Parochial and Plain Sermons Volume VII Part 8

[14] Zech. ix. 17.

[15] Mal. i. 11.

[16] Ps. xxiii. 5; xxvi. 6; x.x.xvi. 7-9; xliii. 3, 4, lxv. 4; lxiii. 6-8.

[17] Prov. ix. 1-5.

[18] Isa. lv. 1.

[19] Cant. ii. 13; iv. 6; v. 1

SERMON XIII.

Love of Religion, a New Nature.

"_If we be dead with Christ, we believe that we shall also live with Him._"--Romans vi. 8.

To be dead with Christ, is to hate and turn from sin; and to live with Him, is to have our hearts and minds turned towards G.o.d and Heaven. To be dead to sin, is to feel a disgust at it. We know what is meant by disgust. Take, for instance, the case of a sick man, when food of a certain kind is presented to him,--and there is no doubt what is meant by disgust. Consider how certain scents, which are too sweet or too strong, or certain tastes, affect certain persons under certain circ.u.mstances, or always,--and you will be at no loss to determine what is meant by disgust at sin, or deadness to sin. On the other hand, consider how pleasant a meal is to the hungry, or some enlivening odour to the faint, how refres.h.i.+ng the air is to the languid, or the brook to the weary and thirsty,--and you will understand the sort of feeling which is implied in being alive with Christ, alive to religion, alive to the thought of heaven. Our animal powers cannot exist in all atmospheres; certain airs are poisonous, others life-giving. So is it with spirits and souls: an unrenewed spirit could not live in heaven, he would die; an Angel could not live in h.e.l.l. The natural man cannot live in heavenly company, and the angelic soul would pine and waste away in the company of sinners, unless G.o.d's sacred presence were continued to it. To be dead to sin, is to be so minded, that the atmosphere of sin (if I may so speak) oppresses, distresses, and stifles us,--that it is painful and unnatural to us to remain in it.

To be alive with Christ, is to be so minded, that the atmosphere of heaven refreshes, enlivens, stimulates, invigorates us. To be alive, is not merely to bear the thought of religion, to a.s.sent to the truth of religion, to wish to be religious; but to be drawn towards it, to love it, to delight in it, to obey it. Now I suppose most persons called Christians do not go farther than this,--to wish to be religious, and to think it right to be religious, and to feel a respect for religious men; they do not get so far as to have any sort of love for religion.

So far, however, they do go; not, indeed, to do their duty and to love it, but to have a sort of wish that they did. I suppose there are few persons but, at the very least, now and then feel the wish to be holy and religious. They bear witness to the excellence of virtuous and holy living, they consent to all that their teachers tell them, what they hear in church, and read in religious books; but all this is a very different thing from acting according to their knowledge. They confess one thing, they do another.

Nay, they confess one thing _while_ they do another. Even sinners,--wilful, abandoned sinners,--if they would be honest enough to speak as they really in their hearts feel, would own, while they are indulging in the pleasures of sin, while they idle away the Lord's Day, or while they keep bad company, or while they lie or cheat, or while they drink to excess, or do any other bad thing,--they would confess, I say, did they speak their minds, that it is a far happier thing, even at present, to live in obedience to G.o.d, than in obedience to Satan.

Not that sin has not its pleasures, such as they are; I do not mean, of course, to deny that,--I do not deny that Satan is able to give us something in exchange for future and eternal happiness; I do not say that irreligious men do not gain pleasures, which religious men are obliged to lose. I know they do; if they did not, there would be nothing to tempt and try us. But, after all, the pleasures which the servants of Satan enjoy, though pleasant, are always attended with pain too; with a bitterness, which, though it does not destroy the pleasure, yet is by itself sufficient to make it far less pleasant, even while it lasts, than such pleasures as are without such bitterness, viz. the pleasures of religion. This, then, alas! is the state of mult.i.tudes; not to be dead to sin and alive to G.o.d, but, while they are alive to sin and the world, to have just so much sense of heaven, as not to be able to enjoy either.

