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diff --git a/11381-h/11381-h.htm b/11381-h/11381-h.htm new file mode 100644 index 0000000..bc0f39a --- /dev/null +++ b/11381-h/11381-h.htm @@ -0,0 +1,7441 @@ +<!DOCTYPE html + PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> +<html> +<head> +<meta http-equiv="Content-Type" content="text/html; charset=US-ASCII" /> +<title>Sermons for the Times</title> +</head> +<body> +<h2> +<a href="#startoftext">Sermons for the Times, by Charles Kingsley</a> +</h2> +<pre> +The Project Gutenberg eBook, Sermons for the Times, by Charles Kingsley + + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + + + + +Title: Sermons for the Times + +Author: Charles Kingsley + +Release Date: February 29, 2004 [eBook #11381] + +Language: English + +Character set encoding: US-ASCII + + +***START OF THE PROJECT GUTENBERG EBOOK SERMONS FOR THE TIMES*** +</pre> +<p><a name="startoftext"></a></p> +<p>Transcribed by David Price, email ccx074@coventry.ac.uk</p> +<div class="GutenbergBlankLines3"><br /><br /><br /></div> +<h1>SERMONS FOR THE TIMES</h1> +<div class="GutenbergBlankLines3"><br /><br /><br /></div> +<p>Contents:<br /> Fathers and Children<br /> Salvation<br /> A +Good Conscience<br /> Names<br /> Sponsorship<br /> Justification +by Faith<br /> Duty and Superstition<br /> Sonship<br /> The +Lord’s Prayer<br /> The Doxology<br /> Ahab +and Naboth<br /> The Light of God<br /> Providence<br /> England’s +Strength<br /> The Life of God<br /> God’s +Offspring<br /> Death in Life<br /> Shame<br /> Forgiveness<br /> The +True Gentleman<br /> Toleration<br /> Public +Spirit</p> +<div class="GutenbergBlankLines2"><br /><br /></div> +<h2>SERMON I. ‘FATHERS AND CHILDREN’</h2> +<div class="GutenbergBlankLines2"><br /><br /></div> +<p>Malachi iv. 5, 6. Behold, I will send you Elijah the prophet +before the coming of the great and dreadful day of the Lord: And he +shall turn the heart of the fathers to the children, and the heart of +the children to their fathers, lest I come and smite the earth with +a curse.</p> +<p>These words are especially solemn words. They stand in an especially +solemn and important part of the Bible. They are the last words +of the Old Testament. I cannot but think that it was God’s +will that they should stand where they are, and nowhere else. +Malachi, the prophet who wrote them, did not know perhaps that he was +the last of the Old Testament prophets. He did not know that no +prophet would arise among the Jews for 400 years, till the time when +John the Baptist came preaching repentance. But God knew. +And by God’s ordinance these words stand at the end of the Old +Testament, to make us understand the beginning of the New Testament. +For the Old Testament ends by saying that God would send to the Jews +Elijah the prophet. And the New Testament begins by telling us +of John the Baptist’s coming as a prophet, in the spirit and power +of Elias; and how the Lord Jesus himself declared plainly that John +the Baptist was Elijah who was to come; that is, the Elijah of whom +Malachi prophesies in my text.</p> +<p>Therefore, we may be certain that this text tells us what John the +Baptist’s work was; that John the Baptist came to turn the hearts +of the fathers to the children, and the hearts of the children to the +fathers; lest the Lord should come and smite the land with a curse.</p> +<p>Some may be ready to answer to this, ‘Of course John the Baptist +came to warn parents of behaving wrongly to their children, if they +were careless or cruel; and children to their parents, if they were +disobedient or ungrateful. Of course he would tell bad parents +and children to repent, just as he came to tell all other kinds of sinners +to repent. But that was only a part of John the Baptist’s +work. He came to be the forerunner of the Messiah, the Saviour, +the Redeemer.’</p> +<p>Be it so, my friends. I only hope that you really do believe +that John the Baptist did come to proclaim that a Saviour was born into +the world—provided only that you remember all the while who that +Saviour was. John the Baptist tells you who He was. If you +will only remember that, and get the thought of it into your hearts, +you will not be inclined to put any words of your own in place of the +prophet Malachi’s, or to fancy that you can describe better than +Malachi what John the Baptist’s work was to be; and that turning +the hearts of the fathers to the children, and the hearts of the children +to the fathers, was only a small part of John the Baptist’s work, +instead of being, as Malachi says it was, his principal work, his very +work, the work which must be done, lest the Lord, instead of saving +the land, should come and smite it with a curse.</p> +<p>Yes—you must remember who it was that John the Baptist came +to bear record of, and to manifest or show to the Jews. The Angels +on the first Christmas Eve told us—they said it was <i>The Lord</i>, +‘Unto you,’ they said, ‘is born a Saviour, who is +Christ, <i>The Lord</i>.’</p> +<p>John the Baptist told you and all mankind who it was—that it +was The Lord. ‘The voice of one crying in the wilderness, +Prepare ye the way of <i>the Lord</i>!’</p> +<p><i>The Lord</i>. What Lord—Which Lord? John the +Baptist knew. Simeon, Anna, Nathaniel, all righteous and faithful +hearts who waited for the salvation of the Lord, knew. The Pharisees +and Sadducees did not know. The men who wrote our Creeds, our +Prayer Book, our Church Catechism, knew. The Pharisees and the +Sadducees in our day, who fancy themselves wiser than the Creeds, and +the Prayer Book, and the Church Catechism, do not know. May God +grant that we may all know, not only with our lips, but with our hearts, +our faith, our love, our lives, who The Lord is.</p> +<p>Jesus Christ, the babe of Bethlehem, is The Lord. But who is +He? The Bible tells us; when we have heard what the Bible tells +us we shall be able better to understand the text. The Lord is +He of whom it is written, ‘And God said, Let us make man in our +image, after our likeness.’ And who is God’s image +and God’s likeness? The New Testament tells us—Jesus +Christ. In Him man was made. He is the Son of Man, who is +in heaven—the true perfect pattern of man: but He is also the +image and likeness of God, the brightness of His Father’s glory, +and the express image of His person. He is The Lord. He +is the Lord who instituted marriage, and said, ‘It is not good +that the man should be alone; I will make him an help-meet for him.’ +He is the Lord who said to man, ‘Be fruitful and multiply: fill +the earth and subdue it.’ He is the Lord who said to the +first murderer, ‘Thy brother’s blood crieth against thee +from the ground.’ He is the Lord who talked with Abraham +face to face as a man talks with his friend; who blest him by giving +him a son in his old age, that he might be the father of many nations. +He is the Lord who, on Mount Sinai, gave those Ten Commandments, the +foundation of all law and right order between man and God, between man +and man:—‘Thou shalt honour thy father and thy mother. +Thou shalt do no murder. Thou shalt not commit adultery. +Thou shalt not steal. Thou shalt not bear false witness in courts +of law or elsewhere. Thou shalt not covet thy neighbour’s +property.’</p> +<p>This is The Lord. Not a God far away from men; who does not +feel for them, nor feel with them; not a God who despises men, or has +an ill-will to men, and must be won over to change his mind, and have +mercy on them, by many supplications and tears, and fear and trembling, +and superstitious ceremonies. But this is The Lord, this is the +babe of Bethlehem, this is He whose way John the Baptist came to prepare—even +He of whom it is written, that He possessed wisdom, the simple, practical +human wisdom, useful for this everyday earthly life of ours, which Solomon +sets forth in his Proverbs, in the beginning before His works of old; +and that when He appointed the foundations of the earth, that Wisdom +was by Him, as one brought up with Him, and she was daily His delight; +rejoicing alway before Him; rejoicing in the <i>habitable</i> parts +of the earth; and her delights were <i>with the sons of men.</i></p> +<p>In one word, He is the Lord, in whose likeness man is made. +Man’s justice is a pattern of His; man’s love is a pattern +of His; man’s industry a pattern of His; man’s Sabbath-rest, +in some unspeakable and eternal way, a pattern of His. Man’s +family ties are patterns of His. God the Father is He, said St. +Paul, from whom every fathership in heaven and earth is named, that +we may be such fathers to our children as God is to us. God The +Son is He who is not ashamed to call us brethren, and to declare to +us the glorious news, that in Him we, too, are the sons of God, that +we may be such sons to our heavenly Father—ay, and to our earthly +fathers also, as the Lord Jesus was to His Father.</p> +<p>Yes—and even more wonderful still, and more blessed still, +the Lord is not ashamed to call himself a husband. Our human wedlock +and married love is a pattern of some divine mystery. ‘Husbands +love your wives, as Christ also loved the Church, and gave Himself for +it, that He might present it to Himself a glorious Church, not having +spot or wrinkle, but that it should be holy and without blemish.’ +Blessed words, which we cannot pretend to explain or understand, but +can only believe and adore, and find, as we shall find, in proportion +as we are loving and faithful in wedlock, that God’s Spirit bears +witness with our spirit, that they are reasonable, blessed, true; true +for ever.</p> +<p>This, then, was the Lord who was coming to judge these Jews; not +merely a god, but <i>The</i> God. The Lord, in whose likeness +man was made; who had appointed men to be fathers, sons, husbands, citizens +of a nation, owners of property, subject to laws, and yet <i>makers</i> +of laws; because all these things, in some wonderful way, are parts +of His likeness. He was coming to this nation of the Jews first, +and then to all the nations of the earth, to judge them, Malachi said, +with a great and terrible day. To lay the axe to the root of the +tree; to cut down from the very root the evil principles which were +working in society. His fan was in His hand; and He would thoroughly +purge His floor; and gather His wheat into the garner, for the use of +future generations: but the chaff, all that was empty, light, and useless, +He would burn up and destroy utterly out of the way, with unquenchable +fire. He would inquire of every man, How have you kept my image; +my likeness, in which I made you? What sort of husbands, fathers, +sons, neighbours, subjects, and governors, have you been? And +above all, Malachi says, the root question of all would be, what sort +of fathers have you been to your children? What sort of children +to your fathers? Does that seem to you a small question, my friends? +Would you have rather expected to hear John the Baptist ask, what sort +of saints they had been? What sort of doctrines they were professing?</p> +<p>A small question? Look at these two little words, Father and +Son. Father and Son! Are they not the most deep and awful, +as well as the most blessed and hopeful words on earth? Do they +not tell us the very mystery of God’s being? Are they not +the very name of God, God The Father and God The Son, knit together +by one Holy Spirit of Love to each other and to all, who proceeds alike +from The Father and from The Son? And then, will you think it +a light matter to ask fallen creatures made in the likeness of that +perfect Father and that perfect Son, what sort of fathers and sons they +have been? God help us all, and give us grace to ask ourselves +that question morning and night, before the great and terrible day of +the Lord come, lest He come and smite this land with a curse.</p> +<p>I have been led to think deeply and to speak openly upon this solemn +matter, my friends, by seeing, as who can help seeing, the great division +and estrangement between the old and the young which is growing up in +our days. I do not, alas! I cannot, deny the complaints which +old people commonly make. Old people complain that young people +are grown too independent, disobedient, saucy, and what not. It +is too true, frightfully, miserably true, that there is not the same +reverence for parents as there was a generation back;—that the +children break loose from their parents, spend their parents’ +money, choose their own road in life, their own politics, their own +religion, alas! too often, for themselves;—that young people now +presume to do and say a hundred things which they would not have dreamed +in old times. And they are ready enough to cry out that all this +is a sign of the last days, of which, they say, St. Paul speaks in 2 +Tim. iii. 4—when men ‘shall be disobedient to parents, unthankful, +boasters, heady, high-minded, despisers of those who are good, lovers +of pleasure more than lovers of God.’ My friends, my friends, +it is far better for us who have children, instead of prying into the +times and seasons which God has kept in His own hand, to read our Bibles +faithfully, and when we quote a text, quote the whole of it, and not +just those bits of it which help us to throw blame on other people. +What St. Paul really says, is that ‘in the last days evil times +will come;’ just as they had come, he shows, when he wrote; and +what he means I will try and show you presently. And, moreover, +remember that Malachi says, that the hearts of the parents in Judea +needed turning to their children, as well as the hearts of the children +to their parents. Take care lest it be not so in England now. +Remember that St. Paul, in that same solemn passage, gives other marks +of ‘last days,’ which have to do with parents as well as +with children, and some which can only have to do with parents—for +they are the sins of grown-up and elderly people, and not of young ones. +He says, that in those days men shall also be ‘covetous, proud, +without natural affection, breakers of their word, blasphemers; having +a form of godliness, but denying the power thereof.’ Will +none of these hard words hit some grown people in our day? Will +not they fill some of us with dread, lest the parents now-a-days should +be as much in fault as the children of whom they complain; lest the +parents’ sins should be but too often the cause of the children’s +sins? Read through St. Paul’s sad list of sins, and see +how every young man’s sin in it has some old man’s sin corresponding +to it. St. Paul does not part his list, and I dare not, and cannot. +St. Paul mixes the parents’ and the children’s sins together +in his words, and I fear that we do the same in our actions.</p> +<p>Oh! beware, beware, you who complain of the behaviour of children +now-a-days, lest your children have as much cause to complain of you. +Are your children selfish, lovers of themselves?—See that you +have not set them the example by your own covetousness or laziness. +Are they boastful?—See that your pride has not taught them. +Incontinent and profligate?—See that your own fierceness has not +taught them. If they see you unable to master your own temper, +they will not care to try to master their appetites. Are they +disobedient and unthankful?—See, well, then that your want of +natural affection to them, your neglect, and harshness, and want of +feeling and tenderness, has not made the balance of unkindness fearfully +even between you. Are your children disobedient to you?—See +that you have not taught them to be so, by breaking your word to them, +by letting them see you deceitful to others, till they have lost all +trust in you, all reverence for you. Above all, are your children +lovers of pleasure more than lovers of God?—Oh! beware, beware, +lest you have made them so,—lest you have been blasphemers against +God, even when you have been fancying that you talked religion. +Beware lest you have been teaching them dark, cruel, superstitious thoughts +about God,—making them look up to Him not as their heavenly Father, +but as a stern taskmaster whom they must obey, not from gratitude, but +from fear of hell, and so have made God look so unlovely in their eyes +that ‘there is no beauty in Him that they should desire Him.’ +Can you wonder at their loving pleasure rather than loving God, when +you show them nothing in God’s character to love, but everything +to dread and shrink from? And last of all, are your children despisers +of those who are good, inclined to laugh at religion, to suspect and +sneer at pious people, and call them hypocrites? Oh! beware, beware, +lest your lip-religion, your dead faith, your inconsistent practice, +has not been the cause of it. If you, as St. Paul says, have a +form of godliness, and yet in your life and actions deny the power of +it, by living without God in the world, and following the lowest maxims +of the world in everything but what you call the salvation of your souls, +what wonder if your children grow up despisers of those who are good? +If they see you preaching one thing, and practising another, they will +learn to fancy that all godly people do the same. If they see +your religion a sham, they will learn to fancy all religion false also. +Oh! woe, woe, most terrible, to those who thus harden their own children’s +hearts, and destroy in them, as too many do, all faith in God and man, +all hope, all charity! Woe to them! for the Lord Himself, who +came to lay the axe to the root of the tree, said of such, ‘If +any man cause one of these little ones to offend, it were better for +him that a millstone were hanged about his neck, and that he were drowned +in the depths of the sea.’</p> +<p>So it is too often now-a-days, and so it will be, until people condescend +to learn over again that simple old Church Catechism which they were +taught when they were little, and to teach it to their children, not +only with their lips but in their lives.</p> +<p>‘The Church Catechism!’ some here will say to themselves +with a smile, ‘that is but a paltry medicine for so great a disease—a +pitiful ending, forsooth, to such a severe sermon as this, to recommend +just the Church Catechism!’ Let those laugh who will, my +friends. If you think you can bring up your children to be blessings +to you,—if you think you can live so as to be blessings to your +children, without the Church Catechism, you can but try. I think +that you will fail. More and more, year by year, I find that those +who try do fail. More and more, year by year, I find that even +religious people’s education of their children fails, and that +pious men’s sons now-a-days are becoming more and more apt to +be scandals to their parents and to religion. If any choose to +say that the reason is, that the pious men’s sons were not of +the number of the elect, though their fathers were, I can only answer, +that God is no respecter of persons, and that they say that He is; that +God is not the author of the evil, and that they say that He is. +If a child of mine turns out ill, I am bound to lay the fault first +on myself, and certainly never on God,—and so is every man, unless +the inspired Scripture is wrong where it says, ‘Train up a child +in the way he should go, and when he is old he will not depart from +it.’ And the fault <i>is</i> in ourselves. Very few +people really teach their children now-a-days the Church Catechism; +very few really believe the Church Catechism; very few really believe +that God is such an one as the Church Catechism declares to us; very +few believe in the Lord, in whose image and likeness man is made, whose +way John the Baptist prepared by turning the hearts of the fathers to +the children. They put, perhaps, religious books into their children’s +hands, and talk to them a great deal about their souls: but they do +not tell their children what the Church Catechism tells them, because +they do not believe what the Church Catechism tells them.</p> +<p>What that is; what the Church Catechism does tell us, which the favourite +religious books now-a-days do not tell us; and what that has to do with +turning the hearts of the fathers to the children, I must tell you hereafter. +God grant that my words may sink into all hearts, as far as they are +right and true; if sooner or later we are not all brought to understand +the meaning of those two simple words, Father and Son, neither Baptism, +nor Confirmation, nor Schools, nor this Church, nor the very body and +blood of Him who died for us, to share which you are all called this +day, will be of avail for the well-being of this parish, or of this +country, or any other country upon earth. For where the root is +corrupt, the fruit will be also; and where family life and family ties, +which are the root and foundation of society, are out of joint, there +the Nation and the Church will decay also; as it is written, ‘If +the foundations be cast down, what can the righteous do?’</p> +<p>And whensoever, in any family, or nation and church, the root of +the tree (which is the conduct of parents to children, and of children +to parents) grows corrupt and rotten, then ‘last days,’ +as St. Paul calls them, are indeed come to it, and evil times therewith; +for the Lord will surely lay the axe to the root of it, and cut it down +and cast it into the fire: neither will the days of that family, or +that people, or that Church, be long in the land which the Lord their +God has given them. So it has been as yet, in all ages and in +all countries on the face of God’s earth, and so it will be until +the end. Wheresoever the hearts of the fathers are not turned +to the children, and the hearts of the children to the fathers, there +will a great and terrible day of the Lord come; and that nation, like +Judæa of old, like many a fair country in Europe at this moment, +will be smitten with a curse.</p> +<div class="GutenbergBlankLines2"><br /><br /></div> +<h2>SERMON II. SALVATION</h2> +<div class="GutenbergBlankLines2"><br /><br /></div> +<p>John xvii. 3. This is life eternal, that they may know Thee, +the only true God, and Jesus Christ whom Thou hast sent.</p> +<p>Before I can explain what this text has to do with the Church Catechism, +I must say to you a little about what it means.</p> +<p>Now if I asked any of you what ‘salvation’ was, you would +probably answer, ‘Eternal life.’</p> +<p>And you would answer rightly. That is exactly what salvation +is, and neither more nor less. No more than that; for nothing +greater than that can belong to any created being. No less than +that; for God’s love and mercy are eternal and without bound.</p> +<p>But what is eternal life?</p> +<p>Some will answer, ‘Going to heaven when we die.’ +But what before you die? You do not know? cannot tell?</p> +<p>Let us listen to what God Himself says. Let us listen to what +the Lord Jesus Christ, the Word of God, says. Let us listen to +what He who spake as man never spake, says. Surely His words must +be the clearest, the simplest, the most exact, the deepest, the widest; +the exactly fit and true words, the complete words, the perfect words, +which cannot be improved on by adding to them or taking away one jot +or tittle. What did the Lord Jesus Christ say that eternal life +was?</p> +<p>‘This is eternal life, that they may know Thee the only true +God, and Jesus Christ whom Thou hast sent.’</p> +<p>To know God and Jesus Christ; that is eternal life. That is +all the eternal life which any of us will ever have, my friends. +Unless our Lord’s words are not complete and perfect, and do not +tell us the truth, the whole truth, and nothing but the truth, about +eternal life, that is all the eternal life any one will ever have; and +we must make up our minds to be content therewith.</p> +<p>To which some will answer, almost angrily, ‘Of course. +The way to obtain eternal life is to know God and Jesus Christ; for +if we do not, we cannot obtain it.’</p> +<p>What words are these, my friends? what rash words are these, which +men thrust into Scripture out of their own carnal conceits, as if they +could improve upon the speech of the Son of Man Himself? He says, +not that to know God is the way to eternal life: but rather that eternal +life is the way to know God. He does not say, This is to know +God and Jesus Christ, <i>in order that</i> they may have eternal life. +Whatever He says, He does not say that. Nay, more, if we are to +be very exact (and can we be too exact?) with the Lord’s words, +He says, that ‘This is eternal life, <i>in order that</i> they +may know God and Jesus Christ.’ Not that we are to know +God that we may obtain eternal life, but that we must have eternal life +in order that we may know God; that eternal life is the means, and the +knowledge of God the end and purpose for which eternal life is given +us. However this may be, at least He says what the noble collect +which we repeat every Sunday says, ‘That our eternal life stands +in the knowledge of God,’ depends on it, and will fall without +it.</p> +<p>‘That we may know God.’ Not merely that we may +know doctrines about salvation, and the ways of winning God’s +favour, and turning away His vengeance; not merely to know what God +has done ages ago, or may do ages hence, for us: but to know God Himself; +to know His person, His likeness, His character; and what He is, and +what He does, now and always; to know His righteousness, His goodness, +His truth, His love, His mercy, His strength, His willingness and mightiness +to save; in a word, what the Bible calls His glory; and therefore to +admire and delight in Him utterly. That is what our eternal life +stands in; that is why God has given to us eternal life in His Son, +that we may know that. Oh, believe your Saviour simply, like little +children, and enter into the joy of your Lord. Acquaint yourselves +with God, and be at peace.</p> +<p>To know God; and also to know Jesus Christ whom He has sent. +For St. John, when he tells us that God has already given to us eternal +life, says also, that this life is in His Son. To know the Son +of God, in whom the Father is well pleased, because He is His perfect +Son; His exact likeness, the likeness of that glory of His, and the +express image of that person and character of His, which I described +to you just now; One whose life was and is and ever will be eternally +all love, and mercy, and self-sacrifice, and labour, for lost and sinful +men; all trust and obedience to His Father. To know Him and His +life, and to come to Him, and receive from Him an eternal life, which +this world did not give us, and cannot take away from us; which neither +man, devil, nor angel, nor the death of our bodies, the ruin of empires, +the destruction of the whole universe, and of time, and space, and all +things whereof man can conceive or dream, can alter in the slightest, +because it is a life of goodness, and righteousness, and love, which +are eternal as the God from whom they spring; eternal as Christ, who +is the same yesterday, to-day, and for ever; and nothing but our own +sinful wills can rob us of them.</p> +<p>This is eternal life, and therefore this is salvation. A very +different account of it (though it is the Bible account) from that narrow +and paltry one which too many have in their minds now-a-days; a narrow +and paltry notion that it means only being saved from the punishment +of our sins after we die; and a very unbelieving, and godless, and atheistical +notion too; which, like all unbelief hurts and spoils men’s lives.</p> +<p>For too many say to themselves, ‘God must save me after I am +dead, of course, for no one else can: but as long as I am alive I must +save myself. God must save me from hell; but I must save myself +from poverty, from trouble, from what the world may say of me or do +to me, if I offend it.’ And so salvation seems to have to +do altogether with the next life, and not at all with this; and people +lose entirely the belief that God is our deliverer, our protector, our +guide, our friend, now, here, in this life; and do not really think +that they can get on better in this world by knowing God and Jesus Christ; +and so they set to work to help themselves by cunning, by covetousness, +by cowardly truckling to the wicked ways of the very world which they +renounced at baptism, by following after a multitude to do evil, and +standing by, saying, ‘I saw it not,’ when they see wrong +and cruelty done upon the earth; afraid to fight God’s battles +like men of God, because they say it is ‘dangerous.’ +And so, in these evil days, thousands who call themselves Christians +live on, worldly and selfish, <i>without God in the world</i>; while +they talk busily enough of ‘preparing to meet God,’ in the +world to come; dreaming, poor souls, of arriving at what they call ‘salvation’ +after they die, while they are too often, I fear, deep enough in what +the Scripture calls ‘damnation,’ before they die.</p> +<p>‘But,’ say some, ‘is not salvation going to a place +called heaven?’ My friends, let the Bible speak. It +tells us that salvation is not in a place at all, but in a person, a +living, moving, acting person, who is none other than the Lord Jesus +Christ. Let the Psalmists speak, and shame us, who ought to know +(being Christians) even better than they, that The Lord Himself is Salvation. +The whole Book of Psalms, what is it but the blessed discovery that +salvation is not merely in a place, or a state, not even in some ‘beatific +vision’ after men die; but in the Lord Himself all day long in +this world; that salvation is a life in God and with God? ‘The +Lord is my light, and my salvation, of whom then shall I be afraid? +The Lord is the strength of my life, and my portion for ever.’ +This is their key-note. Shame on us Christians, that we should +have forgotten it for one so much lower. ‘The name of the +Lord,’ says Solomon, ‘is a strong tower: the righteous runneth +into it, and is safe.’ Into it: not merely into some pleasant +place after he dies, but all day long; and is safe: not merely after +he dies, but in every chance and change of this mortal life. My +friends, I am ashamed to have to put Christian men in mind of these +things. Truly, ‘Evil communications have corrupted good +manners; awake to righteousness and sin not, for some have not the knowledge +of God.’ I am ashamed, I say; for there are old hymns in +the mouths of every one to this day, which testify against their want +of faith; which say, ‘Christ is my life,’ ‘Christ +is my salvation;’ and which were written, I doubt not, by men +who meant literally what they said, whatever those who sing them now-a-days +may mean by them. Now what do those hymns mean by such words, +if they mean anything at all? Surely what I have been preaching +to you, and what seems to some of you, I fear, strange and new doctrine. +And what else does the Church Catechism mean, when it bids every child +thank God for having brought him into a state of salvation? For +mind, throughout the whole Church Catechism there is not one word about +what people commonly call heaven and hell; not one word though ‘heaven +and hell’ are now-a-days generally the first things about which +children are taught. Not one word is the child taught about what +will happen to him after death, except that his body will rise again, +and that Christ will be his Judge after he is dead as well as while +he is alive: but not one word about that salvation after he is dead, +which is almost the only thing of which one hears in many pulpits. +And why, but because the Catechism teaches the child to believe that +Jesus Christ is his salvation now, in this life, and believes that to +be enough for him to know? For if Christ be eternal, His salvation +must be eternal also. If Christ’s life be in the child, +eternal life must be in the child; for Christ’s life must be eternal, +even as Christ Himself; and that is enough for the child, and for us +also.</p> +<p>And with this agrees that great text of Scripture, ‘When the +wicked man turneth away from his wickedness, and doeth that which is +lawful and right, he shall save his soul alive.’ People +now-a-days are apt to make two mistakes about that one text. First +they forget the ‘when,’ and read it as if it stood, ‘If +the wicked man turn away from his wickedness in this life, he shall +save his soul in the next life:’ but the Bible says much more +than that. It says, that when he turns, then and there, that moment +he shall save his soul alive. And next, they read the text as +if it stood, ‘he shall save his soul.’ Here again, +my friends, the Bible says a great deal more; it says, that he shall +save his soul alive. Perhaps that does not seem to you any great +difference? Alas, alas, my friends, I fear that there are too +many now, as there have been in all times, who do not care for the difference. +Provided ‘their souls are saved,’ by which they mean, provided +they escape torment after they die, it matters nothing to them whether +their souls are saved alive, or saved dead; they do not even know the +difference between a dead soul and a live soul; because they know nothing +about eternal death and eternal life, which are the death and the life +of eternal persons such as souls are; they say to themselves, if they +be Protestants, ‘I hope I shall have faith enough to be saved;’ +or if they be Papists, ‘I hope I shall have good works enough +to be saved;’ valuing faith and works not for themselves; yea, +valuing—for I must say it—Almighty God Himself, not for +Himself and His own glory, but valuing faith and works, and the Father, +and the Son, and the Holy Spirit, only because, as they dream, they +are so many helps to a life of pleasure beyond the grave; not knowing +this, that living faith and good works do not merely lead to heaven, +but are heaven itself, that true, real eternal heaven wherein alone +men really live; that true, real eternal life which was with the Father, +and was manifested in Jesus Christ, whom St. John saw living upon earth +that same Eternal Life, and bore witness of Him that His life was the +light of men; that eternal life whereof it is written, that God hath +brought us to life together with Christ, and raised us up, and made +us sit together in heavenly places in Christ Jesus:—not knowing +this, that the only life which any soul ought to live, is the life of +God and of Christ, and of the Spirit of God and Christ; a life of righteousness, +and justice, and truth, and obedience, and mercy, and love; a life which +God has given to us, that we may know and copy Him, and do His works, +and live His life, for ever:—not knowing this also that eternal +death is not merely some torture of fire and worms beyond the grave: +but that this is eternal death, not to live the eternal life which is +the only possible life for souls, the life of righteousness and love; +a death which may come on respectable people, and high religious professors, +while they are fancying themselves sure to be saved, as easily and surely +as it may on thieves and harlots, wallowing in the mire of sins.</p> +<p>For what is this same eternal death? The opposite surely to +eternal life. Eternal life is to know God, and therefore to obey +Him. Eternal life is to know God, whose name is love; and therefore, +to rejoice to fulfil His law, of which it is written, ‘Love is +the fulfilling of the law;’ and therefore to be full of love ourselves, +as it is written, ‘We know that we have passed from death unto +life, because we love the brethren;’ and again, ‘Every one +that loveth, knoweth God, for God is love.’ And on the other +hand, eternal death is not to know God, and therefore not to care for +His law of love, and therefore to be without love; as it is written +on the other hand, ‘He that loveth not his brother abideth in +death.’ ‘Whosoever hateth his brother is a murderer;’ +and ye know that no murderer hath eternal life abiding in him; and again, +‘He that loveth not, knoweth not God, for God is love.’ +Eternal death, then, is to love no one; to be shut up in the dark prison-house +of our own wilful and wayward thoughts and passions, full of spite, +suspicion, envy, fear; in fact, in one word, to be a devil. Oh, +my friends, is not that damnation indeed, to be a devil here on earth, +and for aught we know, for ever and ever?</p> +<p>Do you not know what frame of mind I mean? Thank God, none +of us, I suppose, is ever utterly without some grain of love left for +some one; none of us, I suppose, is ever utterly shut up in himself; +and as long as there is love there is life and as long as there is life +there is hope: but yet there have been moments when one has felt with +horror how near, and how terrible, and how easy was this same eternal +death which some fancy only possible after they die.</p> +<p>For, my friends, were you ever, any one of you, for one half hour, +completely angry, completely <i>sulky</i>? displeased and disgusted +with everybody and everything round you, and yet displeased and disgusted +with yourself all the while; liking to think everyone wrong, liking +to make out that they were unjust to you; feeling quite proud at the +notion that you were an injured person: and yet feeling in your heart +the very opposite of all these fancies: feeling that you were wrong, +that you were unjust to them, and feeling utterly ashamed at the thought +that they were the injured persons, and that you had injured them. +And perhaps, to make all worse, the person about whom all this storm +had arisen in your heart, was some dear friend or relation whom you +loved (strange contradiction, yet most true) at the very moment that +you were trying to hate. Oh, my friends, if one such dark hour +has ever come home to you; if you have ever let the sun go down upon +your wrath, and so given place to the devil, then you know something +at least of what eternal death is. You know how, in such moments, +there is a worm in the heart, and a fire in the heart, compared with +which all bodily torment would be light and bearable; a worm in the +heart which does not die: and a fire in the heart which you cannot quench: +but which if they remained there would surely destroy you. So +intolerable are they, that you feel that you will actually and really +die, in some strange unspeakable way, if you continue in that temper +long. Do not there open at such times within our hearts black +depths of evil, a power of becoming wicked, a chance of being swept +off into sin if one gives way, which one never suspected till then; +and yet with all these, the most dreadful sense of helplessness, of +slavery, of despair?—God grant that may not remain, for then comes +the mad hope to escape death by death, to try by one desperate stroke +to rid oneself of that self which is for the time one’s torment, +worm, fire, death, and hell. And what is this dark fight within +us? What does the Bible call it? It is death and life, eternal +death and eternal life, salvation and damnation, hell and heaven, fighting +together within our hapless hearts, to see which shall be our masters. +It is the battle of the evil spirit, who is the Devil, fighting with +the good spirit, who is God. Nothing less than that, my friends. +Yes, in those hateful and shameful moments of pride, or spite, or contempt, +or self-will, or suspicion, or sneering, on which when they are past +we look back with shame and horror, and wonder how we could have been +such wretches even for a moment,—at such times, I say, our heart +is a battle-field, on which no less than the Devil himself, and God +Himself are fighting for our souls. On one side, Satan trying +to bring us into that state of eternal death in which he lives himself; +Satan, the loveless one, the self-willed one, the accuser, the slanderer, +slandering God to us, slandering man to us, slandering to us the friends +we love best and trust most utterly; yea, slandering our own selves +to us, trying to make us believe that we are as bad, ought to be as +bad, and must always be as bad as we seem for the time to be; that we +cannot shake off our evil passions, that we cannot rise again out of +the eternal death of sin into the eternal life of righteousness. +And on the other side, the Spirit of God and of His Christ, the Spirit +of eternal life, the Spirit of justice, and righteousness, love, joy, +peace, duty, self-sacrifice, trying to make us know Him and see His +beauty, and obey Him, and be at peace; trying to raise us again into +that eternal life and state of salvation which the Lord Jesus Christ +has bought for us with His most precious blood.</p> +<p>Oh, awful thought! Life and death, the Devil himself, and the +Lord Jesus Christ Himself, fighting in your heart and in mine, and in +the heart of every human being round us! And yet most blessed +thought, hopeful, glorious,—full of the promise of eternal victory! +For greater is He that is with us, than he that is against us; and He +who conquered Satan for Himself, can and will conquer him for us also. +No thing can separate us from the love of Christ; no thing, yea no angel, +or devil, principality, or power; no thing, but only ourselves, only +our own proud and wayward will and determination to the Devil’s +voice in our hearts, and not the voice of Christ, the Word of Life, +who is nigh us, in our hearts, even in our darkest moments, loving us +still, pitying us, ready, able and willing to help all who cast themselves +on Him, and raise us, there and then, the very moment we cry to Him +and renounce the Devil and our own foolish will, out of self-will into +God’s will, out of darkness into light, out of hatred into love, +out of despair into hope, out of doubt into faith, out of tempest into +peace, out of the death of sin into the life of righteousness, the life +of love and charity, which abideth for ever. Oh, listen not to +the lying, slanderous Devil, who tells you that by your own sin you +have lost your share in Christ, lost baptismal grace, lost Christ’s +love—Lost His love? His, who, were you in the very lowest +depths of hell, would pity you still? His love, who Himself went +down into hell, and preached to the spirits in prison, to show that +he did care even for them? Not so: into Him you have been baptized. +His cross is on your foreheads, His Father is your Father:—and +can a father desert his child, even though he sinned seventy and seven +times, if seventy and seven times he turn and repent? Can man +weary God? Can the creature conquer and destroy the love of his +Creator? Can Christ deny Himself? Not so; whosoever thou +art, however sorely tempted, however deeply fallen, however disgusted +and terrified at thyself, turn only to that blessed face which wept +over Jerusalem, to that great heart which bled for thee upon the cross, +and thou shalt find him unchanged, the same yesterday, to-day, and for +ever, the Lord of life and love, able and willing to save to the uttermost +all who come to God through Him, and the accusing Devil shall turn and +flee, and thou shalt know that thy Redeemer liveth still, and in thy +flesh thou shalt see the salvation of God, and cry, ‘Rejoice not +against me, Satan, mine enemy; for when I fall I shall arise.’</p> +<div class="GutenbergBlankLines2"><br /><br /></div> +<h2>SERMON III. A GOOD CONSCIENCE</h2> +<div class="GutenbergBlankLines2"><br /><br /></div> +<p>1 Peter iii. 21. The like figure whereunto baptism doth now +save us (not the putting away the filth of the flesh, but the answer +of a good conscience toward God,) by the resurrection of Jesus Christ.</p> +<p>These words are very wide words; too wide to please most people. +They preach a very free grace; too free to please most people. +Such free and full grace, indeed, that some who talk most about free +grace, and insist most on man’s being saved only by free grace, +are the very men who shrink from these words most, and would be more +comfortable in their minds, I suspect, if they were not in the Bible +at all, because the grace they preach is too free. But so it always +has been, and so it is, and so, I suppose, it always will be. +Man preaches his notions of God’s forgiveness, his notions of +what he thinks God ought to do; but when God proclaims His own forgiveness, +and tells men what He has actually done, and bids His apostle declare +boldly that baptism doth now save us, then man is frightened at the +vastness of God’s generosity, and thinks God’s grace too +free, His forgiveness too complete; and considers this text and many +another in the Bible as ‘dangerous’ forsooth, if it is ‘preached +unreservedly,’ and not to be quoted without some words of man’s +invention tacked to it, to water it down, and narrow it, and take all +the strength and life out of it; and if he be asked whether he believes +the words of Scripture,—for instance, whether St. Paul spoke truth +when he told the heathen Athenians that they and all men were the offspring +of God;—or when he told the Romans that as by the offence of one, +judgment came on all men to condemnation, even so by the righteousness +of One, the free gift came upon all men to justification of life;—or +when he told the Corinthians, that as in Adam all die, even so in Christ +shall all be made alive;—or whether St. Peter spoke truth when +he said, that ‘baptism doth also now save us,’—then +they answer, that the words are true ‘in a sense;’ that +is, not in their plain sense; true, if they were only true; true, and +yet somehow at the same time not true; and not to be preached ‘unreservedly:’ +as if man could be more cautious and correct in his language than the +Spirit of God, who inspired the Apostles; as if man could be more careful +of God’s honour than God is of His own; as if man could hate sin +and guard against sin more carefully than God Himself.</p> +<p>Just in the same way do people stumble at certain invaluable words +in the Church Catechism, which teach children to thank God for having +brought them into that state of salvation. Even very good people, +and people who really wish to believe and honour the Church Catechism, +and the Sacrament of Baptism, find these words too strong to please +them, and say, that of course a child’s being in a state of salvation +cannot mean that he is saved, but that he may be saved after he dies.</p> +<p>My friends, I never could find that we have a right to take liberties +with the Bible and the Prayer Book which we dare not take with any other +book, and to put meanings into the words of them which, in the case +of any other book, would be contrary to plain grammar and the English +tongue, if not to common sense and honesty.</p> +<p>If you say of a man, ‘he is in a state of happiness,’ +you mean, do you not, that he is happy now, not that he may perhaps +be happy some day? If you came to me and told me that you were +in a state of hunger, you would think it a very strange answer to receive +if I say, ‘Very well then, if you become hungry, come to me, and +I will feed you?’ You all know that a man’s being +in a state of poverty, or of misery, means that he is poor or miserable +now, here, at this very time; that if a man is in a state of sickness, +he is sick; if he is in a state of health, he is healthy. Then +what can a man’s being in a state of salvation mean, by all rules +of English, but that he is saved? If I were to say to any one +of the good people who do not think so, ‘My friend, you are in +a state of damnation,’ he would answer me quickly enough, ‘I +am not, for I am not damned.’ He would agree that a man’s +being in a state of damnation means that the man is damned; why will +he not agree that a man’s being in a state of salvation means +that he is saved? Because, my friends, God’s grace is too +full for fallen man’s notions; and therefore there is an evil +fashion abroad in the world, that where a text speaks of wrath, and +misery and punishment, you are to interpret it exactly, and to the very +letter: but where it speaks of love, and mercy, and forgiveness, you +are to do no such thing, but narrow it, and fence it, and explain it +away, for fear you should make sinners too comfortable,—a plan +which seems wise enough, but which, like other plans of man’s +wisdom, has not succeeded too well, to judge by the number of sinners +who are already too comfortable though they hear the Bible misused, +and God’s grace narrowed in this way every Sunday of their lives.</p> +<p>But, my friends, we call ourselves Englishmen and churchmen; let +us be honest Englishmen and plain churchmen, and take our Catechism +as it stands. For rightly or wrongly, truly or falsely, it does +teach every christened child to thank God, not merely that it has some +chance of being saved, when it dies, but that it is saved already, now, +here on earth.</p> +<p>Whether that is true or false is another question. I believe +it to be true. I believe the text to be true; I believe that why +people shrink from it is, that they have got into their minds a wrong, +unscriptural, superstitious notion of what being saved, and saving one’s +soul alive, and salvation mean. And I beg all of you who read +your Bibles to search the Scriptures from beginning to end, and try +to find out what these words mean, and whether the Catechism has not +kept close, after all, to the words of Scripture. It will be better +for you, my friends; it will be worth your while, to know exactly what +being saved means; for to judge by the signs of the times, there are, +very probably, days coming in which it will be as needful for you and +for your children to save your souls alive lest you die, as ever it +was for the Jews in Isaiah’s or Jeremiah’s time, or for +the Romans in St. Paul’s time; and that in that day you will find +the Catechism wider, and deeper, and sounder than you have ever suspected +it to be, and see, I trust, that in these very words it preaches to +you, and me, and our children after us, the one true Gospel and good +news, which will stand, and grow, and shine brighter and brighter for +ever, when all the paltry, narrow, counterfeit gospels which man invents +in its place have been burnt up by the unquenchable fire with which +the merciful Lord purges the chaff from His floor.</p> +<p>I told you this morning what I believe that salvation was,—to +know God, and Jesus Christ, whom He has sent. To know God’s +likeness, God’s character, what God has shown of His own character, +what He has done for us. To know His boundless love, and mercy, +and knowing that, to trust in Him utterly, and submit to Him utterly, +and obey Him utterly, sure that He loves us, that His will to us is +goodwill, that His commandments must be life. To know God, and +therefore to love Him and to serve Him, that is salvation.</p> +<p>Now what hinders a little child, from the very moment that it can +think or speak, from entering into that salvation? Not the child’s +own heart. There is evil in the child—true. Is there +none in you and me? There is a corrupt nature in the child—true. +Is there not in you and me? Woe to us if we have not found it +out: woe to us if we dare to think that we are in ourselves—or +out of ourselves either—one whit better than our own children. +What should hinder any child whom you or I ever saw from knowing God, +and His Name, the Father, the Son, and the Holy Spirit?</p> +<p>Has he not an earthly father, through whom he may know <i>The</i> +Father? Is he not an earthly son; and through that may he not +know <i>The</i> Son? Has he not a conscience, a spirit in him +which knows good from evil? holiness from wickedness—far more +clearly and tenderly than the souls of most grown people do? and can +he not, therefore, understand you when you speak of a Holy Spirit, a +Spirit which puts good desires into his heart, and can enable him to +bring those good desires into practice?</p> +<p>I know one hindrance at least; and that is his parents’ sins; +when the parents’ harshness or neglect tempts the child to fancy +that God The Father is such a Father to him as his parents are, and +that to be a child of God is to look up to his heavenly Father with +dread and suspicion as to a hard taskmaster whose anger has to be turned +away, and not with that perfect love, and trust, and respect, and self-sacrifice, +with which the Lord Jesus Christ fulfilled His Father’s will and +proclaimed His Father’s glory: or when the parents’ unholiness +and lip-religion teach the child to fancy that the Holy Spirit means +only certain religious fancies and feelings, or the learning by heart +of certain words and doctrines, or, worst of all, a spirit of bondage +unto fear; instead of knowing Him to be, as He is, the Spirit of righteousness, +and love, and joy, and peace, long-suffering, gentleness, goodness, +meekness, temperance: or when, again, parents by their own teaching, +do despite to the Spirit of Grace in their own child, and destroy their +child’s good conscience toward God, by telling the child that +it does not really love God, when it loves Him, perhaps, far better +than they do; by telling the child that its sins have parted it from +God, when its sins are light, yea, are as nothing in the balance compared +to the sins they themselves commit every day, while they claim for themselves +clearer light and knowledge than the child, and thereby condemn themselves +rather than the child; when they darken and defile the pure and beautiful +trust and admiration for its Heavenly Father, which God’s Spirit +puts into the child’s heart, by telling it that it is doomed to +I know-not-what horrible misery and torture when it dies; but that it +can escape from that wretched end by thinking certain thoughts, and +feeling certain feelings; and so (after stirring up in the child all +manner of dreadful doubts of God’s love and justice, and perhaps +driving it away from religion altogether by making it believe that it +has committed sins which it has not committed, and deserves horrible +tortures which it has not deserved), do perhaps at last awaken in it +a new love for God, but one which is not like that first love, that +childlike love; one which, I fear, is hardly a love for God at all, +but principally a selfish joy and delight at having escaped from coming +torments. This is the reason, my friends; and this hindrance, +at least, I know. I will not copy those parents, my friends, and +tell them, as they tell their children, that they are bringing on themselves +endless torture; but I must tell them, for the Lord Christ has told +them, that they are bringing on themselves something—I know not +what—of which it is written, that it were better for them that +a millstone were hanged about their necks, and that they were drowned +in the depth of the sea. Oh, my friends, if I speak sternly, almost +bitterly, when I speak of parents’ sins, it is because I speak +for those who cannot speak for themselves. I plead for Christ’s +little ones: I plead for the souls and consciences of those little children +of whom Christ said, ‘Suffer the little children to come unto +me;’ not that they might become His, but because they were His +already; not that they might win His love, but because He loved them +from all eternity: not that they might enter into the kingdom of heaven, +but, because they were in the kingdom of heaven already; because the +kingdom of heaven was made up of such as them, and the angels who ministered +unto them always beheld the face of our Father who is in heaven. +Yes; I plead for those children, of whom the Lord said, ‘Except +ye be converted,’ that is, utterly turned and changed, ‘and +become as little children, ye shall in no wise enter into the kingdom +of heaven.’ Deep and blessed words, which are the root-rule +of all true righteousness; which so few really believe at heart, any +more than the Pharisees, and Sadducees, and Herodians of old did. +Up and down, all over England, I hear men of all denominations saying, +not, ‘Except we grown people be converted and become as little +children;’ but, ‘except the little children be converted, +and become like us, grown people.’ God grant that the little +children may not become like too many grown people! God grant +it, I say. God grant that our children may not become like us! +God grant that they may keep through youth and manhood, and through +the grave, and through all worlds to come, the tender and childlike +heart, which we too often have hardened in ourselves by bigotry and +superstition, and dead faith, and lip-worship! And I can have +good hope that God will grant it. I can have hope that God will +teach our children and our children’s children truly to know Him +whose name is Love and Righteousness, the Father, the Son, and the Holy +Spirit, as long as I see His providence preserving for us this old Church +Catechism, to teach our children what we forget to teach them, or what +we have not faith enough to teach them.</p> +<p>Yes, I can have hope for England; and hope for those mighty nations +across the seas, whose earthly mother God has ordained that she should +be, as long as the Catechism is taught to her children.</p> +<p>For see. This Catechism does not begin with telling children +that they are sinners: they will find that out soon enough for themselves, +poor little things, from their own wayward and self-willed hearts. +Nor by telling them that man is fallen and corrupt: they will find out +that also soon enough, from the way in which they see people go on around +them. It does not even begin by telling them that they ought to +be good, or what goodness and righteousness is; because it takes for +granted that they know that already; it takes for granted that The Light +who lights every man who comes into the world is in them; even the Lord +Jesus Christ Himself, stirring up in their hearts, as He does in the +heart of every child, the knowledge of good and the love of good. +But it begins at once by teaching the child the name of God. It +goes at once to the root of the matter; to the fountain of goodness +itself; even to God, the Father of lights. It is so careful of +God’s honour, so careful that the child should learn from the +first to look up to God with love and trust, that it dare not tell the +child that God can destroy and punish, before it has told him that God +is a Father and a Maker; the Father of spirits, who has made him and +all the world. It dare not tell him that mankind is fallen, before +it has told him that all the world is redeemed. It dare not talk +to him of unholiness, before it has taught him that the Holy Spirit +of God is with him, to make him holy. It tells him of a world, +a flesh, and a devil: but he has renounced them. He has neither +part nor lot in them; and he is not to think of them yet. He is +to think of that in which he has part and lot, of which he is an inheritor. +He is to know where he is and ought to be, before he knows where he +is not and ought not to be: he is to think of the name of God, by which +he can trample world, flesh, and devil under foot, if they dare hereafter +meddle with his soul. In its God-inspired tenderness and prudence, +it dare not darken the heart of one little child, or tempt him to hard +thoughts of God, or to cry, ‘Why hast thou made me thus?’ +lest it put a stumbling-block in the way of Christ’s little ones, +and dishonour the name and glory of God. It tells him of the love, +before it tells him of the wrath; of the order, before it tells him +of the disorder; of the right, before the wrong; of the health, before +the disease; of the freedom, before the bondage; of the truth, before +the lies; of the light, before the darkness; in one word, it tells him +first of the eternal and good God, who was, and is, and shall be to +all eternity, before and above the evil devil. It tells him of +the name of God; and tells him that God is with him, and he with God, +and bids him believe that, and be saved, from his birth-hour, to endless +ages. It does not tell him to pray that he may become God’s +child; but to pray, because he is God’s child already. It +does not tell him to love God, in order that he may make God love him; +but to love God because God loves him already, and has loved him from +all eternity. It does not tell him to obey Jesus Christ, in order +that Christ may save him; but to obey Christ because Christ has saved +him, and bought him with his own blood. It does not tell him to +do good works, in order that God’s Spirit may be pleased with +him, and come to him, and make him one of the elect; neither does it +tell him, that some day or other, if he is converted, and feels certain +religious experiences, he will have a right to consider himself one +of God’s elect: but it tells him to look man and devil in the +face, he, the poor little ignorant village child, and say boldly in +the name of God, ‘I am one of God’s elect. The Holy +Spirit of God is sanctifying me, and making me holy. God has saved +me; and I heartily thank my Heavenly Father, who has called me to this +state of salvation.’ It tells him to believe that he is +safe—safe in the ark of Christ’s Church, as Noah was safe +in the ark at the deluge; and that the one way to keep himself within +that ark is to obey Him to whom it belongs, who judges it and will guide +it for ever, Jesus Christ, the likeness of God; and that as long as +he does that, neither world, flesh, nor devil, can harm him; even as +Noah was safe in the ark, and nothing could drown him but his own wilful +casting himself out of the ark, and trying to free the flood of waters +by his own strength and cunning.