v_1_S_1_Holiness_necessary_for_Blessedness

IN this text it has seemed good to the Holy Spirit to convey a chief truth of religion in a few words. It is this circumstance which makes it especially impressive; for the truth itself is declared in one form or other in every part of Scripture. It is told us again and again, that to make sinful creatures holy was the great end which our Lord had in view in taking upon Him our nature, and thus none but the holy will be accepted for His sake at the last day. The whole history of redemption, the covenant of mercy in all its parts and provisions, attests the necessity of holiness in order to salvation; as indeed even our natural conscience bears witness also. But in the text what is elsewhere implied in history, and enjoined by precept, is stated doctrinally, as a momentous and necessary fact, the result of some awful irreversible law in the nature of things, and the inscrutable determination of the Divine Will.

Now some one may ask, “Why is it that holiness is a necessary qualification for our being received into heaven? why is it that the Bible enjoins upon us so strictly to love, fear, and obey God, to be just, honest, meek, pure in heart, forgiving, heavenly-minded, self-denying, humble, and resigned? Man is confessedly weak and corrupt; why then is he enjoined to be so religious, so unearthly? why is he required (in the strong language of Scripture) to become ‘a new creature’? Since he is by nature what he is, would it not be an act of greater mercy in God to save him altogether without this holiness, which it is so difficult, yet (as it appears) so necessary for him to possess?”

Now we have no right to ask this question. Surely it is quite enough for a sinner to know, that a way has been opened through God’s grace for his salvation, without being informed why that way, and not another way, was chosen by Divine Wisdom. Eternal life is “the gift of God.” Undoubtedly He may prescribe the terms on which He will give it; and if He has determined holiness to be the way of life, it is enough; it is not for us to inquire why He has so determined.

Yet the question may be asked reverently, and with a view to enlarge our insight into our own condition and prospects; and in that case the attempt to answer it will be profitable, if it be made soberly. I proceed, therefore, to state one of the reasons, assigned in Scripture, why present holiness is necessary, as the text declares to us, for future happiness.

To be holy is, in our Church’s words, to have “the true circumcision of the Spirit;” that is, to be separate from sin, to hate the works of the world, the flesh, and the devil; to take pleasure in keeping God’s commandments; to do things as He would have us do them; to live habitually as in the sight of the world to come, as if we had broken the ties of this life, and were dead already. “Why cannot we be saved without possessing such a frame and temper of mind?

I answer as follows: That, even supposing a man of unholy life were suffered to enter heaven, he would not be happy there; so that it would be no mercy to permit him to enter.

We are apt to deceive ourselves, and to consider heaven a place like this earth; I mean, a place where every one may choose and take his own pleasure. We see that in this world, active men have their own enjoyments, and domestic men have theirs; men of literature, of science, of political talent, have their respective pursuits and pleasures. Hence we are led to act as if it will be the same in another world. The only difference we put between this world and the next, is that here, (as we know well,) men are not always sure, but there, we suppose they will be always sure, of obtaining what they seek after. And accordingly we conclude, that any man, whatever his habits, tastes, or manner of life, if once admitted into heaven, would be happy there. Not that we altogether deny, that some preparation is necessary for the next world; but we do not estimate its real extent and importance. We think we can reconcile ourselves to God when we will; as if nothing were required in the case of men in general, but some temporary attention, more than ordinary, to our religious duties,—some strictness, during our last sickness, in the services of the Church, as men of business arrange their letters and papers on taking a journey or balancing an account. But an opinion like this, though commonly acted on, is refuted as soon as put into words. For heaven, it is plain from Scripture, is not a place where many different and discordant pursuits can be carried on at once, as is the case in this world. Here every man can do his own pleasure, but there he must do God’s pleasure. It would be presumption to attempt to determine the employments of that eternal life which good men are to pass in God’s presence, or to deny that that state which eye hath not seen, nor ear heard, nor mind conceived, may comprise an infinite variety of pursuits and occupations. Still so far we are distinctly told, that that future life will be spent in God’s presence, in a sense which does not apply to our present life; so that it may be best described as an endless and uninterrupted worship of the Eternal Father, Son, and Spirit. “They serve Him day and night in His temple, and He that sitteth on the throne shall dwell among them.… The Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters.” Again, “The city had no need of the sun, neither of the moon to shine in it, for the glory of God did lighten it, and the Lamb is the light thereof. And the nations of them which are saved shall walk in the light of it, and the kings of the earth do bring their glory and honour into it¹.” These passages from St. John are sufficient to remind us of many others.

Heaven then is not like this world; I will say what it is much more like,—a church. For in a place of public worship no language of this world is heard; there are no schemes brought forward for temporal objects, great or small; no information how to strengthen our worldly interests, extend our influence, or establish our credit. These things indeed may be right in their way, so that we do not set our hearts upon them; still (I repeat), it is certain that we hear nothing of them in a church. Here we hear solely and entirely of God. We praise Him, worship Him, sing to Him, thank Him, confess to Him, give ourselves up to Him, and ask His blessing. And therefore, a church is like heaven; viz. because both in the one and the other, there is one single sovereign subject—religion—brought before us.

Supposing, then, instead of it being said that no irreligious man could serve and attend on God in heaven (or see Him, as the text expresses it), we were told that no irreligious man could worship, or spiritually see Him in church; should we not at once perceive the meaning of the doctrine? viz. that, were a man to come hither, who had suffered his mind to grow up in its own way, as nature or chance determined, without any deliberate habitual effort after truth and purity, he would find no real pleasure here, but would soon get weary of the place; because, in this house of God, he would hear only of that one subject which he cared little or nothing about, and nothing at all of those things which excited his hopes and fears, his sympathies and energies. If then a man without religion (supposing it possible) were admitted into heaven, doubtless he would sustain a great disappointment. Before, indeed, he fancied that he could be happy there; but when he arrived there, he would find no discourse but that which he had shunned on earth, no pursuits but those he had disliked or despised, nothing which bound him to aught else in the universe, and made him feel at home, nothing which he could enter into and rest upon. He would perceive himself to be an isolated being, cut away by Supreme Power from those objects which were still entwined around his heart. Nay, he would be in the presence of that Supreme Power, whom he never on earth could bring himself steadily to think upon, and whom now he regarded only as the destroyer of all that was precious and dear to him. Ah! he could not bear the face of the Living God; the Holy God would be no object of joy to him. “Let us alone! What have we to do with thee?” is the sole thought and desire of unclean souls, even while they acknowledge His majesty. None but the holy can look upon the Holy One; without holiness no man can endure to see the Lord.

When, then, we think to take part in the joys of heaven without holiness, we are as inconsiderate as if we supposed we could take an interest in the worship of Christians here below without possessing it in our measure. A careless, a sensual, an unbelieving mind, a mind destitute of the love and fear of God, with narrow views and earthly aims, a low standard of duty, and a benighted conscience, a mind contented with itself, and unresigned to God’s will, would feel as little pleasure, at the last day, at the words, “Enter into the joy of thy Lord,” as it does now at the words, “Let us pray.” Nay, much less, because, while we are in a church, we may turn our thoughts to other subjects, and contrive to forget that God is looking on us; but that will not be possible in heaven.

We see, then, that holiness, or in ward separation from the world, is necessary to our admission into heaven, because heaven is not heaven, is not a place of happiness except to the holy. There are bodily indispositions which affect the taste, so that the sweetest flavours become ungrateful to the palate; and indispositions which impair the sight, tinging the fair face of nature with some sickly hue. In like manner, there is a moral malady which disorders the inward sight and taste; and no man labouring under it is in a condition to enjoy what Scripture calls “the fulness of joy in God’s presence, and pleasures at His right hand for evermore.”

Nay, I will venture to say more than this;—it is fearful, but it is right to say it;—that if we wished to imagine a punishment for an unholy, reprobate soul, we perhaps could not fancy a greater than to summon it to heaven. Heaven would be hell to an irreligious man. We know how unhappy we are apt to feel at present, when alone in the midst of strangers, or of men of different tastes and habits from ourselves. How miserable, for example, would it be to have to live in a foreign land, among a people whose faces we never saw before, and whose language we could not learn. And this is but a faint illustration of the loneliness of a man of earthly dispositions and tastes, thrust into the society of saints and angels. How forlorn would he wander through the courts of heaven! He would find no one like himself; he would see in every direction the marks of God’s holiness, and these would make him shudder. He would feel himself always in His presence. He could no longer turn his thoughts another way, as he does now, when conscience reproaches him. He would know that the Eternal Eye was ever upon him; and that Eye of holiness, which is joy and life to holy creatures, would seem to him an Eye of wrath and punishment. God cannot change His nature. Holy He must ever be. But while He is holy, no unholy soul can be happy in heaven. Fire does not inflame iron, but it inflames straw. It would cease to be fire if it did not. And so heaven itself would be fire to those, who would fain escape across the great gulf from the torments of hell. The finger of Lazarus would but increase their thirst. The very “heaven that is over their head” will be “brass” to them.

And now I have partly explained why it is that holiness is prescribed to us as the condition on our part for our admission into heaven. It seems to be necessary from the very nature of things. We do not see how it could be otherwise. Now then I will mention two important truths which seem to follow from what has been said.

1. If a certain character of mind, a certain state of the heart and affections, be necessary for entering heaven, our actions will avail for our salvation, chiefly as they tend to produce or evidence this frame of mind. Good works (as they are called) are required, not as if they had any thing of merit in them, not as if they could of themselves turn away God’s anger for our sins, or purchase heaven for us, but because they are the means, under God’s grace, of strengthening and showing forth that holy principle which God implants in the heart, and without which (as the text tells us) we cannot see Him. The more numerous are our acts of charity, self-denial, and forbearance, of course the more will our minds be schooled into a charitable, self-denying, and forbearing temper. The more frequent are our prayers, the more humble, patient, and religious are our daily deeds, this communion with God, these holy works, will be the means of making our hearts holy, and of preparing us for the future presence of God. Outward acts, done on principle, create inward habits. I repeat, the separate acts of obedience to the will of God, good works as they are called, are of service to us, as gradually severing us from this world of sense, and impressing our hearts with a heavenly character.

It is plain, then, what works are not of service to our salvation;—all those which either have no effect upon the heart to change it, or which have a bad effect. What then must be said of those who think it an easy thing to please God, and to recommend themselves to Him; who do a few scanty services, call these the walk of faith, and are satisfied with them? Such men, it is too evident, instead of being themselves profited by their acts, such as they are, of benevolence, honesty, or justice, may be (I might even say) injured by them. For these very acts, even though good in themselves, are made to foster in these persons a bad spirit, a corrupt state of heart; viz. self-love, self-conceit, self-reliance, instead of tending to turn them from this world to the Father of spirits. In like manner, the mere outward acts of coming to church, and saying prayers, which are, of course, duties imperative upon all of us, are really serviceable to those only who do them in a heavenward spirit. Because such men only use these good deeds to the improvement of the heart; whereas even the most exact outward devotion avails not a man, if it does not improve it.

2. But observe what follows from this. If holiness be not merely the doing a certain number of good actions, but is an inward character which follows, under God’s grace, from doing them, how far distant from that holiness are the multitude of men! They are not yet even obedient in outward deeds, which is the first step towards possessing it. They have even to learn to practise good works, as the means of changing their hearts, which is the end. It follows at once, even though Scripture did not plainly tell us so, that no one is able to prepare himself for heaven, that is, make himself holy, in a short time;—at least we do not see how it is possible; and this, viewed merely as a deduction of the reason, is a serious thought. Yet, alas! as there are persons who think to be saved by a few scanty performances, so there are others who suppose they may be saved all at once by a sudden and easily acquired faith. Most men who are living in neglect of God, silence their consciences, when troublesome, with the promise of repenting some future day. How often are they thus led on till death surprises them! But we will suppose they do begin to repent when that future day comes. Nay, we will even suppose that Almighty God were to forgive them, and to admit them into His holy heaven. Well, but is nothing more requisite? are they in a fit state to do Him service in heaven? is not this the very point I have been so insisting on, that they are not in a fit state? has it not been shown that, even if admitted there without a change of heart, they would find no pleasure in heaven? and is a change of heart wrought in a day? Which of our tastes or likings can we change at our will in a moment? Not the most superficial. Can we then at a word change the whole frame and character of our minds? Is not holiness the result of many patient, repeated efforts after obedience, gradually working on us, and first modifying and then changing our hearts? We dare not, of course, set bounds to God’s mercy and power in cases of repentance late in life, even where He has revealed to us the general rule of His moral governance; yet, surely, it is our duty ever to keep steadily before us, and act upon, those general truths which His Holy Word has declared. His Holy Word in various ways warns us, that, as no one will find happiness in heaven, who is not holy, so no one can learn to be so, in a short time, and when he will. It implies it in the text, which names a qualification, which we know in matter of fact does ordinarily take time to gain. It propounds it clearly, though in figure, in the parable of the wedding garment, in which inward sanctification is made a condition distinct from our acceptance of the proffer of mercy, and not negligently to be passed over in our thoughts as if a necessary consequence of it; and in that of the ten virgins, which shows us that we must meet the bridegroom with the oil of holiness, and that it takes time to procure it. And it solemnly assures us in St. Paul’s Epistles, that it is possible so to presume on Divine grace, as to let slip the accepted time, and be sealed even before the end of life to a reprobate mind¹.

I wish to speak to you, my brethren, not as if aliens from God’s mercies, but as partakers of His gracious covenant in Christ; and for this reason in especial peril, since those only can incur the sin of making void His covenant, who have the privilege of it. Yet neither on the other hand do I speak to you as wilful and obstinate sinners, exposed to the imminent risk of forfeiting, or the chance of having forfeited, your hope of heaven. But I fear there are those, who, if they dealt faithfully with their consciences, would be obliged to own that they had not made the service of God their first and great concern; that their obedience, so to call it, has been a matter of course, in which the heart has had no part; that they have acted uprightly in worldly matters chiefly for the sake of their worldly interest. I fear there are those, who, whatever be their sense of religion, still have such misgivings about themselves, as lead them to make resolve to obey God more exactly some future day, such misgivings as convict them of sin, though not enough to bring home to them its heinousness or its peril. Such men are trifling with the appointed season of mercy. To obtain the gift of holiness is the work of a life. No man will ever be perfect here, so sinful is our nature. Thus, in putting off the day of repentance, these men are reserving for a few chance years, when strength and vigour are gone, that work for which a whole life would not be enough. That work is great and arduous beyond expression. There is much of sin remaining even in the best of men, and “if the righteous scarcely be saved, where shall the ungodly and the sinner appear¹?” Their doom may be fixed any moment; and though this thought should not make a man despair to-day, yet it should ever make him tremble for to-morrow.

Perhaps, however, others may say:—“We know something of the power of religion—we love it in a measure—we have many right thoughts—we come to church to pray; this is a proof that we are prepared for heaven:—we are safe, and what has been said does not apply to us.” But be not you, my brethren, in the number of these. One principal test of our being true servants of God is our wishing to serve Him better; and be quite sure that a man who is contented with his own proficiency in Christian holiness, is at best in a dark state, or rather in great peril. If we are really imbued with the grace of holiness, we shall abhor sin as something base, irrational, and polluting. Many men, it is true, are contented with partial and indistinct views of religion, and mixed motives. Be you content with nothing short of perfection; exert yourselves day by day to grow in knowledge and grace; that, if so be, you may at length attain to the presence of Almighty God.

