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2. Hi& love of us as our Creator.

3. His love of us as our Redeemer.

4. All the imaginable kinds of human love together

approach not to this.

IV. What a support to us this consideration is !

1. He will accept our least services.

2. It is not easy to weary and exhaust His love.

3. Past blessings and graces are a sort of guarantee

for future ones.

4. There must be a loving meaning in all adversity

and suffering.

5. How wonderful must be that state in which these

two wonders, the two loves of Creator and Re-
deemer, are satisfied and fulfilled in the creature's

Importance to ourselves and acceptableness to God
in our having a most vivid faith and a bold trust in


God's love of us : it is quite a sign of predestination
to feel as if we could not be lost, for all we are the
miserable perverse sinners that we are. No! God is
for us who shall be against us?



How the Bible is always startling us ! We children
of men are deeply fallen, but are we come to this
that we dare to mock God ? It seems incredible. We
children of men are indeed far gone in folly : but are
we come to such downright madness as this, that we
mock God? Yet an apostle thinks it needful to warn
us against it. There are few things in the Holy
Scriptures stranger than this.
I. To mock God.

1. The scene in Herod's courtyard: what if His

Divinity had burst forth!

2. God in Hi# Majesty, amidst the burning angels,

and the vast fires of heaven.

3. God with the inexorable pressure of His just

hand in hell.

4. But even in hell no one dares to mock.

5. To mock God ! unspeakable, unimaginable wild-

ness ! I never heard even of madness that did
it. Yet an apostle thinks it a sin we are not
unlikely to fall into.

II. Who mocks God? I fear there is no one of us
Vol. I. C


who has not at some time mocked Him. What if
we are mocking Him now? as in Herod's court.
What it is to promise to God.

1. Those who promise to him and do not perform

perhaps hardly mean to perform when they

2. Those who perform carelessly and indifferently.

3. Those who do not take even the trouble to pro-

mise, like not answering a man when he speaks
to you.

4. Those who delay, trusting to future repentance.

5. Those who do some things for God, and leave

other things undone, as if they were His judges
and superiors.
III. Playing a part with God is a mockery of Him.

1. Shirking examination of conscience and self, for

fear of discovering things to change.

2. Indefinitely adjourning correspondence to grace.

3. Bargaining with God for reserves.

4. Praying for what we seriously do not wish.

Thy will be done, &c.

5. Trying to outwit Him to have both worlds

to make him equal to others, not sovereign, &c.
Oh, it makes one desperate to see how men go on
with God. Do you not see that He is not in the
least the God your conduct makes Him out to be?
Do you not perceive that everything is mockery of
God which is not th j fear of Him, the day-long, the
life-long fear of His most holy and everwhelming
Majesty? You you who have not the courage to
throw God off altogether, but are serving Him with
half a heart you who pray at times, who come to
church, who give an occasional alms, but to whom


fashion, pleasure, frivolity, expensiveness, amusement,
are far more sensibly swoet than God do you imagine
God does not see through you ? Do you imagine
you will succeed ? Do you suppose you will surprise '
God, and slip into a heaven by a stratagem ? Fools !
Fools! Do you not see the enormity of the imper-
tinence, which even your very religion is to His
unspeakable truthfulness, to His inexorable sanctity ?
Oh incredible audacity of human nature, audacious in
its levity, audacious in its insincerity ! How a cruel,
a very cruel, but strictly just eternity will swallow
up souls by millions, because they would neither face
this honest truth, nor live upon it that everything
is mockery of God except a downright genuine con-
version of the heart !


I. Some things are so serious that we say we cannot
allow them to go on any longer ; and then it is
amazing what the power of our wills can do.
Now here is a very serious matter God being so
little loved. Can we look on this with indiffer-

1. The honor of God being so little loved.

2. His immense majesty.

3. His own incomparable goodness to us.

4. What must happen to those who do not love


5. What danger those are in who love Him so little.

36 PART I.

6. All the miseries of this life are because of God

not being loved.

7. Hell is also filling hourly.

8. And all the while the love of God seems really

growing less and less.

II. Do you mean to say that we are indifferent to
all this ? No.

1. Are we doing anything to hinder it?

2. Does it give us any real sorrow or uneasiness ?

3. Was life then meant for other things to be

attended to, and this to be neglected ?

