SERMON CXLI.

LOVE OF RELIGION, A NEW NATURE.

ROMANS vi. 8.

"If we be dead with CHRIST, we believe that we shall also live with HIM."

To be dead with CHRIST, is to hate and turn from sin; and to live with HIм, is to have our hearts and minds turned towards GOD and Heaven. To be dead to sin, is to feel a disgust at it. We know what is meant by disgust. Take, for instance, the case of a sick man, when food of a certain kind is presented to him, and there is no doubt what is meant by disgust. Consider how certain scents, which are too sweet or too strong, or certain tastes, affect persons under certain circumstances, or always,—and you will be at no loss to determine what is meant by disgust at sin, or deadness to sin. On the other hand, consider how pleasant a meal is to the hungry, or some enlivening odour to the faint; how refreshing the air is to the languid, or the brook to the weary and thirsty ;—and you will understand the sort of feeling which is implied in being alive with CHRIST, alive to religion, alive to the thought of heaven. Our animal powers cannot exist in all atmospheres ; certain airs are poisonous, others life-giving. So is it with spirits and souls: an unrenewed spirit could not live in heaven, he would die; an Angel could not live in hell. The natural man cannot live in heavenly company, and the angelic soul would pine and waste away in the company of sinners, unless God's sacred presence were continued

VOL. V.

L

to it. To be dead to sin, is to be so minded, that the atmosphere of sin (if I may so speak) oppresses, distresses, and stifles us, that it is painful and unnatural to us to remain in it. To be alive with Christ, is to be so minded, that the atmosphere of heaven refreshes, enlivens, stimulates, invigorates us. To be alive, is not merely to bear the thought of religion, to assent to the truth of religion, to wish to be religious; but to be drawn towards it, to love it, to delight in it, to obey it. Now I suppose most persons called Christians do not go farther than this,-to wish to be religious, and to think it right to be religious, and to feel a respect for religious men; they do not go so far as to have any sort of love for religion.

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

Nay, they confess one thing while they do another. Even sinners,-wilful, abandoned sinners,-if they would be honest enough to speak as they really in their hearts feel, would own, while they are indulging in the pleasures of sin, while they idle away the LORD's Day, or while they keep bad company, or while they lie or cheat, or while they drink to excess, or do any other bad thing, they would confess, I say, did they speak their minds, that it is a far happier thing, even at present, to live in obedience to GOD, than in obedience to Satan. Not that sin has not its pleasures, such as they are; I do not mean, of course, to deny that, I do not deny that Satan is able to give us something in exchange for future and eternal happiness; I do not say that irreligious men do not gain pleasures, which religious men are obliged to lose. I know they do; if they did not, there would be nothing to tempt and try us. But, after all, the pleasures which the servants of Satan enjoy, though pleasant, are always attended by pain too; by a bitterness, which, though it does not destroy the pleasure, yet is by itself sufficient to make

it far less pleasant, even while it lasts, than such pleasures as are without such bitterness, viz. the pleasures of religion. This, then, alas! is the state of multitudes; not to be dead to sin and alive to God, but just to have so much sense of heaven, as not to be able to enjoy sin and the world, while they are alive to them.

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

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

state! miserable they, if any there are who now hear me, who are thus circumstanced!

to say,

At first sight, it might seem impossible that any such persons could be found in church. At first sight, one might be tempted "All who come to church, at least, are in earnest, and have given up sin; they are imperfect indeed, as all Christians are at best, but they do not fall into wilful sin." I should be very glad, my Brethren, to believe this were the case, but I cannot indulge so pleasant a hope. No; I think it quite certain that some persons at least, I do not say how many, to whom I am speaking, have not made up their minds fully to lead a religious life. They come to church because they think it right, or from other cause. It is very right that they should come; I am glad they do. This is good, as far as it goes; but it is not all. They are not so far advanced in the kingdom of God, as to resist the devil, or to flee from him. They cannot command themselves. They act rightly one day, and wrongly the next. They are afraid of being laughed at. They are attracted by bad company. They put off religion to a future day. They think a religious life dull and unpleasant. Yet they have a certain sense of religion; and they come to church in order to satisfy this sense. Now, I say it is right to come to church; but, O that they could be persuaded of the simple truth of St. Paul's words, "He is not a Jew which is one outwardly; but he is a Jew which is one inwardly; and circumcision is that of the heart in the spirit, and not in the letter, whose praise is not of men, but of GoD1;" which may be taken to mean:-He is not a Christian who is one outwardly, who merely comes to church, and professes to desire to be saved by CHRIST. It is very right that he should do so, but it is not enough. He is not a Christian who merely has not cast off religion; but he is the true Christian, who, while he is a Christian outwardly, is one inwardly also; who lives to GOD; whose secret life is hid with CHRIST in GOD; whose heart is religious; who not only knows and feels that a religious life is true happiness, but loves religion, wishes, tries, prays to be religious, begs GOD ALMIGHTY to give him the will and the power to be religious; and, as time goes on, grows more and more religious, more fit for heaven.

1 Rom. ii. 28, 29.

We can do nothing right, unless God gives us the will and the power; we cannot please HIM without the aid of His HOLY SPIRIT. If any one does not deeply feel this as a first truth in religion, he is preparing for himself a dreadful fall. He will attempt, and he will fail signally, utterly. His own miserable experience will make him sure of it, if he will not believe it, as Scripture declares it. But it is not unlikely that some persons, perhaps some who now hear me, may fall into an opposite mistake. They may attempt to excuse their lukewarmness and sinfulness, on the plea that God does not inwardly move them; and they may argue that those holy men whom they so much admire, those saints who are to sit on CHRIST's right and left, are of different nature from themselves, sanctified from their mother's womb, visited, guarded, renewed, strengthened, enlightened in a peculiar way, so as to make it no wonder that they are saints, and no fault that they themselves are not. But this is not so; let us not thus miserably deceive ourselves. St. Paul says expressly of himself and the other Apostles, that they were “men of like passions" with the poor ignorant heathen to whom they preached. And does not his history show this? Do you not recollect what he was before his conversion? Did he not rage like a beast of prey against the disciples of CHRIST? and how was he converted? by the vision of our LORD? Yes, in one sense, but not by it alone; hear his own words, "Whereupon, O King Agrippa, I was not disobedient unto the heavenly vision." His obedience was necessary for his conversion; he could not obey without grace; but he would have received grace in vain, had he not obeyed. And, afterwards, was he at once perfect? No; for he says expressly, "not as though I had already attained, either were already perfect;" and elsewhere he tells us that he had a "thorn in the flesh, the messenger of Satan to buffet him ;" and he was obliged to "bruise his body and bring it into subjection, lest, after he had preached to others, he should be himself a castaway." St. Paul conquered, as any one of us must conquer, by "striving," struggling, "to enter in at the strait gate;" he "wrought out his salvation with fear and trembling," as you must do.

This is a point which must be insisted on for the encouragement of the fearful, the confutation of the hypocritical, and the