Lastly; while we thus labour to mould our hearts after the pattern of the holiness of our Heavenly Father, it is our comfort to know, what I have already implied, that we are not left to ourselves, but that the Holy Ghost is graciously present with us, and enables us to triumph over, and to change our own minds. It is a comfort and encouragement, while it is an anxious and awful thing, to know that God works in and through us¹. We are the instruments, but we are only the instruments, of our own salvation. Let no one say that I discourage him, and propose to him a task beyond his strength. All of us have the gifts of grace pledged to us from our youth up. We know this well; but we do not use our privilege. We form mean ideas of the difficulty, and in consequence never enter into the greatness of the gifts given us to meet it. Then afterwards, if perchance we gain a deeper insight into the work we have to do, we think God a hard master, who commands much from a sinful race. Narrow, indeed, is the way of life, but infinite is His love and power who is with the Church, in Christ’s place, to guide us along it.

v_1_S_2_Immortality_of_Soul

I SUPPOSE there is no tolerably informed Christian but considers he has a correct notion of the difference between our religion and the paganism which it supplanted. Every one, if asked what it is we have gained by the Gospel, will promptly answer, that we have gained the knowledge of our immortality, of our having souls which will live for ever; that the heathen did not know this, but that Christ taught it, and that His disciples know it. Every one will say, and say truly, that this was the great and solemn doctrine which gave the Gospel a claim to be heard when first preached, which arrested the thoughtless multitudes, who were busied in the pleasures and pursuits of this life, awed them with the vision of the life to come, and sobered them till they turned to God with a true heart. It will be said, and said truly, that this doctrine of a future life was the doctrine which broke the power and the fascination of paganism. The poor benighted heathen were engaged in all the frivolities and absurdities of a false ritual, which had obscured the light of nature. They knew God, but they forsook Him for the inventions of men; they made protectors and guardians for themselves; and had “gods many and lords many¹.” They had their profane worship, their gaudy processions, their indulgent creed, their easy observances, their sensual festivities, their childish extravagances, such as might suitably be the religion of beings who were to live for seventy or eighty years, and then die once for all, never to live again. “Let us eat and drink, for to-morrow we die,” was their doctrine and their rule of life. “To-morrow we die;”—this the Holy Apostles admitted. They taught so far as the heathen; “To-morrow we die;” but then they added, “And after death the judgment;”—judgment upon the eternal soul, which lives in spite of the death of the body. And this was the truth, which awakened men to the necessity of having a better and deeper religion than that which had spread over the earth, when Christ came,—which so wrought upon them that they left that old false worship of theirs, and it fell. Yes! though throned in all the power of the world, a sight such as eye had never before seen, though supported by the great and the many, the magnificence of kings, and the stubbornness of people, it fell. Its ruins remain scattered over the face of the earth; the shattered works of its great upholder, that fierce enemy of God, the Pagan Roman Empire. Those ruins are found even among ourselves, and show how marvellously great was its power, and therefore how much more powerful was that which broke its power; and this was the doctrine of the immortality of the soul. So entire is the revolution which is produced among men, wherever this high truth is really received.

I have said that every one of us is able fluently to speak of this doctrine, and is aware that the knowledge of it forms the fundamental difference between our state and that of the heathen. And yet, in spite of our being able to speak about it and our “form of knowledge¹” (as St. Paul terms it), there seems scarcely room to doubt, that the greater number of those who are called Christians in no true sense realize it in their own minds at all. Indeed, it is a very difficult thing to bring home to us, and to feel, that we have souls; and there cannot be a more fatal mistake than to suppose we see what the doctrine means, as soon as we can use the words which signify it. So great a thing is it to understand that we have souls, that the knowing it, taken in connexion with its results, is all one with being serious, i. e. truly religious. To discern our immortality is necessarily connected with fear and trembling and repentance, in the case of every Christian. Who is there but would be sobered by an actual sight of the flames of hell fire and the souls therein hopelessly enclosed? “Would not all his thoughts be drawn to that awful sight, so that he would stand still gazing fixedly upon it, and forgetting every thing else; seeing nothing else, hearing nothing, engrossed with the contemplation of it; and when the sight was withdrawn, still having it fixed in his memory, so that he would be henceforth dead to the pleasures and employments of this world, considered in themselves, thinking of them only in their reference to that fearful vision? This would be the overpowering effect of such a disclosure, whether it actually led a man to repentance or not. And thus absorbed in the thought of the life to come are they who really and heartily receive the words of Christ and His Apostles. Yet to this state of mind, and therefore to this true knowledge, the multitude of men called Christians are certainly strangers; a thick veil is drawn over their eyes; and in spite of their being able to talk of the doctrine, they are as if they never had heard of it. They go on just as the heathen did of old: they eat, they drink; or they amuse themselves in vanities, and live in the world, without fear and without sorrow, just as if God had not declared that their conduct in this life would decide their destiny in the nest; just as if they either had no souls, or had nothing or little to do with the saving of them, which was the creed of the heathen.

Now let us consider what it is to bring home to ourselves that we have souls, and in what the especial difficulty of it lies; for this may be of use to us in our attempt to realize that awful truth.

We are from our birth apparently dependent on things about us. We see and feel that we could not live or go forward without the aid of man. To a child this world is every thing: he seems to himself a part of this world,—a part of this world, in the same sense in which a branch is part of a tree; he has little notion of his own separate and independent existence: that is, he has no just idea he has a soul. And if he goes through life with his notions unchanged, he has no just notion, even to the end of life, that he has a soul. He views himself merely in his connexion with this world, which is his all; he looks to this world for his good, as to an idol; and when he tries to look beyond this life, he is able to discern nothing in prospect, because he has no idea of any thing, nor can fancy any thing, but this life. And if he is obliged to fancy something, he fancies this life over again; just as the heathen, when they reflected on those traditions of another life, which were floating among them, could but fancy the happiness of the blessed to consist in the enjoyment of the sun, and the sky, and the earth, as before, only as if these were to be more splendid than they are now.

To understand that we have souls, is to feel our separation from things visible, our independence of them, our distinct existence in ourselves, our individuality, our power of acting for ourselves this way or that way, our accountableness for what we do. These are the great truths which lie wrapped up indeed even in a child’s mind, and which God’s grace can unfold there in spite of the influence of the external world; but at first this outward world prevails. We look off from self to the things around us, and forget ourselves in them. Such is our state,—a depending for support on the reeds which are no stay, and overlooking our real strength,—at the time when God begins His process of reclaiming us to a truer view of our place in His great system of providence. And when He visits us, then in a little while there is a stirring within us. The unprofitableness and feebleness of the things of this world are forced upon our minds; they promise but cannot perform, they disappoint us. Or, if they do perform what they promise, still (so it is) they do not satisfy us. We still crave for something, we do not well know what; but we are sure it is something which the world has not given us. And then its changes are so many, so sudden, so silent, so continual. It never leaves changing; it goes on to change, till we are quite sick at heart:—then it is that our reliance on it is broken. It is plain we cannot continue to depend upon it, unless we keep pace with it, and go on changing too; but this we cannot do. We feel that, while it changes, we are one and the same; and thus, under God’s blessing, we come to have some glimpse of the meaning of our independence of things temporal, and our immortality. And should it so happen that misfortunes come upon us, (as they often do,) then still more are we led to understand the nothingness of this world; then still more are we led to distrust it, and are weaned from the love of it, till at length it floats before our eyes merely as some idle veil, which, notwithstanding its many tints, cannot hide the view of what is beyond it;—and we begin, by degrees, to perceive that there are but two beings in the whole universe, our own soul, and the God who made it.

Sublime, unlooked-for doctrine, yet most true! To every one of us there are but two beings in the whole world, himself and God; for, as to this outward scene, its pleasures and pursuits, its honours and cares, its contrivances, its personages, its kingdoms, its multitude of busy slaves, what are they to us? nothing—no more than a show:—“The world passeth away and the lust thereof.” And as to those others nearer to us, who are not to be classed with the vain world, I mean our friends and relations, whom we are right in loving, these, too, after all, are nothing to us here. They cannot really help or profit us; we see them, and they act upon us, only (as it were) at a distance, through the medium of sense; they cannot get at our souls; they cannot enter into our thoughts, or really be companions to us. In the next world it will, through God’s mercy, be otherwise; but here we enjoy, not their presence, but the anticipation of what one day shall be; so that, after all, they vanish before the clear vision we have, first, of our own existence, next of the presence of the great God in us, and over us, as our Governor and Judge, who dwells in us by our conscience, which is His representative.

And now consider what a revolution will take place in the mind that is not utterly reprobate, in proportion as it realizes this relation between itself and the most high God. We never in this life can fully understand what is meant by our living for ever, but we can understand what is meant by this world’s not living for ever, by its dying never to rise again. And learning this, we learn that we owe it no service, no allegiance; it has no claim over us, and can do us no material good nor harm. On the other hand, the law of God written on our hearts bids us serve Him, and partly tells us how to serve Him, and Scripture completes the precepts which nature began. And both Scripture and conscience tell us we are answerable for what we do, and that God is a righteous Judge; and, above all, our Saviour, as our visible Lord God, takes the place of the world as the Only-begotten of the Father, having shown Himself openly, that we may not say that God is hidden. And thus a man is drawn forward by all manner of powerful influences to turn from things temporal to things eternal, to deny himself, to take up his cross and follow Christ. For there are Christ’s awful threats and warnings to make him serious, His precepts to attract and elevate him, His promises to cheer him, His gracious deeds and sufferings to humble him to the dust, and to bind his heart once and for ever in gratitude to Him who is so surpassing in mercy. All these things act upon him; and, as truly as St. Matthew rose from the receipt of custom when Christ called, heedless what bystanders would say of him, so they who, through grace, obey the secret voice of God, move onward contrary to the world’s way, and careless what mankind may say of them, as understanding that they have souls, which is the one thing they have to care about.

I am well aware that there are indiscreet teachers gone forth into the world, who use language such as I have used, but mean something very different. Such are they who deny the grace of baptism, and think that a man is converted to God all at once. But I have no need now to mention the difference between their teaching and that of Scripture. Whatever their peculiar errors are, so far as they say that we are by nature blind and sinful, and must, through God’s grace, and our own endeavours, learn that we have souls and rise to a new life, severing ourselves from the world that is, and walking by faith in what is unseen and future, so far they say true, for they speak the words of Scripture; which says, “Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. See then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil; wherefore be ye not unwise, but understanding what the will of the Lord is¹.”

Let us, then, seriously question ourselves, and beg of God grace to do so honestly, whether we are loosened from the world; or whether, living as dependent on it, and not on the Eternal Author of our being, we are in fact taking our portion with this perishing outward scene, and ignorant of our having souls. I know very well that such thoughts are distasteful to the minds of men in general. Doubtless many a one there is, who, on hearing doctrines such as I have been insisting on, says in his heart, that religion is thus made gloomy and repulsive; that he would attend to a teacher who spoke in a less severe way; and that in fact Christianity was not intended to be a dark burdensome law, but a religion of cheerfulness and joy. This is what young people think, though they do not express it in this argumentative form. They view a strict life as something offensive and hateful; they turn from the notion of it. And then, as they get older and see more of the world, they learn to defend their opinion, and express it more or less in the way in which I have just put it. They hate and oppose the truth, as it were upon principle; and the more they are told that they have souls, the more resolved they are to live as if they had not souls. But let us take it as a clear point from the first, and not to be disputed, that religion must ever be difficult to those who neglect it. All things that we have to learn are difficult at first; and our duties to God, and to man for His sake, are peculiarly difficult, because they call upon us to take up a new life, and quit the love of this world for the next. It cannot be avoided; we must fear and be in sorrow, before we can rejoice. The Gospel must be a burden before it comforts and brings us peace. No one can have his heart cut away from the natural objects of its love, without pain during the process and throbbings afterwards. This is plain from the nature of the case; and, however true it be, that this or that teacher may be harsh and repulsive, yet he cannot materially alter things. Religion is in itself at first a weariness to the worldly mind, and it requires an effort and a self-denial in every one who honestly determines to be religious.

But there are other persons who are far more hopeful than those I have been speaking of, who, when they hear repentance and newness of life urged on them, are frightened at the thought of the greatness of the work; they are disheartened at being told to do so much. Now let it be well understood, that to realize our own individual accountableness and immortality, of which I have been speaking, is not required of them all at once. I never said a person was not in a hopeful way who did not thus fully discern the world’s vanity and the worth of his soul. But a man is truly in a very desperate way who does not wish, who does not try, to discern and feel all this. I want a man on the one hand to confess his immortality with his lips, and on the other, to live as if he tried to understand his own words, and then he is in the way of salvation; he is in the way towards heaven, even though he has not yet fully emancipated himself from the fetters of this world. Indeed none of us (of course) are entirely loosened from this world. We all use words, in speaking of our duties, higher and fuller than we really understand. No one entirely realizes what is meant by his having a soul; even the best of men is but in a state of progress towards the simple truth; and the most weak and ignorant of those who seek after it cannot but be in progress. And therefore no one need be alarmed at hearing that he has much to do before he arrives at a right view of his own condition in God’s sight, i. e. at faith; for we all have much to do, and the great point is, are we willing to do it?

Oh that there were such an heart in us, to put aside this visible world, to desire to look at it as a mere screen between us and God, and to think of Him who has entered in beyond the veil, and who is watching us, trying us, yes, and blessing, and influencing, and encouraging us towards good, day by day! Yet, alas, how do we suffer the mere varying circumstances of every day to sway us! How difficult it is to remain firm and in one mind under the seductions or terrors of the world! We feel variously according to the place, time, and people we are with. We are serious on Sunday, and we sin deliberately on Monday. We rise in the morning with remorse at our offences and resolutions of amendment, yet before night we have transgressed again. The mere change of society puts us into a new frame of mind; nor do we sufficiently understand this great weakness of ours, or seek for strength where alone it can be found, in the Unchangeable God. What will be our thoughts in that day, when at length this outward world drops away altogether, and we find ourselves where we ever have been, in His presence, with Christ standing at His right hand!

On the contrary, what a blessed discovery is it to those who make it, that this world is but vanity and without substance; and that really they are ever in their Saviour’s presence. This is a thought which it is scarcely right to enlarge upon in a mixed congregation, where there may be some who have not given their hearts to God; for why should the privileges of the true Christian be disclosed to mankind at large, and sacred subjects, which are his peculiar treasure, be made common to the careless liver? He knows his blessedness, and needs not another to tell it him. He knows in whom he has believed; and in the hour of danger or trouble he knows what is meant by that peace, which Christ did not explain when He gave it to His Apostles, but merely said it was not as the world could give.

“Thou wilt keep him in perfect peace whose mind is stayed on Thee, because he trusteth in Thee. Trust ye in the Lord for ever, for in the Lord Jehovah is everlasting strength¹.”

Vol.2, §3: THE INCARNATION (Christmas, 1834)

^{p.26} (Note) THUS does the favoured Apostle and Evangelist announce to us that Sacred Mystery, which we this day especially commemorate, the incarnation of the Eternal Word. Thus briefly and simply does he speak as if fearing he should fail in fitting reverence. If any there was who might seem to have permission to indulge in words on this subject, it was the beloved disciple, who had heard and seen, and looked upon, and handled the Word of Life; yet, in proportion to the height of his privilege, was his discernment of the infinite distance between him and his Creator. Such too was the temper of the Holy Angels, when the Father “brought in the First-begotten into the world:” (Heb. i. 6.) they straightway worshipped Him. And such was the feeling of awe and love mingled together, which remained ^{p.27} for a while in the Church after Angels had announced His coming, and Evangelists had recorded His sojourn here, and His departure; “there was silence as it were for half an hour.” (Rev. viii. 1.) Around the Church, indeed, the voices of blasphemy were heard, even as when He hung on the cross; but in the Church there was light and peace, fear, joy, and holy meditation. Lawless doubtings, importunate inquirings, confident reasonings were not. An heartfelt adoration, a practical devotion to the Ever-blessed Son, precluded difficulties in faith, and sheltered the Church from the necessity of speaking.

He who had seen the Lord Jesus with a pure mind, attending Him from the Lake of Gennesareth to Calvary, and from the Sepulchre to Mount Olivet, where He left this scene of His humiliation; he who had been put in charge with His Virgin Mother, and heard from her what she alone could tell of the Mystery to which she had ministered; and they who had heard it from his mouth, and those again whom these had taught, the first generations of the Church, needed no explicit declarations concerning His Sacred Person. Sight and hearing superseded the multitude of words; faith dispensed with the aid of lengthened Creeds and Confessions. There was silence. “The Word was made flesh;” “I believe in Jesus Christ His only Son our Lord;” sentences such as these conveyed everything, yet were officious in nothing. But when the light of His advent faded, and love waxed cold, then there was an opening for objection and discussion, and a difficulty in answering. Then misconceptions had to be explained, ^{p.28} doubts allayed, questions set at rest, innovators silenced. Christians were forced to speak against their will, lest heretics should speak instead of them.