</p> +<p>It tells him, I say, that he is safe, and saved, even as David, and +Isaiah, and all holy men who ever lived have been, as long as he trusts +in God, and clings to God, and obeys God; and that only when he forsakes +God, and follows his own selfishness and pride, can anything or being +in earth or hell harm him.</p> +<p>And do not fancy, my friends, that this is a mere unimportant question +of words and doctrines, because a baptized and educated child may be +lost after all, and fall from his state of salvation into a state of +damnation. Still more, do not fancy that if a child is taught +that he is already a child of God, regenerated in baptism, and elect +by God’s Spirit, that therefore he will neglect either vital faith +or good works—heaven forbid!</p> +<p>Is it likely to make a child careless, and inclined to neglect vital +truth, to tell him that God is his Father and loves him utterly, and +has given His only begotten Son to die for him? Is it not the +very way, the only way, to stir up in him faith, and real hearty trust +and affection towards God? How can you teach him to trust God, +but by telling him that God has shown himself boundlessly and perfectly +worthy to be trusted by every soul of man; or to love God, but by showing +him that God loves him already? Is it likely to make a child careless +of good works, to tell him that God has elected and chosen him, and +all his brothers and schoolfellows, to be conformed into the likeness +of Jesus Christ, and that every good, and honourable, and gentle thought +or feeling which ever crosses his little heart, does not come from himself, +is not part of his own nature or character, but is nothing less than +the inspiration of the Holy Spirit, nothing less than the voice of Almighty +God Himself, speaking to the child’s heart, that he may answer +with Samuel—‘Speak, Lord, for thy servant heareth?’ +Is it likely to make a child careless about losing eternal life, to +tell him that God has already given to him eternal life, and that that +life is in His Son Jesus Christ, to whom the child belongs, body, soul, +and spirit?</p> +<p>Judge for yourselves, my friends. Think what awe, what reverence, +purity, dread of sin, would grow up in a child who was really taught +all this, and yet what faith and love to God, what freedom, and joyfulness, +and good courage about his own duty and calling in life.</p> +<p>And then look at the fruits which in general follow a religious education, +as it is miscalled; and take warning. For if you really train +up your children in the way in which they should go, be sure that when +they are old they will not depart from it—a promise which is not +fulfilled to most religious education which we see around us now-a-days; +from which sad fact, if Scripture be inspired and infallible, we can +only judge that such is not the way in which the children should go; +and that because it is a wrong way, therefore God will not, and man +cannot, keep them in it.</p> +<div class="GutenbergBlankLines2"><br /><br /></div> +<h2>SERMON IV. NAMES</h2> +<div class="GutenbergBlankLines2"><br /><br /></div> +<p>Matthew i. 21. And thou shall call his name Jesus.</p> +<p>Did it ever seem to you a curious thing that the Catechism begins +by asking the child its name? ‘What is your name?’ +‘Who gave you this name?’ I think that if you were +not all of you accustomed to the Church Catechism from your childhood, +that would seem a strange way of beginning to teach a child about religion.</p> +<p>But the more I consider, the more sure I am that it is the right +way to begin teaching a child what the Catechism wishes to teach.</p> +<p>Do not fancy that it begins by asking the child’s name just +because it must begin somehow, and then go on to religion afterwards. +Do not fancy that it merely supposes that the clergyman does not know +the child’s name, and must ask it; for this Catechism is intended +to be taught by parents to their children, and masters to their apprentices +and servants; by people, therefore, who know the child’s name +perfectly well already, and yet they are to begin by asking the child +his name.</p> +<p>Now, why is this? What has a child’s name to do with +his Faith and duty as a Christian?</p> +<p>You may answer, Because his Christian name is given him when he is +baptized.</p> +<p>But <i>why</i> is his Christian name given him when he is baptized? +Why then rather than at any other time?</p> +<p>Because it is the old custom of the Church. No doubt it is: +and a most wise and blessed custom it is; and one which shows us how +much more about God and man the churchmen in old times knew, than most +of our religious teachers now-a-days. But how did that old custom +arise? What put into the minds of church people, for the last +sixteen hundred years at least, that being baptized and being named +had anything to do with each other? Men had names of their own +long before the Lord Jesus came, long before His Baptism was heard of +on earth;—the heathens of old had their names—the heathens +have names still;—why, then, did church people feel it right to +mix a new thing like baptism with a world-old thing like giving a name?</p> +<p>My friends, I feel and say honestly, that there is more in this matter +than I understand; and what little I do understand, I could not explain +fully in one sermon, or in many either. But let this be enough +for to-day. God grant that I may be able to make you understand +me.</p> +<p>Any one’s having a name—a name of his own, a Christian +name, as we rightly call it—signifies that he is a person; that +is, that he has a character of his own, and a responsibility, and a +calling and duty of his own, given him by God; in one word, that he +has an immortal soul in him, for which he, and he alone, must answer, +and receive the rewards of the deeds which it does in the body, whether +they be good or evil. But names are not given at random, without +cause or meaning. When Adam named all the beasts, we read that +whatsoever he called any beast, that <i>was</i> the name of it. +The names which he gave <i>described</i> each beast, were taken from +something in its appearance, or its ways and habits, and so each was +its right name, the name which expressed its nature. And so now, +when learned men discover animals or plants in foreign countries, they +do not give them names at random, but take care to invent names for +them which may describe their natures, and make people understand what +they are like, as Adam did for the beasts of old. And much more, +in old times, had the names of men each of them a meaning. If +it was reasonable to give names full of meaning to each kind of dumb +animal, which are mere things, and not persons at all, how much more +to each man separately, for each man is a person of himself; each man +has a character different from all others, a calling different from +all others, and therefore he ought to have his own name separate from +all others: and therefore in old times it was the custom to give each +child a separate name, which had a meaning in it, was, as it were, a +description of the child, or of something particular about the child.</p> +<p>Now, we may see this, above all, in The adorable Name of Jesus. +That name, above all others, ought to show us what a name means; for +it is the name of the Son of Man, the one perfect and sinless man, the +pattern of all men; and therefore it must be a perfect name, and a pattern +for all names; and it was given to the Lord not by man, but by God; +not after He was born, but before He was conceived in the womb of the +blessed Virgin. And therefore, it must show and mean not merely +some outward accident about Him, something which He seemed to be, or +looked like, in men’s eyes: no, the Name of Jesus must mean what +the Lord was in the sight of His Father in Heaven; what He was in the +eternal purpose of God the Father; what He was, really and absolutely, +in Himself; it must mean and declare the very substance of His being. +And so, indeed, it does; for The adorable Name of Jesus means nothing +else but God the Saviour—God who saves. This is His name, +and was, and ever will be. This Name He fulfilled on earth, and +proved it to be His character, His exact description, His very Name, +in short, which made Him different from all other beings in heaven or +earth, create or uncreate; and therefore, He bears His name to all eternity, +for a mark of what He has been, and is, and will be for ever—God +the Saviour; and this is the perfect name, the pattern of all other +names of men.</p> +<p>Now though the Christian names which we give our children here in +England, have no especial meaning to them, and have nothing to do with +what we expect or wish the children to be when they grow up, yet the +names of people in most other countries in the world have. The +Jewish names which we find in the Bible have almost all of them a meaning. +So Simeon, I believe, means ‘Obedient’; Jehoshaphat means, +‘The Lord will judge’; Daniel, ‘God is my judge’; +Isaiah means, ‘The Salvation of the Lord’; Isaac means, +‘She laughs,’ as a memorial of Sarah’s laughing, when +she heard that she was to have a child; Ishmael means, ‘The Lord +hears,’ in remembrance of God’s hearing Hagar’s cry +in the wilderness, when Ishmael was dying of thirst.</p> +<p>Especially those names of which we read that God commanded them to +be given, have meanings, and to tell the persons who bore those names +what God expected of them, or would do for them. So Abraham means, +‘The father of many nations.’ So the children of both +Isaiah and Hosea had names given them by God, each of them meaning something +which God was going to do to the nation of the Jews. And so John +means, ‘Given by the Lord,’ which name was given to John +the Baptist by the Angel, before his strange birth, in his mother’s +old age.</p> +<p>But we must remember that the heathens also gave names to their children, +though they did not know that their children owed any duty to God, or +belonged to God, and therefore we cannot call their names Christian +names. Yes, the heathens did give their children names; some of +them give their children names still. And there is to me something +most sad and painful in those heathen names, and yet most full of meaning. +A solemn lesson to us, to show us what the fall means; what man becomes, +when he gives way to his fallen nature, and is parted from Christ, the +Head of man.</p> +<p>First, these heathens had a dim remembrance that man was made in +the likeness of God, and lived by Faith in God, and therefore that men’s +names were to express that, as indeed many of their old names do. +But, alas! the likeness of God in fallen man is like a tree without +roots, or rather a tree without soil to grow in. God’s likeness +in man can only flourish as long as he is joined to Christ, the perfect +likeness of God, the true life and the true light of men, the foundation +which is already laid, and the soil in which man was meant to grow and +flourish for ever, and as long as he is fed by the Spirit of God, the +Lord and Giver of Life, who proceeds—never forget that, or you +will lose the understanding both of who God is and what man is—proceeds +not only from God the Father, but also from God the Son, the Lord Jesus +Christ. And therefore, in the heathen, God’s likeness withered +and decayed, as a tree withers and decays when torn up from the soil. +And first, they began to call themselves after the names of false gods, +which they had invented out of their own carnal fancies. Then +they called themselves after the names of their dumb animal’s. +So, Pharaoh means, ‘The Sun-God’; the Ammonites mean, ‘The +people who worshipped the ram as a god’; Potiphar means, ‘A +fat bull,’ which the Egyptians used to worship; and I could tell +you of hundreds of heathen names more, like these, which are ridiculous +enough to make one smile, if we did not keep in mind what tokens they +are of sin and ignorance, and the likeness not of God, but of the beasts +which perish.</p> +<p>Then comes another set of names, showing a lower fall still, when +heathens have quite forgotten that man was originally made in God’s +likeness, and are not only content to live after the likeness of the +beasts which perish, but pride themselves on being like beasts, and +therefore name their children after dumb animals,—the girls after +the gentler and fairer animals, and the boys after ravenous and cruel +beasts of prey. That has been the custom among many heathen nations; +perhaps among almost all of them, at some time or other. It is +the custom now among the Red Indians in North America, where you will +find one man in a tribe called ‘The Bull,’ another ‘The +Panther,’ and another ‘The Serpent,’ and so on; showing +that they would like to be, if they could, as strong as the bull, as +cruel as the panther, as venomous as the serpent. What wonder +that those Red Indians, who have so put on the likeness of the beasts, +are now dying off the face of the earth like the beasts whom they admire +and imitate?</p> +<p>And this was the way with our own heathen forefathers before the +blessed Gospel was preached to them. It is frightful, in reading +old histories, to find how many Englishmen, our own forefathers, were +named after fierce wild beasts, and tried, alas! to be like their names—children +of wrath, whose feet were swift to shed blood, under whose lips was +the poison of adders, and destruction and bloodshed following in their +paths, not knowing the way of peace. The wolf was the common wild +beast of England then; and there are, I should say, twenty common old +English names ending in wolf, besides as many more ending in bear, and +eagle, and raven. Fearful sign! that men of our own flesh and +blood should have gloried in being like the wolf, the cruellest, the +greediest, the most mean of savage beasts! How shall we thank +God enough, who sent to them the knowledge of His Son Jesus Christ, +and called them to be new men in Christ Jesus, and called them to holy +baptism, to receive new names, and begin new lives in the righteous +likeness of God Himself?—that as by nature they had been the children +of wrath, so in baptism they might become the children of grace; that +as from their forefathers they had inherited a corrupt nature, original +sin, and the likeness of the foul and ravenous beasts which perish, +they might have power from the Spirit of God to become the sons of God, +conformed into the likeness of Jesus Christ, in peace, and love, and +righteousness, and all holiness.</p> +<p>And yet, in names there is a lower depth still among fallen and heathen +men; when they lose utterly the last dim notion that God intends men +to be persons, even as God the Father is a person, and God the Son a +person, and God the Holy Spirit is a person, and so lose the custom +of giving their children personal names at all; either giving them, +after they grow up, mere nicknames, taken from some peculiarity of their +bodies, or something which they have done, or some place where they +happen to live; or else, like many tribes of heathen negroes, just name +them after the day of the week on which they were born, as some way +of knowing them apart; or, last and most shocking of all, give them +no names at all, and have no names themselves, knowing each other apart +as the dumb animals do, only by sight. I can conceive no deeper +fall into utter brutishness than that; and yet some few of the most +savage tribes, both in Africa and in the Indian islands, are said—God +help them!—to live in that way, and to have no names;—blotted, +indeed, out of the book of life!</p> +<p>But is this the right state for men? No; it is the wrong state. +It is a disease into which men are fallen; a disease out of which Christ +came to raise men; and out of which He does raise us in Holy Baptism. +Baptism puts the child into its right state—into the right state +for a human being, a human soul, a human person. And baptism declares +what that right state is—a member of Christ, a child of God, and +an inheritor of the kingdom of heaven. A member of Christ, and +therefore a person, because Christ is a person. A child of God, +and therefore a person, because a child’s duty is to love and +trust and obey his father—and only a person can do that, not an +animal or a thing. An inheritor of the kingdom of heaven, and +therefore bound to cherish all heavenly thoughts and feelings, all righteousness, +love, and obedience, which only spirits and persons, not animals or +things, can feel.</p> +<p>Now can you not see why baptism is the proper time for giving the +child a name? Because then Christ claims the child for His own;—because +having a name shows that the child is a person who has a soul, a will, +a conscience, a duty; a person who must answer himself for himself alone +for what he does in the body, whether it be good or evil. And +that will, and soul, and conscience were given the child by Christ, +by whom all things are made, who is the Light which lights every man +who comes into the world.</p> +<p>Thus in holy baptism God adopts the child for His own in Jesus Christ. +He declares that the child is regenerate, and has a new life, a life +from above, a seed of eternal personal life which he himself has not +by nature. And that seed of eternal life is none other but the +Holy Spirit of God, the Spirit of the Father and of the Son, the Lord +and Giver of Life, who does verily and indeed regenerate the child in +holy baptism, and dwells with his soul, his person, his very self, that +He may educate the child’s character, and raise his affections, +and subdue his will, and raise him up daily from the death of sin to +the life of righteousness.</p> +<p>Therefore, when in the Catechism you solemnly ask the child its name, +you ask it no light question. You speak as a spirit, a person, +to its spirit, to its very self, which God wills should never perish, +but live for ever. You single the child out from all its schoolfellows, +from all the millions of human beings who have ever lived, or ever will +live; and you make the child, by answering to his name, confess that +he is a person, an immortal soul, who must stand alone before the judgment +seat of God; a person who has a duty and a calling upon God’s +earth, which he must fulfil or pay the forfeit. And then you ask +the child who gave him his name, and make him declare that his name +was given him in baptism, wherein he was made a member of Christ and +a child of God. You make the child confess that he is a person +in Jesus Christ, that Christ has redeemed him, his very self, and taken +him to Himself, and made him not merely God’s creature, or God’s +slave, but God’s child. You make the child confess that +his duty as a person is not towards himself, to do what <i>he</i> likes, +and follow his own carnal lusts; but toward God and toward his neighbours, +who are in God’s kingdom of heaven as well as he. And then +you go on in the rest of the Catechism to teach him how he himself, +the person to whom you are speaking, may live for ever and ever as a +person, by faith in other Persons beside himself, even in God the Father, +Son, and Holy Spirit, as you teach him in the Creed; by doing his duty +to other persons beside himself, even to God and man, as you teach him +in the Ten Commandments; and by diligent prayer to another Person beside +himself, even to God his heavenly Father, to feed and strengthen him +day by day with that eternal life which was given to him in baptism. +Thus the whole Catechism turns upon the very first question in it—‘What +is thy name?’ It explains to the child what is really meant, +in the sight of God, and of the Lord Jesus Christ, and of the whole +Church in earth and heaven, by the child’s having a name of his +own, and being a person, and having that name given to him in holy baptism.</p> +<p>And if this is true of our children, my friends, it is equally true +of us. You and I are persons, and persons in Christ; each stands +alone day and night before the judgment-seat of Christ. Each must +answer for himself. None can deliver his brother, nor make agreement +unto God for him. Each of us has his calling from his heavenly +Father; his duty to do which none can do instead of him. Each +has his own sins, his own temptations, his own sorrows, which he must +bring single-handed and alone to God his Father, as it is written, ‘The +heart knoweth its own bitterness, and a stranger intermeddleth not with +its joy.’ There is a world, a flesh, and a devil, near to +us, ready to drag us down, and destroy our personal and spiritual life, +which God has given us in Christ; a flesh which tempts us to follow +our own appetites and passions, blindly and lawlessly, like the beasts +which perish; a world which tempts us to become mere things, without +free-wills of our own, or consciences of our own, without personal faith +and personal holiness; the puppets of the circumstances and the customs +which happen to be round us; blown about like the dead leaf, and swept +helplessly down the stream of time. And there is a devil, too, +near us, tempting us to the deepest lie of all,—to set up ourselves +apart from God, and to try, as the devil tries, to be persons in our +own strength, each doing what he chooses, each being his own law, and +his own master; that is, his own lawlessness, and his own tyrant: and +if we listen to that devil, that spirit of lawlessness and self-will, +we shall become his slaves, persons in him, doing his work, and finding +torment and misery and slavery in it. Awful thought, that so many +enemies should be against us; yea, that we ourselves should be our own +enemies! But here baptism gives us hope, baptism gives us courage; +we are in Christ; God is our Father, and He can and will give us power +to have victory, and to triumph against the world, the flesh, and the +devil. His Spirit is given to us in baptism—that Spirit +of God who is not merely a force or an influence, but a person, a living, +loving, holy Person. He is with us, to give our persons, our souls, +eternal life from His life, eternal holiness from His holiness; that +so, not merely some part of us, but we our very selves and souls—we +the very same persons who were christened, and had a name given us in +holy baptism, and have been answering to that name all our life, and +were reminded, whenever we heard that name, that we had a duty of our +own, a history of our own, hopes, fears, joys, sorrows of our own, which +none could share with us,—that we, I say, our own persons, our +very selves, may be raised up again at the last day, free, pure, strong, +filled with the life of God, which is eternal life.</p> +<p>And then, what blessed words are these from the Lord Jesus, which +we read in the book of Revelation? ‘And I will give to him +that overcometh, a new name.’ A new name for him that overcometh +world, flesh, and devil; that shall be our portion in the world to come. +A new name, perfect like the name of the Lord Jesus, which shall express +and mean all that we are to do hereafter, and all that we have done +well on earth. A name which shall declare to us our calling and +work in God’s Church triumphant, throughout all ages and worlds +to come: and yet a name which no man knoweth saving he who receiveth +it. Yes, if we may dare to guess at the meaning of those deep +words, perhaps in that new name shall be recorded for each man all that +went on, in the secret depths of the man’s own heart, between +himself and his God, unknown and unnoticed even by the wife of his bosom. +The cup of cold water given in Christ’s name; the little private +acts of love, and kindness, and self-sacrifice, of which none but God +knew; the secret prayers, the secret acts of contrition, the secret +hungerings and thirstings after righteousness, the secret struggles +and agonies of heart, which he could not, dare not, ought not to tell +to any human being. All these, he shall find, will go to make +up his character in the life to come, to determine what work he is to +do for God in the world to come; as it is written, ‘Be thou faithful +over a few things, and I will make thee ruler over many things.’ +All these, perhaps, shall be expressed and declared in that new name, +the full meaning of which none will know but the man himself, because +none but he knows the secret experiences and struggles which went toward +the making of it; none but he and God; for God will know all, He who +is the Lord and Saviour of our souls, our persons, our very selves, +and can preserve them utterly to the fulness of eternal life, because +He knows them thoroughly and utterly; because He judges not according +to appearance, but judges righteous judgment; because He sees us not +merely as we seem to others to be, not even as we seem at times to ourselves +to be;—but searches the heart, and can be touched with the feeling +of its infirmities, seeing that He himself has been tempted even as +we are, yet without sin; because, blessed thought! He can pierce through +the very marrow of our being, and discern the thoughts and intents of +our hearts, and see what we long to be, and what we ought to be; so +that we can safely and hopefully commend our spirits to His hand, day +by day and hour by hour, and can trust Him to cleanse us from our secret +faults, and to renew and strengthen our very selves day by day with +that eternal life which He gives to all who cast themselves utterly +upon Him.</p> +<div class="GutenbergBlankLines2"><br /><br /></div> +<h2>SERMON V. SPONSORSHIP</h2> +<div class="GutenbergBlankLines2"><br /><br /></div> +<p>1 Cor. xii. 26, 27. Whether one member suffer, all the members +suffer with it; or whether one member be honoured, all the members rejoice +with it. Now ye are the body of Christ, and members in particular.</p> +<p>I have to tell you that there will be a confirmation held at . . +. on the . . . All persons of fit age who have not yet been confirmed +ought to be ready, and I hope and trust that most of them will be ready, +on that day to profess publicly their faith and loyalty to the Lord +who died for them. I hope and trust that they will, as soon as +possible, tell me that they intend to do so, and come to me to talk +over the matter, and to learn what I can teach them about it. +They will find in me, I hope, nothing but kindness and fellow-feeling.</p> +<p>But I have not only to tell young persons of the Confirmation: I +have to tell all godfathers and godmothers of it also. Have any +of you here ever stood godfather or godmother to any young person in +this parish who is not yet confirmed? If you have, now is the +time for you to fulfil your parts as sponsors. You must help me, +and help the children’s parents, in bringing your godchildren +to confirmation. It really is your duty. It will be better +for you if you fulfil it. Better for you, not merely by preventing +a punishment, but by bringing a blessing. Let me try to show you +what I mean.</p> +<p>Now godparents must have some duty, some responsibility or other;—that +is plain. If you or I promise and vow things in another person’s +name, we must be bound more or less to see that that other person fulfils +the promise which we made for him: and so the baptism service warns +the sponsors as soon as the child is christened, ‘Forasmuch as +this child has promised,’ &c.; and then we have a plain explanation +of what a godfather and godmother’s duties are. ‘And +that your godchild may know these things the better,’ &c.: +and finally, ‘you shall take care that this child be brought to +the bishop to be confirmed.’</p> +<p>That is the duty of godfathers and godmothers. Those who stand +for any child do it on that understanding, and take upon themselves +knowingly that duty.</p> +<p>Now, I will not threaten you, my friends; I will not pretend to tell +you how God will punish those godfathers and godmothers who do not do +their duty; because I do not know how he will punish them. He +has not told us in the Bible; and who am I, to deal out God’s +thunders as if they belonged to me, and judge people of whose real merits +and dements in God’s sight I have no fair means of judging? +I always dread and dislike threatening any sinner out of this pulpit, +except those who plainly break the plain laws which are written in those +Ten Commandments, and hypocrites: because I stand in awe of our Lord’s +own words—‘Woe unto you Scribes and Pharisees, hypocrites, +for ye bind heavy burdens, and grievous to be borne, and lay them on +men’s shoulders, while you yourselves touch them not with one +of your fingers.’ There is too much of that now-a-days, +my friends, and I have no mind to add my share to it. And sure +I am, that any godfathers and godmothers who do their duty, only because +they are afraid that God will punish them if they do not, will not do +their duty at all. But sure I am also, and thankful to God, that +we cannot neglect any duty whatsoever without being punished in some +way or other for our neglect of it. That is not a curse, but a +blessing: it is a blessing to us to be punished. The only real +curse of God in this life is to be left unpunished for our sins. +It is a blessing for us that our sins find us out. For if our +sins did not find <i>us</i> out, we should very often, I fear, not find +our sins out. And, therefore, when I tell godfathers and godmothers, +not that God will perhaps punish them for their neglect, but that He +does punish them for it already, I am telling them good news, if they +will only open their hearts to that good news.</p> +<p>For God does punish people for neglecting their godchildren. +Those who have eyes to see may see it round us now, in this very parish, +and in every parish in England, in the selfishness, distrust, divisions, +and quarrels which prevail. I do not mean that this parish is +worse than others, or England worse than other countries. That +is no concern of ours: our own parish, and our own evils, are quite +concern enough for us.