Parochial and Plain Sermons.

Vol. VII.

by John Henry Newman.

SERMON I.

The Lapse of Time.

"_Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest._"--Eccles. ix. 10.

Solomon's advice that we should do whatever our hand findeth to do with our might, naturally directs our thoughts to that great work in which all others are included, which will outlive all other works, and for which alone we really are placed here below--the salvation of our souls. And the consideration of this great work, which must be done with all our might, and completed before the grave, whither we go, presents itself to our minds with especial force at the commencement of a new year. We are now entering on a fresh stage of our life's journey; we know well how it will end, and we see where we shall stop in the evening, though we do not see the road. And we know in what our business lies while we travel, and that it is important for us to do it with our "might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave." This is so plain, that nothing need be said in order to convince us that it is true. We know it well; the very complaint which numbers commonly make when told of it, is that they know it already, that it is nothing new, that they have no need to be told, and that it is tiresome to hear the same thing said over and over again, and impertinent in the person who repeats it. Yes; thus it is that sinners silence their conscience, by quarrelling with those who appeal to it; they defend themselves, if it may be called a defence, by pleading that they already know what they should do and do not, that they know perfectly well that they are living at a distance from G.o.d, and are in peril of eternal ruin; that they know they are making themselves children of Satan, and denying the Lord that bought them, and want no one to tell them so. Thus they witness against themselves.

However, though we already know well enough that we have much to do before we die, yet (if we will but attend) it may be of use to hear the fact dwelt upon; because by thinking over it steadily and seriously, we may possibly, through G.o.d's grace, gain some deep conviction of it; whereas while we keep to general terms, and confess that this life is important and is short, in the mere summary way in which men commonly confess it, we have, properly speaking, no knowledge of that great truth at all.

Consider, then, what it is to die; "there is no work, device, knowledge, or wisdom, in the grave." Death puts an end absolutely and irrevocably to all our plans and works, and it is inevitable. The Psalmist speaks to "high and low, rich and poor, one with another."

"No man can deliver his brother, nor make agreement unto G.o.d for him."

Even "wise men die, as well as the ignorant and foolish, and leave their riches for other[1]." Difficult as we may find it to bring it home to ourselves, to realize it, yet as surely as we are here a.s.sembled together, so surely will every one of us, sooner or later, one by one, be stretched on the bed of death. We naturally shrink from the thought of death, and of its attendant circ.u.mstances; but all that is hateful and fearful about it will be fulfilled in our case, one by one. But all this is nothing compared with the consequences implied in it. Death stops us; it stops our race. Men are engaged about their work, or about their pleasure; they are in the city, or the field; any how they are stopped; their deeds are suddenly gathered in--a reckoning is made--all is sealed up till the great day. What a change is this!

In the words used familiarly in speaking of the dead, they are no more.

They were full of schemes and projects; whether in a greater or humbler rank, they had their hopes and fears, their prospects, their pursuits, their rivalries; all these are now come to an end. One builds a house, and its roof is not finished; another buys merchandise, and it is not yet sold. And all their virtues and pleasing qualities which endeared them to their friends are, as far as this world is concerned, vanished.

Where are they who were so active, so sanguine, so generous? the amiable, the modest, and the kind? We were told that they were dead; they suddenly disappeared; that is all we know about it. They were silently taken from us; they are not met in the seat of the elders, nor in the a.s.semblies of the people, in the mixed concourse of men, nor in the domestic retirement which they prized. As Scripture describes it, "the wind has pa.s.sed over them, and they are gone, and their place shall know them no more." And they have burst the many ties which held them; they were parents, brothers, sisters, children, and friends; but the bond of kindred is broken, and the silver cord of love is loosed.