I say, when any one, man or woman, young or old, is conscious that he or she is going wrong, whether in greater matter or less, whether in not coming to church when there is no good excuse, neglecting private prayer, living carelessly, or indulging in known sin,--this bad conscience is from time to time a torment to such persons. For a little while, perhaps, they do not feel it but then the pain comes on again. It is a keen, hara.s.sing, disquieting, hateful pain, which hinders sinners from being happy. They _may_ have pleasures, but they cannot be _happy_. They know that G.o.d is angry with them; and they know that, at some time or other, He will visit, He will judge, He will punish. They try to get this out of their minds, but the arrow sticks fast there; it keeps its hold. They try to laugh it off, or to be bold and daring, or to be angry and violent. They are loud or unkind in their answers to those, who remind them of it either in set words, or by their example. But it keeps its hold. And so it is, that all men who are not very abandoned, bad men as well as good, wish that they were holy as G.o.d is holy, pure as Christ was pure, even though they do not try to be, or pray to G.o.d to make them, holy and pure; not that they _like_ religion, but that they know, they are convinced in their reason, they feel sure, that religion alone is happiness.

Oh, what a dreadful state, to have our desires one way, and our knowledge and conscience another; to have our life, our breath and food, upon the earth, and our eyes upon Him who died once and now liveth; to look upon Him who once was pierced, yet not to rise with Him and live with Him; to feel that a holy life is our only happiness, yet to have no heart to pursue it; to be certain that the wages of sin is death, yet to practise sin; to confess that the Angels alone are perfectly happy, for they do G.o.d's will perfectly, yet to prepare ourselves for nothing else but the company of devils; to acknowledge that Christ is our only hope, yet deliberately to let that hope go! O miserable state! miserable they, if any there are who now hear me, who are thus circ.u.mstanced!

At first sight, it might seem impossible that any such persons could be found in church. At first sight, one might be tempted to say, "All who come to church, at least, are in earnest, and have given up sin; they are imperfect indeed, as all Christians are at best, but they do not fall into wilful sin." I should be very glad, my Brethren, to believe this were the case, but I cannot indulge so pleasant a hope. No; I think it quite certain that some persons at least, I do not say how many, to whom I am speaking, have not made up their minds fully to lead a religious life. They come to church because they think it right, or from other cause. It is very right that they should come; I am glad they do. This is good, as far as it goes; but it is not all. They are not so far advanced in the kingdom of G.o.d, as to resist the devil, or to flee from him. They cannot command themselves. They act rightly one day, and wrongly the next. They are afraid of being laughed at.

They are attracted by bad company. They put off religion to a future day. They think a religious life dull and unpleasant. Yet they have a certain sense of religion; and they come to church in order to satisfy this sense. Now, I say it is right to come to church; but, O that they could be persuaded of the simple truth of St. Paul's words, "He is not a Jew which is one outwardly, but he is a Jew which is one inwardly; and circ.u.mcision is that of the heart in the spirit, and not in the letter, whose praise is not of men, but of G.o.d[1];" which may be taken to mean:--He is not a Christian who is one outwardly, who merely comes to church, and professes to desire to be saved by Christ. It is very right that he should do so, but it is not enough. He is not a Christian who merely has not cast off religion, but he is the true Christian, who, while he is a Christian outwardly, is one inwardly also; who lives to G.o.d; whose secret life is hid with Christ in G.o.d; whose heart is religious; who not only knows and feels that a religious life is true happiness, but loves religion, wishes, tries, prays to be religious, begs G.o.d Almighty to give him the will and the power to be religious; and, as time goes on, grows more and more religious, more fit for heaven.

We can do nothing right, unless G.o.d gives us the will and the power; we cannot please Him without the aid of His Holy Spirit. If any one does not deeply feel this as a first truth in religion, he is preparing for himself a dreadful fall. He will attempt, and he will fail signally, utterly. His own miserable experience will make him sure of it, if he will not believe it, as Scripture declares it. But it is not unlikely that some persons, perhaps some who now hear me, may fall into an opposite mistake. They may attempt to excuse their lukewarmness and sinfulness, on the plea that G.o.d does not inwardly move them; and they may argue that those holy men whom they so much admire, those saints who are to sit on Christ's right and left, are of different nature from themselves, sanctified from their mother's womb, visited, guarded, renewed, strengthened, enlightened in a peculiar way, so as to make it no wonder that they _are_ saints, and no fault that they themselves are not. But this is not so; let us not thus miserably deceive ourselves.

