“If we be dead with Christ, we believe that we shall also live
with Him.”—Romans vi. 8.
To be dead with Christ, is to hate and turn from sin; and to live
with Him, is to have our hearts and minds turned towards 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 certain 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 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 get so far as to have any sort of love for religion.
So far, however, they do go; not, indeed, to do their duty and to
love it, but to have a sort of wish that they did. I suppose there are
few persons but, at the very least, now and then feel the wish to be
holy and religious. They bear witness to the excellence of virtuous and
holy living, they consent to all that their teachers tell them, what
they hear in church, and read in religious books; but all this is a
very different thing from acting according to their knowledge. They
confess one thing, they do another.
Nay, they confess one thing while they do another. Even
sinners,—wilful, abandoned sinners,—if they would be honest enough to
speak as they really in their hearts feel, would own, while they are
indulging in the pleasures of sin, while they idle away the Lord's Day,
or while they keep bad company, or while they lie or cheat, or while
they drink to excess, or do any other bad thing,—they would confess, I
say, did they speak their minds, that it is a far happier thing, even
at present, to live in obedience to 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 with pain
too; with a bitterness, which, though it does not destroy the pleasure,
yet is by itself sufficient to make it far less pleasant, even while it
lasts, than such pleasures as are without such bitterness, viz. the
pleasures of religion. This, then, alas! is the state of multitudes;
not to be dead to sin and alive to God, but, while they are alive to
sin and the world, to have just so much sense of heaven, as not to be
able to enjoy either.
I say, when any one, man or woman, young or old, is conscious that
he or she is going wrong, whether in greater matter or less, whether in
not coming to church when there is no good excuse, neglecting private
prayer, living carelessly, or indulging in known sin,—this bad
conscience is from time to time a torment to such persons. For a little
while, perhaps, they do not feel it but then the pain comes on again.
It is a keen, 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 example. But it keeps its hold. And so it is, that all men who
are not very abandoned, bad men as well as good, wish that they were
holy as 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 Him who died once and now
liveth; to look upon Him who once was pierced, yet not to rise with Him
and live with Him; to feel that a holy life is our only happiness, yet
to have no heart to pursue it; to be certain that the wages of sin is
death, yet to practise sin; to confess that the Angels alone are
perfectly happy, for they do 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!
At first sight, it might seem impossible that any such persons could
be found in church. At first sight, one might be tempted to say, “All
who come to church, at least, are in earnest, and have given up sin;
they are imperfect indeed, as all Christians are at best, but they do
not fall into wilful sin.” I should be very glad, my Brethren, to
believe this were the case, but I cannot indulge so pleasant a hope.
No; I think it quite certain that some persons at least, I do not say
how many, to whom I am speaking, have not made up their minds fully to
lead a religious life. They come to church because they think it right,
or from other cause. It is very right that they should come; I am glad
they do. This is good, as far as it goes; but it is not all. They are
not so far advanced in the kingdom of 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 God[1];” which may be taken
to mean:—He is not a Christian who is one outwardly, who merely comes
to church, and professes to desire to be saved by Christ. It is very
right that he should do so, but it is not enough. He is not a Christian
who merely has not cast off religion, but he is the true Christian,
who, while he is a Christian outwardly, is one inwardly also; who lives
to 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.
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 we must do.
This is a point which must be insisted on for the encouragement of
the fearful, the confutation of the hypocritical, and the abasement of
the holy. In this world, even the best of men, though they are dead to
sin, and have put sin to death, yet have that dead and corrupt thing
within them, though they live to God; they have still an enemy of God
remaining in their hearts, though they keep it in subjection. This,
indeed, is what all men now have in common, a root of evil in them, a
principle of sin, or what may become such;—what they differ in is
this, not that one man has it, another not; but that one lives in and
to it, another not; one subdues it, another not. A holy man is by
nature subject to sin equally with others; but he is holy because he
subdues, tramples on, chains up, imprisons, puts out of the way this
law of sin, and is ruled by religious and spiritual motives. Of Christ
alone can it be said that He “did no sin, neither was guile found in
His mouth.” The prince of this world came and found nothing in Him. He
had no root of sin in His heart; He was not born in Adam's sin. Far
different are we. He was thus pure, because He was the Son of God, and
born of a Virgin. But we are conceived in sin and shapen in iniquity.
And since that which is born of the flesh, is flesh, we are sinful and
corrupt because we are sinfully begotten of sinners. Even those then
who in the end turn out to be saints and attain to life eternal, yet
are not born saints, but have with God's regenerating and renewing
grace to make themselves saints. It is nothing but the Cross of Christ,
without us and within us, which changes any one of us from being (as I
may say) a devil, into an Angel. We are all by birth children of wrath.