</p> +<p>Are people happy together? Do they pull well together? +Look at the old-standing quarrels, misunderstandings, grudges, prejudices, +suspicions, which part one man from another, one family from another; +every man for his own house, and very few for the kingdom of God;—no, +not even for the general welfare of the parish! Do not men try +to better themselves at the expense of the parish—to the injury +of the parish? Do not men, when they try to raise their own family, +seem to think that the simplest way to do it is to pull down their neighbour’s +family; to draw away their custom; oust them from their places, or hurt +their characters in order to rise upon their fall? so that though they +are brothers, members of the same church, nation and parish, the greater +part of them are, in practice, at war with each other—trying to +live at each other’s expense. Now, is this profitable? +So far from it, that if you will watch the history, either of the whole +world, or of this country, or of this one parish, you will find that +by far the greater part of the misery in it has sprung from this very +selfishness and separateness—from the perpetual struggle between +man and man, and between family and family: so that there have been +men, and those learned, and thoughtful, and well-meaning men enough, +who have said that the only cure for the world’s quarrelling and +selfishness was to take all children away from their parents, and bring +them up in large public schools; ay, and even to try plans which are +sinful, foul, and wicked, all in order to prevent parents knowing which +were their own children, that they might care for all the children in +the parish as much as if they were their own.</p> +<p>A foolish plan, my friends, and for this one reason, that it is driving +out one evil by a still greater one. It destroys the root to get +the fruit; by destroying family life, and love, and obedience, to get +at the communion of saints, or rather at some ghost of it. The +real communion of saints is founded on the Fifth Commandment—‘Thou +shalt honour thy father and thy mother;’ and grows out of it, +not by destroying it, but by fulfilling it, as the tree grows out of +the root, without taking away from the life of the root, but rather +by nourishing and increasing it. Now, the ancient institution +of godfathers and godmothers would, it seems to me, if it were carried +out honestly and really, do for us what we certainly have not done for +ourselves as yet, and bind us all together as one family. It would +do all the good which those fanciful philosophers of whom I first spoke, +have dreamt, without any of the evil; and it would do it because it +goes simply on the belief that the foundation is already laid, and that +that foundation is Christ. It says, because this child is not +merely the child of his father and mother, but the child of God, the +universal Father, therefore other people besides his parents have an +interest in him: all who are children of God as well as he have an interest +in him; for they are all his brothers, and have a brother’s interest +in his welfare. Because this child is not merely a member of the +family whose surname he bears, but a member of Christ, a member of God’s +great adopted family, in the hearts of every one of whom His only begotten +Son, Jesus Christ, is working; therefore this child ought to be an object +of awe, and of interest, and love, and care to every other member of +Christ’s Church. Moreover, the child is an inheritor of +a heavenly kingdom—a kingdom of grace—a kingdom of God,—which +is love and justice, and peace, and joy in the Holy Spirit—all +personal, spiritual, heavenly, God-given graces;—and he cannot +have them without being a blessing to all around him; and he cannot +be without them, without being a curse to all around him. If, +in after life, when he comes to be confirmed, he claims his inheritance +in this heavenly kingdom, he will be full of love, justice, peace, joy +in the Holy Spirit. If he refuses to claim his inheritance, and +despises his heavenly birthright, and lives as if he were a mere earthly +creature, only to please himself, and help himself, he will not be full +of those graces. And what then? That he will be full of +their opposites, of course. If he has not love, he will be unloving, +selfish, hard, cold—to <i>you</i> and yours. If he has not +justice he will be unjust—to you and yours. If he is not +at peace he will be at war, quarrelling, grudging, envying, backbiting—you +and yours. If he has not joy in the Holy Spirit, he will have +joy in an unholy spirit, for he must have joy in some spirit; he must +take pleasure in some sort of way of thinking and feeling, and some +sort of life—in short, in some sort of spirit; and whatsoever +is not holy is unholy, whatsoever is not good is bad, whatsoever is +not of God’s Holy Spirit is of the Devil;—and therefore, +if the child as he grows up has not joy in the Holy Spirit, and does +not enjoy doing right and pleasing God, and being like the Lord Jesus +Christ, then he will enjoy doing wrong, and pleasing himself, and being +unlike the Lord Jesus Christ; and so he will set a bad example, and +be a temptation to all young people of his own age, ready to lead them +into sin, and draw them away to those sinful and unholy pleasures in +which he takes delight,—whether it be to rioting and drinking, +or to uncleanness and unchastity, or to sneering and laughing at godliness, +and at good people. And that, as you know by experience, may be +the worse for you and the worse for your children. Is that the +sort of young person with whom you would wish to see your children keeping +company? Is that the sort of young person next door to whom you +would wish to live? Is not such a person a curse, just because +he is a person, a spiritual being with an evil spirit in him, which +can harm you, and tempt you, and act on you for evil; just as if he +had been a righteous person, with the holy and good Spirit in him, he +would have helped you, and taught you, and worked on you for good? +But so it is: we are members one of another, and if one member goes +wrong, and gets diseased, and suffers, all the other members are sure +to suffer more or less with it, sooner or later: you feel it so in your +bodies—be sure it is so in God’s church. But if one +member is sound and healthy, all the other members must and will be +the better for its health, and rejoice with it, and be able to do their +own work the more freely, and strongly, and heartily.</p> +<p>Just think for yourselves; consider, you who are grown up, and have +had experience of life, the harm you have known one bad man do, the +sorrow he will cause, even to people who never saw him; and the good +which you have seen one good man, not merely do with his own hands, +but put into other people’s hearts by his example. Is not +both the good and the harm which is done on earth like the ripple of +a stone dropt into water, which spreads and spreads for a vast distance +round, however small the stone may be? Indeed, bold as it may +seem to say it, I believe that, if we could behold all hearts as the +Lord Jesus does, we should find that there never was a good man but +that the whole of Christendom, perhaps all mankind, was sooner or later, +more or less, the better for him; and that there never was a bad man +but that all Christendom, perhaps all mankind, was the worse for him. +So fully and really true it is in everyday practice, that we are members +one of another.</p> +<p>Now this is the principle on which the Church acts. For the +little unconscious infant is treated as what it is, a most solemn and +important person, who has other relations beside its father and mother, +as a person who is the brother of all the people round it, and of all +the Church of God, and who, too, may hereafter do to them boundless +good or harm, and they to it.</p> +<p>Therefore we must have some persons to bear witness of that, to remind +the child himself, and the whole Church, that he is not merely a soul +by itself to be saved, but that he is a brother, a member of a family; +that he is bound to that family henceforth, for good and for evil. +And this the godfathers and godmothers do: they represent and stand +in the place of the whole Church. In one sense, every Christian +who meets that child through life, or hears of it, ought to behave, +as far as he can, as its godfather; ought to help and improve it if +he can. But what is everybody’s business, says the proverb, +is nobody’s business; and therefore these godfathers and godmothers +are called out from the rest, as examples to the rest, to watch over +the child, and to help and advise its father and mother in guiding and +training it: but not by interfering with a parent’s rights, God +forbid! or by drawing away the child’s affections from its own +flesh and blood; for if a child be not taught first to honour its father +and mother, there is little use in teaching it anything else whatsoever; +and a godfather’s first duty is to see that his godchild obeys +its earthly parents for the Lord’s sake, for that is right, and +God’s will, whatever else is not.</p> +<p>Now just conceive—I am sure that you easily may—what +a blessing to this parish, or this part of the country, it would be, +were the duties of godfathers really carried out and practised. +Every child, beside his father and mother, would have some two or three +elder friends at least, whom he had known from his childhood, whom he +could trust, to whom he could go in trouble as to his own flesh and +blood. The orphan would have, if not relations, still godparents, +to comfort and protect him. No one could go abroad without meeting, +if not a godparent, yet the godparent or godchild of a friend or a relation; +someone, in short, who had an interest in him, and he in them. +All would be bound together in threefold cords of interest and affection. +How many spites, family quarrels, mistakes, and ignorances about each +other would be done away, if people would but thus simply enter into +that communion of saints to which, by right, they belong, and bear each +other’s burdens, and so fulfil the law of Christ.—Unless +you think that men are such ill-conditioned creatures that the less +they mix with each other the better. I do not. I believe +that the more we mix with each other, and the better we know each other, +the more we shall feel for each other: that the more we help people, +the more we shall find that they are worth helping; that the more, in +a word, we try to live, not after the likeness of the beasts, selfish +and apart, but after the order and constitution of God’s Church, +to which we belong, and which is, that we are all fellow-members of +one body, then the more we shall find that God’s order is the +right, good, blessed order, by obeying which we enter into comfort of +which we never dream as long as we lead selfish, separate, worldly lives; +as it is written, ‘Eye hath not seen, nor ear heard, nor hath +it entered into the heart of man to conceive, the things which God has +prepared for those who love Him.’</p> +<p>This may seem a fanciful dream, too fair to be possible; but what +prevents it from being possible, save and except our own selfishness +and laziness?</p> +<p>And as for what fruit will spring from it, I have seen, by experience, +the blessing of godfathership and godmothership, where it is really +carried out; how it will knit together, in sacred bonds of friendship, +not merely the children, but the grown persons of different families, +and give them a fellow-feeling, a mutual interest, which will prevent +a hundred quarrels and coldnesses among frail human creatures. +And to those who are childless themselves, what a blessing to have their +love and self-sacrifice called out, by being bound in holy bonds, if +not to children of their own, at least to children of God!—to +have young people to care for, to teach, to guide, and so to win for +themselves in the Church of God a name better than that of sons and +daughters. And have no fear that by bringing your kindness to +bear especially upon your godchildren you will narrow your love, and +care less for children in general. Not so, my friends; you will +find that your love to your godchildren, like love to your own children, +will make all children lovable in your eyes: you will learn how worthy +of your love children are, what capacities of good there are in them, +how truly of such are the kingdom of heaven; and their simplicity will +often teach you more than you can teach them. Their God-given +instincts of right and wrong, truth and falsehood, which come from the +indwelling Word of God, Jesus the Lord, will often enough shame us, +will teach us more and more the depth of that great saying, ‘Out +of the mouths of babes and sucklings, Thou, O God, hast perfected Thy +praise.’</p> +<p>Now try, I entreat you, all godfathers and godmothers, to carry out +these hints of mine, and so fulfil your duty to your godchildren, sure +that you will find it a blessing to yourselves as well as to them.</p> +<p>After all it is your duty. But do not let the slandering Devil +slander to you that blessed word, Duty, and make you afraid of it, and +shrink from it, as if it meant something burdensome, and troublesome, +and thankless, which you suppose you must do for fear of punishment, +while you have a right to see how little of it you can do, and try to +be let off as cheaply as possible. Beware of that evil spirit, +my friends, for he is very near you, and me, and every man, whenever +we think of our duty. Very near us he is, that evil Jesuit spirit, +that spirit of bondage unto fear, which is continually setting us on +to find out with how <i>little</i> service God will be contented, how +human slaves may make the cheapest bargain with some stern taskmaster +above, of whom they dream. And from that temptation there is no +escape, save into the blessed name of God Himself—our Father.</p> +<p>Our Father!—whenever you think of your duty to God or man, +think but of those two words. Remember that all duty is duty to +a Father; your Father; and such a Father! Who gave His only begotten +Son to die for you, who showed what He was in that Son—full of +goodness, perfectly loving, perfectly merciful, perfectly just; and +then you will not be inclined to ask how <i>little</i> obedience, how +<i>little</i> love, how <i>little</i> service, He will allow you to +pay to Him; but how much He will help you to pay to Him. Then +you will feel that His service is perfect freedom, because it is service +to a Father who loves you, and will help you to do His will. Then +you will feel that His commandments are not grievous, because they are +a Father’s commandments, because you are bound to do them, not +by dread and superstition, but by gratitude, honour, affection, respect, +trust. Then you will not be thinking of what punishment will come +if you disobey—no, nor of what reward will come if you obey—but +you will be thinking of the commandment itself, and how to carry it +out most perfectly, and let the consequences take care of themselves, +because you know that your <i>Father</i> takes care of them; that He +loves you, and therefore what He commands must be good for you, utterly +the best thing for you; that He only gives you a commandment because +it is good for you; that you are made in God’s image, and therefore +God’s will must be for you the path of life, the only rule by +which you can prosper now and for ever.</p> +<p>Do try, now, all you who are godfathers and godmothers, and for once +look on your duty in this light. Be sure that in trying to do +your duty you will bring a blessing on yourselves, because your duty +is to a Father in heaven. Be sure that, in trying to better your +godchildren, you will better yourselves; in trying to teach them, you +will teach yourselves; in trying to bring them to confirmation, you +will indeed confirm, root, and strengthen yourselves the more deeply +in all that is good; because your godchildren are indeed God’s +children, and whatsoever you do for them you do for His only begotten +Son Jesus Christ, as He Himself says, ‘Inasmuch as ye did it unto +one of the least of these little ones, ye did it unto Me.’ +Do not be afraid of trying; you will have a hundred reasons for not +trying rise in your mind, the Devil will find you a hundred lying excuses: +‘It will be so difficult; and you do not like to interfere with +other people’s children; and you have never cared about your godchildren +yet, and it will seem so odd to begin now; and the children may not +listen to you; and besides, you do not know enough to teach them; you +are not good scholar enough, good liver enough, you can’t preach +where you don’t practice.’ Oh, how ready the Devil +is to help a man to excuses for not doing his duty; how careful he is +to keep out of a man’s mind the one thought which would sweep +all those excuses to the wind—the thought that this same duty, +which he is trying to make look so ugly, is duty to a loving Father. +Do not listen to his lies; look up to your good Father in heaven; and +try. It is God’s will that these children should be confirmed; +it is His will that you should help to bring them to confirmation; and +if it is His will, He will help you to do that will of His. It +may seem difficult: but try, and the difficulty will vanish, for God +will make it easy for you. You may be afraid of interfering: believe +that God’s Spirit is working in the hearts of your godchildren, +and of their parents also; and trust to God’s Spirit to make them +kindly and thankful to you about the matter, and glad to see that you +take an interest in their children. You may seem not to know enough: +O, my friends, you know enough, every one of you, if you have courage +to confess how much you know. Ask God for courage to speak out, +and He will give it you. And even if you are no scholar, be sure +that, as the old proverb says, ‘Teaching is the best way of learning.’ +Any parent, or godfather, or godmother, who will try to teach their +children God’s truth and their duty, will find that in so doing +they will teach themselves even more than they teach the children. +I say it because I know it from my own experience. And for the +rest, again I say, is not God your Father? Therefore, if any man +be in want of wisdom, or courage, or any other heavenly gift, let him +ask of God, who giveth liberally and upbraideth not, and he shall receive +it. For after all, when you ask God to teach you, and strengthen +you to do your duty, you do but ask Him for a part of that very inheritance +which He has already given you; a part of your inheritance in that kingdom +of heaven which is a kingdom of spiritual gifts and graces, into which +you were baptized as well as your godchildren.</p> +<p>Try then, each of you, what you can do to bring your own godchildren +to confirmation, and what you can do to make them fit for confirmation; +for you are members one of another, and if you will act as such, you +will find strength to do your duty, and a blessing in your day from +that heavenly Father from whom every fatherhood in heaven and earth, +and yours among the rest, is named.</p> +<div class="GutenbergBlankLines2"><br /><br /></div> +<h2>SERMON VI. JUSTIFICATION BY FAITH</h2> +<div class="GutenbergBlankLines2"><br /><br /></div> +<p>Ephesians ii. 5. By grace ye are saved.</p> +<p>We all hold that we are justified by faith, that is, by believing; +and that unless we are justified we cannot be saved. And of all +men who ever believed this, perhaps those who gave us the Church Catechism +believed it most strongly. Nay, some of them suffered for it; +endured persecution, banishment, and a cruel death, because they would +persist in holding, contrary to the Romanists, that men were justified +by faith only, and not by the works of the law; and that this was one +of the root-doctrines of Christianity, which if a man did not believe, +he would believe nothing else rightly. Does it not seem, then, +something strange that they should never in this Catechism of theirs +mention one word about justifying or justification? They do not +ask the child, ‘How is a man justified?’ that he may answer, +‘By faith alone;’ they do not even teach him to say, ‘I +am justified already. I am in a state of justification;’ +but not saying one word about that, they teach him to say much more—they +teach him to say that he is in a state of salvation, and to thank God +boldly because he is so; and then go on at once to ask him the articles +of his belief. And even more strange still, they teach him to +answer that question, not by repeating any doctrines, but by repeating +the simple old Apostles’ Creed. They do not teach him to +say, as some would now-a-days, ‘I believe in original sin, I believe +in redemption through Christ’s death, I believe in justification +by faith, I believe in sanctification by the Holy Spirit,’—true +as these doctrines are; still less do they bid the child say, ‘I +believe in predestination, and election, and effectual calling, and +irresistible grace, and vicarious satisfaction, and forensic justification, +and vital faith, and the three assurances.’</p> +<p>Whether these things be true or false, it seemed to the ancient worthies +who gave us our Catechism that children had no business with them. +They had their own opinions on these matters, and spoke their opinions +moderately and wisely, and the sum of their opinions we have in the +Thirty-nine Articles, which are not meant for children, not even for +grown persons, excepting scholars and clergymen. Of course every +grown person is at liberty to study them; but no one in the Church of +England is required to agree to them, and to swear that they are true, +except scholars at our old Universities, and clergymen, who are bound +to have studied such questions. But for the rest of Englishmen +all the necessary articles of belief (so the old divines considered) +were contained in the simple old Apostles’ Creed.</p> +<p>And why? Because, it seems to me, they were what Englishmen +ought to be—what too many Englishmen are too apt to boast of being +in these days, while they are not so, or anything like it—and +that is, honest men and practical men. They had taught the children +to say that they were members of Christ, children of God, and inheritors +of the kingdom of heaven; and they had taught the children, when they +said that, to mean what they said; for they had no notion that ‘I +am,’ meant ‘I may possibly be;’ or that ‘I was +made,’ meant ‘There is a chance of my being made some time +or other.’ They would not have dared to teach children to +say things which were most probably not true. So believing really +what they taught, they believed also that the children were justified. +For if a child is not justified in being a member of Christ, a child +of God, and an inheritor of the kingdom of heaven, what is he justified +in being? Is not that exactly the just, right, and proper state +for him, and for every man?—the very state in which all men were +meant originally to be, in which all men ought to have been? So +they looked on these children as being in the just, right, and proper +way, on which God looks with satisfaction and pleasure, and in which +alone a man can do just, right, and proper things, by the Spirit of +Christ, which He gives daily and hourly to those who belong to Him and +trust in Him and in His Father.</p> +<p>But they knew that the children could only keep in this just, and +right, and proper state by trusting in God, and looking up to Him daily +in faith, and love, and obedience. They knew that if the children, +whether for one hour or for their whole lives, lost trust in God, and +began trusting in themselves, they would that very moment, then and +there, become not justified at all, because they would be doing a thing +which no man is justified in doing, and fall into a state into which +no man is justified in remaining for one hour—that is, into an +unjustifiable state of self-will, and lawlessness, and forgetfulness +of who and of what they were, and of what God was to them; in one word, +into a sinful state, which is not a righteous, or just, or good, or +proper state for any man, but an utterly unrighteous, unjust, wrong, +improper, mistaken, diseased state, which is certain to breed unrighteous, +unjust, improper actions in a man, as a limb is certain to corrupt if +it be cut off from the body, as a little child is certain to come to +harm if it runs away from its parents, and does just what it likes, +and eats whatsoever pleases its fancy. So these old divines, being +practical men, said to themselves, ‘These children are justified +and right in being what they are, therefore our business is to keep +them what they are, and we can only do that as long as they have faith +in God and in His Christ.’</p> +<p>Now, if they had been mere men of books, they would have said to +themselves, ‘Then we must teach the children very exactly what +faith is, that they may know how to tell true faith from false, and +may be able to judge every day and hour whether they have the right +sort of faith which will justify them, or some wrong sort which will +not.’ And many wise and good men in those times did say +so, and tormented their own minds, and the minds of weak brethren, with +long arguments and dry doctrines about faith, till, in their eagerness +to make out what sort of thing faith ought to be, they seemed quite +to forget that it must be faith in God, and so seemed to forget too +who God was, and what He was like. Therefore, they ended by making +people believe (as too many, I fear, do now-a-days) not that they were +justified freely by the grace of God, shown forth in the life, and death, +and resurrection of his Son Jesus Christ; no: but that they were justified +by believing in justification by faith, and that their salvation depended +not on being faithful to God and trusting in Him, but in standing up +fiercely for the doctrine of justification by faith. And so they +destroyed the doctrine of free grace, while they thought they were fighting +for it; for they taught men not to look to God for salvation, so much +as to their own faith, their own frames, and feelings, and experiences; +and these, as common sense will show you, are just as much something +in a man, as acts of his own, and part of him, as his good works would +be; and so by making people fancy that it was having the right sort +of feelings which justified them, they fell back into the very same +mistake as the Papists against whom they were so bitter, namely, that +it is something in a man’s self which justifies him, and not simply +Christ’s merits and God’s free grace.</p> +<p>But our old Reformers were of a different mind; and everlasting thanks +be to Almighty God that they were so. For by being so they have +made the Church of England (as I always have said, and always will say) +almost the only Church in Europe, Protestant or other, which thoroughly +and fully stands up for free grace, and justification by faith alone. +For these old Reformers were practical men, and took the practical way. +They knew, perhaps, the old proverb, ‘A man need not be a builder +to live in a house.’ At least they acted on it, and instead +of trying to make the children understand what faith was made up of, +they tried to make them live in faith itself. Instead of saying, +‘How shall we make the children have faith in God by telling them +what faith is?’ they said, ‘How shall we make them have +faith in God by telling them what God is?’ And therefore, +instead of puzzling and fretting the children’s minds with any +of the controversies which were then going on between Papists and Protestants, +or afterwards between Calvinists and Arminians, they taught the children +simply about God; who He was, and what He had done for them and all +mankind; that so they might learn to love Him, and look up to Him in +faith, and trust utterly to Him, and so remain justified and right, +saved and safe for ever.</p> +<p>By doing which, my friends, they showed that they knew more about +faith and about God than if they had written books on books of doctrinal +arguments (though they wrote those too, and wrote them nobly and well); +they showed that they had true faith in God, such trust in Him, and +in the beauty and goodness, justice and love, which He had shown, that +they only needed to tell the children of it, and they would trust Him +too, and at once have faith in so good a God. They showed that +they had such trust in the excellencies, and reasonableness, and fitness +of His Gospel, that they were sure that it would come home at once to +the children’s hearts. They showed that they had such trust +in the power of His grace, in His love for the children, in the working +of His Spirit in the children, that He would bring His Gospel home to +their hearts, and stir them up by the spirit of adoption to feel that +they were indeed the children of God, to whom they might freely cry, +‘My Father!’</p> +<p>And I say that they were not deceived. I say that experience +has shown that they were right; that the Church Catechism, where it +is really and honestly taught, gives the children an honest, frank, +sober, English temper of mind which no other training which I have seen +gives. I have seen, alas! Church schools fail, ere now, +in training good children; but as far as I have seen, they have failed +either because the Catechism was neglected for the sake of cramming +the children’s brains with scholarship, or because the Catechism +was not honestly taught: because the words were taught by rote, but +the explanations which were given of it were no explanations at all, +but another doctrine, which our forefathers knew not: either Dissenting +or Popish; either a religion of fancies, and feelings, and experiences, +or one of superstitious notions and superstitious ceremonies which have +been borrowed from the Church of Rome, and which, I trust in God, will +be soon returned to their proper owner, if the free, truthful, God-trusting +English spirit is to remain in our children. I know that there +are good men among Dissenters, my friends; good men among Romanists. +I have met with them, and I thank God for them; and what may not be +good for English children may be good for foreign ones. I judge +not; to his own master each man stands or falls. But I warn you +frankly, from experience (not of my own merely—Heaven forbid!—but +from the experience of centuries past), that if you expect to make the +average of English children good children on any other ground than the +Church Catechism takes, you will fail. Of course there will be +some chosen ones here and there, whose hearts God will touch; but you +will find that the greater part of the children will not be made better +at all; you will find that the cleverer, and more tender-hearted will +be made conceited, Pharisaical, self-deceiving (for children are as +ready to deceive themselves, and play the hypocrite to their own consciences, +as grown people are); they will catch up cant words and phrases, or +little outward forms of reverence, and make a religion for themselves +out of them to drug their own consciences withal; while, when they go +out into the world, and meet temptation, they will have no real safeguard +against it, because whatsoever they have been taught, they have not +been taught that God is really and practically their Father, and they +His children.