They have been followed by the vehement grief of tears, and the long sorrow of aching hearts; but they make no return, they answer not; they do not even satisfy our wish to know that they sorrow for us as we for them. We talk about them thenceforth as if they were persons we do not know; we talk about them as third persons; whereas they used to be always with us, and every other thought which was within us was shared by them. Or perhaps, if our grief is too deep, we do not mention their names at all. And their possessions, too, all fall to others. The world goes on without them; it forgets them. Yes, so it is; the world contrives to forget that men have souls, it looks upon them all as mere parts of some great visible system. This continues to move on; to this the world ascribes a sort of life and personality. When one or other of its members die, it considers them only as falling out of the system, and as come to nought. For a minute, perhaps, it thinks of them in sorrow, then leaves them--leaves them for ever. It keeps its eye on things seen and temporal. Truly whenever a man dies, rich or poor, an immortal soul pa.s.ses to judgment; but somehow we read of the deaths of persons we have seen or heard of, and this reflection never comes across us. Thus does the world really cast off men's souls, and recognizing only their bodies, it makes it appear as if "that which befalleth the sons of men befalleth beasts, even one thing befalleth them, as the one dieth so dieth the other; yea, they have all one breath, so that a man hath no pre-eminence over a beast, for all is vanity[2]."

But let us follow the course of a soul thus casting off the world, and cast off by it. It goes forth as a stranger on a journey. Man seems to die and to be no more, when he is but quitting us, and is really beginning to live. Then he sees sights which before it did not even enter into his mind to conceive, and the world is even less to him than he to the world. Just now he was lying on the bed of sickness, but in that moment of death what an awful change has come over him! What a crisis for him! There is stillness in the room that lately held him; nothing is doing there, for he is gone, he now belongs to others; he now belongs entirely to the Lord who bought him; to Him he returns; but whether to be lodged safely in His place of hope, or to be imprisoned against the great Day, that is another matter, that depends on the deeds done in the body, whether good or evil. And now what are his thoughts? How infinitely important now appears the value of time, now when it is nothing to him! Nothing; for though he spend centuries waiting for Christ, he cannot now alter his state from bad to good, or from good to bad. What he dieth that he must be for ever; as the tree falleth so must it lie. This is the comfort of the true servant of G.o.d, and the misery of the transgressor. His lot is cast once and for all, and he can but wait in hope or in dread. Men on their death-beds have declared, that no one could form a right idea of the value of time till he came to die; but if this has truth in it, how much more truly can it be said after death! What an estimate shall we form of time while we are waiting for judgment! Yes, it is we--all this, I repeat, belongs to us most intimately. It is not to be looked at as a picture, as a man might read a light book in a leisure hour. _We_ must die, the youngest, the healthiest, the most thoughtless; _we_ must be thus unnaturally torn in two, soul from body; and only united again to be made more thoroughly happy or to be miserable for ever.

Such is death considered in its inevitable necessity, and its unspeakable importance--nor can we ensure to ourselves any certain interval before its coming. The time may be long; but it may also be short. It is plain, a man may die any day; all we can say is, that it is unlikely that he will die. But of this, at least, we are certain, that, come it sooner or later, death is continually on the move towards us. We are ever nearer and nearer to it. Every morning we rise we are nearer that grave in which there is no work, nor device, than we were.

We are now nearer the grave, than when we entered this Church. Thus life is ever crumbling away under us. What should we say to a man, who was placed on some precipitous ground, which was ever crumbling under his feet, and affording less and less secure footing, yet was careless about it? Or what should we say to one who suffered some precious liquor to run from its receptacle into the thoroughfare of men, without a thought to stop it? who carelessly looked on and saw the waste of it, becoming greater and greater every minute? But what treasure can equal time? It is the seed of eternity: yet we suffer ourselves to go on, year after year, hardly using it at all in G.o.d's service, or thinking it enough to give Him at most a t.i.the or a seventh of it, while we strenuously and heartily sow to the flesh, that from the flesh we may reap corruption. We try how little we can safely give to religion, instead of having the grace to give abundantly. "Rivers of water run down mine eyes, because men keep not Thy law," so says the holy Psalmist. Doubtless an inspired prophet saw far more clearly than we can see, the madness of men in squandering that treasure upon sin, which is meant to buy their chief good;--but if so, what must this madness appear in G.o.d's sight! What an inveterate malignant evil is it in the hearts of the sons of men, that thus leads them to sit down to eat, and drink, and rise up to play, when time is hurrying on and judgment coming? We have been told what He thinks of man's unbelief, though we cannot enter into the depths of His thoughts. He showed it to us in act and deed, as far as we could receive it, when He even sent His Only-begotten Son into the world as at this time, to redeem us from the world,--which, most surely, was not lightly done; and we also learn His thoughts about it from the words of that most merciful Son,--which most surely were not lightly spoken, "The wicked," He says, "shall go into everlasting punishment."