4. Is religion a private luxury a simple sofa of

sweet soft thoughts for conscience to lie down
upon and take its ease ?

5. Love is work God must have work from us

real thorough work.

6. We can at least begin with ourselves and increase

our own love of Him ;

7. And we must begin at once, to-day, this morning ;

8. And we must begin manfully and in earnest. We

want conversion nothing short of it look at
the past ; it will never do.

III. But we cannot stop at self. Is our piety to go to
sleep while the world is perishing ?

1. Are all these souls to perish and we not to lift an


2. But what can we do ? Oh ! rather what can we

not do?

3. Prayer is pretty well omnipotent, and we can all

do that.

4. But have we ever set ourselves to pray down the

sins of London ?

5. But I must have something more than prayer


God's cause is in fearful case I must have
great things.

6. Can you not send a child to school, or bring a

sinner to the sacraments ?

7. Or give more abundant alms to good works ?

8. Driven to a holy despair by the awful scenes of

dead and dying souls around you, what sacrifices
are you making for Him who sacrificed Himself
upon the cross for you ?

Look the crucifix in the face, and answer these ques-
tions, not to me, but to Him.



My brethren, I wish you would be more for God
than you are !

We have been among the. mountains lately, the dark
mountains of the Passion, and the illuminated heights
of the Resurrection: now let us look at ourselves, at
our own height, our place before God, our union with
Him, our practice of virtues, our correspondence to
I. Easter questions.

1. Will this do? Is it safe, just as it is? Is it

satisfactory ?

2. Is it capable of being improved ?

3. If so, of what sort of improvement?

4. Have we actually set about this work ?

* Low Sunday, 1861.

38 PART I.

5. If not, why not? For what reason have we de-
layed ? Have we decided not to improve ?

II. More for God.

1. Do you not need to be so ?

(1) Is God satisfied ?

(2) Could you die as you are ?

(3) Do you look forward to never being more
than you are ? If you do, you will not even
be saved.

2. Do you not wish to be so ?

(1) The marvellous contentment of it.

(2) The safety of it.

(3) The immense recompense.

3. Yet is it not easy ?

(1) More for God if it were but a little more.

(2) More for God if it were but gradually

(3) And even were it hard, would it not be

worth while.

III. All for God.

1. This surely is the sweet and glorious thing.*

2. The wonder that we can be anything else. It is

the common sense of life.

3. This alone makes life bright, and death delight-

ful, and eternity so replenished with glory.

4. Yet, alas! how little we are for God how in-

significant His place in our lives.

5. Then I will be contented to ask you to be more

for God, somewhat more than now. Nay, I
will ask you only this. By His Cross and
Passion, and by His glorious Resurrection, to
resolve now to be more for God than you are.

*Eccles. xliii. 32.


At least deliberate about it at least seriously
entertain the idea.

For your own sake, for God's sake, I cannot bear
that you should be so little for God as you are. I do
not ask you to be all for God, only to be more for God,
more for God than you are. I ask no more than this,
because I think I should get no more. Is it want of
faith in you or want of love for you ? Oh, not want of
love for you, but it is want of faith in you. Ought I
to be ashamed of this want of faith, or ought you to
be ashamed ? Anyhow, of one thing I am ashamed : I
am ashamed to look a thousand Christians in the face
at Easter, and yet not dare to ask them to be all for
God. But I dare not, and therefore I do not. But
will you try to be a little more for Him than you are ?



I. Years have passed, and each year God called you.
He urged you, He begged, He prayed, He entreated,
He made great promises. But you would not. The
world, youth, riches, honors, above all things, pleas-
ures, were tempting. God was put off. Will you
come to God now? If we would not then, why
should we now ?

1. Because we have lived longer, and we cannot help

learning more and more that the salvation of
the soul is our grand and only work. Will you
come to God now ?

2. Because, if it was always dangerous to delay, it

40 PART I.

always grows more dangerous. Will you come
to God now ?

3. Because we have enjoyed our share of the world,

and it is at least God's turn now. Will you
come to God now ?

4. Because, when we see others who serve God, and

think it all over, we suspect we magnified both
the difficulties and the dulness of being religious.
Will you come to God now ?

