Religion pleasant to the Religious.

"O taste and see how gracious the Lord is; blessed is the man that trusteth in Him."—Psalm xxxiv. 8.

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

This excellence and desirableness of God's gifts is a subject again and again set before us in Holy Scripture. Thus the Prophet Isaiah speaks of the "feast of fat things, a feast of wines on the lees; of fat things full of marrow, of wines on the lees well refined[3]." And again, under images of another kind: "He hath sent Me . . . to give . . . beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, that they may be called Trees of Righteousness[4]." Or again, the Prophet Hosea: "I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon. His branches shall spread, and his beauty shall be as the olive-tree, and his smell as Lebanon. They that dwell under his shadow shall return; they shall revive as the corn, and grow as the vine: the scent thereof shall be as the wine of Lebanon[5]." And the Psalmist: "O that My people would have hearkened unto Me . . . the haters of the Lord should have been found liars, but their time should have endured for ever. He should have fed them also with the finest wheat flour, and with honey out of the stony rock should I have satisfied thee[6]." You see all images of what is pleasant and sweet in nature are brought together to describe the pleasantness and sweetness of the gifts which God gives us in grace. As wine enlivens, and bread strengthens, and oil is rich, and honey is sweet, and flowers are fragrant, and dew is refreshing, and foliage is beautiful; so, and much more, are God's gifts in the Gospel enlivening, and strengthening, and rich, and sweet, and fragrant, and refreshing, and excellent. And as it is natural to feel satisfaction and comfort in these gifts of the visible world, so it is but natural and necessary to be delighted and transported with the gifts of the world invisible; and as the visible gifts are objects of desire and search, so much more is it, I do not merely say a duty, but a privilege and blessedness to "taste and see how gracious the Lord is."

Other passages in the Psalms speak of this blessedness, besides the text. "Thou hast put gladness in my heart," says the Psalmist, "since the time that their corn and wine and oil increased[7]." "The lot is fallen unto me in a fair ground, yea, I have a goodly heritage[8]." Again, "The statutes of the Lord are right, and rejoice the heart, . . . more to be desired are they than gold, yea, than much fine gold, sweeter also than honey and the honeycomb[9]." "My heart trusted in Him, and I am helped; therefore my heart danceth for joy, and in my song will I praise Him[10]." Once more: "Blessed is the man whom Thou choosest and receivest unto Thee: he shall dwell in Thy courts, and shall be satisfied with the pleasures of Thy house, even of Thy holy temple[11]."

I wish it were possible, my brethren, to lead men to greater holiness and more faithful obedience by setting before them the high and abundant joys which they have who serve God: "In His presence is fulness of joy," "the well of life," and they are satisfied with "the plenteousness of His house," and "drink of His pleasures as out of a river," but this is, I know, just what most persons will not believe. They think that it is very right and proper to be religious, they think that it would be better for themselves in the world to come if they were religious now. They do not at all deny either the duty or the expedience of leading a new and holy life, but they cannot understand how it can be pleasant: they cannot believe or admit that it is more pleasant than a life of liberty, laxity, and enjoyment. They, as it were, say, "Keep within bounds, speak within probability, and we will believe you; but do not shock our reason. We will admit that we ought to be religious, and that, when we come to die, we shall be very glad to have led religious lives: but to tell us that it is a pleasant thing to be religious, this is too much: it is not true; we feel that it is not true, all the world knows and feels it is not true; religion is something unpleasant, gloomy, sad, and troublesome. It imposes a number of restraints on us; it keeps us from doing what we would; it will not let us have our own way; it abridges our liberty; it interferes with our enjoyments; it has fewer, far fewer, joys at present than a worldly life, though it gains for us more joys hereafter." This is what men say, or would say, if they understood what they feel, and spoke their minds freely.

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

None can know, however, the joys of being holy and pure but the holy. If an Angel were to come down from heaven, even he could not explain them to you, nor could he in turn understand what the pleasures of sin are. Do you think that an Angel could be made to understand what are the pleasures of sin? I trow not. You might as well attempt to persuade him that there was pleasure in feasting on dust and ashes. There are brute animals who wallow in the mire and eat corruption. This seems strange to us: much stranger to an Angel is it how any one can take pleasure in any thing so filthy, so odious, so loathsome as sin. Many men, as I have been saying, wonder what possible pleasure there can be in any thing so melancholy as religion. Well: be sure of this,—it is more wonderful to an Angel, what possible pleasure there can be in sinning. It is more wonderful, I say. He would turn away with horror and disgust, both because sin is so base a thing in itself, and because it is so hateful in God's sight.