Oh that there were such a heart in us that we would fear G.o.d and keep His commandments always! But it is of no use to speak; men know their duty--they will not do it. They say they do not need or wish to be told it, that it is an intrusion, and a rudeness, to tell them of death and judgment. So must it be,--and we, who have to speak to them, must submit to this. Speak we must, as an act of duty to G.o.d, whether they will hear, or not, and then must leave our words as a witness. Other means for rousing them we have none. We speak from Christ our gracious Lord, their Redeemer, who has already pardoned them freely, yet they will not follow Him with a true heart; and what can be done more?

Another year is now opening upon us; it speaks to the thoughtful, and is heard by those, who have expectant ears, and watch for Christ's coming. The former year is gone, it is dead, there it lies in the grave of past time, not to decay however, and be forgotten, but kept in the view of G.o.d's omniscience, with all its sins and errors irrevocably written, till, at length, it will be raised again to testify about us at the last day; and who among us can bear the thought of his own doings, in the course of it?--all that he has said and done, all that has been conceived within his mind, or been acted on, and all that he has not said and done, which it was a duty to say or do. What a dreary prospect seems to be before us, when we reflect that we have the solemn word of truth pledged to us, in the last and most awful revelation, which G.o.d has made to us about the future, that in that day, the books will be opened, "and another book opened, which is the book of life, and the dead judged out of those things which were written in the books according to their works[3]!" What would a man give, any one of us, who has any real insight into his polluted and miserable state, what would he give to tear away some of the leaves there preserved! For how heinous are the sins therein written! Think of the mult.i.tude of sins done by us since we first knew the difference between right and wrong.

We have forgotten them, but there we might read them clearly recorded.

Well may holy David exclaim, "Remember not the sins of my youth nor my transgressions, according to Thy mercy remember Thou me." Conceive, too, the mult.i.tude of sins which have so grown into us as to become part of us, and in which we now live, not knowing, or but partially knowing, that they are sins, habits of pride, self-reliance, self-conceit, sullenness, impurity, sloth, selfishness, worldliness.

The history of all these, their beginnings, and their growth, is recorded in those dreadful books; and when we look forward to the future, how many sins shall we have committed by this time next year,--though we try ever so much to know our duty, and overcome ourselves! Nay, or rather shall we have the opportunity of obeying or disobeying G.o.d for a year longer? Who knows whether by that time our account may not be closed for ever?

"Remember me, O Lord, when Thou comest into Thy kingdom[4]." Such was the prayer of the penitent thief on the cross, such must be our prayer.

Who can do us any good, but He, who shall also be our Judge? When shocking thoughts about ourselves come across us and afflict us, "Remember me," this is all we have to say. We have "no work, nor device, nor knowledge, nor wisdom" of our own, to better ourselves withal. We can say nothing to G.o.d in defence of ourselves,--we can but acknowledge that we are grievous sinners, and addressing Him as suppliants, merely beg Him to bear us in mind in mercy, for His Son's sake to do us some favour, not according to our deserts, but for the love of Christ. The more we try to serve Him here, the better; but after all, so far do we fall short of what we should be, that if we had but what we are in ourselves to rely upon, wretched are we,--and we are forced out of ourselves by the very necessity of our condition. To whom should we go? Who can do us any good, but He who was born into this world for our regeneration, was bruised for our iniquities, and rose again for our justification? Even though we have served Him from our youth up, though after His pattern we have grown, as far as mere man can grow, in wisdom as we grew in stature, though we ever have had tender hearts, and a mortified will, and a conscientious temper, and an obedient spirit; yet, at the very best, how much have we left undone, how much done, which ought to be otherwise! What He can do for our nature, in the way of sanctifying it, we know indeed in a measure; we know, in the case of His saints; and we certainly do not know the limit of His carrying forward in those objects of His special favour the work of purification, and renewal through His Spirit. But for ourselves, we know full well that much as we may have attempted, we have done very little, that our very best service is nothing worth,--and the more we attempt, the more clearly we shall see how little we have hitherto attempted.