</p> +<p>I have seen many examples of this kind. Perhaps those who have +eyes to see may have seen one or two in this very parish. Be that +as it may, I tell you, my friends, that your children shall be taught +the Church Catechism, with the plain, honest meaning of the words as +they stand. No less: but as God shall give me grace, no more. +If it be not enough for them to know that God, He who made heaven and +earth, is their Father; that His Son Jesus Christ redeemed them and +all mankind by being born of the Virgin Mary, suffering under Pontius +Pilate, being crucified, dead, and buried, descending into hell, rising +again the third day from the dead, ascending into Heaven, and sitting +on the right hand of God the Father Almighty, in the intent of coming +from thence to judge the living and the dead; to believe in the Holy +Spirit, in the holy universal Church in which He keeps us, in the fellowship +of all Saints in which He knits us together; in the forgiveness of our +sins which He proclaims to us, in the resurrection of our body which +He will quicken at the last day, in the life everlasting which is His +life,—if, I say, this be not enough for them to believe, and on +the strength thereof to trust God utterly, and so be justified and saved +from this evil world, and from the doom and punishment thereof, then +they must go elsewhere; for I have nothing more to offer them, and trust +in God that I never shall have.</p> +<div class="GutenbergBlankLines2"><br /><br /></div> +<h2>SERMON VII. DUTY AND SUPERSTITION</h2> +<div class="GutenbergBlankLines2"><br /><br /></div> +<p>Micah vi. 6-8. Wherewith shall I come before the Lord and bow +myself before the most High God? Shall I come before him with +burnt offerings? . . . Will the Lord be pleased with thousands +of rams? . . . Shall I give my firstborn for my transgression; +the fruit of my body for the sin of my soul?</p> +<p>He hath shewed thee, O man, what is good; and what doth the Lord +require of thee, but to do justly, and to love mercy, and to walk humbly +with thy God?</p> +<p>There are many now-a-days who complain of that part of the Church +Catechism which speaks of our duty to God and to our neighbour; and +many more, I fear, who shrink from complaining of the Church Catechism, +because it is part of the Prayer-book, yet wish in their secret hearts +that it had said something different about Duty.</p> +<p>Some wonder why it does not say more about what are called ‘religious +duties,’ and ‘acts of worship,’ ‘mortification,’ +‘penitence,’ and ‘good works.’ Others +wonder no less why it says nothing about what are called ‘Christian +frames and feelings,’ and ‘inward experiences.’</p> +<p>For there is a notion abroad in the world, as there is in all evil +times, that a man’s chief duty is to save his own soul after he +is dead; that his business in this world is merely to see how he can +get out of it again, without suffering endless torture after his body +dies. This is called superstition: anxiety about what will happen +to us after we die.</p> +<p>Now if you look at the greater number of religious books, whether +Popish or Protestant, you will find that in practice the main thing, +almost the one thing, which they are meant to do, is to show the reader +how he may escape Hell-torments, and reach Heaven’s pleasures +after he dies: not how he may do his Duty to God and his neighbour. +They speak of that latter, of course: they could not be Christian books +at all, thank God, without doing so; but they seem to me to tell men +to do their Duty, not simply because it is right, and a blessing in +itself, and worth doing for its own sake, but because a man may gain +something by it after he dies. Therefore, to help their readers +to gain as much as possible after they die, they are not content with +the plain Duty laid down in the Bible and in the Catechism, but require +of men new duties over and above; which may be all very good if they +help men to do their real Duty, but are simply worth nothing if they +do not.</p> +<p>Let me explain myself. I said just now that superstition means +anxiety about what will happen to us after we die. But people +commonly understand by superstition, religious ceremonies, like the +Popish ones, which God has not commanded. And that is not a wrong +meaning either; for people take to these ceremonies from over-anxiety +about the next life. The one springs out of the other; the outward +conduct out of the inward fear; and both spring alike out of a false +notion of God, which the Devil (whose great aim is to hinder us from +knowing our Father in Heaven) puts into men’s minds. Man +feels that he is sinful and unrighteous; the light of Christ in his +heart shows him that, and it shows him at the same time that God is +sinless and righteous. ‘Then,’ he says, ‘God +must hate sin;’ and there he says true. Then steps in the +slanderer, Satan, and whispers, ‘But you are sinful; therefore +God hates you, and wills you harm, and torture, and ruin.’ +And the poor man believes that lying voice, and will believe it to the +end, whether he be Christian or heathen, until he believes the Bible +and the Sacraments, which tell him, ‘God does not hate you: He +hates your sins, and loves you; He wills not your misery but your happiness; +and therefore God’s will, yea, God’s earnest endeavour, +is to raise you out of those sins of yours, which make you miserable +now, and which, if you go on in them, must bring of themselves everlasting +misery to you.’ Of themselves; not by any arbitrary decree +of God (whereof the Bible says not one single word from beginning to +end), that He will inflict on you so much pain for so much sin: but +by the very nature of sin; for to sin is to be parted from God, in whose +presence alone is life, and therefore sin is, to be in death. +Sin is, to be at war with God, who is love and peace; and therefore +to be in lovelessness, hatred, war, and misery. Sin is, to act +contrary to the constitution which God gave man, when He said, ‘Let +us make man in our image, after our likeness;’ and therefore sin +is a disease in human nature, and like all other diseases, must, unless +it is checked, go on everlastingly and perpetually breeding weakness, +pain and torment. And out of that God is so desirous to raise +you, that He spared not His only begotten Son, but freely gave Him for +you, if by any means He might raise you out of that death of sin to +the life of righteousness—to a righteous life; to a life of Duty—to +a dutiful life, like His Son Jesus Christ’s life; for that must +go on, if you go on in it, producing in you everlastingly and perpetually +all health and strength, usefulness and happiness in this world and +all worlds to come.</p> +<p>But men will not hear that voice. The fact is, that simply +to do right is too difficult for them, and too humbling also. +They are too proud to like being righteous only with Christ’s +righteousness, and too slothful also; and so they go about like the +old Pharisees, to establish a righteousness of their own; one which +will pamper their self-conceit by seeming very strange, and farfetched, +and difficult, so as to enable them to thank God every day that they +are not as other men are; and yet one which shall really not be as difficult +as the plain homely work of being good sons, good fathers, good husbands, +good masters, good servants, good subjects, good rulers. And so +they go about to establish a righteousness of their own (which can be +no righteousness at all, for God’s righteousness is the only righteousness, +and Christ’s righteousness is the only pattern of it), and teach +men that God does not merely require of men to do justly, and love mercy, +and walk humbly with their God, but requires of them something more. +But by this they deny the righteousness of God; for they make out that +he has not behaved righteously and justly to men, nor showed them what +is good, but has left them to find it out or invent it for themselves. +For is it not establishing a righteousness of one’s own, to tell +people that God only requires these Ten Commandments of Christians in +general, but that if any one chooses to go further, and do certain things +which are not contained in the Ten Commandments, ‘counsels of +perfection,’ as they are called, and ‘good works’ +(as if there were no other good works in the world), and so do more +than it is one’s duty to do, and lead a sort of life which is +called (I know not why) ‘saintly’ and ‘angelic,’ +then one will obtain a ‘peculiar crown,’ and a higher place +in Heaven than poor commonplace Christian people, who only do justly, +and love mercy, and walk humbly with their God?</p> +<p>And is it not, on the other hand, establishing a righteousness of +one’s own, to say that God requires of us belief in certain doctrines +about election, and ‘forensic justification,’ and ‘sensible +conversion,’ and certain ‘frames and feelings and experiences;’ +and that without all these a man has no right to expect anything but +endless torture; and all the while to say little or nothing about God’s +requiring of men the Ten Commandments? For my part, I am equally +shocked and astonished at the doctrine which I have heard round us here—openly +from some few, and in practice from more than a few—that because +the Ten Commandments are part of the Law, they are done away with, because +we are not now under the Law but under Grace. What do they mean? +Is it not written, that not one jot or tittle of the Law shall fail; +and that Christ came, not to destroy the Law, but to fulfil it? +What do they mean? That it was harm to break the Ten Commandments +before Christ came, but no harm to break them now? Do they mean +that Jews were forbid to murder, steal, and commit adultery, but that +Christians are not forbidden? One thing I am afraid they do mean, +for I see them act up to it steadily enough. That Jews were forbidden +to covet, but that Christians are not; that Jews might not commit fornication, +but Christians may; that Jews might not lie, but Christians may; that +Jews might not use false weights and measures, or adulterate goods for +sale, but that Christians may. My friends, if I am asked the reason +of the hypocrisy which seems the besetting sin of England, in this day;—if +I am asked why rich men, even high religious professors, dare speak +untruths at public meetings, bribe at elections, and go into parliament +each man with a lie in his right hand, to serve neither God nor his +country, but his political party and his religious sect, by conduct +which he would be ashamed to employ in private life;—if I am asked +why the middle classes (and the high religious professors among them, +just as much as any) are given over to cheating, coveting, puffing their +own goods by shameless and unmanly boasting, undermining each other +by the dirtiest means, while the sons of religious professors, both +among the higher and the middle classes, seem just as liable as any +other young men to fall into unmanly profligacy;—if I am asked +why the poor profess God’s gospel and practise the Devil’s +works; and why, in this very parish now, there are women who, while +they are drunkards, swearers, and adulteresses, will run anywhere to +hear a sermon, and like nothing better, saving sin, than high-flown +religious books;—if I am asked, I say, why the old English honesty +which used to be our glory and our strength, has decayed so much of +late years, and a hideous and shameful hypocrisy has taken the place +of it, I can only answer by pointing to the good old Church Catechism, +and what it says about our duty to God and to our neighbour, and declaring +boldly, ‘It is because you have forgotten that. Because +you have despised that. Because you have fancied that it was beneath +you to keep God’s plain human commandments. You have been +wanting to “save your souls,” while you did not care whether +your souls were saved alive, or whether they were dead, and rotten, +and damned within you; you have dreamed that you could be what you called +“spiritual,” while you were the slaves of sin; you have +dreamed that you could become what you call “saints,” while +you were not yet even decent men and women.’</p> +<p>And so all this superstition has had the same effect as the false +preaching in Ezekiel’s time had. It has strengthened the +hands of the wicked, that he should not turn from his wicked way, by +promising him life; and it has made the heart of the righteous sad, +whom God has not made sad. Plain, respectable, God-fearing men +and women, who have wished simply to do their duty where God has put +them, have been told that they are still unconverted, still carnal—that +they have no share in Christ—that God’s Spirit is not with +them—that they are in the way to endless torture: till they have +been ready one minute to say, ‘Let us eat and drink, for to-morrow +we die’—‘Surely I have cleansed my hands in vain, +and washed my heart in innocency;’ and the next minute to say, +with Job, angrily, ‘Though I die, thou shalt not take my righteousness +from me! You preachers may call me what names you will; but I +know that I love what is right, and wish to do my duty;’ and so +they have been made perplexed and unhappy, one day fancying themselves +worse than they really were, and the next fancying themselves better +than they really were; and by both tempers of mind tempted to disbelieve +God’s Gospel, and throw away the thought of vital religion in +disgust.</p> +<p>And now people are raising the cry that Popery is about to overrun +England. It may be so, my friends. If it is so, I cannot +wonder at it; if it is so, Englishmen have no one to blame but themselves. +And whether Popery conquers us or not, some other base superstition +surely will conquer us if we go on upon our present course, and set +up any new-fangled, self-invented righteousness of our own, instead +of the plain Ten Commandments of God. For I tell you plainly they +are God’s everlasting law, the very law of liberty, wherewith +Christ has made us free; and only by fulfilling them, as Christ did, +can we be free—free from sin, the world, the flesh, and the Devil. +For to break them is to sin: and whosoever commits sin is the slave +of sin; and whosoever despises these commandments will never enjoy that +freedom, but be entangled again in the yoke of bondage, and become a +slave, if not to open and profligate sins, still surely to an evil and +tormenting conscience, to superstitious anxieties as to whether he shall +be saved or damned, which make him at last ask, ‘Wherewithal shall +I come before the Lord? Will the Lord be pleased with this, that +and the other fantastical action, or great sacrifice of mine?’ +or at last, perhaps, the old question, ‘Shall I give my firstborn +for my transgression, the fruit of my body for the sin of my soul? +Shall I cheat my own family, leave my property away from my children, +desert them to shut myself up in a convent, or to attempt some great +religious enterprise?’—Things which have happened a thousand +times already, and worse, far worse, than them; things which will happen +again, and worse, far worse than them, as soon as a hypocritical generation +is seized with that dread and terror of God which is sure to arise in +the hearts of men who try to invent a righteousness of their own, and +who forget what God’s righteousness is like, and who therefore +forget what God is like, and who therefore forget what God’s name +is, and who therefore forget that Jesus Christ is God’s likeness, +and that the name of God is ‘Love.’</p> +<p>Now, I say that the Church Catechism, from beginning to end, is the +cure for this poison, and in no part more than where it tells us our +duty to God and our neighbour; and that it does carry out the meaning +of the text as no other writing does, which I know of, save the Bible +only.</p> +<p>For what says the text?</p> +<p>‘He hath showed thee, O man, what is good.’</p> +<p>Who has showed thee? Who but this very God, from whom thou +art shrinking; to whom thou art looking up in terror, as at a hard taskmaster, +reaping where He has not sown, who willeth the death of a sinner, and +his endless and unspeakable torment? The very God whom thou dreadest +has stooped to save and teach thee. He hath sent His only begotten +Son to thee, to show thee, in the person of a man, Jesus Christ, what +a perfect man is, and what He requires of thee to be. This Lord +Jesus is with thee, to teach thee to live by faith in thy heavenly Father, +even as He lived, and to be justified thereby, even as He was justified +by being declared to be God’s well-beloved Son, and by being raised +from the dead. He will show thee what is good; He has shown thee +what is good, when He showed thee His own blessed self, His story and +character written in the four Gospels. This is thy God, and this +is thy Lord and Master; not a silent God, not a careless God, but a +revealer of secrets, a teacher, a guide, a ‘most merciful God, +who showeth to man the thing which he knew not;’ that same Word +of God who talked with Adam in the garden, and brought his wife to him; +who called Abraham, and gave him a child; who sent Moses to make a nation +of the Jews; who is the King of all the nations upon earth, and has +appointed them their times and the bounds of their habitation, if haply +they may feel after Him and find Him; who meanwhile is not far from +any one of them, seeing that in Him they live, and move, and have their +being, and are His offspring; who has not left Himself without witness, +that they may know that He is one who loves, not one who hates, one +who gives, not one who takes, one who has pity, not one who destroys, +in that He gives them rain and fruitful seasons, filling their hearts +with food and gladness. This is thy God, O man! from whose face +thou desirest to flee away.</p> +<p>Next, ‘He hath showed thee, O <i>man</i>.’ Not +merely, ‘He hath showed thee, O deep philosopher, or brilliant +genius;’—not merely, ‘He hath showed thee, O eminent +saint, or believer who hast been through many deep experiences:’ +but, ‘He hath showed thee, O <i>man</i>.’ Whosoever +thou art, if thou be a man, subsisting like Jesus Christ the Son of +Man, of a reasonable soul and human flesh; thou labourer at the plough, +tradesman in thy shop, soldier in the battle-field, poor woman working +in thy cottage, God hath showed thee, and thee, and thee, what is good, +as surely and fully as He has shown it to scholars and divines, to kings +and rulers, and the wise and prudent of the earth.</p> +<p>And He hath showed <i>thee</i>; not you. Not merely to the +whole of you together; not merely to some of you so that one will have +to tell the other, and the greater part know only at second-hand and +by hearsay: but He hath showed to thee, to each of you; to each man, +woman, and child, in this Church, alone, privately, in the depths of +thy own heart, He hath showed what is good. He hath sent into +thine heart a ray of The Light who lighteth every man who comes into +the world. He has given to thy soul an eye by which to see that +Light, a conscience which can receive what is good, and shrink from +what is evil; a spiritual sense, whereby thou canst discern good and +evil. That conscience, that soul’s eye of thine, God has +regenerated, as He declares to thee in baptism, and He will day by day +make it clearer and tenderer by the quickening power of His Holy Spirit; +and that Spirit will renew Himself in thee day by day, if thou askest +Him, and will quicken and soften thy soul more and more to love what +is good, and strengthen it more and more to hate and fly from what is +evil.</p> +<p>Next, ‘He hath showed thee, O man, what is GOOD.’ +Not merely what will turn away God’s punishments, and buy God’s +rewards; not merely what will be good for thee after thou diest: but +what is good, good in itself, good for thee now, and good for thee for +ever; good for thee in health and sickness, joy and sorrow, life and +death; good for thee through all worlds, present and to come; yea, what +would be good for thee in hell, if thou couldst be in hell and yet be +good. Not what is good enough for thy neighbours and not good +enough for thee, good enough for sinners and not good enough for saints, +good enough for stupid persons and not good enough for clever ones; +but what is good in itself and of itself. The one very eternal +and absolute Good which was with God, and in God, and from God, before +all worlds, and will be for ever, without changing or growing less or +greater, eternally The Same Good. The Good which would be just +as good, and just, and right, and lovely, and glorious, if there were +no world, no men, no angels, no heaven, no hell, and God were alone +in his own abyss. That very good which is the exact pattern of +His Son Jesus Christ, in whose likeness man was made at the beginning, +God hath showed thee, O man; and hath told thee that it is neither more +nor less than thy Duty, thy Duty as a man; that thy duty is thy good, +the good out of which, if thou doest it, all good things such as thou +canst not now conceive to thyself, must necessarily spring up for thee +for ever; but which if thou neglectest, thou wilt be in danger of getting +no good things whatsoever, and of having all evil things, mishap, shame, +and misery such as thou canst not now conceive of, spring up for thee +necessarily for ever.</p> +<p>This seems to me the plain meaning of the text, interpreted by the +plain teaching of the rest of Scripture. Now see how the Catechism +agrees with this.</p> +<p>It takes for granted that God has showed the child what is good: +that God’s Spirit is sanctifying and making good, not only all +the elect people of God, but him, that one particular child; and it +makes the child say so. Therefore, when it asks him, ‘What +is thy duty to God and to thy neighbour?’ it asks him, ‘My +child, thou sayest that God’s Spirit is with thee, sanctifying +thee and showing thee what is good, tell me, therefore, what good the +Holy Spirit has showed thee?—tell me what He has showed thee to +be good, and therefore thy duty?’</p> +<p>But some may answer, ‘How can you say that the Holy Spirit +teaches the children their Duty, when it is their schoolmaster, or their +father, who teaches them the Ten Commandments and the Catechism?’</p> +<p>My friends, we may teach our children the Ten Commandments, or anything +else we like, but we cannot teach them that that is their <i>duty</i>. +They must first know what Duty means at all, before they can learn that +any particular things are parts of their Duty. And, believe me, +neither you nor I, nor all the men in the world put together, no, nor +angel, nor archangel, nor any created being, nor the whole universe, +can teach one child, no, nor our own selves, the meaning of that plain +word DUTY, nor the meaning of those two plain words, I OUGHT. +No; that simple thought, that thought which every one of us, even the +most stupid, even the most sinful has more or less, comes straight to +him from God the Father of Lights, by the inspiration of the Holy Spirit +of God, the Spirit of Duty, Faith, and Obedience.</p> +<p>For mind—when you teach a child, ‘If you do this wrong +thing—stealing, for instance—God will punish you: but if +you are honest, God will reward you,’ you are not teaching the +child that it is his Duty to be honest, and his Duty not to steal. +You are teaching him what is quite right and true; namely, that it is +profitable for him to be honest, and hurtful to him to steal: but you +are not teaching him as high a spiritual lesson as any soldier knows +when he rushes upon certain death, knowing that he shall gain nothing, +and may lose everything thereby, but simply because it is his Duty. +You are only enticing your child to do right, and frightening him from +doing wrong; quite necessary and good to be done: but if he is to be +spiritually honest, honest at heart, honest from a sense of honour, +and not of fear; in one word, if he is to be really honest at all, or +even to try to be really honest, something must be done to that child’s +heart which nothing but the Spirit of God can do; he must be taught +that it is his DUTY to be honest; that honesty is RIGHT, the perfectly +right, and proper, and beautiful thing for him and for all beings, yea, +for God Himself; he must be taught to love honesty, and whatsoever else +is right, for its own sake, and therefore to feel it his Duty.</p> +<p>And I say that God does that by your children. I say that we +cannot watch our children without seeing that, though there is in them, +as in us, a corrupt and wilful flesh, which tempts them downward to +selfish and self-willed pleasures: yet there is in them generally, more +than in us their parents, a Spirit which makes them love and admire +what is right, and take pleasure in it, and feel that it is good to +be good, and right to do right; which makes them delight in reading +and hearing of loving, and right, and noble actions; which makes them +shocked, they hardly know why, at bad words, and bad conduct, and bad +people. And woe to those who deaden that tenderness of conscience +in their own children, by their bad examples, or by false doctrines +which tell the children that they are still unregenerate, children of +the Devil, not yet Christians; and who so put a stumbling-block in the +way of Christ’s little ones, and do despite to the Spirit of Grace +by which they are sealed to the day of redemption. I see parents +thinking that their children are to learn the deceitfulness of the human +heart from themselves, and the working of God’s Spirit from their +parents; but I often think that the teachers ought to be converted indeed, +that is, turned right round and become the learners instead of the teachers, +and learn the workings of God’s Spirit from their children, and +the deceitfulness of the human heart from themselves; if at least the +Lord Jesus’s words have any real force or meaning at all, when +He said, not, ‘Except the little children be converted, and become +as you,’ but, ‘Except ye be converted, and become as one +of these little children, ye’ (and not they) ‘shall in no +wise enter into the kingdom of heaven.’</p> +<p>Believe me, my friends, that your children’s angels do indeed +behold the face of their Father which is in heaven; that there is a +direct communication between Him and them; and that the sign and proof +of it is, the way in which they understand at once what you tell them +of their duty, and take to it, as it were, only too readily and hopefully, +and confidently, as if it were a thing natural and easy to them. +Alas! it is neither natural nor easy, and they will find out that too +soon by sad experience: but still, the Divine Light is there, the sense +of duty is in their minds, and the law of God is written in their hearts +by the Holy Spirit of God, who is sanctifying them, not merely by teaching +them to hope for heaven, or to dread hell, but by showing them what +is good.</p> +<p>And herein, I say, the simple and noble old Church Catechism, by +faith in God’s Spirit, does indeed perfect praise out of the mouths +of babes. Without one word about rewards or punishments, heaven +or hell, it begins to talk to the child, like a true English Catechism +as it is, about that glorious old English key word, DUTY. It calls +on the child to confess its own duty, and teaches it that its duty is +something most human, simple, everyday, commonplace, if you will call +it so. I rejoice that it is commonplace; I rejoice that in what +it says about our duty to God, and to our neighbour, it says not one +word about those counsels of perfection, or those frames and feelings, +which depend, believe me, principally on the state of people’s +bodily health, on the constitution of their nerves, and the temper of +their brain: but that it requires nothing except what a little child +can do as well as a grown person, a labouring man as well as a divine, +a plain farmer as well as the most refined, devout, imaginative lady. +May God bless them all; may God help them all to do their Duty in that +station of life to which it has pleased God to call them; but may God +grant to them never to forget that there is but one Duty for all, and +that all of them can do that Duty equally well, whatever their constitution, +or scholarship, or station of life may be, provided they will but remember +that God has called them to that station, and not try to invent some +new and finer one for themselves; provided they remember that they are +to do in that station neither more nor less than every one else is to +do in theirs, namely, to do justly, to love mercy, and to walk humbly +with their God.</p> +<p>In a word, to be perfect, even as their Father in heaven is perfect. +To do justly, because God is just, faithful, and true, rewarding every +man according to his works, and no partial accepter of persons; so that +in every nation he that feareth God and worketh righteousness is accepted +by Him.</p> +<p>To love mercy, because God loves mercy; to be merciful, because our +Father in heaven is merciful; because He willeth not the death of a +sinner, but rather that he should turn from his wickedness and live; +because God came to seek and to save that which is lost, and is good +to the unthankful and the evil; and because God so loved sinful man, +that when man hated God, God’s answer to man’s hate, God’s +vengeance upon man’s rebellion, was, to send His only-begotten +Son, that whosoever believed in Him should not perish, but have everlasting +life.</p> +<p>And to walk humbly with your God, because—and what shall I +say now? Does God walk humbly? Can there be humility in +God? Can God obey? And yet it must be so. If, as is +most certain from Holy Scripture, man, as far as he is what man ought +to be, is the image and glory of God; if man’s justice ought to +be a copy of God’s justice, and man’s mercy a copy of God’s +mercy, and all which is good in man a copy of something good in God: +if, as is most certain, all good on earth is God’s likeness, and +only good because it is God’s likeness, and is given by God’s +Spirit,—then our walking humbly with God, if it be good, must +be a copy of something in God. But of what?