Let no persons then be surprised that religious obedience should really be so pleasant in itself, when it seems to them so distasteful. Let them not be surprised that what the pleasure is cannot be explained to them. It is a secret till they try to be religious. Men know what sin is, by experience. They do not know what holiness is; and they cannot obtain the knowledge of its secret pleasure, till they join themselves truly and heartily to Christ, and devote themselves to His service,—till they "taste," and thereby try. This pleasure is as hidden from them, as the pleasures of sin are hidden from the Angels. The Angels have never eaten the forbidden fruit, and their eyes are not open to know good and evil. And we have eaten the forbidden fruit,—at least Adam did, and we are his descendants,—and our eyes are open to know evil. And, alas! on the other hand, they have become blinded to good; they require opening to see, to know, to understand good. And till our eyes are opened spiritually, we shall ever think religion distasteful and unpleasant, and shall wonder how any one can like it. Such is our miserable state,—we are blind to the highest and truest glories, and dead to the most lively and wonderful of all pleasures;—and no one can describe them to us. None other than God the Holy Spirit can help us in this matter, by enlightening and changing our hearts. So it is; and yet I will say one thing, by way of suggesting to you how great and piercing the joys of religion are. Think of this. Is there any one who does not know how very painful the feeling of a bad conscience is? Do not you recollect, my Brethren, some time or other, having done something you knew to be wrong? and do you not remember afterwards what a piercing bitter feeling came on you? Is not the feeling of a bad conscience different from any other feeling, and more distressing than any other, till we have accustomed ourselves to it? Persons do accustom themselves and lose this feeling; but till we blunt our conscience, it is very painful. And why? It is the feeling of God's displeasure, and therefore it is so painful. Consider then: if God's displeasure is so distressing to us, must not God's approval and favour be just the reverse; like life from the dead, most exceedingly joyful and transporting? And this is what it is to be holy and religious. It is to have God's favour. And, as it is a great misery to be under God's wrath, so it is a great and wonderful joy to be in God's favour, and those who know what a misery the former is, may fancy, though they do not know, how high a blessing the latter is. From what you know, then, judge of what you do not know. From the miseries of guilt, which, alas! you have experienced, conjecture the blessedness of holiness and purity which you have not experienced. From the pain of a bad conscience, believe in the unspeakable joy and gladness of a good conscience.

I have been addressing those who do not know what religious peace and Divine pleasures are, but there are those present, I hope, who in a measure are not strangers to them. I know that none of us gain all the pleasure from God's service which it might afford us; still some of us, I hope, gain some pleasure. I hope there are some of those who hear me, who take a pleasure in coming to Church, in saying their prayers, in thinking of God, in singing Psalms, in blessing Him for the mercies of the Gospel, and in celebrating Christ's death and resurrection, as at this season of the year[12]. These persons have "tasted" and tried. I trust they find the taste so heavenly, that they will not need any proof that religion is a pleasant thing; nay, more pleasant than any thing else, worth the following above all other things, and unpleasant only to those who are not religious.

Let such persons then think of this, that if a religious life is pleasant here, in spite of the old Adam interrupting the pleasure and defiling them, what a glorious day it will be, if it is granted to us hereafter to enter into the Kingdom of Heaven! None of us, even the holiest, can guess how happy we shall be; for St. John says, "We know not what we shall be[13];" and St. Paul, "Now we see in a glass darkly, but then face to face." Yet in proportion to our present holiness and virtue, we have some faint ideas of what will then be our blessedness. And in Scripture various descriptions of heaven are given us, in order to arrest, encourage, and humble us. We are told that the Angels of God are very bright, and clad in white robes. The Saints and Martyrs too are clad in white robes, with palms in their hands; and they sing praises unto Him that sitteth upon the Throne, and to the Lamb. When our Lord was transfigured, He showed us what Heaven is. His raiment became white as snow, white and glistening. Again, at one time He appeared to St. John, and then, "His head and His hairs were white like wool, as white as snow; and His eyes were as a flame of fire; and His feet like unto fine brass, as if they burned in a furnace; and His countenance was as the sun shineth in his strength[14]." And what Christ is, such do His Saints become hereafter. Here below they are clad in a garment of sinful flesh; but when the end comes, and they rise from the grave, they shall inherit glory, and shall be ever young and ever shining. In that day, all men will see and be convinced, even bad men, that God's servants are really happy, and only they. In that day, even lost souls, though they will not be able to understand the blessedness of religion, will have no doubt at all of what they now doubt, or pretend to doubt, that religion is blessed. They laugh at religion, think strictness to be narrowness of mind, and regularity to be dulness; and give bad names to religious men. They will not be able to do so then. They think themselves the great men of the earth now, and look down upon the religious; but then, who would not have been a religious man, to have so great a reward? who will then have any heart to speak against religion, even though he has not "a heart to fear God and keep all His commandments always?" In that day, they will look upon the righteous man, and "be amazed at the strangeness of his salvation, so far beyond all that they looked for. And they, repenting and groaning for anguish of spirit, shall say within themselves, This was he, whom we had sometimes in derision, and a proverb of reproach. We fools accounted his life madness, and his end to be without honour; how is he numbered among the children of God, and his lot is among the saints[15]!"

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

[1] Ezek. xxxiii. 11. Isa. v. 4.

[2] Eccles. xxiv. 21.

[3] Isa. xxv. 6.

[4] Isa. lxi. 1-3.

[5] Hos. xiv. 5-7.

[6] Ps. lxxxi. 13-16.

[7] Ps. iv. 7.

[8] Ps. xvi. 6.

[9] Ps. xix. 10.

[10] Ps. xxviii. 7.

[11] Ps. lxv. 4.

[12] Easter.

[13] 1 John iii. 2.

[14] Rev. i. 14-16.

[15] Wisd. v. 2-5.