St. Paul says expressly of himself and the other Apostles, that they were "men of like pa.s.sions" with the poor ignorant heathen to whom they preached. And does not his history show this? Do you not recollect what he was before his conversion? Did he not rage like a beast of prey against the disciples of Christ? and how was he converted? by the vision of our Lord? Yes, in one sense, but not by it alone; hear his own words, "Whereupon, O King Agrippa, I was not _disobedient_ unto the heavenly vision." His obedience was necessary for his conversion; he could not obey without grace; but he would have received grace in vain, had he not obeyed. And, afterwards, was he at once perfect? No; for he says expressly, "not as though I had already attained, either were already perfect;" and elsewhere he tells us that he had a "thorn in the flesh, the messenger of Satan to buffet him," and he was obliged to "bruise his body and bring it into subjection, lest, after he had preached to others, he should be himself a castaway." St. Paul conquered, as any one of us must conquer, by "striving," struggling, "to enter in at the strait gate;" he "wrought out his salvation with fear and trembling," as we must do.

This is a point which must be insisted on for the encouragement of the fearful, the confutation of the hypocritical, and the abas.e.m.e.nt of the holy. In this world, even the best of men, though they are dead to sin, and have put sin to death, yet have that dead and corrupt thing within them, though they live to G.o.d; they have still an enemy of G.o.d remaining in their hearts, though they keep it in subjection. This, indeed, is what all men now have in common, a root of evil in them, a principle of sin, or what may become such;--what they differ in is this, not that one man has it, another not; but that one lives in and to it, another not; one subdues it, another not. A holy man is by nature subject to sin equally with others; but he is holy because he subdues, tramples on, chains up, imprisons, puts out of the way this law of sin, and is ruled by religious and spiritual motives. Of Christ alone can it be said that He "did no sin, neither was guile found in His mouth." The prince of this world came and found nothing in Him.

He had no root of sin in His heart; He was not born in Adam's sin. Far different are we. He was thus pure, because He was the Son of G.o.d, and born of a Virgin. But we are conceived in sin and shapen in iniquity.

And since that which is born of the flesh, is flesh, we are sinful and corrupt because we are sinfully begotten of sinners. Even those then who in the end turn out to be saints and attain to life eternal, yet are not born saints, but have with G.o.d's regenerating and renewing grace to make themselves saints. It is nothing but the Cross of Christ, without us and within us, which changes any one of us from being (as I may say) a devil, into an Angel. We are all by birth children of wrath. We are at best like good olive trees, which have become good by being grafted on a good tree. By nature we are like wild trees, bearing sour and bitter fruit, and so we should remain, were we not grafted upon Christ, the good olive tree, made members of Christ, the righteous and holy and well-beloved Son of G.o.d. Hence it is that there is such a change in a saint of G.o.d from what he was at the first. Consider what a different man St. Paul was after his conversion and before,--raging, as I just now said, like some wild beast, with persecuting fury against the Church, before Christ appeared to him, and meekly suffering persecution and glorying in it afterwards.

Think of St. Peter denying Christ before the resurrection, and confessing, suffering, and dying for Him afterwards. And so now many an aged saint, who has good hope of heaven, may recollect things of himself when young, which fill him with dismay. I do not speak as if G.o.d's saints led vicious and immoral lives when young; but I mean that their lower and evil nature was not subdued, and perhaps from time to time broke out and betrayed them into deeds and words so very different from what is seen in them at present, that did their friends know of them what they themselves know, they would not think them the same persons, and would be quite overpowered with astonishment. We never can guess what a man is by nature, by seeing what self-discipline has made him. Yet if we do become thereby changed and prepared for heaven, it is no praise or merit to us. It is G.o.d's doing--glory be to Him, who has wrought so wonderfully with us! Yet in this life, even to the end, there will be enough evil in us to humble us; even to the end, the holiest men have remains and stains of sin which they would fain get rid of, if they could, and which keep this life from being to them, for all G.o.d's grace, a heaven upon earth. No, the Christian life is but a shadow of heaven. Its festal and holy days are but shadows of eternity. But hereafter it will be otherwise. In heaven, sin will be utterly destroyed in every elect soul. We shall have no earthly wishes, no tendencies to disobedience or irreligion, no love of the world or the flesh, to draw us off from supreme devotion to G.o.d. We shall have our Saviour's holiness fulfilled in us, and be able to love G.o.d without drawback or infirmity.