Those whom Christ saves are they who at once attempt to save themselves, yet despair of saving themselves; who aim to do all, and confess they do nought; who are all love, and all fear, who are the most holy, and yet confess themselves the most sinful; who ever seek to please Him, yet feel they never can; who are full of good works, yet of works of penance. All this seems a contradiction to the natural man, but it is not so to those whom Christ enlightens. They understand in proportion to their illumination, that it is possible to work out their salvation, yet to have it wrought out for them, to fear and tremble at the thought of judgment, yet to rejoice always in the Lord, and hope and pray for His coming.

[1] Ps. xlix. 2-10.

[2] Eccles. iii. 19.

[3] Rev. xx. 12.

[4] Luke xxiii. 42.

SERMON II.

Religion a Weariness to the Natural Man.

"_He hath no form nor comeliness; and when we shall see Him, there is no beauty that we should desire Him._"--Isaiah liii. 2.

"Religion is a weariness;" such is the judgment commonly pa.s.sed, often avowed, concerning the greatest of blessings which Almighty G.o.d has bestowed upon us. And when G.o.d gave the blessing, He at the same time foretold that such would be the judgment of the world upon it, even as manifested in the gracious Person of Him whom He sent to give it to us.

"He hath no form nor comeliness," says the Prophet, speaking of our Lord and Saviour, "and when we shall see Him, there is no beauty that we should desire Him." He declared beforehand, that to man His religion would be uninteresting and distasteful. Not that this prediction excuses our deadness to it; this dislike of the religion given us by G.o.d Himself, seen as it is on all sides of us,--of religion in all its parts, whether its doctrines, its precepts, its polity, its worship, its social influence,--this distaste for its very name, must obviously be an insult to the Giver. But the text speaks of it as a fact, without commenting on the guilt involved in it; and as such I wish you to consider it, as far as this may be done in reverence and seriousness. Putting aside for an instant the thought of the ingrat.i.tude and the sin which indifference to Christianity implies, let us, as far as we dare, view it merely as a matter of fact, after the manner of the text, and form a judgment on the probable consequences of it. Let us take the state of the case as it is found, and survey it dispa.s.sionately, as even an unbeliever might survey it, without at the moment considering whether it is sinful or not; as a misfortune, if we will, or a strange accident, or a necessary condition of our nature,--one of the phenomena, as it may be called, of the present world.

Let me then review human life in some of its stages and conditions, in order to impress upon you the fact of this contrariety between ourselves and our Maker: He having one will, we another; He declaring one thing to be good for us, and we fancying other objects to be our good.

1. "Religion is a weariness," alas! so feel even children before they can well express their meaning. Exceptions of course now and then occur; and of course children are always more open to religious impressions and visitations than grown persons. They have many good thoughts and good desires, of which, in after life, the mult.i.tude of men seem incapable. Yet who, after all, can have a doubt that, in spite of the more intimate presence of G.o.d's grace with those who have not yet learned to resist it, still, on the whole, religion is a weariness to children? Consider their amus.e.m.e.nts, their enjoyments,--what they hope, what they devise, what they scheme, and what they dream about themselves in time future, when they grow up; and say what place religion holds in their hearts. Watch the reluctance with which they turn to religious duties, to saying their prayers, or reading the Bible; and then judge. Observe, as they get older, the influence which the fear of the ridicule of their companions has in deterring them even from speaking of religion, or seeming to be religious. Now the dread of ridicule, indeed, is natural enough; but why should religion inspire ridicule? What is there absurd in thinking of G.o.d? Why should we be ashamed of worshipping Him? It is unaccountable, but it is natural. We may call it an accident, or what we will; still it is an undeniable fact, and that is what I insist upon. I am not forgetful of the peculiar character of children's minds: sensible objects first meet their observation; it is not wonderful that they should at first be inclined to limit their thoughts to things of sense. A distinct profession of faith, and a conscious maintenance of principle, may imply a strength and consistency of thought to which they are as yet unequal. Again, childhood is capricious, ardent, light-hearted; it cannot think deeply or long on any subject. Yet all this is not enough to account for the fact in question--why they should feel this distaste for the very subject of religion. Why should they be ashamed of paying reverence to an unseen, all-powerful G.o.d, whose existence they do not disbelieve? Yet they do feel ashamed of it. Is it that they are ashamed of themselves, not of their religion; feeling the inconsistency of professing what they cannot fully practise? This refinement does not materially alter the view of the case; for it is merely their own acknowledgment that they do not love religion as much as they ought. No; we seem compelled to the conclusion, that there is by nature some strange discordance between what we love and what G.o.d loves. So much, then, on the state of boyhood.