Such is the difference between our own state and that of the early Church, which the present Festival especially brings to mind. In the New Testament we find the doctrine of the Incarnation announced clearly indeed, but with a reverent brevity. “The Word was made flesh,” “God was manifest in the flesh.” “God was in Christ.” “Unto us a Child is born,—the mighty God.” “Christ, over all, God, blessed for ever.” “My Lord and my God.” “I am Alpha and Omega, the beginning and the ending,—the Almighty.” “The Son of God, the brightness of His glory, and the express image of His person.” (1 Tim. iii. 16. 2 Cor. v. 19. Isa. ix. 6. Rom. ix. 5. John xx. 28. Rev. i. 8. Heb. i. 2, 3.) But we are obliged to speak more at length in the Creeds and in our teaching, to meet the perverse ingenuity of those who, when the Apostles were removed, could with impunity insult and misinterpret the letter of their writings.

Nay, further, so circumstanced are we, as to be obliged not only thus to guard the Truth, but even to give the reason of our guarding it. For they who would steal away the Lord from us, not content with forcing us to measures of protection, even go on to bring us to account for adopting them; and demand that we should put aside whatever stands between them and their heretical purposes. Therefore it is necessary to state clearly, as I have already done, why the Church has lengthened her statements of Christian doctrine. Another ^{p.29} reason of these statements is as follows: time having proceeded, and the true traditions of our Lord’s ministry being lost to us, the Object of our faith is but faintly reflected on our minds, compared with the vivid picture which His presence impressed upon the early Christians. True is it the Gospels will do very much by way of realizing for us the incarnation of the Son of God, if studied in faith and love. But the Creeds are an additional help this way. The declarations made in them, the distinctions, cautions, and the like, supported and illuminated by Scripture, draw down, as it were, from heaven, the image of Him who is on God’s right hand, preserve us from an indolent use of words without apprehending them, and rouse in us those mingled feelings of fear and confidence, affection and devotion towards Him, which are implied in the belief of a personal advent of God in our nature, and which were originally derived to the Church from the very sight of Him.

And we may say further still, these statements—such, for instance, as occur in the Te Deum and Athanasian Creed—are especially suitable in divine worship, inasmuch as they kindle and elevate the religious affections. They are hymns of praise and thanksgiving; they give glory to God as revealed in the Gospel, just as David’s Psalms magnify His Attributes as displayed in nature, His wonderful works in the creation of the world, and His mercies towards the house of Israel.

With these objects, then, it may be useful, on today’s Festival, to call your attention to the Catholic doctrine of the Incarnation.

The Word was from the beginning, the Only-begotten ^{p.30} Son of God. Before all worlds were created, while as yet time was not, He was in existence, in the bosom of the Eternal Father, God from God, and Light from Light, supremely blessed in knowing and being known of Him, and receiving all divine perfections from Him, yet ever One with Him who begat Him. As it is said in the opening of the Gospel: “In the beginning was the Word, and the Word was with God, and the Word was God.” If we may dare conjecture, He is called the Word of God, as mediating between the Father and all creatures; bringing them into being, fashioning them, giving the world its laws, imparting reason and conscience to creatures of a higher order, and revealing to them in due season the knowledge of God’s will. And to us Christians He is especially the Word in that great mystery commemorated today, whereby He became flesh, and redeemed us from a state of sin.

He, indeed, when man fell, might have remained in the glory which He had with the Father before the world was. But that unsearchable Love, which showed itself in our original creation, rested not content with a frustrated work, but brought Him down again from His Father’s bosom to do His will, and repair the evil which sin had caused. And with a wonderful condescension He came, not as before in power, but in weakness, in the form of a servant, in the likeness of that fallen creature whom He purposed to restore. So He humbled Himself; suffering all the infirmities of our nature in the likeness of sinful flesh, all but a sinner,—pure from all sin, yet subjected to all temptation,—and at length becoming obedient unto death, even the death of the cross. ^{p.31}

I have said that when the Only-begotten Son stooped to take upon Him our nature, He had no fellowship with sin. It was impossible that He should. Therefore, since our nature was corrupt since Adam’s fall, He did not come in the way of nature, He did not clothe Himself in that corrupt flesh which Adam’s race inherits. He came by miracle, so as to take on Him our imperfection without having any share in our sinfulness. He was not born as other men are; for “that which is born of the flesh is flesh.” (John iii. 6.)

All Adam’s children are children of wrath; so our Lord came as the Son of Man, but not the son of sinful Adam. He had no earthly father; He abhorred to have one. The thought may not be suffered that He should have been the son of shame and guilt. He came by a new and living way; not, indeed, formed out of the ground, as Adam was at the first, lest He should miss the participation of our nature, but selecting and purifying unto Himself a tabernacle out of that which existed. As in the beginning, woman was formed out of man by Almighty power, so now, by a like mystery, but a reverse order, the new Adam was fashioned from the woman. He was, as had been foretold, the immaculate “seed of the woman,” deriving His manhood from the substance of the Virgin Mary; as it is expressed in the articles of the Creed, “conceived by the Holy Ghost, born of the Virgin Mary.”

Thus the Son of God became the Son of Man; mortal, but not a sinner; heir of our infirmities, not of our guiltiness; the offspring of the old race, yet ^{p.32} “the beginning of the” new “creation of God.” Mary, His mother, was a sinner as others, and born of sinners; but she was set apart, “as a garden inclosed, a spring shut up, a fountain sealed,” to yield a created nature to Him who was her Creator. Thus He came into this world, not in the clouds of heaven, but born into it, born of a woman; He, the Son of Mary, and she (if it may be said), the mother of God. Thus He came, selecting and setting apart for Himself the elements of body and soul; then, uniting them, to Himself from their first origin of existence, pervading them, hallowing them by His own Divinity, spiritualizing them, and filling them with light and purity, the while they continued to be human, and for a time mortal and exposed to infirmity. And, as they grew from day to day in their holy union, His Eternal Essence still was one with them, exalting them, acting in them, manifesting Itself through them, so that He was truly God and Man, One Person,—as we are soul and body, yet one man, so truly God and man are not two, but One Christ. Thus did the Son of God enter this mortal world; and when He had reached man’s estate, He began His ministry, preached the Gospel, chose His Apostles, suffered on the cross, died, and was buried, rose again and ascended on high, there to reign till the day when He comes again to judge the world. This is the All-gracious Mystery of the Incarnation, good to look into, good to adore; according to the saying in the text, “The Word was made flesh,—and dwelt among us.”

The brief account thus given of the Catholic doctrine ^{p.33} of the incarnation of the Eternal Word, may be made more distinct by referring to some of those modes mentioned in Scripture, in which God has at divers times condescended to manifest Himself in His creatures, which come short of it.

1. God was in the Prophets, but not as He was in Christ. The divine authority, and in one sense, name, may be given to His Ministers, considered as His representatives. Moses says to the Israelites, “Your murmurings are not against us, but against the Lord.” And St. Paul, “He therefore that despiseth, despiseth not man, but God.” (Exod. xvi. 8. 1 Thess. iv. 8.) In this sense, Rulers and Judges are sometimes called gods, as our Lord Himself says.

And further, the Prophets were inspired. Thus John the Baptist is said to have been filled with the Holy Ghost from his mother’s womb. Zacharias was filled with the Holy Ghost, and prophesied. In like manner the Holy Ghost came on the Apostles at Pentecost and at other times; and so wonderfully gifted was St. Paul, that “from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.” (Acts xix. 12.) Now the characteristic of this miraculous inspiration was, that the presence of God came and went. Thus we read, in the afore-mentioned and similar narratives, of the Prophet or Apostle being filled with the Spirit on particular occasions; as again of “the Spirit of the Lord departing from Saul,” and an evil spirit troubling him. Thus this divine inspiration was so far parallel to demoniacal possession. We find in the Gospels the ^{p.34} devil speaking with the voice of his victim, so that the tormentor and the tormented could not be distinguished from each other. They seemed to be one and the same, though they were not; as appeared when Christ and His Apostles cast the devil out. And so again the Jewish Temple was in one sense inhabited by the presence of God, which came down upon it at Solomon’s Prayer. This was a type of our Lord’s manhood dwelt in by the Word of God as a Temple; still, with this essential difference, that the Jewish Temple was perishable, and again the Divine Presence might recede from it. There was no real unity between the one and the other; they were separable. But Christ says to the Jews of His own body, “Destroy this Temple and I will raise it in three days;” implying in these words such an unity between the Godhead and the manhood, that there could be no real separation, no dissolution. Even when His body was dead, the Divine Nature was one with it; in like manner it was one with His soul in paradise. Soul and body were really one with the Eternal Word,—not one in name only,—one never to be divided. Therefore Scripture says that He rose again “according to the Spirit of holiness;” and “that it was not possible that He should be holden of death.” (Rom. i. 4. Acts ii. 24.)

But still, inexpressible as is this gift of Divine Mercy, it were blasphemy not to say that the indwelling of the Father in the Son is infinitely above this, being quite different in kind; for He is not merely of a divine nature, divine by participation of holiness and perfection, but Life and Holiness itself, such as the Father is,—the Co-eternal Son incarnate, God clothed with our nature, the Word made flesh.

3. And lastly, we read in the Patriarchal History of various appearances of Angels so remarkable that we can scarcely hesitate to suppose them to be gracious visions of the Eternal Son. For instance; it is said that “the Angel of the Lord appeared unto” Moses “in a flame of fire out of the midst of a bush;” yet presently this supernatural Presence is called “the Lord,” and afterwards reveals His name to Moses, as “the God of Abraham, Isaac, and Jacob.” On the other hand, St. Stephen speaks of Him as “the Angel which appeared to Moses in the bush.” Again, he says soon after, that Moses was “in the Church in the wilderness with the ^{p.36} Angel which spake to him in the mount Sinai;” yet in the book of Exodus we read, “Moses went up unto God, and the Lord called unto him out of the mountain;” “God spake all these words saying;” and the like (Exod. iii. 2. Acts vii. 35-38. Exod. xix. 3; xx. 1.). Now, assuming, as we seem to have reason to assume, that the Son of God is herein revealed to us as graciously ministering to the Patriarchs, Moses, and others, in angelic form, the question arises, what was the nature of this appearance? We are not informed, nor may we venture to determine; still, any how, the Angel was but the temporary outward form which the Eternal Word assumed, whether it was of a material nature, or a vision. Whether or no it was really an Angel, or but an appearance existing only for the immediate purpose, still, any how, we could not with propriety say that our Lord “took upon Him the nature of Angels.”

Now these instances of the indwelling of Almighty God in a created substance, which I have given by way of contrast to that infinitely higher and mysterious union which is called the Incarnation, actually supply the senses in which heretics at various times have perverted our holy and comfortable doctrine, and which have obliged us to have recourse to Creeds and Confessions. Rejecting the teaching of the Church, and dealing rudely with the Word of God, they have ventured to deny that “Jesus Christ is come in the flesh,” pretending He merely showed Himself as a vision or phantom;—or they have said that the Word of God merely dwelt in the man Christ Jesus, as the ^{p.37} Shechinah in the Temple, having no real union with the Son of Mary (as if there were two distinct Beings, the Word and Jesus, even as the blessed Spirit is distinct from a man’s soul);—or that Christ was called God for His great spiritual perfections, and that He gradually attained them by long practice. All these are words not to be uttered, except to show what the true doctrine is, and what is the meaning of the language of the Church concerning it. For instance, the Athanasian Creed confesses that Christ is “God of the substance of the Father, begotten before the worlds, perfect God,” lest we should consider His Divine Nature, like ours, as merely a nature resembling God’s holiness: that He is “Man of the substance of His Mother, born in the world, perfect man,” lest we should think of Him as “not come in the flesh,” a mere Angelic vision; and that “although He be God and man, yet He is not two, but one Christ,” lest we should fancy that the Word of God entered into Him and then departed, as the Holy Ghost in the Prophets.

Such are the terms in which we are constrained to speak of our Lord and Saviour, by the craftiness of His enemies and our own infirmity; and we intreat His leave to do so. We intreat His leave, not as if forgetting that a reverent silence is best on so sacred a subject; but, when evil men and seducers abound on every side, and our own apprehensions of the Truth are dull, using zealous David’s argument, “Is there not a cause” for words? We intreat His leave, and we humbly pray that what was first our defence against pride and indolence, may become an outlet of devotion, ^{p.38} a service of worship. Nay, we surely trust that He will accept mercifully what we offer in faith, “doing what we can;” though the ointment of spikenard which we pour out is nothing to that true Divine Glory which manifested itself in Him, when the Holy Ghost singled Him out from other men, and the Father’s voice acknowledged Him as His dearly beloved Son. Surely He will mercifully accept it, if faith offers what the intellect provides; if love kindles the sacrifice, zeal fans it, and reverence guards it. He will illuminate our earthly words from His own Divine Holiness, till they become saving truths to the souls which trust in Him. He who turned water into wine, and (did He so choose) could make bread of the hard stone, will sustain us for a brief season on this mortal fare. And we, while we make use of it, will never so forget its imperfection, as not to look out constantly for the True Beatific Vision; never so perversely remember that imperfection as to reject what is necessary for our present need. The time will come, if we be found worthy, when we, who now see in a glass darkly, shall see our Lord and Saviour face to face; shall behold His countenance beaming with the fulness of Divine Perfections, and bearing its own witness that He is the Son of God. We shall see Him as He is.

Let us then, according to the light given us, praise and bless Him in the Church below, whom Angels in heaven see and adore. Let us bless Him for His surpassing loving-kindness in taking upon Him our infirmities to redeem us, when He dwelt in the inner-most love of the Everlasting Father, in the glory which ^{p.39} He had with Him before the world was. He came in lowliness and want; born amid the tumults of a mixed and busy multitude, cast aside into the outhouse of a crowded inn, laid to His first rest among the brute cattle. He grew up, as if the native of a despised city, and was bred to a humble craft. He bore to live in a world that slighted Him, for He lived in it, in order in due time to die for it. He came as the appointed Priest, to offer sacrifice for those who took no part in the act of worship; He came to offer up for sinners that precious blood which was meritorious by virtue of His Divine Anointing. He died, to rise again the third day, the Sun of Righteousness, fully displaying that splendour which had hitherto been concealed by the morning clouds. He rose again, to ascend to the right hand of God, there to plead His sacred wounds in token of our forgiveness, to rule and guide His ransomed people, and from His pierced side to pour forth his choicest blessings upon them. He ascended, thence to descend again in due season to judge the world which He has redeemed.—Great is our Lord, and great is His power, Jesus the Son of God and Son of man. Ten thousand times more dazzling bright than the highest Archangel, is our Lord and Christ. By birth the Only-begotten and Express image of God; and in taking our flesh, not sullied thereby, but raising human nature with Him, as He rose from the lowly manger to the right hand of power,—raising human nature, for Man has redeemed us, Man is set above all creatures, as one with the Creator, Man shall judge man at the last day. So honoured is this earth, that no stranger ^{p.40} shall judge us, but He who is our fellow, who will sustain our interests, and has full sympathy in all our imperfections. He who loved us, even to die for us, is graciously appointed to assign the final measurement and price upon His own work. He who best knows by infirmity to take the part of the infirm, He who would fain reap the full fruit of His passion, He will separate the wheat from the chaff, so that not a grain shall fall to the ground. He who has given us to share His own spiritual nature, He from whom we have drawn the life’s blood of our souls, He our brother will decide about His brethren. In that His second coming, may He in His grace and loving pity remember us, who is our only hope, our only salvation!

v_2_S_6_Individuality_of_Soul

HERE we are told that upon death the spirit of man returns to God. The sacred writer is not speaking of good men only, or of God’s chosen people, but of men generally. In the case of all men, the soul, when severed from the body, returns to God. God gave it: He made it, He sent it into the body, and He upholds it there; He upholds it in distinct existence, wherever it is. It animates the body while life lasts; it returns again, it relapses into the unseen state upon death. Let us steadily contemplate this truth, which at first sight we may fancy we altogether enter into. The point to be considered is this, that every soul of man which is or has been on earth, has a separate existence; and that, in eternity, not in time merely,—in the unseen world, not merely in this,—not only during its mortal life, but ever from the hour of its creation, whether joined to a body of flesh or not.

Nothing is more difficult than to realize that every man has a distinct soul, that every one of all the millions who live or have lived, is as whole and independent a being in himself, as if there were no one else in the whole world but he. To explain what I mean: do you think that a commander of an army realizes it, when he sends a body of men on some dangerous service? I am not speaking as if he were wrong in so sending them; I only ask in matter of fact, does he, think you, commonly understand that each of those poor men has a soul, a soul as dear to himself, as precious in its nature, as his own? Or does he not rather look on the body of men collectively, as one mass, as parts of a whole, as but the wheels or springs of some great machine, to which he assigns the individuality, not to each soul that goes to make it up?