That indeed will be a full reward of all our longings here, to praise and serve G.o.d eternally with a single and perfect heart in the midst of His Temple. What a time will that be, when all will be perfected in us which at present is but feebly begun! Then we shall see how the Angels wors.h.i.+p G.o.d. We shall see the calmness, the intenseness, the purity, of their wors.h.i.+p. We shall see that awful sight, the Throne of G.o.d, and the Seraphim before and around it, crying, "Holy!" We attempt now to imitate in church what there is performed, as in the beginning, and ever shall be. In the Te Deum, day by day we say, "Holy, Holy, Holy, Lord G.o.d of Sabaoth." In the Creed, we recount G.o.d's mercies to us sinners. And we say and sing Psalms and Hymns, to come as near heaven as we can. May these attempts of ours be blest by Almighty G.o.d, to prepare us for Him! may they be, not dead forms, but living services, living with life from G.o.d the Holy Ghost, in those who are dead to sin and who live with Christ! I dare say some of you have heard persons, who dissent from the Church, say (at any rate, they do say), that our Prayers and Services, and Holy days, are only forms, dead forms, which can do us no good. Yes, they are dead forms to those who are dead, but they are living forms to those who are living. If you come here in a dead way, not in faith, not coming for a blessing, without your hearts being in the service, you will get no benefit from it. But if you come in a living way, in faith, and hope, and reverence, and with holy expectant hearts, then all that takes place will be a living service and full of heaven.

Make use, then, of this Holy Easter Season, which lasts forty to fifty days, to become more like Him who died for you, and who now liveth for evermore. He promises us, "Because I live, ye shall live also." He, by dying on the Cross, opened the Kingdom of Heaven to all believers.

He first died, and then He opened heaven. We, therefore, first commemorate His death, and then, for some weeks in succession, we commemorate and show forth the joys of heaven. They who do not rejoice in the weeks after Easter, would not rejoice in heaven itself. These weeks are a sort of beginning of heaven. Pray G.o.d to enable you to rejoice; to enable you to keep the Feast duly. Pray G.o.d to make you better Christians. This world is a dream,--you will get no good from it. Perhaps you find this difficult to believe; but be sure so it is.

Depend upon it, at the last, you will confess it. Young people expect good from the world, and people of middle age devote themselves to it, and even old people do not like to give it up. But the world is your enemy, and the flesh is your enemy. Come to G.o.d, and beg of Him grace to devote yourselves to Him. Beg of Him the will to follow Him; beg of Him the power to obey Him. O how comfortable, pleasant, sweet, soothing, and satisfying is it to lead a holy life,--the life of Angels! It is difficult at first; but with G.o.d's grace, all things are possible. O how pleasant to have done with sin! how good and joyful to flee temptation and to resist evil! how meet, and worthy, and fitting, and right, to die unto sin, and to live unto righteousness!

[1] Rom. ii. 28, 29.

SERMON XIV.

Religion pleasant to the Religious.

"_O taste and see how gracious the Lord is; blessed is the man that trusteth in Him._"--Psalm x.x.xiv. 8.

You see by these words what love Almighty G.o.d has towards us, and what claims He has upon our love. He is the Most High, and All-Holy. He inhabiteth eternity: we are but worms compared with Him. He would not be less happy though He had never created us; He would not be less happy though we were all blotted out again from creation. But He is the G.o.d of love; He brought us all into existence, because He found satisfaction in surrounding Himself with happy creatures: He made us innocent, holy, upright, and happy. And when Adam fell into sin and his descendants after him, then ever since He has been imploring us to return to Him, the Source of all good, by true repentance. "Turn ye, turn ye," He says, "why will ye die? As I live I have no pleasure in the death of the wicked." "What could have been done more to My vineyard that I have not done to it[1]?" And in the text He condescends to invite us to Him: "O taste and see how gracious the Lord is: blessed is the man that trusteth in Him." As if He said, "If you would but make trial, one trial, if you would but be persuaded to taste and judge for yourself, so excellent is His graciousness, that you would never cease to desire, never cease to approach Him:" according to the saying of the wise man, "They that eat Me shall yet be hungry, and they that drink Me shall yet be thirsty[2]."