2. "Religion is a weariness." I will next take the case of young persons when they first enter into life. Here I may appeal to some perhaps who now hear me. Alas! my brethren, is it not so? Is not religion a.s.sociated in your minds with gloom, melancholy, and weariness? I am not at present going so far as to reprove you for it, though I might well do so, if I did, perhaps you might at once turn away, and I wish you calmly to think the matter over, and bear me witness that I state the fact correctly. It is so; you cannot deny it.

The very terms "religion," "devotion," "piety," "conscientiousness,"

"mortification," and the like, you find to be inexpressibly dull and cheerless: you cannot find fault with them, indeed, you would if you could; and whenever the words are explained in particulars and realized, then you do find occasion for exception and objection. But though you cannot deny the claims of religion used as a vague and general term, yet how irksome, cold, uninteresting, uninviting, does it at best appear to you! how severe its voice! how forbidding its aspect!

With what animation, on the contrary, do you enter into the mere pursuits of time and the world! What bright antic.i.p.ations of joy and happiness flit before your eyes! How you are struck and dazzled at the view of the prizes of this life, as they are called! How you admire the elegancies of art, the brilliance of wealth, or the force of intellect! According to your opportunities you mix in the world, you meet and converse with persons of various conditions and pursuits, and are engaged in the numberless occurrences of daily life. You are full of news; yon know what this or that person is doing, and what has befallen him; what has not happened, which was near happening, what may happen. You are full of ideas and feelings upon all that goes on around you. But, from some cause or other, religion has no part, no sensible influence, in your judgment of men and things. It is out of your way. Perhaps you have your pleasure parties; you readily take your share in them time after time; you pa.s.s continuous hours in society where you know that it is quite impossible even to mention the name of religion. Your heart is in scenes and places when conversation on serious subjects is strictly forbidden by the rules of the world's propriety. I do not say we should discourse on religious subjects, wherever we go; I do not say we should make an effort to discourse on them at any time, nor that we are to refrain from social meetings in which religion does not lie on the surface of the conversation: but I do say, that when men find their pleasure and satisfaction to lie in society which proscribes religion, and when they deliberately and habitually prefer those amus.e.m.e.nts which have necessarily nothing to do with religion, such persons cannot view religion as G.o.d views it. And this is the point: that the feelings of our hearts on the subject of religion are different from the declared judgment of G.o.d; that we have a natural distaste for that which He has said is our chief good.

3. Now let us pa.s.s to the more active occupations of life. Here, too, religion is confessedly felt to be wearisome, it is out of place. The transactions of worldly business, speculations in trade, ambitious hopes, the pursuit of knowledge, the public occurrences of the day, these find a way directly to the heart, they rouse, they influence. It is superfluous to go about to prove this innate power over us of things of time and sense, to make us think and act. The name of religion, on the other hand, is weak and impotent; it contains no spell to kindle the feelings of man, to make the heart beat with anxiety, and to produce activity and perseverance. The reason is not merely that men are in want of leisure, and are sustained in a distressing continuance of exertion, by their duties towards those dependent on them. They have their seasons of relaxation, they turn for a time from their ordinary pursuits; still religion does not attract them, they find nothing of comfort or satisfaction in it. For a time they allow themselves to be idle. They want an object to employ their minds upon; they pace to and fro in very want of an object; yet their duties to G.o.d, their future hopes in another state of being, the revelation of G.o.d's mercy and will, as contained in Scripture, the news of redemption, the gift of regeneration, the sanct.i.ties, the devotional heights, the n.o.bleness and perfection which Christ works in His elect, do not suggest themselves as fit subjects to dispel their weariness.