This instance will show what I mean, and how open we all lie to the remark, that we do not understand the doctrine of the distinct individuality of the human soul. We class men in masses, as we might connect the stones of a building. Consider our common way of regarding history, politics, commerce, and the like, and you will own that I speak truly. We generalize, and lay down laws, and then contemplate these creations of our own minds, and act upon and towards them, as if they were the real things, dropping what are more truly such. Take another instance: when we talk of national greatness, what does it mean? Why, it really means that a certain distinct definite number of immortal individual beings happen for a few years to be in circumstances to act together and one upon another, in such a way as to be able to act upon the world at large, to gain an ascendancy over the world, to gain power and wealth, and to look like one, and to be talked of and to be looked up to as one. They seem for a short time to be some one thing: and we, from our habit of living by sight, regard them as one, and drop the notion of their being any thing else. And when this one dies and that one dies, we forget that it is the passage of separate immortal beings into an unseen state, that the whole which appears is but appearance, and that the component parts are the realities. No, we think nothing of this; but though fresh and fresh men die, and fresh and fresh men are born, so that the whole is ever shifting, yet we forget all that drop away, and are insensible to all that are added; and we still think that this whole which we call the nation, is one and the same, and that the individuals who come and go, exist only in it and for it, and are but as the grains of a heap or the leaves of a tree.

Or again, survey some populous town: crowds are pouring through the streets; some on foot, some in carriages; while the shops are full, and the houses too, could we see into them. Every part of it is full of life. Hence we gain a general idea of splendour, magnificence, opulence, and energy. But what is the truth? why, that every being in that great concourse is his own centre, and all things about him are but shades, but a “vain shadow,” in which he “walketh and disquieteth himself in vain.” He has his own hopes and fears, desires, judgments, and aims; he is everything to himself, and no one else is really any thing. No one outside of him can really touch him, can touch his soul, his immortality; he must live with himself for ever. He has a depth within him unfathomable, an infinite abyss of existence; and the scene in which he bears part for the moment is but like a gleam of sunshine upon its surface.

Again: when we read history, we meet with accounts of great slaughters and massacres, great pestilences, famines, conflagrations, and so on; and here again we are accustomed in an especial way to regard collections of people as if individual units. We cannot understand that a multitude is a collection of immortal souls.

I say immortal souls: each of those multitudes, not only had while he was upon earth, but has a soul, which did in its own time but return to God who gave it, and not perish, and which now lives unto Him. All those millions upon millions of human beings who ever trod the earth and saw the sun successively, are at this very moment in existence all together. This, I think, you will grant we do not duly realize. All those Canaanites, whom the children of Israel slew, every one of them is somewhere in the universe, now at this moment, where God has assigned him a place. We read, “They utterly destroyed all that was in” Jericho, “young and old.” Again, as to Ai; “So it was that all that fell that day, both of men and women, were twelve thousand.” Again, “Joshua took Makkedah, Libnah, Lachish, Eglon, Hebron, Debir, and smote them with the edge of the sword, and utterly destroyed all the souls that were therein.”¹ Every one of those souls still lives. They had their separate thoughts and feelings when on earth, they have them now. They had their likings and pursuits; they gained what they thought good and enjoyed it; and they still somewhere or other live, and what they then did in the flesh surely has its influence upon their present destiny. They live, reserved for a day which is to come, when all nations shall stand before God.

But why should I speak of the devoted nations of Canaan, when Scripture speaks of a wider, more comprehensive judgment, and in one place appears to hint at the present state of awful waiting in which they are who were involved in it? What an overwhelming judgment was the Flood! all human beings on the earth but eight were cut off by it. That old world of souls still lives, though its material tabernacle was drowned. Scripture, I say, signifies this; obscurely indeed, yet still, as it appears, certainly. St. Peter speaks of “the spirits in prison,” that is, then in prison, who had been “disobedient,” “when once the long-suffering of God waited in the days of Noah.”² Those many, many souls, who were violently expelled from their bodies by the waters of the deluge, were alive two thousand years afterwards, when St. Peter wrote. Surely they are alive still.

And so of all the other multitudes we any where read of.—All the Jews who perished in the siege of Jerusalem, still live; Sennacherib’s army still lives; Sennacherib himself still lives; all the persecutors of the Church that ever were, are still alive. The kings of Babylon are still alive; they are still, as they are described by the Prophet, weak indeed now, and in “hell beneath,” but having an account to give, and waiting for the day of summons. All who have ever gained a name in the world, all the mighty men of war that ever were, all the great statesmen, all the crafty counsellors, all the scheming aspirants, all the reckless adventurers, all the covetous traders, all the proud voluptuaries, are still in being, though helpless and unprofitable. Balaam, Saul, Joab, Ahithophel, good and bad, wise and ignorant, rich and poor, each has his separate place, each dwells by himself in that sphere of light or darkness, which he has provided for himself here. What a view this sheds upon history! We are accustomed to read it as a tale or a fiction, and we forget that it concerns immortal beings, who cannot be swept away, who are what they were, however this earth may change.

And so again all the names we see written on monuments in churches or churchyards, all the writers whose names and works we see in libraries, all the workmen who raised the great buildings, far and near, which are the wonder of the world, they are all in God’s remembrance, they all live.

It is the same with those whom we ourselves have seen, who now are departed. I do not now speak of those whom we have known and loved. These we cannot forget; we cannot rid our memory of them: but I speak of all whom we have ever seen; it is also true that they live. Where we know not, but live they do. We may recollect when children, perhaps, once seeing a certain person; and it is almost like a dream to us now, that we did. It seems like an accident which goes and is all over, like some creature of the moment, which has no existence beyond it. The rain falls, and the wind blows; and showers and storms have no existence beyond the time when we felt them; they are nothing in themselves. But if we have but once seen any child of Adam, we have seen an immortal soul. It has not passed away as a breeze or sunshine, but it lives; it lives at this moment in one of those many places, whether of bliss or misery, in which all souls are reserved until the end.

Or again, let us call to mind those whom we knew a little better, though not intimately:—all who died suddenly or before their time, all whom we have seen in high health and spirits, all whom we have seen in circumstances which in any way brought out their characters, and gave them some place in our memories. They are gone from our sight, but they all live still, each with his own thoughts; they are waiting for the judgment.

I think we shall see that these thoughts concerning others are not familiar to us; yet no one can say they are not just. And I think too that the thoughts concerning others, which are familiar to us, are not those which become believers in the Gospel; whereas these which I have been tracing, do become us, as tending to make us think less of this world, with its hopes and fears, its plans, successes, and enjoyments.

Moreover, every one of all the souls which have ever been on earth is, as I have already implied, in one of two spiritual states, so distinct from one another, that the one is the subject of God’s favour, and the other under His wrath; the one on the way to eternal happiness, the other to eternal misery. This is true of the dead, and is true of the living also. All are tending one way or the other; there is no middle or neutral state for any one; though as far as the sight of the external world goes, all men seem to be in a middle state common to one and all. Yet, much as men look the same, and impossible as it is for us to say where each man stands in God’s sight, there are two, and but two classes of men, and these have characters and destinies as far apart in their tendencies as light and darkness: this is the case even of those who are in the body, and it is much more true of those who have passed into the unseen state.

No thought of course is more overpowering than that every one who lives or has lived is destined for endless bliss or torment. It is far too vast for us to realize. But what especially increases the mind’s confusion when it attempts to do so, is just this very thing which I have been mentioning, that there are but these two states, that every individual among us is either in one or the other,—that the states in which we individually are placed are so unspeakably contrary to each other, while we look so like each other. It is certainly quite beyond our understandings, that all we should now be living together as relatives, friends, associates, neighbours; that we should be familiar or intimate with each other, that there should be among us a general intercourse, circulation of thought, interchange of good offices, the action of mind upon mind, and will upon will, and conduct upon conduct, and yet after all that there should be a bottomless gulf between us, running among us invisibly, and cutting us off into two parties;—not indeed a gulf impassable here, God be praised!—not impassable till we pass into the next world, still really existing, so that every person we meet is in God’s unerring eye either on the one side or the other, and, did He please to take him hence at once, would find himself either in paradise or in the place of torment. Our Lord observes this concerning the Day of Judgment, “Two women shall be grinding at the mill; the one shall be taken, and the other left. Two men shall be in the field; the one shall be taken, and the other left.”

What makes this thought still more solemn, is that we have reason to suppose that souls on the wrong side of the line are far more numerous than those on the right. It is wrong to speculate; but it is safe to be alarmed. This much we know, that Christ says expressly, “Many are called, few are chosen;” “Broad is the way that leadeth to destruction, and many there be who go in thereat;” whereas “narrow is the way that leadeth to life, and few there be who find it.”

If then it is difficult, as I have said it is, to realize that all who ever lived still live, it is as difficult at least to believe that they are in a state either of eternal rest or eternal woe; that all whom we have known and who are gone, are, and that we who still live, were we now to die, should then at once be, either in the one state or the other. Nay, I will say more: when we think seriously on the subject, it is almost impossible to comprehend, I do not say that a great number, but that any person whom we see before us, however unsatisfactory appearances may be, is really under God’s displeasure, and in a state of reprobation. So hard is it to live by faith! People feel it to be a difficulty to have to admit certain other doctrines of the Church, which are more or less contrary to sight. For instance, they say as an argument against regeneration in Baptism, “Is it possible that all who have been baptized can have been born again, considering what lives they lead?” They make the evidence of sight tell against a doctrine which demands their faith. Yet, after all, is there any thing more startling, more difficult to believe, than that any one person, whom we see, however sinful his life, is at present under God’s eternal wrath, and would incur it if he were to die at once, and will incur it unless he repents? This is what we cannot bring ourselves to believe. All we commonly allow is, that certain persons are what we call “in danger of hell.” Now, if by using this cautious phrase we mean merely to express, that irreligious men may repent before death, or that men may seem to be irreligious to us, who are not so, and therefore that it is safer to speak of men being in danger of God’s wrath than actually under it; so far is well. But we are in error if we mean, as is often the case, to deny thereby that irreligious men, as such, whether man can ascertain them or not, are at this very time, not only in danger, but actually under the power of God’s wrath. Healthy men in a sickly country may be said to be in danger of sickness; soldiers in a battle are in danger of wounds; but irreligious men not only hazard, but do lie under God’s eternal curse; and when we see an irreligious man, we see one who is under it, only we speak guardedly, both as hoping that he may repent, and as feeling that we may be mistaken. But whether or not men may be what they seem, or whether or not they are to change, certain it is that every one who dies, passes at once into one or other of two states; and if he dies unsanctified and unreconciled to God, into a state of eternal misery.

How little the world at large realizes this, is shewn by the conduct of surviving friends after a loss. Let a person who is taken away have been ever so notorious a sinner, ever so confirmed a drunkard, ever so neglectful of Christian ordinances, and though they have no reason for supposing any thing hopeful was going on in his mind, yet they will generally be found to believe that he has gone to heaven; they will confidently talk of his being at peace, of his pains being at an end, of his happy release, and the like. They enlarge on these subjects; whereas their duty lies in keeping silence, waiting in trembling hope, and being resigned. Now, why is it they speak and think in this manner? Apparently because they cannot conceive it possible that he or that they should be lost. Even the worst men have qualities which endear them to those who come near them. They have human affections in some shape or other. Even the witch of Endor showed a sympathy and kindness towards her guest, which move us. Human feelings cannot exist in hell, and we cannot bring ourselves to think that they are subjects of hell who have them. And for this reason men cannot admit the bare possibility of another being lost; they reject the idea, and therefore, when a man dies, they conclude, as the only alternative, that he must be in Abraham’s bosom; and they boldly say so, and they catch at some half sentence which he said during his illness, when he was calmer or weaker, or at the ease with which he died, in confirmation of their belief.

And if it is difficult to believe that there are any persons among us at this moment in a state of spiritual death, how shall we understand, what perchance is the case, that there are many such, perhaps multitudes? how shall we persuade ourselves of the great truth that, in spite of outward appearances, human society, as we find it, is but a part of an invisible world, and is really divided into but two companies, the sons of God, and the children of the wicked one; that some souls are ministered unto by Angels, others led captive by devils; that some are “fellow-citizens of the saints,” and of the invisible “household of God,” and others companions of those His enemies in time past, who now are waiting in prison for the judgment.

How blessed would it be, if we really understood this! What a change it would produce in our thoughts, unless we were utterly reprobate, to understand what and where we are,—accountable beings on their trial, with God for their friend and the devil for their enemy, and advanced a certain way on their road either to heaven or to hell. No truths indeed, ever so awful, ever so fully brought home to the mind, will change it, if the love of God and of holiness be not there; but none among us, as we may humbly trust, is in this reprobate state. One wishes to think that no one has so done despite to the Spirit of grace, and so sinned against the Blood of the Covenant, as to have nothing of his regenerate nature left to him; no one among us, but, if he shut his eyes to the external world, and opened them to the world within him, contemplated his real state and prospects, and called to mind his past life, would be brought to repentance and amendment. Endeavour then, my brethren, to realize that you have souls, and pray God to enable you to do so. Endeavour to disengage your thoughts and opinions from the things that are seen; look at things as God looks at them, and judge of them as He judges. Pass a very few years, and you will actually experience what as yet you are called on to believe. There will be no need of the effort of mind to which I invite you, when you have passed into the unseen state. There will be no need of shutting your eyes to this world, when this world has vanished from you, and you have nothing before you but the throne of God, and the slow but continual movements about it in preparation of the judgment. In that interval, when you are in that vast receptacle of disembodied souls, what will be your thoughts about the world which you have left! how poor will then seem to you its highest aims, how faint its keenest pleasures, compared with the eternal aims, the infinite pleasures, of which you will at length feel your souls to be capable! O, my brethren, let this thought be upon you day by day, especially when you are tempted to sin. Avoid sin as a serpent; it looks and promises well; it bites afterwards. It is dreadful in memory, dreadful even on earth; but in that awful period, when the fever of life is over, and you are waiting in silence for the judgment, with nothing to distract your thoughts, who can say how dreadful may be the memory of sins done in the body? Then the very apprehension of their punishment, when Christ shall suddenly visit, will doubtless outweigh a thousand-fold the gratification, such as it was, which you felt in committing them; and if so, what will be the proportion between it and that punishment, if after all it be actually inflicted? Let us lay to heart our Saviour’s own most merciful words, “Be not afraid,” He says, “of them that kill the body, and after that have no more that they can do. But I will forewarn you, whom ye shall fear. Fear Him, which, after He hath killed, hath power to cast into hell. Yea, I say unto you, Fear Him.”

v_2_s_19_The_Indwelling_Spirit

^[p.217] GOD the Son has graciously vouchsafed to reveal the Father to His creatures from without; God the Holy Ghost, by inward communications. Who can compare these separate works of condescension, either of them being beyond our understanding? We can but silently adore the Infinite Love which encompasses us on every side. The Son of God is called the Word, as declaring His glory throughout created nature, and impressing the evidence of it on every part of it. He has given us to read it in His works of goodness, holiness, and wisdom. He is the Living and Eternal Law of Truth and Perfection, that Image of God’s unapproachable Attributes, which men have ever seen by glimpses on the face of the world, felt that it was sovereign, but knew not whether to say it was a fundamental Rule and self-existing Destiny, or the Offspring and Mirror of the Divine Will. Such has He been ^[p.218] from the beginning, graciously sent forth from the Father to reflect His glory upon all things, distinct from Him, while mysteriously one with Him; and in due time visiting us with an infinitely deeper mercy, when for our redemption He humbled Himself to take upon Him that fallen nature which He had originally created after His own image.

The condescension of the Blessed Spirit is as incomprehensible as that of the Son. He has ever been the secret Presence of God within the Creation: a source of life amid the chaos, bringing out into form and order what was at first shapeless and void, and the voice of Truth in the hearts of all rational beings, tuning them into harmony with the intimations of God’s Law, which were externally made to them. Hence He is especially called the “life-giving” Spirit; being (as it were) the Soul of universal nature, the Strength of man and beast, the Guide of faith, the Witness against sin, the inward Light of patriarchs and prophets, the Grace abiding in the Christian soul, and the Lord and Ruler of the Church. Therefore let us ever praise the Father Almighty, who is the first Source of all perfection, in and together with His Co-equal Son and Spirit, through whose gracious ministrations we have been given to see “what manner of love” it is wherewith the Father has loved us.