5. Because the world, we must confess, has disap-

pointed us. Will you come to God now ?

6. Nay more, it has been an exceedingly heavy yoke

upon us. Will you come to God now?

7. Because death is advancing very rapidly. Will

you come to God now ?

8. Because we cannot face the eternal tortures, and

repentance grows harder by delay. Will you
come to God now ?

9. Because there is an irresistible sweetness in God's

very invitation. Will you come to God now ?
II. Practical Reflections.

1. God is waiting to forgive, eager to forgive.

2. His salvation is abundant, complete, and full of

delightful pleasantness.

3. Our past sins will be all obliterated.

4. We shall get ample supplies of grace for the


5. Peace, rest, brightness will gather round our

remaining years: and all these things will be
the greater, the younger we are when we give
ourselves to God.

Can there be a heaven upon earth, a joy that is
more than a match for any sorrow? Oh yes! it is


the joy of those who have trusted God's goodness, the
blessedness of those who have found peace and pardon
in Jesus Christ.



We are apt to exaggerate the change which death
makes in ourselves, because it makes so tremendous a
change in our position. We must not confound these
two things : as the tree falls, so shall it lie.
I. What will cause our joy in heaven ?

1. It is a life of prayer, praise, vision, and contem-


2. To an evil spirit or impenitent soul it would be

the sheerest monotonous misery.

3. God, and only God, is the direct bliss of heaven.

4. He is also the joyousness of the indirect joys in


5. So the best we can take to heaven is a taste for

God and the things of God : our real tastes are
not the best prophecies of our predestination.
II. What are our tastes now ?

1. Distinguish between our tastes and our frailties ;

as a miser may be led into expense by love of

2. Are prayer, sermons, services, distinctly pleasures

to us?

3. Have we a taste for God, and the things of God?

4. How is our taste for God, alongside of our taste

for the world ?

42 PART I.

5. Scripture moreover assures that the two are in-

III. A taste for God is a magnificent grace ; it is such

a security to us ; such a thing to rest upon ;
such a proof to us that \ve are drawn into a
supernatural world. In what it consists.

1. Sweetness in the thought of God.

2. The thought of God quietly making itself the

center, and righting itself after struggles. We
have disturbances, but gravitate back to God
when they are past.

3. Resting in God, even when there is no sensible


4. Contentment, coming of this rest.

5. Something inward which is beyond words.

6. It does not in itself secure holiness, but it goes

far towards doing so.

7. It is a gift of God, yet I incline to think it can

be acquired.

IV. How it is to be cultivated and dealt with.

1. It must be taken care of, and defended against


2. And even augmented by our own efforts.

3. We must not presume on it, as if of itself it

would kill worldliness like some antidote.

4. We must not be afraid of its manifest encroach-

ments towards sovereignty.

5. Its growth is in a life of prayer.

6. Its health is in sweet patient lovingness to all

around us.

7. To ourselves it is our life, the budding of our

eternity : not a sight or hearing, or an odor,
or even a taste, though we call it so: it is a


touch of God, yet not a touch outside us, but a
touch on our souls within us, and so causing a
taste ; a touch in the dark, which often makes
us lie still and thrill with love.


In the Bosom of the Most High God, amid the
astounding marvels of the Most Holy Trinity, amid
the boundless silences and the uncreated fires of the
illimitable majesty of God there is our home there
is to be our life there are our interests, our tastes,
and our occupations for all eternity ! What an in-
credible faith, incredible even from the very exceeding-
ness of its simplicity. What grave, broad thoughts it
suggests to us, and yet such homely, plain practical
truths! The grandeur of the Mystery of the Most
Holy Trinity makes us children all at once.
I. Description of our Home.

1. Multitudinous Majesty of God, outlying beyond

all spaces, full of countless ever-flashing life.

2. The ravishing loveliness and eternal surprises of

His Attributes.

3. The adorable grandeur and sweetness of the

Three Persons.

4. The immensity of the revelations of the Vision ;

and yet,

5. The jubilee of the incomprehensibility of God.
II. The life we lead in that Home.

1. Beauty beyond all imaginable beauty.

44 PART I.

2. Interestingness, fascination, and absorption.

3. Joy that would break the hearts of all .the men

who ever have been created is not as one drop
to our joy in the Bosom of God.