Why? Because religion makes them melancholy, say they, and they wish to relax. Religion is a labour, it is a weariness, a greater weariness than the doing nothing at all. "Wherefore," says Solomon, "is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it[1]?"

4. But this natural contrariety between man and his Maker is still more strikingly shown by the confessions of men of the world who have given some thought to the subject, and have viewed society with somewhat of a philosophical spirit. Such men treat the demands of religion with disrespect and negligence, on the ground of their being unnatural.

They say, "It is natural for men to love the world for its own sake; to be engrossed in its pursuits, and to set their hearts on the rewards of industry, on the comforts, luxuries, and pleasures of this life. Man would not be man if he could be made otherwise; he would not be what he was evidently intended for by his Maker." Let us pa.s.s by the obvious _answer_ that might be given to this objection; it is enough for my purpose that it is _commonly urged_, recognizing as it does the fact of the disagreement existing between the claims of G.o.d's word, and the inclinations and natural capacities of man. Many, indeed, of those unhappy men who have denied the Christian faith, treat the religious principle altogether as a mere unnatural, eccentric state of mind, a peculiar untoward condition of the affections to which weakness will reduce a man, whether it has been brought on by anxiety, oppressive sorrow, bodily disease, excess of imagination or the like, and temporary or permanent, according to the circ.u.mstances of the disposing cause; a state to which we all are liable, as we are liable to any other mental injury, but unmanly and unworthy of our dignity as rational beings. Here again it is enough for our purpose, that it is allowed by these persons that the love of religion is unnatural and inconsistent with the original condition of our minds.

The same remark may be made upon the notions which secretly prevail in certain quarters at the present day, concerning the unsuitableness of Christianity to an enlightened age. Men there are who look upon the inspired word of G.o.d with a sort of indulgence, as if it had its use, and had done service in its day; that in times of ignorance it awed and controlled fierce barbarians, whom nothing else could have subdued; but that from its very claim to be divine and infallible, and its consequent unalterableness, it is an obstacle to the improvement of the human race beyond a certain point, and must ultimately fall before the gradual advancement of mankind in knowledge and virtue. In other words, the literature of the day is weary of Revealed Religion.

5. Once more; that religion is in itself a weariness is seen even in the conduct of the better sort of persons, who really on the whole are under the influence of its spirit. So dull and uninviting is calm and practical religion, that religious persons are ever exposed to the temptation of looking out for excitements of one sort or other, to make it pleasurable to them. The spirit of the Gospel is a meek, humble, gentle, un.o.btrusive spirit. It doth not cry nor lift up its voice in the streets, unless called upon by duty so to do, and then it does it with pain. Display, pretension, conflict, are unpleasant to it. What then is to be thought of persons who are ever on the search after novelties to make religion interesting to them; who seem to find that Christian activity cannot be kept up without unchristian party-spirit, or Christian conversation without unchristian censoriousness? Why, this; that religion is to them as to others, taken by itself, a weariness, and requires something foreign to its own nature to make it palatable. Truly it is a weariness to the natural man to serve G.o.d humbly and in obscurity; it is very wearisome, and very monotonous, to go on day after day watching all we do and think, detecting our secret failings, denying ourselves, creating within us, under G.o.d's grace, those parts of the Christian character in which we are deficient; wearisome to learn modesty, love of insignificance, willingness to be thought little of, backwardness to clear ourselves when slandered, and readiness to confess when we are wrong; to learn to have no cares for this world, neither to hope nor to fear, but to be resigned and contented!