On this Festival I propose, as is suitable, to describe as scripturally as I can, the merciful office of God the Holy Ghost, towards us Christians; and I trust I may do so, with the sobriety and reverence which the subject demands. ^[p.219]

The Holy Spirit has from the beginning pleaded with man. We read in the Book of Genesis, that, when evil began to prevail all over the earth before the flood, the Lord said, “My Spirit shall not always strive with man;” [Gen. vi. 3.] implying that He had hitherto striven with his corruption. Again, when God took to Him a peculiar people, the Holy Spirit was pleased to be especially present with them. Nehemiah says, “Thou gavest also Thy Good Spirit to instruct them,” [Neh. ix. 20.] and Isaiah, “They rebelled and vexed His Holy Spirit.” [Isa. lxiii. 10.] Further, He manifested Himself as the source of various gifts, intellectual and extraordinary, in the Prophets, and others. Thus at the time the Tabernacle was constructed, the Lord filled Bezaleel “with the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, to devise cunning works” [Exod. xxxi. 3, 4.] in metal, stone, and timber. At another time, when Moses was oppressed with his labours, Almighty God vouchsafed to “take of the Spirit” which was upon him, and to put it on seventy of the elders of Israel, that they might share the burden with him. “And it came to pass, that, when the Spirit rested upon them, they prophesied, and did not cease.” [Numb. xi. 17, 25.] These texts will be sufficient to remind you of many others, in which the gifts of the Holy Ghost are spoken of under the Jewish covenant. These were great mercies; yet, great as they were, they are as nothing compared with that surpassing grace with which we Christians are honoured; that great privilege of ^[p.220] receiving into our hearts, not the mere gifts of the Spirit, but His very presence, Himself, by a real not a figurative indwelling.

When our Lord entered upon His Ministry, He acted as though He were a mere man, needing grace, and received the consecration of the Holy Spirit for our sakes. He became the Christ, or Anointed, that the Spirit might be seen to come from God, and to pass from Him to us. And, therefore, the heavenly Gift is not simply called the Holy Ghost, or the Spirit of God, but the Spirit of Christ, that we might clearly understand, that He comes to us from and instead of Christ. Thus St. Paul says, “God hath sent forth the Spirit of His Son into your hearts;” and our Lord breathed on His Apostles, saying, “Receive ye the Holy Ghost;” and He says elsewhere to them, “If I depart, I will send Him unto you.” [Gal. iv. 6. John xx. 22; xvi. 7.] Accordingly this “Holy Spirit of promise” is called “the earnest of our inheritance,” “the seal and earnest of an Unseen Saviour;” [Eph. i. 14. 2 Cor. i. 22; v. 5.] being the present pledge of Him who is absent,—or rather more than a pledge, for an earnest is not a mere token which will be taken from us when it is fulfilled, as a pledge might be, but a something in advance of what is one day to be given in full.

This must be clearly understood; for it would seem to follow, that if so, the Comforter who has come instead of Christ, must have vouchsafed to come in the same sense in which Christ came; I mean, that He has come, not merely in the way of gifts, or of ^[p.221] influences, or of operations, as He came to the Prophets, for then Christ’s going away would be a loss, and not a gain, and the Spirit’s presence would be a mere pledge, not an earnest; but He comes to us as Christ came, by a real and personal visitation. I do not say we could have inferred this thus clearly by the mere force of the above cited texts; but it being actually so revealed to us in other texts of Scripture, we are able to see that it may be legitimately deduced from these. We are able to see that the Saviour, when once He entered into this world, never so departed as to suffer things to be as before He came; for He still is with us, not in mere gifts, but by the substitution of His Spirit for Himself, and that, both in the Church and in the souls of individual Christians.

For instance, St. Paul says in the text, “Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you.” Again, “He shall quicken even your mortal bodies by His Spirit that dwelleth in you.” “Know ye not that your body is the Temple of the Holy Ghost which is in you?” “Ye are the Temple of the Living God, as God hath said, I will dwell in them, and walk in them.” The same Apostle clearly distinguishes between the indwelling of the Spirit, and His actual operations within us, when he says, “The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us;” and again, “The Spirit Himself beareth witness with our spirit that we are the children of God.” [Rom. viii. 9, 11. 1 Cor. vi. 19. 2 Cor. vi. 16. Rom. v. 5; viii. 16.]

Here let us observe, before proceeding, what indirect ^[p.222] evidence is afforded us in these texts of the Divinity of the Holy Spirit. Who can be personally present at once with every Christian, but God Himself? Who but He, not merely ruling in the midst of the Church invisibly, as Michael might keep watch over Israel, or another Angel might be “the Prince of Persia,”—but really taking up His abode as one and the same in many separate hearts, so as to fulfil our Lord’s words, that it was expedient that He should depart; Christ’s bodily presence, which was limited to place, being exchanged for the manifold spiritual indwelling of the Comforter within us? This consideration suggests both the dignity of our Sanctifier, and the infinite preciousness of His Office towards us.

This wonderful change from darkness to light, through the entrance of the Spirit into the soul, is called Regeneration, or the New Birth; a blessing which, before Christ’s coming, not even Prophets and righteous men possessed, but which is now conveyed to all men freely through the Sacrament of Baptism. By nature we are children of wrath; the heart is sold under sin, possessed by evil spirits; and inherits death as its eternal portion. But by the coming of the Holy Ghost, all guilt and pollution are burned away as by fire, the devil is driven forth, sin, original and actual, is forgiven, and the whole man is consecrated to God. And this is the reason why He is called “the earnest” of that Saviour who died for us, and will one day give us the fulness of His own presence in heaven. Hence, too, He is our “seal unto the day of redemption;” for as the potter moulds the clay, so He impresses the Divine image on us members of the household of God. And His work may truly be called Regeneration; for though the original nature of the soul is not destroyed, yet its past transgressions are pardoned once and for ever, and its source of evil staunched and gradually dried up by the pervading health and purity which has set up its abode in it. ^[p.224] Instead of its own bitter waters, a spring of health and salvation is brought within it; not the mere streams of that fountain, “clear as crystal,” which is before the Throne of God  (Rev. 4.6; Ps. 46.4.), but, as our Lord says, “a well of water in him,” in a man’s heart, “springing up into everlasting life.” Hence He elsewhere describes the heart as giving forth, not receiving, the streams of grace: “Out of his belly shall flow rivers of Living Water.” St. John adds, “this spake He of the Spirit.” [John iv. 14; vii. 38, 39.]

Such is the inhabitation of the Holy Ghost within us, applying to us individually the precious cleansing of Christ’s blood in all its manifold benefits. Such is the great doctrine, which we hold as a matter of faith, and without actual experience to verify it to us. Next, I must speak briefly concerning the manner in which the Gift of grace manifests itself in the regenerate soul; a subject which I do not willingly take up, and which no Christian perhaps is ever able to consider without some effort, feeling that he thereby endangers either his reverence towards God, or his humility, but which the errors of this day, and the confident tone of their advocates, oblige us to dwell upon, lest truth should suffer by our silence.

1. The heavenly gift of the Spirit fixes the eyes of our mind upon the Divine Author of our salvation. By nature we are blind and carnal; but the Holy Ghost by whom we are new-born, reveals to us the God of mercies, and bids us recognise and adore Him as our Father with a true heart. He impresses on us our Heavenly Father’s image, which we lost when Adam ^[p.225] fell, and disposes us to seek His presence by the very instinct of our new nature. He gives us back a portion of that freedom in willing and doing, of that uprightness and innocence, in which Adam was created. He unites us to all holy beings, as before we had relationship with evil. He restores for us that broken bond, which, proceeding from above, connects together into one blessed family all that is anywhere holy and eternal, and separates it off from the rebel world which comes to nought. Being then the sons of God, and one with Him, our souls mount up and cry to Him continually. This special characteristic of the regenerate soul is spoken of by St. Paul soon after the text. “Ye have received the Spirit of adoption, whereby we cry, Abba, Father.” Nor are we left to utter these cries to Him, in any vague uncertain way of our own; but He who sent the Spirit to dwell in us habitually, gave us also a form of words to sanctify the separate acts of our minds. Christ left His sacred Prayer to be the peculiar possession of His people, and the voice of the Spirit. If we examine it, we shall find in it the substance of that doctrine, to which St. Paul has given a name in the passage just quoted. We begin it by using our privilege of calling on Almighty God in express words as “Our Father.” We proceed, according to this beginning, in that waiting, trusting, adoring, resigned temper, which children ought to feel; looking towards Him, rather than thinking of ourselves; zealous for His honour rather than fearful about our safety; resting in His present help, not with eyes timorously glancing towards the future. His name, His kingdom, His will, are the ^[p.226] great objects for the Christian to contemplate and make his portion, being stable and serene, and “complete in Him,” as beseems one who has the gracious presence of His Spirit within him. And, when he goes on to think of himself, he prays, that he may be enabled to have towards others what God has shown towards himself, a spirit of forgiveness and loving-kindness. Thus he pours himself out on all sides, first looking up to catch the heavenly gift, but, when he gains it, not keeping it to himself, but diffusing “rivers of living water” to the whole race of man, thinking of self as little as may be, and desiring ill and destruction to nothing but that principle of temptation and evil, which is rebellion against God;—lastly, ending, as he began, with the contemplation of His kingdom, power, and glory ever-lasting. This is the true “Abba, Father,” which the Spirit of adoption utters within the Christian’s heart, the infallible voice of Him who “maketh intercession for the Saints in God’s way.” And if he has at times, for instance, amid trial or affliction, special visitations and comfortings from the Spirit, “plaints unutterable” within him, yearnings after the life to come, or bright and passing gleams of God’s eternal election, and deep stirrings of wonder and thankfulness thence following, he thinks too reverently of “the secret of the Lord,” to betray (as it were) His confidence, and, by vaunting it to the world, to exaggerate it perchance into more than it was meant to convey: but he is silent, and ponders it as choice encouragement to his soul, meaning something, but he knows not how much.

2. The indwelling of the Holy Ghost raises the soul, ^[p.227] not only to the thought of God, but of Christ also. St. John says, “Truly our fellowship is with the Father, and with His Son Jesus Christ.” And our Lord Himself, “If a man love Me, he will keep My words; and My Father will love him, and We will come unto him, and make our abode with him.” [1 John i. 3. John xiv. 23.] Now, not to speak of other and higher ways in which these texts are fulfilled, one surely consists in that exercise of faith and love in the thought of the Father and Son, which the Gospel, and the Spirit revealing it, furnish to the Christian. The Spirit came especially to “glorify” Christ; and vouchsafes to be a shining light within the Church and the individual Christian, reflecting the Saviour of the world in all His perfections, all His offices, all His works. He came for the purpose of unfolding what was yet hidden, whilst Christ was on earth; and speaks on the house-tops what was delivered in closets, disclosing Him in the glories of His transfiguration, who once had no comeliness in His outward form, and was but a man of sorrows and acquainted with grief. First, He inspired the Holy Evangelists to record the life of Christ, and directed them which of His words and works to select, which to omit; next, He commented (as it were) upon these, and unfolded their meaning in the Apostolic Epistles. The birth, the life, the death and resurrection of Christ, has been the text which He has illuminated. He has made history to be doctrine; telling us plainly, whether by St. John or St. Paul, that Christ’s conception and birth was the real Incarnation of the Eternal Word,—His life, “God manifest in the Flesh,”—His death and ^[p.228] resurrection, the Atonement for sin, and the Justification of all believers. Nor was this all: he continued His sacred comment in the formation of the Church, superintending and overruling its human instruments, and bringing out our Saviour’s words and works, and the Apostles’ illustrations of them, into acts of obedience and permanent Ordinances, by the ministry of Saints and Martyrs. Lastly, He completes His gracious work by conveying this system of Truth, thus varied and expanded, to the heart of each individual Christian in whom He dwells. Thus He vouchsafes to edify the whole man in faith and holiness: “casting down imaginations and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.” [2 Cor. x. 5.] By His wonder-working grace all things tend to perfection. Every faculty of the mind, every design, pursuit, subject of thought, is hallowed in its degree by the abiding vision of Christ, as Lord, Saviour, and Judge. All solemn, reverent, thankful, and devoted feelings, all that is noble, all that is choice in the regenerate soul, all that is self-denying in conduct, and zealous in action, is drawn forth and offered up by the Spirit as a living sacrifice to the Son of God. And, though the Christian is taught not to think of himself above his measure, and dare not boast, yet he is also taught that the consciousness of the sin which remains in him, and infects his best services, should not separate him from God, but lead him to Him who can save. He reasons with St. Peter, “To whom should he go?” and, without daring to decide, ^[p.229] or being impatient to be told how far he is able to consider as his own every Gospel privilege in its fulness, he gazes on them all with deep thought as the Church’s possession, joins her triumphant hymns in honour of Christ, and listens wistfully to her voice in inspired Scripture, the voice of the Bride calling upon and blest in the Beloved.

3. St. John adds, after speaking of “our fellowship with the Father and His Son:” “These things write we unto you, that your joy may be full.” What is fulness of joy but peace? Joy is tumultuous only when it is not full; but peace is the privilege of those who are “filled with the knowledge of the glory of the Lord, as the waters cover the sea.” “Thou wilt keep him in perfect peace, whose mind is stayed on Thee, because he trusteth in Thee.” [Isa. xxvi. 3.] It is peace, springing from trust and innocence, and then overflowing in love towards all around him. What is the effect of mere animal ease and enjoyment, but to make a man pleased with everything which happens? “A merry heart is a perpetual feast;” and such is peculiarly the blessing of a soul rejoicing in the faith and fear of God. He who is anxious, thinks of himself, is suspicious of danger, speaks hurriedly, and has no time for the interests of others; he who lives in peace is at leisure, wherever his lot is cast. Such is the work of the Holy Spirit in the heart, whether in Jew or Greek, bond or free. He Himself perchance in His mysterious nature, is the Eternal Love whereby the Father and the Son have dwelt in each other, as ancient writers have believed; and what He is in heaven, that ^[p.230] He is abundantly on earth. He lives in the Christian’s heart, as the never-failing fount of charity, which is the very sweetness of the living waters. For where He is, “there is liberty” from the tyranny of sin, from the dread, which the natural man feels, of an offended, unreconciled Creator. Doubt, gloom, impatience have been expelled; joy in the Gospel has taken their place, the hope of heaven and the harmony of a pure heart, the triumph of self-mastery, sober thoughts, and a contented mind. How can charity towards all men fail to follow, being the mere affectionateness of innocence and peace? Thus the Spirit of God creates in us the simplicity and warmth of heart which children have, nay, rather the perfections of His heavenly hosts, high and low being joined together in His mysterious work; for what are implicit trust, ardent love, abiding purity, but the mind both of little children and of the adoring Seraphim!

Thoughts, such as these, will affect us rightly, if they make us fear and be watchful, while we rejoice. They cannot surely do otherwise; for the mind of a Christian, as I have been attempting to describe it, is not so much what we have, as what we ought to have. To look, indeed, after dwelling on it, upon the multitude of men who have been baptized in Christ’s name, is too serious a matter, and we need not force ourselves to do so. We need not do so, further than to pray for them, and to protest and strive against what is evil among them; for as to the higher and more solemn thought, how persons, set apart individually and collectively, as Temples of Truth and Holiness, should become what they seem to be, and what their state is in consequence in God’s ^[p.231] sight, is a question which it is a great blessing to be allowed to put from us as not our concern. It is our concern only to look to ourselves, and to see that, as we have received the gift, we “grieve not the Holy Spirit of God, whereby we are sealed unto the day of redemption;” remembering that “if any man destroy the temple of God, him shall God destroy.” This reflection and the recollection of our many backslidings, will ever keep us, please God, from judging others, or from priding ourselves on our privileges. Let us but consider how we have fallen from the light and grace of our Baptism. Were we now what that Holy Sacrament made us, we might ever ‘‘go on our way rejoicing;” but having sullied our heavenly garments, in one way or other, in a greater or less degree (God knoweth! and our own consciences too in a measure), alas! the Spirit of adoption has in part receded from us, and the sense of guilt, remorse, sorrow, and penitence must take His place. We must renew our confession, and seek afresh our absolution day by day, before we dare call upon God as “our Father,” or offer up Psalms and Intercessions to Him. And, whatever pain and affliction meets us through life, we must take it as a merciful penance imposed by a Father upon erring children, to be borne meekly and thankfully, and as intended to remind us of the weight of that infinitely greater punishment, which was our desert by nature, and which Christ bore for us on the Cross.