</p> +<p>That, my friends, is a question which can never be answered but by +those who believe in the mystery of the ever-blessed Trinity, The Father, +The Son, and The Holy Ghost. It is too solemn and great a matter +to be spoken of hastily at the end of a sermon. I will tell you +what little I seem to see of it next Sunday, with awe and trembling, +as one who enters upon holy ground. But this I will tell you, +to bear in mind meanwhile, that if you wish to know or to do what is +right, you must firmly believe and bear in mind this,—that God’s +justice is exactly like what would be just in you and me, without any +difference whatsoever: that God’s mercy is exactly like what would +be merciful in you and me; and that, as I hope to show you next Sunday, +God’s humility, wonderful as it may seem, is exactly like what +would be humble in you and me. For I warn you, that if you do +not believe this, you will be tempted to forget God’s righteousness, +and to invent a righteousness of your own, which is no righteousness +at all, but unrighteousness. For there can be but one righteousness—mind +what I say—only one righteousness, as there can be only one truth, +and only one reason. Forget that, and you will be tempted to invent +for yourselves a false justice, which is dishonest and partial; a false +mercy, which is cruel; a false humility, which is vain and self-conceited; +and you will be tempted also, as men of all religions and denominations +have been, to impute to God actions, and thoughts, and tempers, which +are (as your own consciences, if you would listen to God’s Word +in them, would tell you) unjust, cruel, and proud; and then you will +be tempted to say that things are justifiable in God, which you would +not excuse in any other being, by saying: ‘Of course it must be +right in Him, because He is God, and can do what He will.’ +As if the Judge of all the earth would not do Right; as if He could +be anything, or could do anything, but the Eternal <i>Good</i> which +is His very being and essence, and which He has shown forth in His Son +Jesus Christ our Lord, who went about doing good because God was with +Him. We all know what the good which He did was like. Let +us believe that God the Father’s goodness is the same as Jesus +Christ’s goodness. Let us believe really what we say when +we confess that Jesus was the brightness of His Father’s Glory, +and the express image of His Person.</p> +<div class="GutenbergBlankLines2"><br /><br /></div> +<h2>SERMON VIII. SONSHIP</h2> +<div class="GutenbergBlankLines2"><br /><br /></div> +<p>John v. 19, 20, 30. Then answered Jesus, Verily, verily, I +say unto you, The Son can do nothing of Himself, but what He seeth the +Father do: for what things soever He doeth, these also doeth the Son +likewise. For the Father loveth the Son, and sheweth Him all things +that Himself doeth.</p> +<p>I can of mine own self do nothing: as I hear, I judge: and my judgment +is just; because I seek not mine own will, but the will of my Father +which is in Heaven.</p> +<p>This, my friends, is why man should walk humbly and obediently with +his God; because humility and obedience are the likeness of the Son +of God, who, though He is equal to His Father, yet to do His Father’s +will humbled Himself, and took on Him the form of a slave, and though +He is a Son, yet learned obedience by the things which He suffered; +sacrificing Himself utterly and perfectly to do the commands of His +Father and our Father, of His God and our God; and sacrificing Himself +to His Father not as a man merely, but as a son; not because He was +in the likeness of sinful flesh, but because He was The Everlasting +Son of His Father; not once only on the cross, but from all eternity +to all eternity, the Lamb slain before the foundation of the world. +This is a great mystery; we may understand somewhat more of it by thinking +over the meaning of those great words, Father and Son.</p> +<p>Now, first, a son must be of the same nature as his father,—that +is certain. Each kind of animal brings forth after its kind: the +lion begets lions, the sheep, sheep; the son of a man must be a man, +of one substance with his earthly father; and by the same law, the Son +of God must be God. Take away that notion: say that the only-begotten +Son of God is not very God of very God, of one substance with His Father, +and the word son means nothing. If a son be not of the same substance +as his father, he is not a son at all. And more, a perfect son +must be as great and as good as his father, exactly like his father +in everything. That is the very meaning of father and son; that +like should beget like. Among fallen and imperfect men, some sons +are worse and weaker than their fathers: but we all feel that that is +an evil, a thing to be sorry for, a sad consequence of our fallen state. +Our reasons and hearts tell us that a son ought to be equal to his father, +and that it is in some way an affliction, almost a shame, to a father, +if his children are weaker or worse than he is. But we cannot +fancy such a thing in God; the only-begotten perfect Son of the Almighty +and perfect Father must be at least equal to His Father, as great as +His Father, as good as His Father; the brightness of His Father’s +glory, and the express image of His Father’s person.</p> +<p>But there is another thing about father and son which we must look +at, and that is this: a good son loves and obeys his father, and the +better son he is, the more he loves and obeys his father; and therefore +a perfect son will perfectly love and perfectly obey his father.</p> +<p>Now, here is the great difference between animals and men. +Among the higher animals, the mothers always, and the fathers sometimes, +feed, and help, and protect their young: but we seldom or never find +that young animals help and protect their parents; certainly, they never +obey their fathers when they are full grown, but are as ready to tear +their fathers in pieces as their fathers are to tear them: so that the +love and obedience of full-grown sons to their fathers is so utterly +human a thing, so utterly different from anything we find in the brutes, +that we must believe it to be part of man’s immortal soul, part +of God’s likeness in man.</p> +<p>And in the text our Lord declares that it is so; He declares that +His obedience to His Father, and His Father’s love to Him, is +the perfect likeness of what goes on between a good son and a good father +among men; only that it is <i>perfect</i>, because it is between a perfect +Father and a perfect Son.</p> +<p>Father and Son! Let philosophers and divines discover what +they may about God, they will never discover anything so deep as the +wonder which lies in those two words, Father and Son. So deep, +and yet so simple! So simple, that the wayfaring man, though poor, +shall not err therein. ‘Who is God? What is God like? +Where shall we find Him, or His likeness?’—so has mankind +been crying in all ages, and getting no answer, or making answers for +themselves in all sorts of superstitions, idolatries, false philosophies. +And then the Gospel comes, and answers to every man, to every poor and +unlearned labourer: Will you know the name of God? It is a Father, +a Son, and a Holy Spirit of love, joy, peace; a Spirit of perfect satisfaction +of the Father in the Son, and perfect satisfaction of the Son with the +Father, which proceeds from both the Father and the Son. It needs +no scholarship to understand that Name; every one may understand it +who is a good father; every one may understand it who is a good son, +who looks up to and obeys his father with that filial spirit of love, +and obedience, and satisfaction with his father’s will, which +is the likeness of the Holy Spirit of God, and can only flourish in +any man by the help of the Holy Spirit which proceeds from the Father +and the Son.</p> +<p>Father and Son! what more beautiful words are there in the world? +What more beautiful sight is there in the world than a son who really +loves his father, really trusts his father, really does his duty to +his father, really looks up to and obeys his father’s will in +all things? who is ready to sacrifice his own credit, his own pleasure, +his own success in life, for the sake of his father’s comfort +and honour? How much more fair and noble must be the love and +trust which is between God the Father and God the Son!</p> +<p>I wish that some of those who now write so many excellent books for +young people, would write one made up entirely of stories of good sons +who have obeyed, and worked for, and suffered for their parents. +Sure I am that such a book, wisely and well written, would teach young +people much of the meaning of the blessed name of God, much of their +duty to God. And yet, after all, my friends, is not such a book +written already? Have we not the four Gospels, which tell us of +Jesus Christ, the perfect Son, who came to do the will of a perfect +Father? Read that; read your Bibles. Read the history of +the Lord Jesus Christ, keeping in mind always that it is the history +of the Son of God, and of His obedience to His Father. And when +in St. John’s most wonderful Gospel you meet with deep texts, +like the one which I have chosen, read them too as carefully, if possible +more carefully, than the rest; for they are meant for all parents and +for all children upon earth. Read how The Father loves The Son, +and gives all things into His hand, and commits all judgment to The +Son, and gives Him power to have life in Himself, even as The Father +has life in Himself, and shows Him all things that Himself doeth, that +all men may honour The Son even as they honour The Father. Read +how The Son came only to show forth His Father’s glory; to be +the brightness of His glory and the express image of His person: to +establish His Father’s kingdom; to declare the goodness of His +Father’s Name, which is <i>The</i> Father. How He does nothing +of Himself, but only what He sees His Father do; how He seeks not His +own will, but the will of the Father who sent Him; how He sacrificed +all, yea even His most precious body and soul upon the cross, to finish +the work which His Father gave Him to do. How, being in the form +of God, and thinking it no robbery to be equal with God, He could boldly +say, ‘As the Father knoweth me, even so know I the Father. +I and my Father are one:’ and still, in the fulness of His filial +love and obedience, declared that He had no will, no wish, no work, +no glory, but His Father’s; and in the hour of His agony cried +out, ‘Father, if it be possible, let this cup pass from me: nevertheless, +not my will but thine be done.’</p> +<p>My friends, you will be able to understand more and more of the meaning +of these words just in proportion as you are good sons and good fathers; +and therefore, just in proportion as you are led and taught by the Holy +Spirit of God, without whose help no man can be either a good father +or a good son. A bad son; a disobedient, self-willed, self-conceited +son, who is seeking his own credit and not his father’s, his own +pleasure and not his parent’s comfort; a son who is impatient +of being kept in order and advised, who despises his parent’s +counsel, and will have none of his reproof,—to him these words +of our Lord, the deepest, noblest words which were ever spoken on earth, +will have no more meaning than if they were written in a foreign language; +he will not know what our Lord means; he will not be able to see why +our Lord came and suffered; he will not see any beauty in our Lord’s +character, any righteousness in His sacrificing Himself for His Father; +and because he has forgotten his duty to his earthly father, he will +never learn his duty to God.</p> +<p>For what is the duty of the Lord Jesus Christ is our duty, if we +are the sons of God in Him. He is The Son of God by an eternal +never-ceasing generation; we are the sons of God by adoption. +The way in which we are to look up to God, The Holy Spirit must teach +us; what is our duty to God The Holy Spirit must teach us. And +who is The Holy Spirit? He is The Spirit who proceeds from The +Son as well as from The Father. He is The Spirit of Jesus Christ, +The Spirit of the Son of God, the Spirit who descended on the Lord Jesus +when He was baptized, the Spirit which God gave to Him without measure. +He is the Spirit of The Son of God; and we are sons of God by adoption, +says Saint Paul; and because we are sons, he says, God has sent forth +into our hearts the Spirit of His Son, by whom we look up to God as +our Father; and this Spirit of God’s Son, by whom we cry to God, +Abba, Father, St. Paul calls, in another place, the Spirit of adoption; +and declares openly that He is the very Spirit of God.</p> +<p>Therefore, in whatsoever way the Spirit of God is to teach you to +look up to God, He will teach you to look up to Him as a Father; the +Father of Spirits, and therefore your Father; for you are a spirit. +Whatsoever duty to God the Holy Spirit teaches you, He teaches you first, +and before all things, that it is filial duty, the duty of a son to +a father, because you are the son of God, and God is your Father.</p> +<p>Therefore, whatsoever man or book tells you that your duty to God +is anything but the duty of a son to his father does not speak by the +Spirit of God. Whatsoever thoughts or feelings in your own hearts +tell you that your duty to God is anything but the duty of a son to +his father, and tempt you to distrust God’s forgiveness, and shrink +from Him, and look up to Him as a taskmaster, and an austere and revengeful +Lord, are not the Spirit of God; no, nor your own spirit, ‘the +spirit of a man,’ which is in you; for that was originally made +in the likeness of God’s Spirit, and by it rebellious sons arise +and go back to their earthly fathers, and trust in them when they have +nothing else left to trust, and say to themselves, ‘Though all +the world has cast me off, my parents will not. Though all the +world despise and hate me, my parents love me still; though I have rebelled +against them, deserted them, insulted them, I am still my father’s +child. I will go home to my own people, to the house where I was +born, to the parents who nursed me on their knee, I will go to my father.’</p> +<p>Fathers and mothers! if your son or daughter came home to you thus, +though they had insulted you, disgraced you, and spent their substance +in riotous living, would you shut your doors upon them? Would +not all be forgiven and forgotten at once? Would not you call +your neighbours to rejoice with you, and say, ‘It is good to be +merry and glad, for this our son was dead and is alive again, he was +lost and is found?’ And would not that penitent child be +more precious to you, though you cannot tell why, than any other of +your children? Would you not feel a peculiar interest in him henceforth? +And do you not know that so to forgive would be no weak indulgence, +but the part of a good father; a good, and noble, and human thing to +do? Ay, a human thing, and therefore a divine thing, part of God’s +likeness in man. For is it not the likeness of God Himself? +Has not God Himself, in the Parable of the Prodigal Son, declared that +He does so forgive His penitent children, at once and utterly, and that +‘There is more joy among the angels of God over one sinner that +repenteth, than over ninety and nine just persons who need no repentance?’ +So says the Lord Jesus Christ, the only begotten Son of God. Let +who dare dispute His words, or try to water them down, and explain them +away.</p> +<p>And why should it not be so? Do you fancy God less of a father +than you are? Is He not <i>The</i> Father, the perfect Father, +‘from whom every fatherhood in heaven and earth is named?’ +Oh, believe that He is indeed a Father; believe that all the love and +care which you can show to your children is as much poorer than the +love and care God shows to you, as your obedience to your earthly parents +is poorer and weaker than the love and obedience of Jesus Christ to +His Father. God is as much better a Father than you are, as Jesus +Christ is a better Son than you are. There is a sum of proportions; +a rule-of-three sum; work it out for yourselves, and then distrust God’s +love if you dare.</p> +<p>And believe, that whatsoever makes you distrust God’s love +is neither the Spirit of God who is the spirit of sonship, nor the spirit +of man: but the spirit of the Devil, who loves to slander God to men, +that they may shrink from Him, and be afraid to arise and go to their +Father, to be received again as sons of God; that so, being kept from +true penitence, they may be kept from true holiness, and from their +duty to God, which is the duty of sons of God to their Father in heaven.</p> +<p>Believe no such notions, my friends; howsoever humble and reverent +they may seem, they are but insults to God; for under pretence of honouring +Him, they dishonour Him; for He is love, and he who feareth, that is, +who looks up to God with terror and distrust, is not made perfect in +love. So says St. John, in the very chapter wherein he tells us +that God is love, and has manifested His love to us by sending His Son +to be the Saviour of the world; and that the very reason for our loving +God is, that He loves us already; and that therefore He who loveth not +knoweth not God, for God is love.</p> +<p>Yes, my friends, God is your Father; and God is love; and your duty +to God is a duty of love and obedience to a Father who so loved you +and all mankind that He spared not His only begotten Son, but freely +gave Him for you. ‘Our Father which art in heaven,’ +is to be the key-note of all your duty, as it is to be the key-note +of all your prayers: and therefore the Catechism is right in teaching +the child that God is his Father, and Jesus Christ the perfect Son of +God his pattern, and the Holy Spirit of the Father and of the Son his +teacher and inspirer, before it says one word to the child about duty +to God, or sin against God. How indeed can it tell him what sin +is, until it has told him against whom sin is committed, and that if +he sins against God he sins against a Father, and breaks his duty to +his Father? And how can it tell him that till it has told him +that God is his Father? How can it tell him what sin is till it +has told him what righteousness is? How can it tell him what breaking +his duty is till it has told him what the duty itself is? But +the child knows already that God is his Father; and therefore, when +the Catechism asks him, ‘What is his duty to God?’ it is +as much as to say, ‘My child, thou hast confessed already that +thou hast a good Father in heaven, and thou knowest as well as I (perhaps +better) what a father means. Tell me, then, how dost thou think +thou oughtest to behave to such a Father?’ And the whole +answer which is put into the child’s mouth, is the description +of duty to a father; of things which there would be no reason for his +doing to anyone who was not his father; nay, which he could not do honestly +to anyone else, but only hypocritically, for the sake of flattering, +and which differs utterly from any notion of duty to God which the heathen +have ever had just in this, that it is a description of how a son should +behave to a father. Read it for yourselves, my friends, and judge +for yourselves; and may God give you all grace to act up to it—not +in order that you, by ‘acts of faith,’ or ‘acts of +love,’ or ‘acts of devotion,’ may persuade God to +love you; but because He loves you already, with a love boundless as +Himself; because in Him you live, and move, and have your being, and +are the offspring of God; because His mercy is over all His works, and +because He loved the world, and sent His Son, not to condemn the world, +but that the world through Him might be saved; because He is The Giver, +The Father of lights, from whom comes every good and perfect gift; because +all which makes this earth habitable—all justice, order, wisdom, +goodness, mercy, humbleness, self-sacrifice—all which is fair, +or honourable, or useful, in men or angels, in kings on their thrones +or in labourers at the plough, in divines in their studies or soldiers +in the field of battle—all in the whole universe, which is not +useless, and hurtful, and base, and damnable, and doomed (blessed thought +that it is so!) to be burned up in unquenchable fire—all, I say, +comes forth from the Father of the spirits of all flesh, the Lord of +Hosts, who is wonderful in counsel and excellent in working; who spared +not His only begotten Son, but freely gave Him for us, and will with +Him freely give us all things.</p> +<div class="GutenbergBlankLines2"><br /><br /></div> +<h2>SERMON IX. THE LORD’S PRAYER</h2> +<div class="GutenbergBlankLines2"><br /><br /></div> +<p>Matt. vi. 9, 10. After this manner pray ye: Our Father which +art in heaven.</p> +<p>I have shown you what a simple account of our duty to God and to +our neighbour the Catechism gives us. I now beg you to remark, +that simple and everyday as this same duty is, the Catechism warns us +that we cannot do it without God’s special grace, and I beg you +to remark further, that the Catechism does not say that we cannot do +these things well without God’s special grace, but that we cannot +do them at all. It does not say that we cannot do all these things +of ourselves, but that we can do none of them. But I want you +to remark one thing more, which is very noteworthy: that in this case, +for the first time throughout the Catechism, the teacher tells the child +something. All along the teacher has, as I have often shown you, +been making the child tell him what is right, calling out in the child’s +heart thoughts and knowledge which were there already. Now he +in his turn tells the child something which he takes for granted is +not in the child’s heart, of which, if it is, has been put into +it by his teachers, and of which he must be continually reminded, lest +he should forget it; namely, that he cannot do these of himself; that, +as St. Paul says, ‘in him,’ that is, in his flesh, ‘dwells +no good thing;’ that he is not able to think or to do anything +as of himself, but his sufficiency is of God, who works in him to will +and to do of His good pleasure, who has also given him His Holy Spirit.</p> +<p>The Catechism, in short, takes for granted that the child knows his +duty; but it takes for granted also that he does not know how to do +that duty. It takes for granted, that in every child there is +as St. Paul says, ‘a law in his members warring against the law +of his mind, and bringing him into captivity to the law of sin’ +(literally, of short coming, or missing the mark) ‘which is in +his members.’ Now man’s natural inclination is to +suppose that good thoughts are part of himself, and therefore that a +good will to put them in practice is in his own power. I blame +no one for making that mistake: but I warn them, in the name of the +Bible and of the Catechism, that it is a mistake, and one which every +man, woman, and child will surely discover to be a mistake, if they +try to act on it. Good thoughts are not our own; they are Jesus +Christ’s; they come from Him, The Life and The Light of men; they +are His voice speaking to our hearts, informing us of His laws, showing +us what is good. And good desires are not our own: they come from +the Holy Spirit of God, who strives with men, and labours to lift their +hearts up from selfishness to love; from what is low and foul, to what +is noble and pure; from what is sinful and contrary to God’s will, +to what is right and according to God’s will.</p> +<p>This is the lesson which you and I and every man have to learn: that +in ourselves dwells no good thing; but that there is One near us mightier +than we, from whom all good things do come; and that He loves us, and +will not only teach us what is good, but give us the power to do the +good we know. But if we forget that, if we take any credit whatsoever +to ourselves for the good which comes into our minds, then we shall +be surely taught our mistake by sore afflictions and by shameful falls; +by God’s leaving us to ourselves, to try our own strength, and +to find it weakness; to try our own wisdom, and find it folly; to try +our own fancied love of God, and find that after all our conceit of +ourselves, we love ourselves better, when it comes to a trial, than +we love what is right; until, in short, we are driven with St. Paul +to feel that, howsoever much our hearts may delight in the Law of God, +there is a corrupt nature in us which fights against our delight in +God’s law, and will surely conquer it, and make us slaves to our +own fancies, slaves to our passions, slaves to ourselves, ay, slaves +to the very lowest and meanest part of ourselves: unless we can find +a deliverer; unless we can find some one stronger than us, who can put +an end to this hateful, shameful war within us between good wishes and +bad deeds.</p> +<p>And then, if we will but cry with St. Paul, ‘Oh, wretched man +that I am, <i>who</i> shall deliver me from the body of this death?’ +we shall surely, sooner or later, hear a voice within our hearts, a +voice full of love, of comfort, of fellow-feeling for us,—‘<i>I</i> +will deliver thee, my child; <i>I</i>, even I thy Father in heaven; +I will teach thee, and inform thee in the way wherein thou shouldest +go; and I will guide thee with mine eye.’ And then with +St. Paul we shall be able to answer our own question, and say, ‘Who +will deliver me? I thank God, that God Himself will deliver me, +through Jesus Christ our Lord.’</p> +<p>This, then, is the reason why we need to pray: because we need to +be delivered from ourselves. This is the reason why we may pray, +because God is willing to deliver us from ourselves, if we be willing.</p> +<p>But every human being round us needs to be delivered from themselves, +just as much as we do. Without that deliverance we cannot do our +duty, neither can they. And just in proportion as men are delivered +from themselves, will mankind do its duty, and the world go right.</p> +<p>Now their duty is the same as ours; and therefore the prayer which +is right and good for us is equally right and good for them. And +what is more, we cannot pray rightly for ourselves unless we pray for +them in the very same breath; for the Catechism tells us that there +is one duty for all of us, to love and obey and serve our heavenly Father, +and to love our neighbour as ourselves, because they are our brothers, +children of one common Father, members of the same God’s family +as we are, and their interest and ours are bound up together. +Yes, to love all mankind as ourselves; for though too many of them, +alas! are not yet in God’s family, and strangers to His covenant, +yet God’s will is that they too should come to the knowledge of +the truth; and therefore for them we can pray hopefully and trustfully, +‘Lord have mercy on all men, on Jews, Turks, Infidels, and heretics; +and bring them home, blessed Lord, to Thy flock, that they may be saved +and made one fold under one Shepherd, through Jesus Christ our Lord, +in whom Thou hast declared Thy good will to all the children of men.’</p> +<p>This is the right prayer. That all men may do their duty where +God has put them. That those who, like the heathen, do not know +their duty, may be taught it; that we who do know it, may have strength +to do it.</p> +<p>And therefore it is that the Catechism teaches us the need of prayer, +immediately after making us confess our duty; and therefore it is that +it begins by teaching the Lord’s Prayer, because that prayer is +the one, of all prayers which ever have been offered upon earth, which +perfectly expresses the duty of man, and man’s relation to Almighty +God.</p> +<p>It is throughout a prayer for strength. It confesses throughout +what we want strength for, to what use we are to put God’s grace +if He bestows it on us. Our delight in the Lord’s Prayer +will depend on what we consider our duty here on earth to be.</p> +<p>If we look upon this earth principally as a place where we are to +pray for all the good things which we can get, our first prayer will +be, of course, ‘Give us this day our daily bread.’</p> +<p>If we look at this earth principally as a place where we have a chance +of being saved from punishment and torment after we die, then our first +prayer will be, ‘Forgive us our sins.’ And, in fact, +that is all that too many of our prayers now-a-days seem to consist +of,—‘Oh, my Maker, give me. my daily bread. Oh, my +Judge, forgive me my sins.’ Right prayers enough, but spoilt +by being taken out of their place; spoilt by being prayed before all +other prayers; spoilt, too, by being prayed for ourselves alone, and +not for other people also.</p> +<p>But if we believe, as the Bible and the Catechism tell us, that we +and all Christian people are God’s children, members of God’s +family, set on earth in God’s kingdom to do His work by doing +our duty, each in that station of life to which God has called us, in +the hope of a just reward hereafter according to our works, then our +great desire will be for strength to do our duty, and the Lord’s +Prayer will seem to us the most perfect way of asking for that strength; +and if we believe that we are God’s children and He our Father, +we shall feel sure that we must get strength from Him, and sure that +we must ask for that strength; and sure that He will give it us if we +do ask.</p> +<p>But if His will is to give it us, why ask Him at all? Why pray +at all, if God already knows our necessities, and is able and willing +to supply them?</p> +<p>My friends, the longer I live, the more certain I am that the only +reason for praying at all is because God is our Father; the more certain +I am that we shall never have any heart to pray unless we believe that +God is our Father. If we forget that, we may utter to Him selfish +cries for bread; or when we look at His great power, we may become terrified, +and utter selfish cries to Him not to harm us, without any real shame +or sorrow for sin: but few of us will have any heart to persevere in +those cries. People will say to themselves, ‘If God is evil, +He will not care to have mercy on me: and if He is good, there is no +use wearying Him by asking Him what He has already intended to give +me: why should I pray at all?’</p> +<p>The only answer is, ‘Pray, because God is your Father, and +you His child.’ The only answer; but the most complete answer. +I will engage to say, that if anyone here is ever troubled with doubts +about prayer, those two simple words, ‘Our Father,’ if he +can once really believe them in their full richness and depth, will +make the doubts vanish in a moment, and prayer seem the most natural +and reasonable of all acts. It is because we are God’s children, +not merely His creatures, that He will have us pray. Because He +is educating us to know Him; to know Him not merely to be an Almighty +Power, but a living, loving Person; not merely an irresistible Fate, +but a Father who delights in the love of His children, who wishes to +shape them into His own likeness, and make them fellow-workers with +Him; therefore it is that He will have us pray. Doubtless he <i>could</i> +have given us everything without our asking; for He <i>does</i> already +give us almost everything without our asking. But He wishes to +educate us as His children; to make us trust in Him; to make us love +Him; to make us work for Him of our own free wills, in the great battle +which He is carrying on against evil; and that He can only do by teaching +us to pray to Him. I say it reverently, but firmly. As far +as we can see, God cannot educate us to know Him, The living, willing, +loving Father, unless He teaches us to open our hearts to Him, and to +ask Him freely for what we want, just <i>because</i> He knows what we +want already.