This excellence and desirableness of G.o.d's gifts is a subject again and again set before us in Holy Scripture. Thus the Prophet Isaiah speaks of the "feast of fat things, a feast of wines on the lees; of fat things full of marrow, of wines on the lees well refined[3]." And again, under images of another kind: "He hath sent Me . . . to give . . . beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, that they may be called Trees of Righteousness[4]." Or again, the Prophet Hosea: "I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon. His branches shall spread, and his beauty shall be as the olive-tree, and his smell as Lebanon. They that dwell under his shadow shall return; they shall revive as the corn, and grow as the vine: the scent thereof shall be as the wine of Lebanon[5]." And the Psalmist: "O that My people would have hearkened unto Me . . . the haters of the Lord should have been found liars, but their time should have endured for ever. He should have fed them also with the finest wheat flour, and with honey out of the stony rock should I have satisfied thee[6]."

You see all images of what is pleasant and sweet in nature are brought together to describe the pleasantness and sweetness of the gifts which G.o.d gives us in grace. As wine enlivens, and bread strengthens, and oil is rich, and honey is sweet, and flowers are fragrant, and dew is refres.h.i.+ng, and foliage is beautiful; so, and much more, are G.o.d's gifts in the Gospel enlivening, and strengthening, and rich, and sweet, and fragrant, and refres.h.i.+ng, and excellent. And as it is natural to feel satisfaction and comfort in these gifts of the visible world, so it is but natural and necessary to be delighted and transported with the gifts of the world invisible; and as the visible gifts are objects of desire and search, so much more is it, I do not merely say a duty, but a privilege and blessedness to "taste and see how gracious the Lord is."

Other pa.s.sages in the Psalms speak of this blessedness, besides the text. "Thou hast put gladness in my heart," says the Psalmist, "since the time that their corn and wine and oil increased[7]." "The lot is fallen unto me in a fair ground, yea, I have a goodly heritage[8]."

Again, "The statutes of the Lord are right, and rejoice the heart, . . . more to be desired are they than gold, yea, than much fine gold, sweeter also than honey and the honeycomb[9]." "My heart trusted in Him, and I am helped; therefore my heart danceth for joy, and in my song will I praise Him[10]." Once more: "Blessed is the man whom Thou choosest and receivest unto Thee: he shall dwell in Thy courts, and shall be satisfied with the pleasures of Thy house, even of Thy holy temple[11]."

I wish it were possible, my brethren, to lead men to greater holiness and more faithful obedience by setting before them the high and abundant joys which they have who serve G.o.d: "In His presence is fulness of joy," "the well of life," and they are satisfied with "the plenteousness of His house," and "drink of His pleasures as out of a river," but this is, I know, just what most persons will not believe.

They think that it is very right and proper to be religious, they think that it would be better for themselves in the world to come if they were religious now. They do not at all deny either the duty or the expedience of leading a new and holy life, but they cannot understand how it can be pleasant: they cannot believe or admit that it is more pleasant than a life of liberty, laxity, and enjoyment. They, as it were, say, "Keep within bounds, speak within probability, and we will believe you; but do not shock our reason. We will admit that we _ought_ to be religious, and that, when we come to die, we shall be very glad to have led religious lives: but to tell us that it is a _pleasant_ thing to be religious, this is too much: it is not true; we feel that it is not true, all the world knows and feels it is not true; religion is something unpleasant, gloomy, sad, and troublesome. It imposes a number of restraints on us; it keeps us from doing what we would; it will not let us have our own way; it abridges our liberty; it interferes with our enjoyments; it has fewer, far fewer, joys at present than a worldly life, though it gains for us more joys hereafter." This is what men say, or would say, if they understood what they feel, and spoke their minds freely.

