this or that false wors.h.i.+p more pleasant, satisfactory, congenial to their feelings, than the service of the Judge of quick and dead; and so do we: and therefore we disobey G.o.d as they did,--not that we have not miracles; for they actually had them, and it made no difference. We act as they did, though they had miracles, and we have not; because there is one cause of it _common_ both to them and us--heartlessness in religious matters, an evil heart of unbelief, both they and we disobey and disbelieve, because we do not love.

But this is not all; in another respect we are really far more favoured than they were, they had outward miracles, we too have miracles, but they are not outward but inward. Ours are not miracles of evidence, but of power and influence. They are secret, and more wonderful and efficacious because secret. Their miracles were wrought upon external nature; the sun stood still, and the sea parted. Ours are invisible, and are exercised upon the soul. They consist in the sacraments, and they just do that very thing which the Jewish miracles did not. They really touch the heart, though we so often resist their influence. If then we sin, as, alas! we do, if we do not love G.o.d more than the Jews did, if we have no heart for those "good things which pa.s.s men's understanding," we are not more excusable than they, but less so. For the supernatural works which G.o.d showed to them were wrought outwardly, not inwardly, and did not influence the will; they did but convey warnings; but the supernatural works which He does towards us are in the heart, and impart grace; and if we disobey, we are not disobeying His command only, but resisting His presence.

This is our state; and perhaps so it is that, as the Israelites for forty years hardened their hearts in the wilderness, in spite of the manna and the quails, and the water from the rock, so we for a course of years have been hardening ours in spite of the spiritual gifts which are the portion of Christians. Instead of listening to the voice of conscience, instead of availing ourselves of the aid of heavenly grace, we have gone on year after year with the vain dream of turning to G.o.d some future day. Childhood and boyhood are past; youth, perhaps middle age, perhaps old age is come; and now we find that we cannot "love the thing which G.o.d commandeth, and desire that which He doth promise;" and then, instead of laying the blame where it is due, on ourselves, for having hardened ourselves against the influences of grace, we complain that enough has not been done for us; we complain we have not enough light, enough help, enough inducements; we complain we have not seen miracles. Alas! how exactly are G.o.d's words fulfilled in us, which He deigned to speak to His former people. "O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt Me and My vineyard. What could have been done more to My vineyard that I have not done in it?

wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes[2]?"

Let us then put aside vain excuses, and, instead of looking for outward events to change our course of life, be sure of this, that if our course of life is to be changed, it must be from within. G.o.d's grace moves us from within, so does our own will. External circ.u.mstances have no real power over us. If we do not love G.o.d, it is because we have not wished to love Him, tried to love Him, prayed to love Him. We have not borne the idea and the wish in our mind day by day, we have not had it before us in the little matters of the day, we have not lamented that we loved Him not, we have been too indolent, sluggish, carnal, to attempt to love Him in little things, and begin at the beginning; we have shrunk from the effort of moving from within; we have been like persons who cannot get themselves to rise in the morning; and we have desired and waited for a thing impossible,--to be changed once and for all, all at once, by some great excitement from without, or some great event, or some special season; something or other we go on expecting, which is to change us without our having the trouble to change ourselves. We covet some miraculous warning, or we complain that we are not in happier circ.u.mstances, that we have so many cares, or so few religious privileges, or we look forward for a time when religion will come easy to us as a matter of course. This we used to look out for as boys; we used to think there was time enough yet to think of religion, and that it was a natural thing, that it came without trouble or effort, for men to be religious as life went on; we fancied that all old persons must be religious; and now even, as grown men, we have not put off this deceit; but, instead of giving our hearts to G.o.d, we are waiting, with Felix, for a convenient season.

Let us rouse ourselves, and act as reasonable men, before it is too late; let us understand, as a first truth in religion, that _love_ of heaven is the only _way_ to heaven. Sight will not move us; else why did Judas persist in covetousness in the very presence of Christ? why did Balaam, whose "eyes were opened," remain with a closed heart? why did Satan fall, when he was a bright Archangel? Nor will reason subdue us; else why was the Gospel, in the beginning, "to the Greeks foolishness"? Nor will excited feelings convert us; for there is one who "heareth the word, and anon with joy receiveth it;" yet "hath no root in himself," and "dureth" only "for a while." Nor will self-interest prevail with us; or the rich man would have been more prudent, whose "ground brought forth plentifully," and would have recollected that "that night his soul" might be "required of him." Let us understand that nothing but the love of G.o.d can make us believe in Him or obey Him; and let us pray Him, who has "prepared for them that love Him, such good things as pa.s.s man's understanding, to pour into our hearts such love towards Him, that we, loving Him above all things, may obtain His promises, which exceed all that we can desire."