4. Magnificence of the love with which we can love


5. But overwhelming ecstacy of the love with which

we are loved.
III. The life we are now living is at once nothing,

and yet all in all to that life.
Practical Conclusions.

1. Are our present tastes and interests fitting us

for it?

2. Are our present occupations congenial to it, and

practising for it ?

3. How immensely we must be changed even to bear,

let alone enjoy, that other life!

4. How obviously our spiritual life must be our one

care here !

5. What is it we want? what is it we must cultivate?

A desire for God !

My brethren! is it well with our souls? How
shall we know? Each passing year does the sense
of exile grow upon us, the feeling that earth is not
our home? Do we become less interested in worldly
things, and more weary of them, yet with an active,
practical, charitable weariness? Does a kind of
Christian discontent spread more and more over our
souls, and yet grow more peaceful, as we grow more
discontented ? All this is well ; but it must pass into
something higher, something deeper, something sweeter
into a hunger and a thirst for God !

part jflret







WE are going to dare to mount up into the eternal life
of God, to see what we may be able to see regarding
the Holy Ghost, the Third Person of the Undivided
Trinity. We must leave far behind us all the ideas
and images of earth. Our inquiry must itself be an act
of worship, and its end be more holiness and fresh love.
We must be content sometimes with words, which seem
to have but little meaning, the little meaning being not
in the thing signifying, but in their way of signifying
it, with momentary glimpses of bright things, which
are almost immediately withdrawn again with rev-
erent guesses with truths half seen with pictures,
which though seen, rather puzzle us than represent
anything intelligible. Are we willing to hazard such
an enterprise? Let us see.

I. The effects upon the soal of investigating any
portion of the mystery of the Holy Trinity.
1. The unworldliness which the inquiry gives.

*The five following chapters are the sketch of a proposed


48 PART I.

(1) Because the images and ideas are all un-

(2) Because we know the intense and transcen-
dental truth of it all.

(3) Because it helps towards either self-oblivion
or self-contempt.

2. There is a reality in everything about God so

that we cannot come in contact with Him with-
out something happening to us: a child amid
tools and machines, metals and precious stones,
of which he does not know the names or uses,
or to whom the names are only hard words, yet
has grown in mind by what he has seen : how
much more then with the things of God !

3. From this reality it comes to pass that some sub-

stantial effect is wrought by this in our souls.

(1) Our faith is enriched, and also invigorated by
the exercise.

(2) A celestial standard of beauty, as yet beyond
the grasp of our own thoughts, is infused into
our souls.

(3) The powers of the soul probably gain new
capabilities by contact with God.

4. We unconsciously gain, and hereafter find out, a

better understanding of the mysteries around us,
e.g. creation, the permission of evil, the variety
of graces in men, the exclusiveness of truth,
God's seemingly arbitrary ways with His crea-
tures, and other problems, of which each indi-
vidual mind has one or more peculiar to itself,
haunting and distressing it by its distorted
shapes and exaggerated shadows.

5. The knowledge we obtain by such inquiries


gradually dawns into a clearer and quieter view
of God.

6. Love outgrows knowledge, and comes from the

inquiry, even when there are so few appreciable
results ; this is partly because of

(1) The reality of God.

(2) The standard of beauty infused into us.

(3) Our own personal concern with the mystery
in question.

7. It is always to be remembered that it is our own

eternal home which we are looking at.

II. The object of our present inquiry is the Holy

Ghost: Who is He?

1. True and Eternal God.

2. One only, however, of the Three Divine Persons.

3. The last of the Three in order, but All co-equal.

4. Of Whom many marvellous distinctive things

have been revealed.

5. Who manifests a peculiar love of ourselves,

proper to Himself, and shown in His own

6. Who has been mixed up secretly with all our

lives since childhood.

7. Who is actually dwelling in us at this moment

in a peculiar manner, over and above the
omnipresence of God quite different from the
dwelling of the Blessed Sacrament within us,
yet only to be paralleled by that.

III. The life of God.

1. It is the same this hour that it ever was: as it

never had any beginning, so it has had no past

history but it is one simple act never begun,

never finished, never in process from a beginning,

Vol. I. D

50 PART I.

never on its progress towards an end, never
left incomplete.