Alas! I cannot deny that this _is_ true in the case of most men. Most men do not like the service of G.o.d, though it be perfect freedom; they like to follow their own ways, and they are only religious so far as their conscience obliges them; they are like Balaam, desirous of "the death of the righteous," not of his life. Indeed, this is the very thing I am lamenting and deploring. I lament, my brethren, that so many men, nay, I may say, that so many of you, do _not_ like religious service. I do not deny it; but I lament it. I do not deny it: far from it. I know quite well how many there are who do not like coming to Church, and who make excuses for keeping away at times when they might come. I know how many there are who do not come to the Most Holy Sacrament. I know that there are numbers who do not say their prayers in private morning and evening. I know how many there are who are ashamed to be thought religious, who take G.o.d's name in vain, and live like the world. Alas! this is the very thing I lament,--that G.o.d's service is not pleasant to you. It is not pleasant to those who do not like it: true; but it is pleasant to those who _do_. Observe, this is what I say; not that it is pleasant to those who like it not, but that it is pleasant to those who like it. Nay, what I say is, that it is much _more_ pleasant to those who like it, than any thing of this world is pleasant to those who do not like it. This is the point. I do not say that it is pleasant to most men; but I say that it is in itself the most pleasant thing in the world. Nothing is so pleasant as G.o.d's service to those _to whom_ it is pleasant. The pleasures of sin are not to be compared in fulness and intensity to the pleasures of holy living. The pleasures of holiness are far more pleasant to the holy, than the pleasures of sin to the sinner. O that I could get you to believe this! O that you had a heart to feel it and know it! O that you had a heart to taste G.o.d's pleasures and to make proof of them; to taste and see how gracious the Lord is!

None can know, however, the joys of being holy and pure but the holy.

If an Angel were to come down from heaven, even he could not explain them to you, nor could he in turn understand what the pleasures of sin are. Do you think that an Angel could be made to understand what are the pleasures of sin? I trow not. You might as well attempt to persuade him that there was pleasure in feasting on dust and ashes.

There are brute animals who wallow in the mire and eat corruption.

This seems strange to us: much stranger to an Angel is it how any one can take pleasure in any thing so filthy, so odious, so loathsome as sin. Many men, as I have been saying, wonder what possible pleasure there can be in any thing so melancholy as religion. Well: be sure of this,--it is _more_ wonderful to an Angel, what possible pleasure there can be in sinning. It is _more_ wonderful, I say. He would turn away with horror and disgust, both because sin is so base a thing in itself, and because it is so hateful in G.o.d's sight.

Let no persons then be surprised that religious obedience should really be so pleasant in itself, when it seems to them so distasteful. Let them not be surprised that _what_ the pleasure is cannot be explained to _them_. It is a secret till they try to be religious. Men know what sin is, by experience. They do not know what holiness is; and they cannot obtain the knowledge of its secret pleasure, till they join themselves truly and heartily to Christ, and devote themselves to His service,--till they "taste," and thereby try. This pleasure is as hidden from them, as the pleasures of sin are hidden from the Angels.

The Angels have never eaten the forbidden fruit, and their eyes are not open to know good and evil. And we _have_ eaten the forbidden fruit,--at least Adam did, and we are his descendants,--and our eyes _are_ open to know evil. And, alas! on the other hand, they have become blinded to good; they require opening to see, to know, to understand good. And till our eyes _are_ opened spiritually, we _shall_ ever think religion distasteful and unpleasant, and shall wonder how any one can like it. Such is our miserable state,--we are blind to the highest and truest glories, and dead to the most lively and wonderful of all pleasures;--and no one can describe them to us.

None other than G.o.d the Holy Spirit can help us in this matter, by enlightening and changing our hearts. So it is; and yet I will say one thing, by way of suggesting to you how great and piercing the joys of religion are. Think of this. Is there any one who does not know how very painful the feeling of a bad conscience is? Do not you recollect, my Brethren, some time or other, having done something you knew to be wrong? and do you not remember afterwards what a piercing bitter feeling came on you? Is not the feeling of a bad conscience different from any other feeling, and more distressing than any other, till we have accustomed ourselves to it? Persons do accustom themselves and lose this feeling; but till we blunt our conscience, it is very painful. And why? It is the feeling of G.o.d's displeasure, and therefore it is so painful. Consider then: if G.o.d's displeasure is so distressing to us, must not G.o.d's approval and favour be just the reverse; like life from the dead, most exceedingly joyful and transporting? And this is what it is to be holy and religious. It is to have G.o.d's favour. And, as it is a great misery to be under G.o.d's wrath, so it is a great and wonderful joy to be in G.o.d's favour, and those who know what a misery the former is, may fancy, though they do not know, how high a blessing the latter is. From what you know, then, judge of what you do not know. From the miseries of guilt, which, alas! you have experienced, conjecture the blessedness of holiness and purity which you have not experienced. From the pain of a bad conscience, believe in the unspeakable joy and gladness of a good conscience.