Vol.3, §18: THE GIFT of the SPIRIT (11/8/35 )

^{p.254} MOSES prayed for this one thing, that he might “see God’s glory;” and he was allowed to behold it in such measure, that when he came down from the Mount, “the skin of his face shone,” so that the people “were afraid to come nigh him.” Only to him was this privilege vouchsafed in this intimate way, and that but once; but a promise was given, that at some future time it should be extended to the whole earth. God said to him, “As truly as I live, all the earth shall be filled with the glory of Lord,” that glory which the Israelites had seen in glimpses and had profaned. Afterwards the prophets Isaiah and Habakkuk foretold, in like manner, that the earth should be filled with the Lord’s glory and the knowledge of it. When Christ came, these promises were fulfilled, for “we ^{p.255} beheld His glory,” St. John says, “the glory as of the Only-begotten of the Father.” (Ex. xxxiv. 30. Numb. xiv. 21. Isa. xi. 9. Hab. ii. 14. John i. 14.)

In the chapter which ends with the text, St. Paul contrasts the shadows and earnests under the Law, of “the glory that should follow” Christ’s coming, with that glory itself. He says that he and his brother Apostles are “not as Moses, who put a veil over his face.” At length the glory of God in full measure was the privilege and birthright of all believers, who now, “in the unveiled face of Christ their Saviour, beheld the reflection of the Lord’s glory,” and were “changed into His likeness from one measure of glory to another.” Our Saviour’s words in His last prayer for His Apostles, and for all his disciples as included under them, convey to us the same gracious truth. He says, “The glory which Thou gavest Me, I have given them.” (John xvii. 22.)

This glorious Dispensation, under which the Church now exists, is called by St. Paul, in the same chapter, “the ministration of the Spirit;” and again in the text, we are said to be changed into the glorious image of Christ, “by the Spirit of the Lord.”

And further, the Church, as being thus honoured and exalted by the presence of the Spirit of Christ, is called “the Kingdom of God,” “the Kingdom of Heaven;” as, for instance, by our Lord Himself. “The Kingdom of Heaven is at hand:” “Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God.” (Matt. x. 7. John iii. 5.) ^{p.256}

I propose now to make some remarks on this peculiar gift of the Gospel Dispensation, which, as in the foregoing passages, is spoken of as the gift of “the Spirit,” the gift of “glory,” and through which the Church has become what it was not before, the Kingdom of Heaven.

And here, before entering upon the subject, I would observe, that as there is a sense in which the grant of glory was made even under the Law, viz., in its miracles (as when the Israelites are condemned for having “seen the glory of the Lord and His miracles,” and yet “not having hearkened to his voice” (Numb. xiv. 22.), so in another point of view it belongs exclusively to the promised blessedness hereafter. Still there is a peculiar and sufficient sense in which it is ascribed to the Christian Church, and what this is, is the question now before us.

1. In the first place, some insight is given into the force of the word “glory,” as our present privilege, by considering the meaning of the title “Kingdom of Heaven,” which, as has been just observed, has also belonged to the Church since Christ came. The Church is called by this name as being the court and domain of Almighty God, who retreated from the earth, as far as His kingly presence was concerned, when man fell. Not that He left Himself without witness in any age, but even in His most gracious manifestations, still He conducted Himself as if in an enemy’s country, “as a stranger in the land, and as a wayfaring man that turneth aside to tarry for a night.” (Jer. xiv. 8.) But when Christ had reconciled Him to His fallen creatures, He returned according to the prophecy, “I will dwell in them, and ^{p.257} walk in them; I will set My sanctuary in the midst of them for evermore.” (2 Cor. vi. 16. Ezek. xxxvii. 26.) From that time there has really been a heaven upon earth, in fulfilment of Jacob’s vision. Thenceforth the Church was not a carnal ordinance, made of perishable materials, like the Jewish Tabernacle, which had been a type of the Dispensation to which it belonged. It became “a kingdom which cannot be moved,” being sweetened, purified, and spiritualized by the pouring out of Christ’s blood in it. It became once more an integral part of that unseen, but really existing world, of which “the Lord is the everlasting Light;” and it had fellowship with its blessed inhabitants. St. Paul thus describes it in his epistle to the Hebrews: “Ye are come to Mount Sion;” to the true “mountain of the Lord’s House,” of which the earthly Sion was a type; “and to the city of the Living God, the heavenly Jerusalem;” that is, as he elsewhere calls it, “the Jerusalem that is above,” or, as he speaks in another place, “our citizenship is in heaven;” “and to an innumerable company of Angels, to the festive concourse and Church of the First-born enrolled in heaven, and to God the Judge of all, and to the spirits of the perfected Just, and to Jesus the Mediator of the New Covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.” (Heb. xii. 22-24.)

Since then the Christian Church is a Heaven upon earth, it is not surprising that in some sense or other its distinguishing privilege or gift should be glory, for this is the one attribute which we ever attach to our notion of Heaven itself, according to the Scripture intimations ^{p.258} concerning it. The glory here may be conceived of by considering what we believe of the glory hereafter.

2. Next, if we consider the variety and dignity of the gifts ministered by the Spirit, we shall, perhaps, discern in a measure, why our state under the Gospel is called a state of glory. It is not uncommon, in the present day, to divide the works of the Holy Ghost in the Church into two kinds, miraculous and moral. By miraculous are meant such as He manifested in the first ages of the Gospel, marvels out of the course of nature, addressed to our senses; such as the power of healing, of raising the dead, and the like; or, again, such as speaking with tongues or prophecy. On the other hand, by moral operations or influences are meant such as act upon our minds, and enable us to be what we otherwise could not be, holy and accepted in all branches of the Christian character; in a word, all such as issue in Sanctification, as it is called. These distinct works of the Holy Spirit, viewed in their effects, are commonly called extraordinary and ordinary, or gifts and graces; and it is usual to say, that gifts have ceased, and graces alone remain to us, and hence, to limit the present “ministration of the Spirit” to certain influences on our moral nature, to the office of changing, renewing, purifying the heart and mind, implanting a good will, imparting knowledge of our duty and power to do it, and cultivating and maturing within us all right desires and habits, and leading us to all holy works. Now, all these influences and operations certainly do belong to the “ministration of the Spirit;” but in what appropriate sense can any effects wrought ^{p.259} in us be called “glory?” Add to them the miracles which now have ceased, and you will indeed gain a more intelligible meaning of the word, but not even then any meaning peculiar to the Gospel. The Jewish Church was gifted by a more abiding super-human presence than the Christian, and with as over-powering miracles, yet it did not possess this privilege of glory. Again, its patriarchs and teachers rose to degrees of sanctification quite as much above our power of measuring them as those attained by Apostles and Martyrs under the Gospel; nor, to all human appearance, is the actual sanctification of the mass of Christians more true or complete than was that of the Jews: how then are we in a state of glory, and the Jewish Church not? Granting then that the gift of the Spirit mentioned in Scripture includes in it both the miracles of the first ages and the influences of grace; granting also that the sanctifying grace bestowed on each Christian is given with far greater fulness, variety, and power, than it was vouchsafed to the Jews (whether it be eventually quenched or not); granting, too, that holiness is really the characteristic of that gift which the Holy Spirit ministers now, as miracles were its outward manifestation in the first ages; still all this is not a sufficient account of it; it is not equivalent to our great Gospel privilege, which is something deeper, wider, and more mysterious, though including both miracles and graces.

In truth, the Holy Ghost has taken up His abode in the Church in a variety of gifts, as a sevenfold Spirit. For instance, is the gift of the body’s immortality miraculous or moral? Neither, in the common sense of the ^{p.260} words; yet it is a gift bestowed on us in this life, and by the power of the Holy Ghost, according to the texts, “Your body is the temple of the Holy Ghost;” and “He that raised up Christ from the dead shall also quicken your mortal bodies by His indwelling Spirit.” (1 Cor. vi. 19. Rom. viii. 11.) Again, is justification, or the application of Christ’s merits to the soul, moral or miraculous? Neither; yet we are told that we are “washed, hallowed, justified in the name of the Lord Jesus, and by the Spirit of our God.” (1 Cor. vi. 11.) Or is the gift of the Holy Ghost in Ordination miraculous or moral? It is neither the one nor the other, but a supernatural power of ministering effectually in holy things. Once more, is communion with Christ miraculous or moral? On the contrary, it is a real but mysterious union of nature with Him, according to the text, “we are members of His body, from His flesh, and from His bones.” (2 Pet. i. 4. Eph. v. 30.) Such reflections as these are calculated, perhaps, to give us somewhat of a deeper view than is ordinarily admitted, of the character of that Gift which attends on the presence of the Holy Ghost in the Church, and which is called the gift of glory. I do not say that anything that has been just said has been sufficient to define it; rather I would maintain, that it cannot be defined. It cannot be limited; it cannot be divided, and exhausted by a division. This is the very faultiness of the division into miraculous and moral, useful as this may be for particular purposes, that it professes to embrace what is in fact incomprehensible and unfathomable. I would fain keep from the same ^{p.261} mistake; and the instances already given may serve this purpose, enlarging our view without bounding it. The gift is denoted in Scripture by the vague and mysterious term “glory;” and all the descriptions we can give of it can only, and should only, run out into a mystery.

3. Perhaps, however, it may be questioned, whether the gift of the Spirit, now possessed by us, is really called by this name; with a view of making this quite clear, I will here recite a number of passages in order, in addition to those with which I began; and while I do so, I would have you observe in what close and continual connection the “Spirit,” and “glory,” and “heaven,” occur.

“The Spirit of glory and of God resteth upon you.”

“The God of all grace, who hath called us unto His eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect.”

“According as His divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of Him that hath called us to glory and virtue.”

“Whom He did predestinate, them He also called, and whom He called, them He also justified, and whom He justified, them He also glorified.”

“We speak the wisdom of God in a mystery, even the hidden wisdom which God ordained before the world unto our glory ... Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him ... The natural man receiveth not the things ^{p.262} of the Spirit of God; for they are foolishness unto him, neither can he know them, because they are spiritually discerned.”

“Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ.”

(I pray) “that the God of our Lord Jesus Christ, the Father of glory, may give unto you the Spirit of wisdom and revelation in the knowledge of Him, the eyes of your understanding being enlightened, that ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the Saints, and what is the exceeding greatness of His power to us-ward who believe, according to the working of His mighty power which He wrought in Christ, when He raised Him from the dead.”

“God, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved), and hath raised us up together, and made us sit together in heavenly places in Christ Jesus ... Through Him we both have access by one Spirit unto the Father .... In whom (Christ) ye also are builded together for an habitation of God through the Spirit.”

(I pray) “that He would grant you according to the riches of His glory, to be strengthened with might by His Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend, with all saints, what is the breadth, and length, and depth, and height, ^{p.263} and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.”

“Christ loved the Church and gave Himself for it, that He might sanctify and cleanse it with the washing of water by the word; that He might present it to Himself a glorious Church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish.”

“It is impossible for those who were once illuminated, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance.” (1 Pet. iv. 14; v. 10. 2 Pet. i. 3. Rom. viii. 30. 1 Cor. ii. 7, 9, 14. Eph. i. 3, 17-20; ii. 4-6, 18, 22; iii. 16-19; v. 25-27. Heb. vi. 4-6.)

I would have you pay particular attention to this last passage, which, in speaking of those who thwart God’s grace, runs through the various characteristics or titles of that glory which they forfeit:—

Such is the mysterious state in which Christians stand, if it be right to enlarge upon it. They are in ^{p.264} Heaven, in the world of spirits, and are placed in the way of all manner of invisible influences.

and being consecrated as temples of the Holy Ghost.

And this being so, we have some insight into the meaning of St. Paul’s anxiety that his brethren should understand “the breadth and length,” “the riches” of the glorious inheritance which they enjoyed, and of his forcible declaration, on the other hand, that “the natural man” could not “discern” it.

If we now recur to our Saviour’s words already cited, we shall find that all that the Apostles have told us in their Epistles is but an expansion of two short sentences of His: “Except a man be born of water and of the Spirit, he cannot enter into, or (as it is said just before) see the Kingdom of God.” “The glory which Thou gavest me, I have given them.” (John iii. 5; xvii. 22.) On these texts I make the following additional remarks:—When Nicodemus doubted about our Lord’s declaration, that a birth through the Spirit was the entrance into His kingdom, He said, “If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? And no man hath ascended up to Heaven, but He that came down from Heaven, even the Son of man which is in Heaven.” In these words our Lord plainly discloses that in some mysterious way ^{p.265} He, the Son of man, was really in Heaven, even while, by human eyes, He was seen to be on earth. His discourse seems to run thus:—”Are you offended at the doctrine of the new birth of the soul into the kingdom of God? High as it is, it is but an earthly truth compared with others I, as coming from Heaven, could disclose. It is mysterious how regenerate man should be a citizen of a heavenly kingdom, but I Myself, who speak, am at this moment in Heaven too, even in this My human nature.” Thus the greater Mystery of the Incarnation is made to envelope and pledge to us the mystery of the new birth. As He was in Heaven in an ineffable sense, even “in the days of His flesh,” so are we, in our degree; according to the words of His prayer, that His disciples might “all be one; as Thou, Father, art in Me, and I in Thee, that they also may be one in Us.” (John xvii. 21.)

But He was pleased to reveal this high truth more explicitly on a subsequent occasion; I mean in His Transfiguration. To many persons this portion of the Sacred History may have appeared without object or meaning. It was, in one sense, a miracle; yet it had no beneficent purpose or lasting consequence, as is usual with our Lord’s miracles, and it took place in private. But, surely, it is of a doctrinal nature, being nothing less than a figurative exhibition of the blessed truth contained in the texts under review, a vision of the glorious Kingdom which He set up on the earth on His coming. He said to His Apostles, “I tell you of a truth, there be some standing here which shall not ^{p.266} taste of death till they see the Kingdom of God.” Then, “after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into a high mountain apart, and was transfigured before them. And as He prayed the fashion of His countenance was altered, and His raiment was white and glistening. And His face did shine as the sun, and His raiment was white as the light ... And behold there talked with Him two men, which were Moses and Elias, who appeared in glory ... But Peter and they that were with him were heavy with sleep; and when they were awake, they saw His glory.” (Matt. xvii. 1, &c. Luke ix. 27, &c. Cf. John i. 14. 2 Pet. i. 17.)

On the other hand, if the Gift be resisted, it gradually withdraws its presence, and being thwarted in its chief end, the sanctification of our nature, is forfeited as regards its other benefits also. Such seems to be the rule on which the Almighty Giver acts; and, could we see the souls of men, doubtless we should see them after this manner: infants just baptized bright as the Cherubim, as flames of fire rising heavenward in sacrifice to God; then as they passed from childhood to man’s estate, the light within them fading or strengthening as the case may be; while of grown men the multitude, alas! might show but fearful tokens that the Lord had once been among them, only here and there some scattered witnesses for Christ remaining, and they, too, seamed all over with the scars of sin.

To conclude. It were well if the views I have been setting before you, which in the main are, I trust, those of the Church Catholic from the beginning, were more understood and received among us. They would, under God’s blessing, put a stop to much of the enthusiasm which prevails on all sides, while they might tend to dispel those cold and ordinary notions of religion which are the opposite extreme. Till we ^{p.268} understand that the gifts of grace are unseen, supernatural, and mysterious, we have but a choice between explaining away the high and glowing expressions of Scripture, or giving them that rash, irreverent, and self-exalting interpretation, which is one of the chief errors of this time. Men of awakened and sensitive minds, knowing from Scripture that the gift of the Holy Ghost is something great and unearthly, dissatisfied with the meagre conceptions of the many, yet not knowing where to look for what they need, are led to place the life of a Christian, which “is hid with Christ in God,” in a sort of religious ecstasy, in a high-wrought sensibility on sacred subjects, in impassioned thoughts, a soft and languid tone of feeling, and an unnatural profession of all this in conversation. And further, from the same cause, their ignorance of the supernatural character of the Heavenly Gift, they attempt to measure it in each other by its sensible effects, and account none to be Christians but those whom they suppose they can ascertain to be such, by their profession, language, and carriage. On the other hand, sensible and sober-minded men, offended at such excesses, acquiesce in the notion, that the gift of the Holy Ghost was almost peculiar to the Apostles’ day, that now, at least, it does nothing more than make us decent and orderly members of society; the privileges bestowed upon us in Scripture being, as they conceive, but of an external nature, education and the like, or, at the most, a pardon of our sins and admission to God’s favour, unaccompanied by any actual and inherent powers bestowed upon us. Such are the consequences ^{p.269} which naturally follow, when, from one cause or other, any of those doctrines are obscured, which have been revealed in mercy to our necessities. The mind catches at the words of life, and tries to apprehend them; and being debarred their true meaning, takes up with this or that form of error, as the case may be, in the semblance of truth, by way of compensation.