We are at best like good olive trees, which have become good by being
grafted on a good tree. By nature we are like wild trees, bearing sour
and bitter fruit, and so we should remain, were we not grafted upon
Christ, the good olive tree, made members of Christ, the righteous and
holy and well-beloved Son of God. Hence it is that there is such a
change in a saint of God from what he was at the first. Consider what a
different man St. Paul was after his conversion and before,—raging, as
I just now said, like some wild beast, with persecuting fury against
the Church, before Christ appeared to him, and meekly suffering
persecution and glorying in it afterwards. Think of St. Peter denying
Christ before the resurrection, and confessing, suffering, and dying
for Him afterwards. And so now many an aged saint, who has good hope of
heaven, may recollect things of himself when young, which fill him with
dismay. I do not speak as if God's saints led vicious and immoral lives
when young; but I mean that their lower and evil nature was not
subdued, and perhaps from time to time broke out and betrayed them into
deeds and words so very different from what is seen in them at present,
that did their friends know of them what they themselves know, they
would not think them the same persons, and would be quite overpowered
with astonishment. We never can guess what a man is by nature, by
seeing what self-discipline has made him. Yet if we do become thereby
changed and prepared for heaven, it is no praise or merit to us. It is
God's doing—glory be to Him, who has wrought so wonderfully with us!
Yet in this life, even to the end, there will be enough evil in us to
humble us; even to the end, the holiest men have remains and stains of
sin which they would fain get rid of, if they could, and which keep
this life from being to them, for all God's grace, a heaven upon earth.
No, the Christian life is but a shadow of heaven. Its festal and holy
days are but shadows of eternity. But hereafter it will be otherwise.
In heaven, sin will be utterly destroyed in every elect soul. We shall
have no earthly wishes, no tendencies to disobedience or irreligion, no
love of the world or the flesh, to draw us off from supreme devotion to
God. We shall have our Saviour's holiness fulfilled in us, and be able
to love God without drawback or infirmity.
That indeed will be a full reward of all our longings here, to
praise and serve God eternally with a single and perfect heart in the
midst of His Temple. What a time will that be, when all will be
perfected in us which at present is but feebly begun! Then we shall see
how the Angels worship God. We shall see the calmness, the intenseness,
the purity, of their worship. We shall see that awful sight, the Throne
of God, and the Seraphim before and around it, crying, “Holy!” We
attempt now to imitate in church what there is performed, as in the
beginning, and ever shall be. In the Te Deum, day by day we say, “Holy,
Holy, Holy, Lord God of Sabaoth.” In the Creed, we recount God's
mercies to us sinners. And we say and sing Psalms and Hymns, to come as
near heaven as we can. May these attempts of ours be blest by Almighty
God, to prepare us for Him! may they be, not dead forms, but living
services, living with life from God the Holy Ghost, in those who are
dead to sin and who live with Christ! I dare say some of you have heard
persons, who dissent from the Church, say (at any rate, they do say),
that our Prayers and Services, and Holy days, are only forms, dead
forms, which can do us no good. Yes, they are dead forms to those who
are dead, but they are living forms to those who are living. If you
come here in a dead way, not in faith, not coming for a blessing,
without your hearts being in the service, you will get no benefit from
it. But if you come in a living way, in faith, and hope, and reverence,
and with holy expectant hearts, then all that takes place will be a
living service and full of heaven.
Make use, then, of this Holy Easter Season, which lasts forty to
fifty days, to become more like Him who died for you, and who now
liveth for evermore. He promises us, “Because I live, ye shall live
also.” He, by dying on the Cross, opened the Kingdom of Heaven to all
believers. He first died, and then He opened heaven. We, therefore,
first commemorate His death, and then, for some weeks in succession, we
commemorate and show forth the joys of heaven. They who do not rejoice
in the weeks after Easter, would not rejoice in heaven itself. These
weeks are a sort of beginning of heaven. Pray God to enable you to
rejoice; to enable you to keep the Feast duly. Pray God to make you
better Christians. This world is a dream,—you will get no good from
it. Perhaps you find this difficult to believe; but be sure so it is.
Depend upon it, at the last, you will confess it. Young people expect
good from the world, and people of middle age devote themselves to it,
and even old people do not like to give it up. But the world is your
enemy, and the flesh is your enemy. Come to God, and beg of Him grace
to devote yourselves to Him. Beg of Him the will to follow Him; beg of
Him the power to obey Him. O how comfortable, pleasant, sweet,
soothing, and satisfying is it to lead a holy life,—the life of
Angels! It is difficult at first; but with God's grace, all things are
possible. O how pleasant to have done with sin! how good and joyful to
flee temptation and to resist evil! how meet, and worthy, and fitting,
and right, to die unto sin, and to live unto righteousness!
[1] Rom. ii. 28, 29.