SERMON XIL

1 CORINTHIANS, xiii. 12 and 13.

Now we see through a glass darkly; but then, face to face: now I know in part, but then shall I know, even as also I am known. And now abideth Faith, Hope, Charity,-these three but the greatest of these is Charity.

Ir must sometimes appear very extraordinary, that God has not thought fit to give us more information respecting the pains and pleasures of the world to which we are fast approaching. We know, indeed, that there are the torments of hell and the delights of heaven ;that there are sufferings, compared with which, all the misery that we can undergo upon the earth would appear rest and tranquillity; and that there is a fulness of joy that would make all earthly happiness seem vanity and vexation of spirit."

This we see in a glass darkly :" but when we attempt to explore those glorious mansions of unextinguishable happiness, or those awful regions of hopeless misery, or to discover of what particular kind are those sufferings and those enjoyments, our search is stopped. We find that, in a great measure, "clouds and darkness rest upon them," and that we shall not well comprehend their nature, until the day when we shall be wrapped in the flames that shall never be quenched, or mantled in the glories that shall shine as the firmament, for ever and ever.

It is very natural that our curiosity should feel mortified at the disapponitment; but, besides, we cannot help conceiving that if we were better acquainted with these punishments and these enjoyments, we should be more powerfully restrained from sin and more vigorously excited to obedience. We cannot help thinking, that if the miserable man who is storing up "wrath for himself against the day of vengeance,"-in drunkenness and debauchery, in an unholy conversation, in an old heart, unchanged and unsanctified,-only knew what were the particular agonies that awaited him in the world to come, he could not proceed in his course of misery and perdition; and if the Bible contained a history of the dismal abode to which he is approaching, with a minute and circumstantial account of all its chambers of horrors, and this wretched man were to study before-hand the sufferings into which he was plunged, it seems to our frail conceptions impossible, that he would not cast himself upon his knees, and smite upon his breast, saying, "God be merciful to me a sinner!" And, on the other hand, we cannot help fancying that if the glories of everlasting felicity were more distinctly revealed to the humble and contrite, who are bearing their cross and following their Redeemer, they would encounter temptation with greater vigour and resolution, when the crown that was purchased for them was hanging distinctly in view, and they had a clearer and more lively representation of the immortality to which they were advancing.

But the fact seems to be, that in our present state we are not capable of more than is already revealed. The great probability is, that these pains and these pleasures can never be understood except by actual experience, except by being actually suffered, or actually enjoyed. This seems to be intimated by the apostle in the verse immediately preceding those before us :"When I was a child I spake as a child, I thought as a child; but when I became a man, 1 put away childish things." He describes our state in this life as one

of infancy or childhood, in which our language, and our notions of things, must be suited to our childish capacities. Now we know, or we ought to know, what a privilege it is to receive an education that cultivates and informs our minds,— that enables us to read the word of God, and to understand as much of his will as has been revealed. In fact, what would we take in exchange? And yet we know how fruitless it would be, when we were first commencing to instruct a child in spelling, if we should endeavour to excite it to diligence by descanting on the miseries of ignorance, or enlarging on the advantages of education, and all the pleasures that it afforded,-or by attempting to disclose the treasures that the word of God contains. We should see clearly that such things were beyond its capacity; and that, before it could comprehend all these pleasures and advantages, it must understand them nearly as well as we ourselves.

So it is with us, in some degree, in this mortal state. We are mere children, and incapable of adequately comprehending the things that belong to a more advanced condition of existence. But all of which we are capable our blessed Father has given. Let us return to the example with which the apostle has supplied ́us.

When you found yourself unable to make your child comprehend, before it could read, the advantages and peculiar blessings of a good and religious education, by what means would you induce it to submit to your commands? You would first endeavour to supply it with an implicit confidence both in your wisdom and your good-will you would endeavour to make it feel, that though it could not perceive the use of what you were teaching, you were certainly working for its good: you would shew it by your kindness and your love, by all the sacrifices you were willing to make for its comfort and welfare, that you could have nothing but its happiness in view; and thus its confidence in your wisdom, your good-will, and affection, would stand instead of an actual knowledge of the advantages to be derived from

the instructions you were conveying,-advantages which, we have already seen, it could not yet comprehend.

We are

And thus does our Father deal with us. poor, ignorant, and helpless children, who do not understand either all the miseries of sin, or all the glories of a noble and more exalted state. Such knowledge is too wonderful for us; we cannot attain unto it. But the gracious Lord, in place of this knowledge, has given us Faith, a ground of trust and confidence in him, that may induce us to learn his law, and to submit ourselves, our souls and bodies, to his good government. What proofs has he not given us of his wisdom, his good-will, and his affection? We need mention but one. We need not even speak of all the noble faculties with which he has endowed us, all the gifts that he has showered upon our unworthy heads-health, strength, home, and friends,-comforts and blessings that cannot be counted. We need mention but one,—" He that spared not his own Son, but gave him for us, how shall he not with him, freely give us all things?" This is the great ground of a Christian's faith,—that for us blind, childish, corrupt, and guilty sinners (so far from deserving-incapable even of understanding the enjoyments of a future and holy state) he gave his own Son! What earthly parent is entitled to this confidence? O if we had waited for such a proof of the kindness of an earthly father before we had submitted ourselves to his guidance, we should have been now naked, dark, and wandering savages. One would have thought that we might have given our gracious Father credit for his good intentions; but, though we knew God, we glorified him not as God. It was not enough; for though the " ox knoweth his owner, and the ass his master's crib," we went after our own lusts and imaginations, we would not believe what we did not understand,-the miseries of the guilty, and the joys of the righteous. We would not believe them, so as to purify our hearts and change our lives and conversations. Yet he would win our confidence,-he

would engage our affections, he would make us regard him as a Father, and obey him as a Father, and " he spared not his own Son." And thus as the earthly father, instead of vainly attempting to describe to his child all the blessings and pleasures of good habits and a religious education, would inspire him with a trust in his good intentions,-so God, when nothing else could save us, delivered up his own Son; and thus convinces us what good things he has in store for them that love him, that we might be willing to forsake our own ways -the ways of ruin and misery, and submit to be taught, to be educated, to be directed by him; and therefore does he declare, "Except ye be converted, and become as little children, ye cannot enter the kingdom of heaven."

Thus faith abideth instead of knowledge, and is to produce the same effect. It is instead of the knowledge of the miseries of hell and the glories of heaven: for what must we believe them to be, if it cost the blood of the Son of God to deliver us from the one, and to purchase for us the other?

But this is not all. When your child had been led to repose his confidence in your good intentions, and had accordingly submitted his will to yours, and consented to be taught, controlled, and directed by your instructions and commands, as he advanced and improved you would attempt to give him some distant idea of the good and glorious effects of the discipline to which he was submitting as his mind became more enlarged, you would find him better able to comprehend the happy consequences. You would soon release him from the bare necessity of taking your word that you were working for his good. He would soon learn to guess, from the progress he had already made, the noble advantages that were to follow he would see them, but still, through a glass, darkly and thus hope would be added to faith.

Thus does our Father educate those who have first submitted themselves, soul and body, to his govern