For ourselves, in proportion as we realize that higher view of the subject, which we may humbly trust is the true one, let us be careful to act up to it. Let us adore the Sacred Presence within us with all fear, and “rejoice with trembling.” Let us offer up our best gifts in sacrifice to Him who, instead of abhorring, has taken up his abode in these sinful hearts of ours. Prayer, praise, and thanksgiving, “good works and alms-deeds,” a bold and true confession and a self-denying walk, are the ritual of worship by which we serve Him in these His Temples. How the distinct and particular words of faith avail to our final acceptance, we know not; neither do we know how they are efficacious in changing our wills and characters, which, through God’s grace, they certainly do. All we know is, that as we persevere in them, the inward light grows brighter and brighter, and God manifests Himself in us in a way the world knows not of. In this, then, consists our whole duty, first in contemplating Almighty God, as in Heaven, so in our hearts and souls; and next, while we contemplate Him, in acting towards and for Him in the works of every day; in viewing by faith His glory without and within us, and in acknowledging it by our obedience. Thus we ^{p.270} shall unite conceptions the most lofty concerning His majesty and bounty towards us, with the most lowly, minute, and unostentatious service to Him.

Lastly, the doctrine on which I have been dwelling cannot fail to produce in us deeper and more reverent feelings towards the Church of Christ, as His especial dwelling-place. It is evident we are in a much more extraordinary state than we are at all aware of. The multitude do not understand this. So it was in Israel once. There was a time when, even at Bethel, where God had already vouchsafed a warning against such ignorance, the very children of the city “mocked” His prophet, little thinking he had with him the mantle of Elijah. In an after age, the prophet Ezekiel was bid prophesy to the people, “whether they would hear or whether they would forbear;” and, it was added, “and they, whether they will hear or whether they will forbear, yet shall know that there hath been a prophet among them.” (2 Kings ii. 23. Ezek. ii. 5, 7.)

Let us not fear, therefore, to be but a few among many in our belief. Let us not fear opposition, suspicion, reproach, or ridicule. God sees us; and His Angels, they are looking on. They know we are right, and bear witness to us; and, “yet a little while, and He that cometh shall come, and will not tarry. Now the just shall live by faith.” (Heb. x. 37, 38.)

v_4_S_13_THE_INVISIBLE_WORLD

THERE are two worlds, “the visible, and the invisible,” as the Creed speaks,—the world we see, and the world we do not see; and the world we do not see as really exists as the world we do see. It really exists, though we see it not. The world we see we know to exist, because we see it. We have but to lift up our eyes and look around us, and we have proof of it: our eyes tell us. We see the sun, moon and stars, earth and sky, hills and valleys, woods and plains, seas and rivers. And again, we see men, and the works of men. We see cities, and stately buildings, and their inhabitants; men running to and fro, and busying themselves to provide for themselves and their families, or to accomplish great designs, or for the very business’ sake. All that meets our eyes forms one world. It is an immense world; it reaches to the stars. Thousands on thousands of years might we speed up the sky, and though we were swifter than the light itself, we should not reach them all. They  are at distances from us greater than any that is assignable. So high, so wide, so deep is the world; and yet it also comes near and close to us. It is every where; and it seems to leave no room for any other world.

And yet in spite of this universal world which we see, there is another world, quite as far-spreading, quite as close to us, and more wonderful; another world all around us, though we see it not, and more wonderful than the world we see, for this reason if for no other, that we do not see it. All around us are numberless objects, coming and going, watching, working or waiting, which we see not: this is that other world, which the eyes reach not unto, but faith only.

Let us dwell upon this thought. We are born into a world of sense; that is, of the real things which lie round about us, one great department comes to us, accosts us, through our bodily organs, our eyes, ears, and fingers. We feel, hear, and see them; and we know they exist, because we do thus perceive them. Things innumerable lie about us, animate and inanimate; but one particular class of these innumerable things is thus brought home to us through our senses. And moreover, while they act upon us, they make their presence known. We are sensible of them at the time, we are conscious that we perceive them. We not only see, but know that we see them; we not only hold intercourse, but know that we do. We are among men, and we know that we are. We feel cold and hunger; we know what sensible things remove them. We eat, drink, clothe ourselves, dwell in houses, converse and act with others, and perform the duties of social life; and we feel vividly that we are doing  so, while we do so. Such is our relation towards one part of the innumerable beings which lie around us. They act upon us, and we know it; and we act upon them in turn, and know we do.

But all this does not interfere with the existence of that other world which I speak of, acting upon us, yet not impressing us with the consciousness that it does so. It may as really be present and exert an influence as that which reveals itself to us. And that such a world there is, Scripture tells us. Do you ask what it is, and what it contains? I will not say that all that belongs to it is vastly more important than what we see, for among things visible are our fellow-men, and nothing created is more precious and noble than a son of man. But still, taking the things which we see altogether, and the things we do not see altogether, the world we do not see is on the whole a much higher world than that which we do see. For, first of all, He is there who is above all beings, who has created all, before whom they all are as nothing, and with whom nothing can be compared. Almighty God, we know, exists more really and absolutely than any of those fellow-men whose existence is conveyed to us through the senses; yet we see Him not, hear Him not, we do but “feel after Him,” yet without finding Him. It appears, then, that the things which are seen are but a part, and but a secondary part of the beings about us, were it only on this ground, that God Almighty, the Being of beings, is not in their number, but among “the things which are not seen.” Once, and once only, for thirty-three years, has He condescended to become one of the beings which are seen,  when he, the second Person of the Ever-blessed Trinity, was, by an unspeakable mercy, born of the Virgin Mary into this sensible world. And then He was seen, heard, handled; He ate, He drank, He slept, He conversed, He went about, He acted as other men; but excepting this brief period, His presence has never been perceptible; He has never made us conscious of His existence by means of our senses. He came, and He retired beyond the veil: and to us individually, it is as if He had never showed Himself; we have as little sensible experience of His presence. Yet “He liveth evermore.”

And in that other world are the souls also of the dead. They too, when they depart hence, do not cease to exist, but they retire from this visible scene of things; or, in other words, they cease to act towards us and before us through our senses. They live as they lived before; but that outward frame, through which they were able to hold communion with other men, is in some way, we know not how, separated from them, and dries away and shrivels up as leaves may drop off a tree. They remain, but without the usual means of approach towards us, and correspondence with us. As when a man loses his voice or hand, he still exists as before, but cannot any longer talk or write, or otherwise hold intercourse with us; so when he loses not voice and hand only, but his whole frame, or is said to die, there is nothing to show that he is gone, but we have lost our means of apprehending him.

Again: Angels also are inhabitants of the world invisible, and concerning them much more is told us than concerning the souls of the faithful departed, because the latter “rest from their labours;” but the Angels are  actively employed among us in the Church. They are said to be “ministering spirits, sent forth to minister for them who shall be heirs of salvation.” (Heb. i. 14.) No Christian is so humble but he has Angels to attend on him, if he lives by faith and love. Though they are so great, so glorious, so pure, so wonderful, that the very sight of them (if we were allowed to see them) would strike us to the earth, as it did the prophet Daniel, holy and righteous as he was; yet they are our “fellow-servants” and our fellow-workers, and they carefully watch over and defend even the humblest of us, if we be Christ’s. That they form a part of our unseen world, appears from the vision seen by the patriarch Jacob. We are told that when he fled from his brother Esau, “he lighted upon a certain place, and tarried there all night, because the sun had set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep.” (Gen. xxviii. 11.) How little did he think that there was any thing very wonderful in this spot! It looked like any other spot. It was a lone, uncomfortable place: there was no house there: night was coming on; and he had to sleep upon the bare rock. Yet how different was the truth! He saw but the world that is seen; he saw not the world that is not seen; yet the world that is not seen was there. It was there, though it did not at once make known its presence, but needed to be supernaturally displayed to him. He saw it in his sleep. “He dreamed, and behold, a ladder set up on the earth, and the top of it reached up to heaven; and behold, the Angels of God ascending and descending on it. And behold, the Lord  stood above it.” This was the other world. Now, let this be observed. Persons commonly speak as if the other world did not exist now, but would after death. No: it exists now, though we see it not. It is among us and around us. Jacob was shown this in his dream. Angels were all about him, though he knew it not. And what Jacob saw in his sleep, that Elisha’s servant saw as if with his eyes; and the shepherds, at the time of the Nativity, not only saw, but heard. They heard the voices of those blessed spirits who praise God day and night, and whom we, in our lower state of being, are allowed to copy and assist.

We are then in a world of spirits, as well as in a world of sense, and we hold communion with it, and take part in it, though we are not conscious of doing so. If this seems strange to any one, let him reflect that we are undeniably taking part in a third world, which we do indeed see, but about which we do not know more than about the Angelic hosts,—the world of brute animals. Can any thing be more marvellous or startling, unless we were used to it, than that we should have a race of beings about us whom we do but see, and as little know their state, or can describe their interests, or their destiny, as we can tell of the inhabitants of the sun and moon? It is indeed a very overpowering thought, when we get to fix our minds on it, that we familiarly use, I may say hold intercourse with creatures who are as much strangers to us, as mysterious, as if they were the fabulous, unearthly beings, more powerful than man, yet his slaves, which Eastern superstitions have invented. We have more real knowledge about the Angels  than about the brutes. They have apparently passions, habits, and a certain accountableness, but all is mystery about them. We do not know whether they can sin or not, whether they are under punishment, whether they are to live after this life. We inflict very great sufferings on a portion of them, and they in turn, every now and then, seem to retaliate upon us, as if by a wonderful law. We depend on them in various important ways; we use their labour, we eat their flesh. This however relates to such of them as come near us: cast your thoughts abroad on the whole number of them, large and small, in vast forests, or in the water, or in the air; and then say whether the presence of some countless multitudes, so various in their natures, so strange and wild in their shapes, living on the earth without ascertainable object, is not as mysterious as any thing which Scripture says about the Angels? Is it not plain to our senses that there is a world inferior to us in the scale of beings, with which we are connected without understanding what it is? and is it difficult to faith to admit the word of Scripture concerning our connexion with a world superior to us?

When, indeed, persons feel it so difficult to conceive the existence among us of the world of spirits, because they are not aware of it, they should recollect how many worlds all at once are in fact contained in human society itself. We speak of the political world, the scientific, the learned, the literary, the religious world; and suitably: for men are so closely united with some men, and so divided from others, they have such distinct objects of pursuit one from another, and such distinct principles  and engagements in consequence, that in one and the same place there exist together a number of circles or (as they may be called) worlds, made up of invisible men, but themselves invisible, unknown, nay, unintelligible to each other. Men move about in the common paths of life, and look the same; but there is little community of feeling between them; each knows little about what goes on in any other sphere than his own; and a stranger coming into any neighbourhood would, according to his own pursuits or acquaintances, go away with an utterly distinct, or a reverse impression of it, viewed as a whole. Or again, leave for a while the political and commercial excitement of some large city, and take refuge in a secluded village; and there, in the absence of news of the day, consider the mode of life and habits of mind, the employments and views of its inhabitants; and say whether the world, when regarded in its separate portions, is not more unlike itself than it is unlike the world of Angels which Scripture places in the midst of it?

The world of spirits then, though unseen, is present; present, not future, not distant. It is not above the sky, it is not beyond the grave; it is now and here; the kingdom of God is among us. Of this the text speaks;—”We look,” says St. Paul, ”not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.” You see he regarded it as a practical truth, which was to influence our conduct. Not only does he speak of the world invisible, but of the duty of “looking at” it; not only does he contrast the things of time with it, but says that their belonging to time  is a reason, not for looking at, but for looking off them. Eternity was not distant because it reached to the future; nor the unseen state without its influence on us, because it was impalpable. In like manner, he says in another Epistle, “Our conversation is in heaven.” And again, “God hath raised us up together, and made us sit together in heavenly places in Christ Jesus.” And again, “Your life is hid with Christ in God.” And to the same purport are St. Peter’s words, “Whom having not seen, ye love; in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory.” And again, St. Paul speaking of the Apostles, “We are made a spectacle unto the world, and to Angels, and to men.” And again in words already quoted, he speaks of the Angels as “ministering spirits sent forth to minister for them who shall be heirs of salvation.” (Phil. iii. 20. Eph. ii. 6. Col. iii. 3. 1 Pet. i. 8. 1 Cor. iv. 9. Heb. i. 14.)

Such is the hidden kingdom of God; and, as it is now hidden, so in due season it shall be revealed. Men think that they are lords of the world, and may do as they will. They think this earth their property, and its movements in their power; whereas it has other lords besides them, and is the scene of a higher conflict than they are capable of conceiving. It contains Christ’s little ones whom they despise, and His Angels whom they disbelieve; and these at length shall take possession of it and be manifested. At present, “all things,” to appearance, “continue as they were from the beginning of the creation;” and scoffers ask, “Where is the promise of His coming?” but at the appointed time there will be a  “manifestation of the sons of God,” and the hidden saints “shall shine out as the sun in the kingdom of their Father.” When the Angels appeared to the shepherds, it was a sudden appearance,—”Suddenly there was with the Angel a multitude of the heavenly host.” How wonderful a sight! The night had before that seemed just like any other night; as the evening on which Jacob saw the vision seemed like any other evening. They were keeping watch over their sheep; they were watching the night as it passed. The stars moved on,—it was midnight. They had no idea of such a thing when the Angel appeared. Such are the power and virtue hidden in things which are seen, and at God’s will they are manifested. They were manifested for a moment to Jacob, for a moment to Elisha’s servant, for a moment to the shepherds. They will be manifested for ever when Christ comes at the Last Day “in the glory of His Father with the holy Angels.” Then this world will fade away and the other world will shine forth.

Let these be your thoughts, my brethren, especially in the spring season, when the whole face of nature is so rich and beautiful. Once only in the year, yet once, does the world which we see show forth its hidden powers, and in a manner manifest itself. Then the leaves come out, and the blossoms on the fruit trees, and flowers; and the grass and corn spring up. There is a sudden rush and burst outwardly of that hidden life which God has lodged in the material world. Well, that shows you, as by a sample, what it can do at God’s command, when He gives the word. This earth, which now buds forth in leaves and blossoms, will one day  burst forth into a new world of light and glory, in which, we shall see Saints and Angels dwelling. Who would think, except from his experience of former springs all through his life, who could conceive two or three months before, that it was possible that the face of nature, which then seemed so lifeless, should become so splendid and varied? How different is a tree, how different is a prospect, when leaves are on it and off it! How unlikely it would seem, before the event, that the dry and naked branches should suddenly be clothed with what is so bright and so refreshing! Yet in God’s good time leaves come on the trees. The season may delay, but come it will at last. So it is with the coming of that Eternal Spring, for which all Christians are waiting. Come it will, though it delay; yet though it tarry, let us wait for it, “because it will surely come, it will not tarry.” Therefore we say day by day, “Thy kingdom come;” which means,—O Lord, show Thyself; manifest Thyself; Thou that sittest between the cherubim, show Thyself; stir up Thy strength and come and help us. The earth that we see does not satisfy us; it is but a beginning; it is but a promise of something beyond it; even when it is gayest, with all its blossoms on, and shows most touchingly what lies hid in it, yet it is not enough. We know much more lies hid in it than we see. A world of Saints and Angels, a glorious world, the palace of God, the mountain of the Lord of Hosts, the heavenly Jerusalem, the throne of God and Christ, all these wonders, everlasting, all-precious, mysterious, and incomprehensible, lie hid in what we see. What we see is the outward shell of an eternal kingdom; and on  that kingdom we fix the eyes of our faith. Shine forth, O Lord, as when on Thy nativity Thine Angels visited the shepherds; let Thy glory blossom forth as bloom and foliage on the trees; change with Thy mighty power this visible world into that diviner world, which as yet we see not; destroy what we see, that it may pass and be transformed into what we believe. Bright as is the sun, and the sky, and the clouds; green as are the leaves and the fields; sweet as is the singing of the birds; we know that they are not all, and we will not take up with a part for the whole. They proceed from a centre of love and goodness, which is God Himself; but they are not His fulness; they speak of heaven, but they are not heaven; they are but as stray beams and dim reflections of His Image; they are but crumbs from the table. We are looking for the coming of the day of God, when all this outward world, fair though it be, shall perish; when the heavens shall be burnt, and the earth melt away. We can bear the loss, for we know it will be but the removing of a veil. We know that to remove the world which is seen, will be the manifestation of the world which is not seen. We know that what we see is as a screen hiding from us God and Christ, and His Saints and Angels. And we earnestly desire and pray for the dissolution of all that we see, from our longing after that which we do not see.

