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whom you ever met; and fancy to yourselves all that goodness, nobleness, admirableness, loveableness, and millions of times more, gathered together in one, to make one perfectly good character—and then you have some faint notion of God, some dim sight of God, who is the eternal and perfect Goodness.

      It is but a faint notion, no doubt, that the best man can have of God’s goodness, so dull has sin made our hearts and brains: but let us comfort ourselves with this thought—That the more we learn to love what is good, the more we accustom ourselves to think of good people and good things, and to ask ourselves why and how this action and that is good, the more shall we be able to see the goodness of God.  And to see that, even for a moment, is worth all sights in earth or heaven.

      Worth all sights, indeed.  No wonder that the saints of old called it the ‘Beatific Vision,’ that is, the sight which makes a man utterly blessed; namely, to see, if but for a moment, with his mind’s eye what God is like, and behold he is utterly good!

      No wonder that they said (and I doubt not that they spoke honestly and simply what they felt) that while that thought was before them, this world was utterly nothing to them; that they were as men in a dream, or dead, not caring to eat or to move, for fear of losing that glorious thought; but felt as if they were (as they were most really and truly) caught up into heaven, and taken utterly out of themselves by the beauty and glory of God’s perfect goodness.  No wonder that they cried out with David, ‘Whom have I in heaven, O Lord, but Thee? and there is none on earth whom I desire in comparison of Thee.’  No wonder that they said with St. Peter when he saw our Lord’s glory, ‘Lord, it is good for us to be here,’ and felt like men gazing upon some glorious picture or magnificent show, off which they cannot take their eyes; and which makes them forget for the time all beside in heaven and earth.

      And it was good for them to be there: but not too long.  Man was sent into this world not merely to see, but to do; and the more he sees, the more he is bound to go and do accordingly.  St. Peter had to come down from the mount, and preach the Gospel wearily for many a year, and die at last upon the cross.  St. Augustine, in like wise, though he would gladly have lived and died doing nothing but fixing his soul’s eye steadily on the glory of God’s goodness, had to come down from the mount likewise, and work, and preach, and teach, and wear himself out in daily drudgery for that God whom he learnt to serve, even when he could not adore Him in the press of business, and the bustle of a rotten and dying world.

      But see, my dear friends, and consider it well—Before a man can come to that state of mind, or anything like it, he must have begun by loving goodness wherever he saw it; and have settled in his heart that to be good, and therefore to do good, is the most beautiful thing in the world.  So he will begin by loving his brother whom he has seen, and by taking delight in good people, and in all honest, true, loving, merciful, generous words and actions, and in those who say and do them.  And so he will be fit to love God, whom he has not seen, when he finds out (as God grant that you may all find out) that all goodness of which we can conceive, and far, far more, is gathered together in God, and flows out from him eternally over his whole creation, by that Holy Spirit who proceeds from the Father and the Son, and is the Lord and Giver of life, and therefore of goodness.  For goodness is nothing else, if you will receive it, but the eternal life of God, which he has lived, and lives now, and will live for evermore, God blessed for ever.  Amen.

      So, my dear friends, it will not be so difficult for you to love God, if you will only begin by loving goodness, which is God’s likeness, and the inspiration of God’s Holy Spirit.  For you will be like a man who has long admired a beautiful picture of some one whom he does not know, and at last meets the person for whom the picture was meant—and behold the living face is a thousand times more fair and noble than the painted one.  You will be like a child which has been brought up from its birth in a room into which the sun never shone; and then goes out for the first time, and sees the sun in all his splendour bathing the earth with glory.  If that child had loved to watch the dim narrow rays of light which shone into his dark room, what will he not feel at the sight of that sun from which all those rays had come Just so will they feel who, having loved goodness for its own sake, and loved their neighbours for the sake of what little goodness is in them, have their eyes opened at last to see all goodness, without flaw or failing, bound or end, in the character of God, which he has shown forth in Jesus Christ our Lord, who is the likeness of his Father’s glory, and the express image of his person; to whom be glory and honour for ever.  Amen.

      SERMON II.

      THE GLORY OF THE CROSS

John xvii. 1

      Father, the hour is come.  Glorify thy Son, that thy Son also may glorify thee.

      I spoke to you lately of the beatific vision of God.  I will speak of it again to-day; and say this.

      If any man wishes to see God, truly and fully, with the eyes of his soul: if any man wishes for that beatific vision of God; that perfect sight of God’s perfect goodness; then must that man go, and sit down at the foot of Christ’s cross, and look steadfastly upon him who hangs thereon.  And there he will see, what the wisest and best among the heathen, among the Mussulmans, among all who are not Christian men, never have seen, and cannot see unto this day, however much they may feel (and some of them, thank God, do feel) that God is the Eternal Goodness, and must be loved accordingly.

      And what shall we see upon the cross?

      Many things, friends, and more than I, or all the preachers in the world, will be able to explain to you, though we preached till the end of the world.  But one thing we shall see, if we will, which we have forgotten sadly, Christians though we be, in these very days; forgotten it, most of us, so utterly, that in order to bring you back to it, I must take a seemingly roundabout road.

      Does it seem, or does it not seem, to you, that the finest thing in a man is magnanimity—what we call in plain English, greatness of soul?  And if it does seem to you to be so, what do you mean by greatness of soul?  When you speak of a great soul, and of a great man, what manner of man do you mean?

      Do you mean a very clever man, a very far-sighted man, a very determined man, a very powerful man, and therefore a very successful man?  A man who can manage everything, and every person whom he comes across, and turn and use them for his own ends, till he rises to be great and glorious—a ruler, king, or what you will?

      Well—he is a great man: but I know a greater, and nobler, and more glorious stamp of man; and you do also.  Let us try again, and think if we can find his likeness, and draw it for ourselves.  Would he not be somewhat like this pattern?—A man who was aware that he had vast power, and yet used that power not for himself but for others; not for ambition, but for doing good?  Surely the man who used his power for other people would be the greater-souled man, would he not?  Let us go on, then, to find out more of his likeness.  Would he be stern, or would he be tender?  Would he be patient, or would he be fretful?  Would he be a man who stands fiercely on his own rights, or would he be very careful of other men’s rights, and very ready to waive his own rights gracefully and generously?  Would he be extreme to mark what was done amiss against him, or would he be very patient when he was wronged himself, though indignant enough if he saw others wronged?  Would he be one who easily lost his temper, and lost his head, and could be thrown off his balance by one foolish man?  Surely not.  He would be a man whom no fool, nor all fools together could throw off his balance; a man who could not lose his temper, could not lose his self-respect; a man who could bear with those who are peevish, make allowances for those who are weak and ignorant, forgive those who are insolent, and conquer those who are ungrateful, not by punishment, but by fresh kindness, overcoming their evil by his good.—A man, in short, whom no ill-usage without, and no ill-temper within, could shake out of his even path of generosity and benevolence.  Is not that the truly magnanimous man; the great and royal soul?  Is not that the stamp of man whom we should admire, if we met him on earth?  Should we not reverence that man; esteem it an honour and a pleasure to work under that man, to take him for our teacher, our leader, in hopes that, by copying his example, our souls might become great like his?

      Is it so, my friends?  Then know this, that in admiring that man, you admire the likeness of God.  In wishing to be like that man, you wish to be like God.

      For

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