I may close these remarks, by appealing to the consciences of all who have ever set about the work of religion in good earnest, whoever they may be, whether they have made less, or greater progress in their n.o.ble toil, whether they are matured saints, or feeble strugglers against the world and the flesh. They have ever confessed how great efforts were necessary to keep close to the commandments of G.o.d; in spite of their knowledge of the truth, and their faith, in spite of the aids and consolations they receive from above, still how often do their corrupt hearts betray them! Even their privileges are often burdensome to them, even to pray for the grace which in Christ is pledged to them is an irksome task. They know that G.o.d's service is perfect freedom, and they are convinced, both in their reason and from their own experience of it, that it is true happiness; still they confess withal the strange reluctance of their nature to love their Maker and His Service. And this is the point in question; not only the ma.s.s of mankind, but even the confirmed servants of Christ, witness to the opposition which exists between their own nature and the demands of religion.

This then is the remarkable fact which I proposed to show. Can we doubt that man's will runs contrary to G.o.d's will--that the view which the inspired word takes of our present life, and of our destiny, does not satisfy us, as it rightly ought to do? that Christ hath no form nor comeliness in our eyes; and though we see Him, we see no desirable beauty in Him? That holy, merciful, and meek Saviour, the Eternal, the Only-begotten Son of G.o.d, our friend and infinite benefactor--He who left the glory of His Father and died for us, who has promised us the overflowing riches of His grace both here and hereafter. He is a light shining in a dark place, and "the darkness comprehendeth it not."

"Light is come into the world and men love darkness rather than light."

The nature of man is flesh, and that which is born of the flesh is flesh, and ever must so remain; it never can discern, love, accept, the holy doctrines of the Gospel. It will occupy itself in various ways, it will take interest in things of sense and time, but it can never be religious. It is at enmity with G.o.d.

And now we see what must at once follow from what has been said. If our hearts are by nature set on the world for its own sake, and the world is one day to pa.s.s away, what are they to be set on, what to delight in, then? Say, how will the soul feel when, stripped of its present attire, which the world bestows, it stands naked and shuddering before the pure, tranquil, and severe majesty of the Lord its G.o.d, its most merciful, yet dishonoured Maker and Saviour? What are to be the pleasures of the soul in another life? Can they be the same as they are here? They cannot; Scripture tells us they cannot; the world pa.s.seth away--now what is there left to love and enjoy through a long eternity? What a dark, forlorn, miserable eternity that will be!

It is then plain enough, though Scripture said not a word on the subject, that if we would be happy in the world to come, we must make us new hearts, and begin to love the things we naturally do not love.

Viewing it as a practical point, the end of the whole matter is this, we must be changed; for we cannot, we cannot expect the system of the universe to come over to us; the inhabitants of heaven, the numberless creations of Angels, the glorious company of the Apostles, the goodly fellowship of the Prophets, the n.o.ble army of Martyrs, the holy Church universal, the Will and Attributes of G.o.d, these are fixed. We must go over to them. In our Saviour's own authoritative words: "Verily, verily, except a man be born again, he cannot see the kingdom of G.o.d[2]." It is a plain matter of self-interest, to turn our thoughts to the means of changing our hearts, putting out of the question our duty towards G.o.d and Christ, our Saviour and Redeemer.

"He hath no form nor comeliness, and when we see Him, there is no beauty that we should desire Him." It is not His loss that we love Him not, it is our loss. He is All-blessed, whatever becomes of us. He is not less blessed because we are far from Him. It is we who are not blessed, except as we approach Him, except as we are like Him, except as we love Him. Woe unto us, if in the day in which He comes from Heaven we see nothing desirable or gracious in His wounds; but instead, have made for ourselves an ideal blessedness, different from that which will be manifested to us in Him. Woe unto us, if we have made pride, or selfishness, or the carnal mind, our standard of perfection and truth; if our eyes have grown dim, and our hearts gross, as regards the true light of men, and the glory of the Eternal Father. May He Himself save us from our self-delusions, whatever they are, and enable us to give up this world, that we may gain the next;--and to rejoice in Him, who had no home of His own, no place to lay His head, who was poor and lowly, and despised and rejected, and tormented and slain!

[1] Prov. xvii. 16.