2. All acts in God are necessary ; else God would

not be perfect, there would be something in
Him which need not have been there, which
He could do without, and this it would be
blasphemy to say. Inside Himself, God has no
liberty : to the grandeur of His simplicity liberty
would be a feebleness and an imperfection.

3. Unity of Essence : this unity is so unspeakable

that the word is below the meaning ; all closest
unities are but far-off shadows of it : it consists

(1) In singularity.

(2) In indivisibility.

(3) In simplicity.

(4) In identity.

(5) In plenitude.

4. Trinity of Persons.

(1) The Unbegotten Father.

(2) By His knowledge of Himself and all things

begetting the Word.

(3) And these Two, as one principle, by Their

love of each other and of all things, breathing
forth the Holy Spirit.

(4) And the Holy Spirit returning upcm the

Two, and being their junction, expression,
joy, term, and love.

(5) All co-equal, co-eternal, consubstantial : one

substance as described above.

(6) No sort of inequality ; only priority of order

and emanation.

(7) Yet with the most extraordinary distinct-

nesses as Persons.


5. This is the completion of the life of God, which
causes it to result

(1) In the most stationary immutability.

(2) In the most vital activity.

(3) In the most indefinable simplicity of act.

(4) In the most profound peaceful separateness,
yet universality.

(5) All combining in the most unimaginable
abysmal beatitude.

IV. The Procession of the Holy Ghost.

1. His procession is not from the Divine Essence

viewed as apart from the Two Persons, but from
the Two Persons as subsisting.

2. He proceeds from the Two Persons, as one prin-


3. He proceeds by the way of the will, as the Son

by the way of the understanding : hence the
Procession is not a generation.

4. To use a human word, the method is by respira-

tion : and therefore is

(1) From the interior.

(2) From the ardor of love.

(3) Perpetually, by the, so to call it, identical
reciprocity of the love of the Father and the

(4) Refreshing as it were the inward heat, the
necessity in God of this refreshment, if we
may dare so to speak.

5. From the triple love of the Father and the Son.

(1) Appreciation.

(2) Benevolence.

(3) Complacency.

6. The love of us and of all creatures, entered into

52 PART I.

the love by which He proceeded, not necessarily,
but as a matter of fact, per accidens et concomi-

7. This Procession is eternal, and is eternally going

on every moment, as part of God's life, like the
breathing of a living man.

8. Yet He who thus proceeds is in all respects

co-equal, co-eternal and consubstantial with
Those from whom He proceeds.
V. Certain eminences of the Holy Ghost.

1. What He does for the Person of the Father.

(1) Gives Him an exercise for His unbegotten

(2) Gives Him an expression for His love of the

(3) Is as it were the terminal ocean to Him as
fountain of deity.

2. What He does for the Person of the Son.

(1) Gives Him an exercise for the fecundity the
Father communicated to Him.

(2) Gives Him an expression for His love of the

(3) Illustrates the distinctness of His Person from
that of the Father.

(4) Is the occasion to Him of the grandeur ur'
being, with the Father, the principle of ;i
Divine Person.

3. What He does equally for Both of Them.

(1) Unspeakably sanctifies Them by the exercise
of love.*

(2) Returns to Them Both as an impulse ;

(3) And is reflected by Them ;

* Bail, Theologie Affective, 2me. Traite, Med. xii.


(4) And draws an eternally beautiful life out of


(5) By a procession which is to Them, as well as

to Him, an infinite beatitude.

4. He is the bond or chain or kiss of the Father

and the Son.

(1) For they have no plurality as the principle

of Him, but one simple sovereign unity.

(2) They have but one relation to the Holy

Spirit, not Each of Them a separate rela-
tion ;

(3) And he has but one relation to them.

(4) The Father could not be this bond ; for the

Son and the Holy Ghost have different
relations to Him.

(5) Nor the Son for the same reason ; because the

Father and the Holy Ghost have different
relations to Him.

(6) Unutterable strength of this uncreated Bond,

who is a Person.

(7) The life of God is completed in it not held

together by it; for that would imply com-
position, which is impossible.

5. He is the term of the interior productions and

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