O blessed they indeed, who are destined for the sight of those wonders in which they now stand, at which they now look, but which they do not recognize! Blessed they who shall at length behold what as yet mortal eye hath not seen, and faith only enjoys! Those wonderful  things of the new world are even now as they shall be then. They are immortal and eternal; and the souls who shall then be made conscious of them, will see them in their calmness and their majesty where they ever have been. But who can express the surprise and rapture which will come upon those, who then at least apprehend them for the first time, and to whose perceptions they are new! Who can imagine by a stretch of fancy the feelings of those who having died in faith, wake up to enjoyment! The life then begun, we know, will last for ever; yet surely if memory be to us then what it is now, that will be a day much to be observed unto the Lord through all the ages of eternity. We may increase indeed for ever in knowledge and in love, still that first waking from the dead, the day at once of our birth and our espousals, will ever be endeared and hallowed in our thoughts. When we find ourselves after long rest gifted with fresh powers, vigorous with the seed of eternal life within us, able to love God as we wish, conscious that all trouble, sorrow, pain, anxiety, bereavement, is over for ever, blessed in the full affection of those earthly friends whom we loved so poorly, and could protect so feebly, while they were with us in the flesh, and above all, visited by the immediate visible ineffable Presence of God Almighty, with His Only-begotten Son our Lord Jesus Christ, and his Co-equal Co-eternal Spirit, that great sight in which is the fulness of joy and pleasure for evermore,—what deep, incommunicable, unimaginable thoughts will be then upon us! what depths will be stirred up within us! what secret harmonies awakened, of which human nature seemed incapable! Earthly words  are indeed all worthless to minister to such high anticipations. Let us close our eyes and keep silence.

“All flesh is grass, and all the goodliness thereof is as the flower of the field. The grass withereth, the flower fadeth, because the Spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth; but the Word of our God shall stand for ever.” (Isa. xl. 6-8.)

v_7_S_15_Mental_Prayer

THERE are two modes of praying mentioned in Scripture; the one is prayer at set times and places, and in set forms; the other is what the text speaks of,—continual or habitual prayer. The former of these is what is commonly called prayer, whether it be public or private. The other kind of praying may also be called holding communion with God, or living in God’s sight, and this may be done all through the day, wherever we are, and is commanded us as the duty, or rather the characteristic, of those who are really servants and friends of Jesus Christ.

These two kinds of praying are also natural duties. I mean, we should in a way be bound to attend to them, even if we were born in a heathen country and had never heard of the Bible. For our conscience and reason would lead us to practise them, if we did but attend to these divinely-given informants. I shall here confine myself to the consideration of the latter of the two, habitual or inward prayer, which is enjoined in the text, with the view of showing what it is, and how we are to practise it; and I shall speak of it, first, as a natural duty, and then as the characteristic of a Christian.

1. At first sight, it may be difficult to some persons to understand what is meant by praying always. Now consider it as a natural duty, that is, a duty taught us by natural reason and religious feeling, and you will soon see what it consists in.

What does nature teach us about ourselves, even before opening the Bible?—that we are creatures of the Great God, the Maker of heaven and earth; and that, as His creatures, we are bound to serve Him and give Him our hearts; in a word, to be religious beings. And next, what is religion but a habit? and what is a habit but a state of mind which is always upon us, as a sort of ordinary dress or inseparable garment of the soul? A man cannot really be religious one hour, and not religious the next. We might as well say he could be in a state of good health one hour, and in bad health the next. A man who is religious, is religious morning, noon, and night; his religion is a certain character, a mould in which his thoughts, words, and actions are cast, all forming parts of one and the same whole. He sees God in all things; every course of action he directs towards those spiritual objects which God has revealed to him; every occurrence of the day, every event, every person met with, all news which he hears, he measures by the standard of God’s will. And a person who does this may he said almost literally to pray without ceasing; for, knowing himself to he in God’s presence, he is continually led to address Him reverently, whom he sets always before him, in the inward language of prayer and praise, of humble confession and joyful trust.

All this, I say, any thoughtful man acknowledges from mere natural reason. To be religious is, in other words, to have the habit of prayer, or to pray always. This is what Scripture means by doing all things to God’s glory; that is, so placing God’s presence and will before us, and so consistently acting with a reference to Him, that all we do becomes one body and course of obedience, witnessing without ceasing to Him who made us, and whose servants we are; and in its separate parts promoting more or less directly His glory, according as each particular thing we happen to be doing admits more or less of a religious character. Thus religious obedience is, as it were, a spirit dwelling in us, extending its influence to every motion of the soul; and just as healthy men and strong men show their health and strength in all they do (not indeed equally in all things, but in some things more than in others, because all actions do not require or betoken the presence of that health and strength, and yet even in their step, and their voice, and their gestures, and their countenance, showing in due measure their vigour of body), so they who have the true health and strength of the soul, a clear, sober, and deep faith in Him in whom they have their being, will in all they do, nay (as St. Paul says), even whether they “eat or drink¹,” be living in God’s sight, or, in the words of the same Apostle in the text, live in ceaseless prayer.

If it be said that no man on earth does thus continually and perfectly glorify and worship God, this we all know too well; this is only saying that none of us has reached perfection. We know, alas! that in many things all of us offend. But I am speaking not of what we do, but of what we ought to do, and must aim, at doing,—of our duty; and, for the sake of impressing our duty on our hearts, it is of use to draw the picture of a man perfectly obedient, as a pattern for us to aim at. In proportion as we grow in grace and in the knowledge of our Saviour, so shall we approximate to Him in obedience, who is our great example, and who alone of all the sons of Adam lived in the perfection of unceasing prayer.

Thus the meaning and reasonableness of the command in the text is shown by considering it as a natural duty, religion being no accident which comes and goes by fits and starts, but a certain spirit or life.

2. Now, secondly, I will state all this in the language of Scripture; that is, I will confirm this view of our duty, which natural reason might suggest, by that other and far clearer voice of God, His inspired word.

How is religious obedience described in Scripture? Surely as a certain kind of life. We know what life of the body is; it is a state of the body: the pulse beats; all things are in motion. The hidden principle of life, though we know not how or what it is, is seen in these outward signs of it. And so of the life of the soul. The soul, indeed, was not possessed of this life of God when first born into the world. We are born with dead souls; that is, dead as regards religious obedience. If left to ourselves we should grow up haters of God, and tend nearer and nearer, the longer we had existence, to utter spiritual death, that inward fire of hell torments, maturing in evil through a long eternity. Such is the course we are beginning to run when born into the world; and were it not for the gospel promise, what a miserable event would the birth of children be! Who could take pleasure at the sight of such poor beings, unconscious as yet of their wretchedness, but containing in their hearts that fearful root of sin which is sure in the event of reigning and triumphing unto everlasting woe? But God has given us all, even the little children, a good promise through Christ; and our prospects are changed. And He has given not only a promise of future happiness, but through His Holy Spirit He implants here and at once a new principle within us, a new spiritual life, a life of the soul, as it is called. St. Paul tells us, that “God hath quickened us,” made us live, “together with Christ, … and hath raised us up together” from the death of sin, “and made us sit together in heavenly places in Christ Jesus¹.” Now how God quickens our souls we do not know; as little as how He quickens our bodies. Our spiritual “life” (as St. Paul says) “is hid with Christ in God².” But as our bodily life discovers itself by its activity, so is the presence of the Holy Spirit in us discovered by a spiritual activity; and this activity is the spirit of continual prayer. Prayer is to spiritual life what the beating of the pulse and the drawing of the breath are to the life of the body. It would be as absurd to suppose that life could last when the body was cold and motionless and senseless, as to call a soul alive which does not pray. The state or habit of spiritual life exerts itself, consists, in the continual activity of prayer.

Do you ask, where does Scripture say this? Where? In all it tells us of the connexion between the new birth and faith; for what is prayer but the expression, the voice, of faith? For instance, St. Paul says to the Galatians, “The life which I now live in the flesh” (i. e. the new and spiritual life), “I live by the faith of the Son of God, who loved me³.” For what, I say, is faith, but the looking to God and thinking of Him continually, holding habitual fellowship with Him, that is, speaking to Him in our hearts all through the day, praying without ceasing? Afterwards, in the same Epistle, he tells us first that nothing avails but faith working by love; but soon after, he calls this same availing principle a new creature: so that the new birth and a living faith are inseparable. Never, indeed, must it be supposed, as we are indolently apt to suppose, that the gift of grace which we receive at baptism is a mere outward privilege, a mere outward pardon, in which the heart is not concerned; or as if it were some mere mark put on the soul, distinguishing it indeed from souls unregenerate, as if by a colour or seal, but not connected with the thoughts, mind, and heart of a Christian. This would be a gross and false view of the nature of God’s mercy given us in Christ. For the new birth of the Holy Spirit sets the soul in motion in a heavenly way: it gives us good thoughts and desires, enlightens and purifies us, and prompts us to seek God. In a word (as I have said), it gives a spiritual life; it opens the eyes of our mind, so that we begin to see God in all things by faith, and hold continual intercourse with Him by prayer; and if we cherish these gracious influences, we shall become holier and wiser and more heavenly, year by year, our hearts being ever in a course of change from darkness to light, from the ways and works of Satan to the perfection of Divine obedience.

These considerations may serve to impress upon our minds the meaning of the precept in the text, and others like it which are found in St. Paul’s Epistles. For instance, he enjoins the Ephesians to “pray always with all prayer and supplication in the Spirit.” To the Philippians he says, “Be careful for nothing; but in every thing by prayer and supplication let your requests be made known unto God¹.” To the Colossians, “Continue in prayer, and watch in the same with thanksgiving.” To the Romans, “Continue instant in prayer².”

Thus the true Christian pierces through the veil of this world and sees the next. He holds intercourse with it; he addresses God, as a child might address his parent, with as clear a view of Him, and with as unmixed a confidence in Him; with deep reverence indeed, and godly fear and awe, but still with certainty and exactness: as St. Paul says, “I know whom I have believed³,” with the prospect of judgment to come to sober him, and the assurance of present grace to cheer him.

If what I have said is true, surely it is well worth thinking about. Most men indeed, I fear, neither pray at fixed times, nor do they cultivate an habitual communion with Almighty God. Indeed, it is too plain how most men pray. They pray now and then, when they feel particular need of God’s assistance; when they are in trouble or in apprehension of danger; or when their feelings are unusually excited. They do not know what it is either to be habitually religious, or to devote a certain number of minutes at fixed times to the thought of God. Nay, the very best Christian, how lamentably deficient is he in the spirit of prayer! Let any man compare in his mind how many times he has prayed when in trouble, with how seldom he has returned thanks when his prayers have been granted; or the earnestness with which he prays against expected suffering, with the languor and unconcern of his thanksgivings afterwards, and he will soon see how little he has of the real habit of prayer, and how much his religion depends on accidental excitement, which is no test of a religious heart. Or supposing he has to repeat the same prayer for a month or two, the cause of using it continuing, let him compare the earnestness with which he first said it, and tried to enter into it, with the coldness with which he at length uses it. Why is this, except that his perception of the unseen world is not the true view which faith gives (else it would last as that world itself lasts), but a mere dream, which endures for a night, and is succeeded by a hard worldly joy in the morning? Is God habitually in our thoughts? Do we think of Him, and of His Son our Saviour, through the day? When we eat and drink, do we thank Him, not as a mere matter of form, but in spirit? When we do things in themselves right, do we lift up our minds to Him, and desire to promote His glory? When we are in the exercise of our callings, do we still think of Him, acting ever conscientiously, desiring to know His will more exactly than we do at present, and aiming at fulfilling it more completely and abundantly? Do we wait on His grace to enlighten, renew, strengthen us?

I do not ask whether we use many words about religion. There is no need to do this: nay, we should avoid a boastful display of our better feelings and practices, silently serving God without human praise, and hiding our conscientiousness except when it would dishonour God to do so. There are times, indeed, when, in the presence of a holy man, to confess is a benefit, and there are times when, in the presence of worldly men, to confess becomes a duty; but these seasons, whether of privilege or of duty, are comparatively rare. But we are always with ourselves and our God; and that silent inward confession in His presence may be sustained and continual, and will end in durable fruit.

But if those persons come short of their duty who make religion a matter of impulse and mere feeling, what shall be said to those who have no feeling or thought of religion at all? What shall be said of the multitude of young people who ridicule seriousness, and deliberately give themselves up to vain thoughts? Alas! my brethren, you do not even observe or recognize the foolish empty thoughts which pass through your minds; you are not distressed even at those of them you recollect; but what will you say at the last day, when, instead of the true and holy visions in which consists Divine communion, you find recorded against you in God’s book an innumerable multitude of the idlest, silliest imaginings, nay, of the wickedest, which ever disgraced an immortal being? What will you say, when heaven and hell are before you, and the books are opened, and therein you find the sum total of your youthful desires and dreams, your passionate wishes for things of this world, your low-minded, grovelling tastes, your secret contempt and aversion for serious subjects and persons, your efforts to attract the looks of sinners and to please those who displease God; your hankerings after worldly gaieties and luxuries, your admiration of the rich or titled, your indulgence of impure thoughts, your self-conceit and pitiful vanity? Ah, I may seem to you to use harsh words; but be sure I do not use terms near so severe as you will use against yourselves in that day. Then those men, whom you now think gloomy and over-strict, will seem to you truly wise; and the advice to pray without ceasing, which once you laughed at as fit only for the dull, the formal, the sour, the poor-spirited, or the aged, will be approved by your own experience, as it is even now by your reason and conscience. Oh, that you could be brought to give one serious hour to religion, in anticipation of that long eternity where you must be serious! True, you may laugh now, but there is no vain merriment on the other side of the grave. The devils, though they repent not, tremble. You will be among those unwilling serious ones then, if you are mad enough to be gay and careless now; if you are mad enough to laugh, jest, and scoff your poor moment now on earth, which is short enough to prepare for eternity in, without your making it shorter by wasting your youth in sin. Could you but see who it is that suggests to you all your lighter thoughts, which you put instead of Divine communion, the shock would make you serious, even if it did not make you religious. Could you see, what God sees, those snares and pitfalls which the devil is placing about your path; could you see that all your idle thoughts which you cherish, which seem so bright and pleasant, so much pleasanter than religious thoughts, are inspired by that Ancient Seducer of Mankind, the Author of Evil, who stands at your side while you deride religion, serious indeed himself while he makes you laugh, not able to laugh at his own jests, while he carries you dancing forward to perdition,—doubtless you would tremble, even as he does while he tempts you. But this you cannot possibly see, you cannot break your delusion, except by first taking God’s word in this matter on trust. You cannot see the unseen world at once. They who ever speak with God in their hearts, are in turn taught by Him in all knowledge; but they who refuse to act upon the light, which God gave them by nature, at length come to lose it altogether, and are given up to a reprobate mind.

May God save us all from such wilful sin, old as well as young, and enlighten us one and all in His saving knowledge, and give us the will and the power to serve Him!

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Notes

1. The Feast of Pentecost.
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This Webpage was created for a workshop held at Saint Andrew's Abbey, Valyermo, California in 1990....x....  ’ “”.

Key: R=rewritten; E=enlarged; E2=expanded into two; A=altered.

Sources:
(1) Dates for Parochial and Plain Sermons and Sermons on Subjects of the Day are given at the end of Longmans' Sermons on Subjects of the Day (pp. 411-424);
(2) Dates for Oxford University Sermons and Sermons Preached on Various Occasions are taken from those volumes;
(3) Dates for Discourses to Mixed Congregations are unknown to me, except for numbers 1 and 12, which are given by Ian Ker in John Henry Newman, pp. 342, 347.