I have been addressing those who do not know what religious peace and Divine pleasures are, but there are those present, I hope, who in a measure are not strangers to them. I know that none of us gain all the pleasure from G.o.d's service which it might afford us; still some of us, I hope, gain some pleasure. I hope there are some of those who hear me, who take a pleasure in coming to Church, in saying their prayers, in thinking of G.o.d, in singing Psalms, in blessing Him for the mercies of the Gospel, and in celebrating Christ's death and resurrection, as at this season of the year[12]. These persons have "tasted" and tried.

I trust they find the taste so heavenly, that _they_ will not need any proof that religion is a pleasant thing; nay, more pleasant than any thing else, worth the following above all other things, and unpleasant only to those who are not religious.

Let such persons then think of this, that if a religious life is pleasant here, in spite of the old Adam interrupting the pleasure and defiling them, what a glorious day it will be, if it is granted to us hereafter to enter into the Kingdom of Heaven! None of us, even the holiest, can guess _how_ happy we shall be; for St. John says, "We know not what we shall be[13];" and St. Paul, "Now we see in a gla.s.s darkly, but then face to face." Yet in proportion to our present holiness and virtue, we have some faint ideas of what will then be our blessedness.

And in Scripture various descriptions of heaven are given us, in order to arrest, encourage, and humble us. We are told that the Angels of G.o.d are very bright, and clad in white robes. The Saints and Martyrs too are clad in white robes, with palms in their hands; and they sing praises unto Him that sitteth upon the Throne, and to the Lamb. When our Lord was transfigured, He showed us what Heaven is. His raiment became white as snow, white and glistening. Again, at one time He appeared to St. John, and then, "His head and His hairs were white like wool, as white as snow; and His eyes were as a flame of fire; and His feet like unto fine bra.s.s, as if they burned in a furnace; and His countenance was as the sun s.h.i.+neth in his strength[14]." And what Christ is, such do His Saints become hereafter. Here below they are clad in a garment of sinful flesh; but when the end comes, and they rise from the grave, they shall inherit glory, and shall be ever young and ever s.h.i.+ning. In that day, all men will see and be convinced, even bad men, that G.o.d's servants are really happy, and only they. In that day, even lost souls, though they will not be able to understand the blessedness of religion, will have no doubt at all of what they now doubt, or pretend to doubt, that religion _is_ blessed. They laugh at religion, think strictness to be narrowness of mind, and regularity to be dulness; and give bad names to religious men. They will not be able to do so then. They think themselves the great men of the earth now, and look down upon the religious; but then, who would not have been a religious man, to have so great a reward? who will then have any heart to speak against religion, even though he has not "a heart to fear G.o.d and keep all His commandments always?" In that day, they will look upon the righteous man, and "be amazed at the strangeness of his salvation, so far beyond all that they looked for. And they, repenting and groaning for anguish of spirit, shall say within themselves, This was he, whom we had sometimes in derision, and a proverb of reproach.

We fools accounted his life madness, and his end to be without honour; how is he numbered among the children of G.o.d, and his lot is among the saints[15]!"

Think of all this, my Brethren, and rouse yourselves, and run forward with a good courage on your way towards heaven. Be not weary in well-doing, for in due season we shall reap, if we faint not. Strive to enter in at the strait gate. Strive to get holier and holier every day, that you may be worthy to stand before the Son of Man. Pray G.o.d to teach you His will, and to lead you forth in the right way, because of your enemies. Submit yourselves to His guidance, and you will have comfort given you, according to your day, and peace at the last.

[1] Ezek. x.x.xiii. 11. Isa. v. 4.