</p> +<p>If I have not made this plain enough to any of you, my friends, let +me go back to the simple, practical explanation of it which God Himself +has given us in those two words—father and child.</p> +<p>Should you like to have a child who never spoke to you, never asked +you for anything? Of course not. And why? ‘Because,’ +you would say, ‘one might as well have a dumb animal in one’s +family instead of a child, if it is never to talk and ask questions +and advice.’ Most true and reasonable, my friends. +And as you would say concerning your children, so says God of His. +You feel that unless you teach your children to ask you for all they +want, even though you know their necessities before they ask, and their +ignorance in asking, you will never call out their love and trust towards +you. You know that if you want really to have your child to please +and obey you, not as a mere tame animal, but as a willing, reasonable, +loving child, you must make him know that you are training him; and +you must teach him to come to you of his own accord to be trained, to +be taught his duty, and set right where he is wrong: and even so does +God with you. If you will only consider the way in which any child +must be educated by its human parents, then you will at once see why +prayer to our Heavenly Father is a necessary part of our education in +the kingdom of heaven.</p> +<p>Now the Lord’s Prayer, just this sort of prayer, is man’s +cry to his Heavenly Father to train him, to educate him, to take charge +of him, daily and hourly, body and soul and spirit. It is a prayer +for grace, for special grace; that is, for help, daily and hourly, in +each particular duty and circumstance; for help from God specially suited +to enable us to do our duty. And the whole of the prayer is of +this kind, and not, as some think, the latter part only.</p> +<p>It is too often said that the three first sentences are not prayers +for man, but rather praises to God. My friends, they cannot be +one without being the other. You cannot, I believe, praise God +aright without praying for men; you cannot pray for men aright without +praising God; at least, you cannot use the Lord’s Prayer without +doing both at once, without at once declaring the glory of God and praying +for the welfare of all mankind.</p> +<p>‘Hallowed be Thy name.’ Is not that a prayer for +men as well as praise to God? Yes, my friends, when you say, ‘Our +Father, hallowed be Thy name,’ you pray that all men may come +at last to look up to God as their Father, to love, serve, and obey +God as His children; and for what higher blessing can you pray? +Ay, and you pray, too, that men may learn at last the deep meaning of +that word—father; that they may see how Godlike and noble a trust +God lays on them when He gives them children to educate and make Christian +men; you pray that the hearts of all fathers may be turned to the children, +and the hearts of all children to the fathers; you pray for the welfare, +and the holiness, and the peace of every home on earth; you pray for +the welfare of generations yet unborn, when you pray, ‘Our Father, +hallowed be Thy name.’</p> +<p>‘Thy kingdom come.’ Is not that too, if we will +look at it steadfastly, prayer for our neighbours, prayer for all mankind, +and still prayer for ourselves; prayer for grace, prayer for the life +and health of our own souls?</p> +<p>‘Thy kingdom come.’—That kingdom of the Father +which Jesus Christ proved by His works on earth to be a kingdom of justice +and righteousness, of love and fellow-feeling. When we pray, ‘Thy +kingdom come,’ it is as if we said, ‘Son of God, root out +of this sinful earth all self-will and lawlessness, all injustice and +cruelty; root out all carelessness, ignorance, and hardness of heart; +root out all hatred, envy, slander; root them out of all men’s +hearts; out of my heart, for I have the seeds of them in me. Make +me, and all men round me, day by day, more sure that Thou art indeed +our King; that Thou hast indeed taught us the laws of Thy Father’s +kingdom; and that, only in keeping them and loving them is there health, +and righteousness, and safety for any soul of man, for any nation under +the sun.’ ‘Thy will be done;’—no, not +merely ‘Thy will be done;’ but done ‘on earth as it +is in heaven;’ done, not merely as the trees and the animals, +the wind and clouds, do Thy will, by blindly following their natures, +but done as angels and blessed spirits do it, of their own will. +They obey Thee as living, willing, loving persons; as Thy sons: teach +us to obey Thee in like manner; lovingly, because we love Thy will; +willingly, because our wills are turned to Thy will; and therefore, +oh Heavenly Father, take charge of these wayward wills and minds of +ours, of these selfish, self-willed, ignorant, hasty hearts of ours, +and cleanse them and renew them by Thy Spirit, and change them into +Thy likeness day by day. Make us all clean hearts, oh God, and +renew within us a right spirit, the copy of Thine own Holy Spirit. +Cast us not away from Thy presence, for from Thee alone comes our soul’s +life; take not from us Thy Holy Spirit, who is The Lord and Giver of +Life; whose will is Thy will; who alone can strengthen and change us +to do Thy will on earth, as saints and angels do in heaven, and to be +fellow-workers with each other, fellow-workers with Thee, O God, even +as those blessed spirits are who minister day and night to all Thy creatures.</p> +<p>‘Give us this day our daily bread.’ People sometimes +divide the Lord’s Prayer into two parts—the ascriptions +and the petitions—and consider that after we have sufficiently +glorified and praised God in the first three sentences of the prayer, +then we are at liberty to begin asking something for ourselves, and +to say ‘Give us day by day our daily bread.’ I cannot +think so, my friends. I have been showing you that ‘Hallowed +be Thy name, Thy kingdom come, Thy will be done,’ if we do but +recollect that they are spoken to our Father, are just as much prayers +for all mankind, as they are hymns of honour to God; and so I say of +these latter: ‘Give us—Forgive us—Lead us not—Deliver +us’—that if we will but remember that they, too, are spoken +to our Father, we shall find that they are just as much hymns of honour +to God as prayers for mankind.</p> +<p>Yes, my friends, when we say, ‘Give us this day our daily bread,’ +we do indeed honour God and the name of God. We declare that He +is Love, that He is The Giver, The absolutely and boundlessly <i>generous +and magnanimous</i> Being. And what higher glory and honour or +praise can we ascribe, even to God Himself, than to say that of Him? +Next, we pray not for ourselves only, but for our neighbours; for England, +for Christendom, for the heathen who know not God, and for generations +yet unborn. We pray that God would so guide, and teach, and preserve +the children of men, as to enable them to fulfil in every country and +every age the work which He gave them to do, when He said, ‘Be +fruitful, and multiply, and fill the earth, and subdue it.’ +We know that our Father has commanded us to labour. We know that +our Father has so well ordered this glorious earth, that whosoever labours +may reap the just fruit of his labour; therefore we pray that God would +prosper our righteous plans for earning our own living. We pray +to Him not only so to order the earth that it may bring forth its fruits +in due season, but that men may be in a fit state to enjoy those fruits, +that God may not be forced for their good to withhold from them blessings +which they might abuse to their ruin. But we pray, also, ‘Give +<i>us:’</i> not me only, but <i>us</i>; and therefore we pray +that He would prosper our neighbour’s plans as well as ours. +So we confess that we believe God to be no respecter of persons; we +confess that we believe He will not take bread out of others’ +mouths to give it to us; we declare that God’s curse is on all +selfishness and oppression of man by man; we renounce our own selfishness, +the lust which our fallen nature has to rise upon others’ fall, +and say, ‘Father, we are all children at Thy common table. +Thou alone canst prosper the richest and the wisest; Thou alone canst +prosper the poorest and the weakest; Thou wilt do equal justice to all +some day, and we confess that Thou art just in so doing; we only ask +Thee to do it now, and to give us and all mankind that which is good +for them.’</p> +<p>Thus we pray not for this generation only, but for generations yet +unborn; not for this nation of England only, but for heathens and savages +beyond the seas. When we say, ‘Give us our daily bread,’ +we pray for every child here and on earth, that he may receive such +an education as may enable him to get his daily bread. We pray +for learned men in their studies, that they may discover arts and sciences +which shall enrich and comfort nations yet unborn. We pray for +merchants on the seas, that they may discover new markets for trade, +new lands to colonize and fill with Christian men, and extend the blessings +of industry and civilization to the savage who lives as the beasts which +perish and dwindles down off the face of the earth by famine, disease, +and war, the victim of his own idleness, ignorance, and improvidence.</p> +<p>And all the while we are praying for the widow and the orphan, that +God would send them friends in time of need; for the houseless wanderer, +for the shipwrecked sailor, for sick persons, for feeble infants, that +God would send help to them who cannot help themselves, and soften our +hearts and the hearts of all around us, that we may never turn our faces +away from any poor man, lest the face of the Lord be turned away from +us.</p> +<p>So far we have been praying to our Heavenly Father, first as a Father, +then as a King, then as an Inspirer, then as a Giver; and next we pray +to Him as a <i>For</i>giver—‘Forgive us our trespasses.’ +We have been confessing in these four petitions what God’s goodwill +to man is; what God wishes man to be, how man ought to live and believe. +And then comes the recollection of sin. We must confess what God’s +law is before we can confess that we have broken it; and now we do confess +that we have broken it. We know that God is our Father. +How often have we forgotten that He is a father; how often have we forgotten +to be good fathers ourselves.</p> +<p>We are in God’s kingdom. How often have we behaved as +if we were our own kings, and had no masters over us but our own fancies, +tempers, appetites! We are to do His will on earth as it is done +in heaven. How have we been doing our own will!—pleasing +ourselves, breaking loose from His laws, trying to do right of our own +wills and in our own strength, instead of asking His Spirit to strengthen, +and cleanse, and renew our wills, and so have ended by doing not the +right which we knew to be right, but the wrong which we knew to be wrong. +God is a giver. How often have we looked on ourselves as takers, +and fancied that we must as it were steal the good things of this world +from God, lest He should forget to give us what was fitting! How +often have we forgotten that God gives to all men, as well as to us; +and while we were praying, give <i>me</i> my daily bread, kept others +out of their daily bread!</p> +<p>Oh, my friends, we cannot blame ourselves too much for all these +sins; we cannot think them too heinous. We cannot confess them +too openly; we cannot cry too humbly and earnestly for forgiveness. +But we never shall feel the full sinfulness of sin; we never shall thoroughly +humble ourselves in confession and repentance, unless we remember that +all our sins have been sins against a Father, and a forgiving Father, +and that it is His especial glory, the very beauty and excellence in +Him, which ought to have kept us from disobeying Him, that He does forgive +those who disobey Him.</p> +<p>And, lastly, in like manner, when you say, ‘Lead us not into +temptation, but deliver,’ &c., you are not only entreating +God to lead you, but you are honouring and praising Him, you are setting +forth His glory, and declaring that He is a God who does <i>lead</i>, +and a God who does not leave His poor creatures to wander their own +foolish way, but guides men, in spite of all their sins, full of condescension +and pity, care and tender love. You do not only ask God to deliver +you from evil, but you declare that He is righteous, and hates evil; +that He is love, and desires to deliver you from evil; One who spared +not His only-begotten Son, but gave Him freely for us, to deliver us +from evil; and raised Him up, and delivered all power into His hand, +that He might fight His Father’s battle against all which is hurtful +to man and hateful to God, till death itself shall be destroyed, and +all enemies put under the feet of the Saviour God.</p> +<div class="GutenbergBlankLines2"><br /><br /></div> +<h2>SERMON X. THE DOXOLOGY</h2> +<div class="GutenbergBlankLines2"><br /><br /></div> +<p>Psalm viii. 1 and <i>sqq</i>. O Lord our Governor, how excellent +is Thy name in all the earth, Thou that hast set Thy glory above the +heavens!</p> +<p>Out of the mouth of babes and sucklings hast Thou ordained strength, +because of Thine enemies, that Thou mightest still the enemy and the +avenger.</p> +<p>This is the text which I have chosen to-day, because I think it will +help us to understand the end of the Lord’s Prayer, which tells +us to say to our Father in Heaven, ‘Father, Thine is the kingdom; +Father, Thine is the power; Father, Thine is the glory.’</p> +<p>The man who wrote this psalm had been looking up at the sky, spangled +with countless stars, with the moon, as if she were the queen of them +all, walking in her brightness. He had been looking round, too, +on this wonderful earth, with its countless beasts, and birds, and insects, +trees, herbs, and flowers, each growing, and thriving, and breeding +after their kind, according to the law which God had given to each of +them, without any help of man. And then he had thought of men, +how small, weak, ignorant, foolish, sinful they were, and said to himself, +‘Why should God care for men more than for these beasts, and birds, +and insects round? Not because he is the largest and strongest +thing in the world; for I will consider Thy heavens, even the work of +Thy hands, the moon and the stars, which Thou hast ordained, how much +greater, more beautiful they are than poor human beings. May not +glorious beings, angels, be dwelling in them, compared to whom man is +no better than a beast?’</p> +<p>And yet he says to himself, ‘I know that God, though He has +put man lower than the angels, has crowned him with glory and honour. +I know that, whatever glorious creatures may live in the sun, and moon, +and stars, God has given man the dominion and power here, on <i>this</i> +world. I know that even to babes and sucklings God has given a +strength, because of His enemies—that He may silence the enemy +and the avenger; and I know that by so doing, God has set His glory +<i>above</i> the heavens, and has shown forth His glory more in these +little children, to whom He gives strength and wisdom, than He has in +sun, and moon, and stars.’</p> +<p>Now how is that? The Catechism, I think, will tell us. +The Doxology, at the end of the Lord’s Prayer, will tell us, if +we consider it.</p> +<p>If you will listen to me, I will try and show you what I mean.</p> +<p>Suppose I took one of your children, and showed him that large bright +star, which you may see now every evening, shining in the south-west, +and said to him, ‘My child, that star, which looks to you only +a bright speck, is in reality a world—a world fourteen hundred +times as big as our world. We have but one moon to light our earth; +that little speck has four moons, each of them larger than ours, which +light it by night. That little speck of a star seems to you to +be standing still; in reality, it is travelling through the sky at the +rate of 25,000 miles an hour.’ What do you think the child’s +feeling would be? If he were a dull child, he might only be astonished; +but if he were a sensible and thoughtful child, do you not think that +a feeling of awe, almost of fear, would come over him, when he thought +how small and weak and helpless he was, in comparison of those mighty +and glorious stars above his head?</p> +<p>And next, if I turned the child round, and bade him look at that +comet or fiery star, which has appeared lately low down in the north-west, +and said, ‘My child, that comet, which seems to you to hang just +above the next parish, is really eighty millions of miles off from us. +That bright spot at the lower part of it is a fiery world as large as +the moon,—that tail of fiery light which you see streaming up +from it, and which looks a few feet long, is a stream of fiery vapour, +stretching, most likely, hundreds of thousands of miles through the +boundless space. It seems to you to be sinking behind the trees, +so slowly that you cannot see it move. It is really rushing towards +us now, with its vast train of light, at the rate of some eighty thousand +miles an hour.’ And suppose then, if, to make the child +more astonished than ever, I went on—‘Yes, my child, every +single tiny star which is twinkling over your head is a sun, a sun as +large, or larger than our own sun, perhaps with worlds moving round +it, as our world moves round our sun, but so many millions of miles +far off, that the strongest spy-glass cannot make these stars look any +larger, or show us the worlds which we believe are moving round them.’</p> +<p>Do you not think that just in proportion to the child’s quickness +and understanding, he would be awed, almost terrified?</p> +<p>And lastly, suppose that to puzzle and astonish him still more, I +took a chance drop of water out of any standing pool, and showed him +through a magnifying-glass, in that single drop of water, dozens, perhaps +hundreds, of living creatures so small that it is impossible to see +them with the naked eye, each of them of some beautiful and wonderful +shape, unlike anything which you ever saw or dreamed of, but each of +them alive, each of them moving, feeding, breeding, after its kind, +each fulfilling the nature which God has given to them, and told him, +‘All the whole world, the air which you breathe, the leaves on +the trees, the soil under your feet, ay, even often the food which you +eat, and your own flesh and blood, are as full of wonderful things as +that drop of water is. You fancy that all the life in the world +is made up of the men and women in it, and the few beasts, and birds, +and insects, which you see about you in the fields. But these +living things which you do see are not a millionth part of the whole +number of God’s creatures; and not one smallest plant or tiniest +insect dies, but what it passes into a new life, and becomes food for +other creatures, even smaller than, though just as wonderful as itself. +Every day fresh living creatures are being discovered, filling earth, +and sea, and air, till men’s brains are weary with counting them, +and dizzy with watching their unspeakable beauty, and strangeness, and +fitness for the work which God has given each of them to do.’</p> +<p>And then suppose I said to the child, ‘God cares for each of +these tiny living creatures. How do you know that He does not +care for them as much as He does for you? God made them for His +own pleasure, that He might rejoice in the work of His own hands. +How do you know that He does not rejoice in them as much as in you? +Those mighty worlds and suns above your head, which you call stars, +how do you know that they are not as much more glorious and precious +in God’s sight than you are, as they are larger and more beautiful +than you are? And mind! all these things, from the tiniest insects +in the water-drop, to the most vast star or comet in the sky, all obey +God. They have not fallen, as you have; they have not sinned, +as you have; they have not broken the law, by which God intended them +to live, as you have. The Bible tells you so; and the discoveries +of learned men prove that the Bible is right, when it declares that +they all continue to this day according to His ordinance; for all things +serve Him; that sun, and moon, and stars, and light are praising Him; +that fire and hail, snow and vapour, wind and storm, mountains and all +hills, fruitful trees and all cedars, beasts and all cattle, worms and +feathered fowl, are showing forth His glory day and night; because He +has made them sure for ever and ever, each according to its kind, and +given them a law which shall not be broken; for all His works praise +Him, and show the glory of His kingdom, and the mightiness of His power, +that His power, His glory, and the mightiness of His kingdom might be +known unto the children of men.</p> +<p>And you!—They keep God’s ordinance, and you have broken +it; they fulfil God’s word, you fulfil your own fancies. +They have a law which shall not be broken, you break God’s law +daily. Are not they better than you? Is not, not merely +sun and stars, but even the meanest gnat which hums in the air, better +than man, more worthy of God’s love than man? For man has +sinned, and they have not.’</p> +<p>Do you not think that I should sadden, and terrify the child, and +make him ready to cry out, ‘Whither shall I flee from the wrath +of this great Almighty God; who has made this wondrous heaven and earth, +and all of it obeys Him, except me—I a rebel against Him who made +and rules all this?’</p> +<p>My friends, I only say, suppose that I spoke thus to your children. +For God forbid that I should speak thus to any human being, without +having first taught him the Lord’s Prayer, without first having +taught him to say, ‘I believe in Jesus Christ, Very God of Very +God, who was born of the Virgin Mary, and took man’s nature on +Him;’ without having taught him to say, ‘Our Father which +art in heaven, Thine is the kingdom, and the power, and the glory, for +ever and ever, Amen.’ So it is, and so let it be: for so +it is well, and so I am safe, sinner and rebel though I be.</p> +<p>I would not say it, unless I had taught him this; for then I should +be speaking the Devil’s words, and doing the Devil’s work: +for these are the thoughts of which he always takes advantage, whenever +he finds them in men’s hearts; because he is the enemy who hates +men, and the avenger who punishes them for their bad thoughts, by leading +them on into dark and fearful deeds; because he is the Devil, the Slanderer, +as his name means, and slanders God to men, and tries always to make +them believe that God does not care for men, and grudges them blessings; +in order that he may make men dread God, and shrink from Him into their +own pride, or their own carnal lusts and fancies.</p> +<p>These are the thoughts of which the Devil took advantage in the heathen +in old times, and tempted them to forget God—God, who had not +left Himself without a witness, in that He gave them rain and fruitful +seasons, filling their hearts with food and gladness—God, whose +unseen glory, even His eternal power and Godhead, may be clearly seen +from the creation of the world, being understood from the things which +are made—God, in whom, as St. Paul told the heathen, they lived +and moved, and had their being, and were the offspring of God. +This—that man is the offspring of God, and has a Father in heaven—is +the great truth which the Devil has been trying to hide from men in +every age, and by a hundred different devices. By making them +forget this, he tempted them to worship the creature instead of the +Creator; to pray to sun and moon and stars, to send them fair weather, +good crops, prosperous fortune: to look up to the heaven above them, +and down to the earth beneath their feet, in slavish dread and anxiety: +and pray to the sun, not to blast them to the seas, not to sweep them +away; to the rivers and springs, not to let them perish from drought; +to earthquakes, not to swallow them up; ay, even to try to appease those +dark fierce powers, with whom they thought the great awful world was +filled, by cruel sacrifices of human beings; so that they offered their +sons and their daughters to devils, and burned their own children in +the fire to Moloch, the cruel angry Fire King, whom they fancied was +lord of the earthquakes and the burning mountains. So did the +Canaanites of old, and so did the Jews after them; whensoever they had +forgotten that God was their Father, who had bought them, and that the +kingdom, and the power, and the glory, throughout heaven and earth, +were His, then at once they began to be afraid of heaven and earth, +and worshipped Baalim, and Astaroth, and the Host of Heaven, which were +the sun and moon and stars, and Moloch the Fire King, and Thammuz the +Lord of the Spring-time, and with forms of worship which showed plainly +enough, either by their cruelty or their filthy profligacy, who was +the author of them, and that man, when he forgets that heaven and earth +belong to his Father, is in danger of becoming a slave to his own lowest +lusts and passions.</p> +<p>And do not fancy, my friends, that because you and I are not likely +to worship sun and moon and stars as the old heathen did, that therefore +we cannot commit the same sin as they did.</p> +<p>My friends, I believe that we are in more danger of committing it +in England just now than ever we were; that learned men especially are +in danger of so doing, because they know so far more of the wonders +and the vastness of God’s creation than the heathens of old knew.</p> +<p>But you are not learned, you will say: you are plain people, who +know nothing about these wonderful discoveries which men make by telescopes +and magnifying-glasses, but use your own eyes in a plain way to get +your daily bread, and you feel no such temptations. You believe, +of course, that the kingdom and power and glory of all we see is God’s.</p> +<p>Yes; but do you believe too that He whom people are too apt to call +God, just because they have no other name to call Him, is your Father? +That it is your Father’s will which governs the weather, which +makes the earth bear fruit and gladden the heart of man with good and +fruitful seasons?</p> +<p>Alas, my friends, if we will open our eyes, see things in their true +light, and call things by their true name, we shall see many a man in +England now honouring the creature more than the Creator; trusting in +the seasons and the soil more than he does in God, and so sinning in +just the same way as the heathen of old.</p> +<p>When people say to themselves, ‘I must get land, I must get +money, by any means; honestly if I can, if not, dishonestly; for have +it I must;’ what are they doing then but denying that the kingdom, +the power, and the glory of this earth belong to the Righteous God, +and that He, and not the lying Devil, gives them to whomsoever He will?</p> +<p>When people say to themselves (as who does not at moments?) ‘To +be rich is to be safe; a man’s life does consist in the abundance +of what he possesses;’ what are they doing but saying that man +does <i>not</i> live by every word which proceeds out of the mouth of +God, but by what he can get for himself and keep for himself? +When they are fretful and anxious about their crops, when they even +repine and complain of Providence, as I have known men do because they +do not prosper as they wish, what are they doing but saying in their +hearts, ‘The weather and the seasons are the lords and masters +of my good fortune, or bad fortune. I depend on them, and not +on God, for comfort and for wealth, and my Heavenly Father does <i>not</i> +know what I have need of?’ When parents send their girls +out to field-work, without any care about whom they talk with, to have +their minds corrupted by hearing filthiness and seeing immodest behaviour, +what are they doing but offering their daughters in sacrifice, not even +to Moloch, but to Mammon; saying to themselves, ‘My daughter’s +modesty, my daughter’s virtue, is not of as much value as the +paltry money which I can earn by leaving her alone to learn wickedness, +instead of keeping watch over her, if she does work, that she may be +none the worse for her day’s labour.’</p> +<p>I might go on and give you a thousand instances more, but they all +come alike to this; that whensoever you fancy that you cannot earn your +daily bread without doing wrong yourself, or leaving your children to +learn wrong, then you do not believe that the kingdom, the power, and +the glory of this earth on which you work is your Heavenly Father’s. +For if you did, you would be certain that gains, large or small, got +by breaking the least of His commandments, could never prosper you, +but must bring a curse and a punishment with them; and you would be +sure also, that because God is your Father, and this earth and all herein +is His, that He would feed you with food sufficient for you, if you +do but seek first His kingdom—that is, try to learn His laws; +and seek first His righteousness—that is, strive and pray day +by day to become righteous even as He is righteous.</p> +<p>Yes, my friends, this is one meaning, though only one, of St. John’s +words, ‘This is the victory which overcometh the world, even our +faith.’ We all see the world full of pleasant things, for +which we long; of necessary things, too, without which we should starve +and die. And then the temptation comes to us to snatch at these +things for ourselves by any means in our power, right or wrong; like +the dumb animals who break out of their owners’ field into the +next, if they do but see better pasturage there, or fight and quarrel +between themselves for food, each trying to get the most for himself +and rob his neighbour. So live the beasts, and so you and I, and +every human being shall be tempted to live, if we follow our natures, +if we forget that we are God’s children, in God’s kingdom, +under the laws of a Heavenly Father, who has shown forth His own love +and justice, His own kingdom, and power, and glory, in the person of +the Lord Jesus Christ. But if we remember that, if we remember +daily that the kingdom, and power, and glory is our Father’s, +then we shall neither fear storms and blights, bad crops, or anything +else which is of the earth earthly. We shall fear nothing of that +kind, which can only kill the body, but only fear the evil Devil, lest, +by making us distrust and disobey our Heavenly Father, he should, after +he has killed, destroy both body and soul in hell. And as long +as we fear him, as long as we renounce him, as long as we trust utterly +in our Heavenly Father’s love and justice, and in the love and +justice of His dear Son, the Man Christ Jesus, to whom all power is +given in heaven and earth—then out of the youngest child among +us will God’s praise be perfected; for the youngest child among +us, by faith in God his Father, may look upon all heaven and earth, +and say, ‘Great, and wonderful, and awful as this earth and skies +may be, I am more precious in the sight of God than sun, and moon, and +stars; for they are things: but I am a person, a spirit, an immortal +soul, made in the likeness of God, redeemed into the likeness of God, +sanctified into the likeness of God. This great earth was here +thousands and thousands of years before I was born, and it will be here +perhaps millions and millions of years after I am dead; but it cannot +harm <i>me</i>; it cannot kill <i>me</i>. When earth, and sun, +and stars are past away, I shall live for ever; for I am the immortal +child of an Immortal Father, the child of the everlasting God. +These things He only made: but me He begot unto everlasting life, in +Jesus Christ my Lord. I seem to depend on this earth for food, +for clothing, for comfort, for life itself: and yet I do not do so in +reality; for man doth not live by bread alone, but by <i>every</i> word +which proceeds out of the mouth of God my Father. In Him I have +eternal life: a life which this earth did not give, and cannot take +away; a life which, by the mercy of my Father in heaven, I trust and +hope to be living when sun and earth, stars and comets, are returned +again to their dust, and blotted from the face of heaven. For +the kingdom, the glory, and the power of this world, and all other worlds, +past, present, and to come, belong to Him who spared not His only-begotten +Son, but freely gave Him for us, and will with Him freely give us all +things.’</p> +<p>And thus, my friends, may God’s praise be perfected out of +the mouth of any Christian child, when He declares that God put man +a little lower than the angels only to crown him with the glory and +worship of having the only-begotten Son of God take man’s nature +upon Him, and walk this earth as a man, and live, and die, and rise +again as a man, that so He might raise fallen man again to the glory +and honour which God appointed for men from the beginning, when He said, +Let us make man in our image, after our likeness: and let them have +dominion over the fish of the sea and the fowl of the air, and the beast +of the earth; and be fruitful and multiply, and replenish the earth +and subdue it.</p> +<div class="GutenbergBlankLines2"><br /><br /></div> +<h2>SERMON XI. AHAB AND NABOTH</h2> +<div class="GutenbergBlankLines2"><br /><br /></div> +<p>1 Kings xxi. 2, 3. And Ahab spake unto Naboth, saying, Give +me thy vineyard, that I may have it for a garden of herbs, because it +is near unto my house: and I will give thee for it a better vineyard +than it; or, if it seem good to thee, I will give thee the worth of +it in money. And Naboth said unto Ahab, The Lord forbid it me, +that I should give the inheritance of my fathers unto thee.</p> +<p>You heard to-day read for the first lesson, the story of Naboth and +King Ahab. Most of you know it well. Naboth’s vineyard +has passed into a proverb for something which we covet.</p> +<p>It is good that it should be so. We cannot know our Bible too +well; we cannot have Bible words and Bible thoughts too much worked +into our ways of talking and thinking about everyday matters. +As far as I can see, the best days of England, the best days of every +Christian country of which I ever read, have been days when men were +not ashamed of their Bibles; when they were ready to live by their Bibles; +to ask advice of their Bibles about buying and selling, about making +war and peace, about all the business of life; and were not ashamed +to quote texts of Scripture in the parliament, and in the market, and +in the battle-field, as God’s law, God’s rule, God’s +word about the matter in hand, which was, therefore, sure to be the +right word and the right rule. People are grown ashamed of doing +so now-a-days; but that does not alter the matter one jot. We +may deny God, but He cannot deny Himself. His laws are everlasting, +and He is ruling and judging us by them now, all day long, just as much +as He ruled and judged those Jews by them of old. The God of Abraham +is our God; the God of Moses is our God; the God of Ahab and Naboth +is our God; neither He nor His government are altered in the least since +their time, and they never will alter for ever, and ever, and ever; +and if we do not choose to believe that now in this life, we shall be +made to believe it by some very ugly and painful schooling in the life +to come.</p> +<p>What laws of God, now, can we learn from this story?</p> +<p>First, we may learn what a sacred thing <i>property</i> is. +That a man’s possessions (if they be justly come by) belong to +him, in the sight of God as well as in the sight of man, and that God +will uphold and avenge the man’s right.</p> +<p>Naboth, you see, stands simply on his right to his own property. +‘The Lord forbid it me, that I should give the inheritance of +my fathers unto thee.’ I do not think that he meant that +God had actually forbidden him: it seems to have been only some sort +of oath which he used. He may certainly have had reasons for thinking +it wrong to part with his lands; hurtful, perhaps, to his family after +him. Yet, as Ahab had promised him a better vineyard for it, or +its worth in money, I cannot help thinking that Naboth’s reason +was the one which shows on the face of his words. It was the inheritance +of his fathers, this vineyard. They had all worked in it, generation +after generation; perhaps, according to the Jewish custom, they were +buried somewhere in it; at least, it had been theirs and now was his; +he had worked in it, and played in it—perhaps since he was a child—and +he loved it; it was part and parcel of his father’s house to him, +a sacred spot.</p> +<p>And so it should be. It is a holy feeling which makes a man +cling to the bit of land which he has inherited from his parents, even +to the cottage, though it be only a hired one, where he has lived for +many a year, and where he has planted and tilled, perhaps with some +that he loved, who are now dead and gone, or grown up and gone out into +the world, till the little old cottage-garden is full of remembrances +to him of past joys and past sorrows. The feeling which makes +a man cling to his home and to his own land is a good feeling, and breeds +good in the man. It makes him respect himself; it keeps him from +being reckless and unsettled. It is a feeling which should not +be broken through. It is seldom pleasant to see land change hands; +it is seldom pleasant to see people turned out of their cottages. +It must often be so, but let it be as seldom as possible. One +likes to see a family take root in a place, and grow and thrive there, +one generation after another; and you will find, my friends, that families +do take root and thrive in a place just in proportion as they fear God +and do righteousness. The Psalms tell you, again and again, that +the way to abide in the land, and prosper in it, is to trust in the +Lord and be doing good; and that the wicked are soon rooted out, and +their names perish out of the land. One sees that come true daily.</p> +<p>But to return to Naboth. He loved his own land, and therefore +he had a right to keep it. We may say it was but a fancy of his, +if he could have a better vineyard, or the worth of it in money. +Remember, at least, that God respected that fancy of his, and justified +it, and avenged it. When (after Naboth’s death) Elijah accused +Ahab, in God’s name, he put two counts into the indictment; for +Ahab had committed two sins. ‘Hast thou killed, and also +taken possession?’ Killing was one sin; taking possession +was another.</p> +<p>And so Ahab learnt two weighty and bitter lessons. He learnt +that God’s Law stands for ever, though man’s law be broken +or be forgotten by disuse. For you must understand, that these +Jews were a free people, even as we are. They were not like the +nations round about them, or as the Russians are now—slaves to +their king, and holding their property only at his will. The law +of Moses had made them a free people, who held their property each man +from God, by God’s Law, which had said, ‘Thou shalt not +steal. Thou shalt not covet. Cursed is he who removes his +neighbour’s landmark.’ And their kings were bound +to govern by Moses’ law, just as our kings and rulers are bound +to govern by the old constitutions of England, and to do equal justice +by rich and poor. But the wicked kings of Israel were trying to +break through that law, and make themselves tyrants and despots, such +as the Czar of Russia is now. First, Jeroboam began by trying +to wean his people from Moses’ law, by preventing their going +up to worship at Jerusalem, and making them worship instead the golden +calves at Dan and at Bethel. For he knew that if he could make +idolaters of them, he should soon make slaves of them; and he succeeded; +and the kingdom of Israel grew more miserable year by year; and now +Ahab, his wicked successor, was breaking down the laws of property and +wrongfully taking away his subjects’ lands. Perhaps he said +in his heart, ‘I am king; there is no law stronger than I. +I have a right to do what I like.’ If he did so, he found +that he was mistaken. He found that though he forgot Moses’ +law, God had not; that the law stood there still, because it was founded +on eternal justice, which proceeds for ever out of the mouth of God; +and by the Law, which he had chosen to forget, he was judged; by the +Law of God, which deals equal justice to rich and poor, which is, like +God Himself, no acceptor of persons; but says, ‘Thou shalt not +covet,’ to the king upon his throne as sternly as to the beggar +on the dunghill.</p> +<p>And that Law stands still, my friends, doubt it not. Thanks +to the wisdom and justice of our forefathers who built the laws of England +on those old Ten Commandments, which hang for a sign thereof in every +church to this day. Thanks to them, I say, and to God, the root +of the law of England is, equal justice between man and man, be he high +or low; and it is a thing to bless God for every day of our lives, that +here the poor man’s little is as safe as the rich man’s +wealth: but there is many a sin of oppression, many a sin of covetousness, +my friends, which no law of man can touch. Make laws as artfully +as you will, bad men can always slip through them, and escape the spirit +of them, while they obey the letter: and I suppose it will be so to +the world’s end; and that, let the laws be as perfect as they +may, if any man wishes to cheat or oppress his neighbour, he will surely +be able to work his wicked will in some way or other. Well then, +my friends, if man’s law is weak, God’s is not;—if +man’s law has flaws and gaps in it, through which covetousness +can creep, God’s has none;—even if (which God forbid) man’s +law died out, and sinners were left to sin without fear of punishment, +still God’s Law stands sure, and the eye of the living God slumbers +not, and the hand of the living God never grows weary, and out of the +everlasting heaven His voice is saying, day and night, for ever, ‘I +endure for ever. I sit on the throne judging right; a sceptre +of righteousness is the sceptre of My kingdom. I judge the world +in justice, and minister true judgment unto the people. I also +will be a refuge for the oppressed, even a refuge in due time of trouble.’</p> +<p>O hear those words, my friends! hear and obey, if you love life, +and wish to see good days; and never, never say a thing is right, simply +because the law cannot punish you for it. Never say in your hearts +when you are tempted to be hard, cruel, covetous, over-reaching, ‘What +harm? I break no law by it.’ There is a law, whether +you see it or not; you break a law, whether you confess it or not; a +law which is as a wall of iron clothed with thunder, though man’s +law be but a flimsy net of thread; and that law, and not any Acts of +Parliament, shall judge you in the day when the secrets of all hearts +shall be disclosed, and every man shall receive the due reward of the +deeds done in the body, not according as they were allowed or not by +the Statute Book, but according as they were good or evil.</p> +<p>Another lesson we may learn from this story: that if we give way +to our passions, we give way to the Devil also. Ahab gave way +to his passion; he knew that he was wrong; for when Naboth refused to +sell him the vineyard, he did not dare openly to rob him of it; he went +to his house heavy of heart, and fretted, like a spoilt child, because +he could not get what he wanted. It was but a little thing, and +he might have been content to go without it. He was king of all +Israel, and what was one small vineyard more or less to him? But +prosperity had spoilt him; he must needs have every toy on which he +set his heart, and he was weak enough to fret that he could not get +more, when he had too much already. But he knew that he could +not get it; that, king as he was, Naboth’s property was his own, +and that God’s everlasting Law stood between him and the thing +he coveted. Well for him if he had been contented with fretting. +But, my friends—and be you rich or poor, take heed to my words—whenever +any man gives way to selfishness, and self-seeking, to a proud, covetous, +envious, peevish temper, the Devil is sure to glide up and whisper in +his ear thoughts which will make him worse—worse, ay, than he +ever dreamt of being. First comes the flesh, and then the Devil; +and if the flesh opens the door of the heart, the Devil steps in quickly +enough. First comes the flesh: fleshly, carnal pride at being +thwarted; fleshly, carnal longing for a thing, which longs all the more +for it because one cannot have it; fleshly, carnal peevishness and ill-temper, +at not having just the pleasant thing one happens to like. That +is a state of mind which is a bird-call for all the devils; and when +they see a man in that temper, they flock to him, I believe, as crows +do to carrion. It is astonishing, humbling, awful, my friends, +what horrible thoughts will cross one’s mind if once one gives +way to that selfish, proud, angry, longing temper; thoughts of which +we are ashamed the next moment; temptations to sin at which we shudder, +they seem so unlike ourselves, not parts of ourselves at all. +When the dark fit is past, one can hardly believe that such wicked thoughts +ever crossed one’s mind. I don’t think that they are +part of ourselves; I believe them to be the whispers of the Devil himself; +and when they pass away, I believe that it is the Lord Jesus Christ +who drives them away. But if any man gives way to them, determines +to keep his sullenness, and so gives place to the Devil; then those +thoughts do not pass; they take hold of a man, possess him, as the Bible +calls it, and make him in his madness do things which—alas! who +has not done things in his day, of which he has repented all his life +after?—things for which he would gladly cut off his right hand +for the sake of being able to say, ‘I never did that?’ +But the thing is done—done to all eternity: he has given place +to the Devil, and the Devil has made him do in five minutes work which +he could not undo in five thousand years; and all that is left is, when +he comes to himself, to cast himself on God’s boundless mercy, +and Christ’s boundless atonement, and cry, ‘My sins are +like scarlet, Thou alone canst make them whiter than snow: my sin is +ever before me; only let it not be ever before Thee, O God! Punish +me, if thou seest fit; but oh forgive, for there is mercy with Thee, +and infinite redemption!’ And, thanks be to God’s +great love, he will not cry in vain. Yet, oh, my friends, do not +give place to the Devil, unless you wish, forgiven or not, to repent +of it to the latest day you live.</p> +<p>And this was Ahab’s fate. He knew, I say, that he was +wrong; he knew that Naboth’s property was his own, and dare not +openly rob him of it; and he went to his house, heavy of heart, and +refused to eat; and while he was in such a temper as that, the Devil +lost no time in sending an evil spirit to him. It was a woman +whom he sent, Jezebel, Ahab’s own wife: but she was, as far as +we can see, a woman of a devilish spirit, cruel, proud, profligate, +and unjust, as well as a worshipper of the filthy idols of the Canaanites. +Ahab’s first sin was in having married this wicked heathen woman: +now his sin punished itself; she tempted him through his pride and self-conceit; +she taunted him into sin: ‘Dost thou now govern the kingdom of +Israel? I will give thee the vineyard of Naboth.’ +You all remember how she did so; by falsely accusing Naboth of blasphemy. +Ahab seems to have taken no part in Naboth’s murder. Perhaps +he was afraid; but he was a weak man, and Jezebel was a strong and fierce +spirit, and ruled him, and led him in this matter, as she did in making +him worship idols with her; and he was content to be led. He was +content to let others do the wickedness he had not courage to carry +out himself. He forgot that, as is well said, ‘He who does +a thing by another, does it by himself;’ that if you let others +sin for you, you sin for yourself. Would to God, my friends, that +we would all remember this! How often people wink at wrong-doing +in those with whom they have dealings, in those whom they employ, in +their servants, in their children, because it is convenient to them. +They shut their eyes, and their hearts too, and say to themselves, ‘At +all events, it is his doing and not mine; and it is his concern; I am +not answerable for other people’s sins. I would not do such +a thing myself, certainly; but as it is done, I may as well make the +best of it. If I gain by it, I need not be so very sharp in looking +into the matter.’ And so you see men who really wish to +be honest and kindly themselves, making no scruple of profiting by other +people’s dishonesty and cruelty. Now the law punishes the +receiver of stolen goods almost as severely as the thief himself: but +there are many receivers of stolen goods, my friends, whom the law cannot +touch. The world, at times, seems to me to be full of them; for +every one, my friends, who hushes up a cruel or a dishonest matter, +because he himself is a gainer by it, he is no better than the receiver +of stolen goods, and he will find in the day of the Lord, that the sin +will lie at his door, as Jezebel’s sin lay at Ahab’s. +There was no need for Ahab to say, ‘Jezebel did it, and not I.’ +The prophet did not even give him time to excuse himself: ‘Thus +saith the Lord, Hast thou killed, and also taken possession?’ +By taking possession of Naboth’s vineyard, and so profiting by +his murder, he made himself partaker in that murder, and had to hear +the terrible sentence, ‘In the place where dogs licked the blood +of Naboth, dogs shall lick thy blood, even thine.’</p> +<p>Oh, my friends, whatsoever you do, keep clean hands and a pure heart. +If you touch pitch, it will surely stick to you. Let no gain tempt +you to be partaker of others men’s sins; never fancy that, because +men cannot lay the blame on the right person, God cannot. God +will surely lay the burden on the man who helped to make the burden; +God will surely require part payment from the man who profited by the +bargain; so keep yourselves clear of other men’s sins, that you +may be clear also of their condemnation.</p> +<p>So Ahab had committed a horrible and great sin, and had received +sentence for it, and now, as I said before, there was nothing to be +done but to repent; and he did so, after his fashion.</p> +<p>Ahab, it seems, was not an utterly bad man; he was a weak man, fond +of his own pleasure, a slave to his own passions, and easily led, sometimes +to good, but generally to evil. And God did not execute full vengeance +on him: his repentance was a poor one enough; but such as it was, the +good and merciful God gave him credit for it as far as it went, and +promised him that the worst part of his sentence, the ruin of his family, +should not come in his time. But still the sentence against him +stood, and was fulfilled. Not long after, as we read in the second +lesson, he was killed in battle, and that not bravely and with honour +(for if he had been, that would have been but a slight punishment, my +friends), but shamefully by a chance shot, after he had disguised himself, +in the cowardice of his guilty conscience, and tried to throw all the +danger on his ally, good King Jehoshaphat of Judah; ‘and they +washed his chariot in the pool of Samaria, and the dogs licked up his +blood, according to the word of the Lord, which he spake by Elijah the +prophet.’</p> +<p>So ends one of the most clear and terrible stories in the whole Bible, +of God’s impartial justice. May God give us all grace to +lay it to heart! We are all tempted, as Ahab was; rich or poor, +our temptation is alike to give place to the Devil, and let him lead +us into dark and deep sin, by giving way to our own fancies, longings, +pride, and temper. We are all tempted, as Ahab was, to over-reach +our neighbours in some way; I do not mean always in cheating them, but +in being unfair to them, in caring more for ourselves than for them; +thinking of ourselves first, and of them last; trying to make ourselves +comfortable, or to feed our own pride, at their expense. Oh, my +friends, whenever we are tempted to be selfish and grasping, be sure +that we are opening a door to the very Devil of hell himself, though +he may look so smooth, and gentle, and respectable, that perhaps we +shall not know him when he comes to us, and shall take his counsels +for the counsel of an angel of light. But be sure that if it is +selfishness which has opened the door of our heart, not God, but the +Devil, will come in, let him disguise himself as cunningly as he will; +and our only hope is to flee to Him in whom there was no selfishness, +the Lord Jesus Christ, who came not to do His own will, but His Father’s; +not to glorify Himself, but His Father; not to save His own life, but +to sacrifice it freely, for us, His selfish, weak, greedy, wandering +sheep. Pray to Him to give you His Spirit, that glorious spirit +of love, and duty, and self-sacrifice, by which all the good deeds on +earth are done; which teaches a man not to care about himself, but about +others; to help others, to feel for others, to rejoice in their happiness, +to grieve over their sorrows, to give to them, rather than take from +them—in one word, The Holy Spirit of God, which may He pour out +on you, and me, and all mankind, that we may live justly and lovingly, +as children of one just and loving Father in heaven.</p> +<div class="GutenbergBlankLines2"><br /><br /></div> +<h2>SERMON XII. THE LIGHT OF GOD</h2> +<div class="GutenbergBlankLines2"><br /><br /></div> +<p>[<i>Preached for the Chelsea National Schools</i>.]</p> +<p>Ephesians v. 13. All things which are reproved are made manifest +by the light: for whatsoever is made manifest is light.</p> +<p>This is a noble text, a royal text; one of those texts which forbid +us to clip and cramp Scripture to suit any narrow notions of our own; +which open before us boundless vistas of God’s love, of human +knowledge, of the future of mankind. There are many such texts, +many more than we fancy; but this is one which is especially valuable +at the present time; one especially fit for a sermon on education; for +it is, as it were, the scriptural charter of the advocate of education. +It enables him boldly to say, ‘There is nothing I will refuse +to teach; there is nothing which man shall forbid me to teach; there +is nothing which God has made in heaven or earth about which I will +not tell the truth boldly to the young.’</p> +<p>For light comes from God. God is light, and in Him is no darkness +at all. And therefore He wishes to give light to His children. +He willeth not that the least of them should be kept in darkness about +any matter. Darkness is of the Devil; and he who keeps any human +soul in darkness, let his pretences be as reverent and as religious +as they may, is doing the Devil’s work. Nothing, then, which +God has made will we conceal from the young.</p> +<p>True, there are errors of which we will not speak to the young; but +they are not made by God: they are the works of darkness. Our +duty is to teach the young what God has made, what He has done, what +He has ordained; to make them freely partakers of whatsoever light God +has given us. Then, by means of that light, they will be able +to reprove the works of darkness.</p> +<p>For whatsoever is made manifest is light. Our version says; +‘Whatsoever makes manifest is light.’ That is true, +a noble truth; but I should not be honest, if I did not confess that +that is not what St. Paul says here. He says, ‘That which +<i>is</i> made manifest is light.’ On this the best commentators +and scholars agree. Our old translators have made a mistake, though +in grammar only, and have substituted one great truth for another equally +great.</p> +<p>‘Whatsoever is made manifest is light.’ We should +have expected this, if we are really Christians. If we have faith +in God; if we believe that God is worthy of our faith—a God whom +we can trust; in whom is neither caprice, deceit, nor darkness, but +pure and perfect light;—if we believe that we are His children, +and that He wishes us to be, like Himself, full of light, knowing what +we are and what the world is, because we know who God is;—if we +believe that He sent His Son into the world to reveal Him, to unveil +Him, to draw aside the veil which dark superstition and ignorance had +spread between man and God, and to show us the glory of God;—if +we believe this, then we shall be ready to expect that whatsoever is +made manifest would be light; for if God be light, all that He has made +must be light also. Like must beget like, and therefore light +must beget light, good beget good, love beget love; and therefore we +ought to expect that as true and sound knowledge increases, our views +of God will be more full of light.</p> +<p>Yes, my friends; under the influence of true science God will be +no longer looked upon, as He was in those superstitions which we well +call dark, as a proud, angry, capricious being, as a stern taskmaster, +as one far removed from the sympathy of men: but as one of whom we may +cheerfully say, Thy name be hallowed, for Thy name is Father; Thy kingdom +come, for it is a Father’s kingdom; Thy will be done, for it is +a Father’s will; and in doing Thy will alone men claim their true +dignity of being the sons of God.</p> +<p>Our views of our fellow-men will be more cheerful also; more full +of sympathy, comprehension, charity, hope; in one word, more full of +light. If it be true (and it is true) that God loves all, then +we should expect to find in all something worthy of our love. +If it be true that God willeth that none should perish, we should expect +to find in each man something which ought not to perish. If it +be true that God stooped from heaven, yea stoops from heaven eternally, +to seek and to save that which is lost, then we should have good hope +that our efforts to seek to save that which is lost will not be in vain. +We shall have hope in every good work we undertake, for we shall know +that in it we are fellow-workers with God.</p> +<p>Our notions of the world—of God’s whole universe, will +become full of light likewise. Do we believe that this earth was +made by Jesus Christ?—by Him who was full of grace and truth? +Do we believe our Bibles, when they tell us, that He hath given all +created things a law which cannot be broken; that they continue as at +the beginning, for all things serve Him? Do we believe this? +Then we must look on this earth, yea on the whole universe of God, as, +like its Master, full of grace and truth; not as old monks and hermits +fancied it, a dark, deceiving, evil earth, filled with snares and temptations; +a world from which a man ought to hide himself in the wilderness, and +find his own safety in ignorance. Not thus, but as the old Hebrews +thought of it, as a glorious and a divine universe, in which the Spirit +of God, the Lord and Giver of life, creates eternal melody, bringing +for ever life out of death, light out of darkness, letting his breath +go forth that new generations may be made, and herein renew the face +of the earth.</p> +<p>And experience teaches us that this has been the case; that for near +one thousand eight hundred years there has been a steady progress in +the mind of the Christian race, and that this progress has been in the +direction of light.</p> +<p>Has it not been so in our notions of God? What has the history +of theology been for near one thousand eight hundred years? Has +it not been a gradual justification of God, a gradual vindication of +His character from those dark and horrid notions of the Deity which +were borrowed from the Pagans, and from the Jewish Rabbis? a gradual +return to the perfect good news of a good God, which was preached by +St. John and by St. Paul?—In one word, a gradual manifestation +of God; and a gradual discovery that when God is manifested, behold, +God is light, and in Him is no darkness at all?</p> +<p>That progress, alas! is not yet perfect. We still see through +a glass darkly, and we are still too apt to impute to God Himself the +darkness of those very hearts of ours in which He is so dimly mirrored. +And there are men still, even in Protestant England, who love darkness +rather than light, and teach men that God is dark, and in Him are only +scattered spots of light, and those visible only to a favoured few; +men who, whether from ignorance, or covetousness, or lust of power, +preach such a deity as the old Pharisees worshipped, when they crucified +the Lord of Glory, and offer to deliver men, forsooth, out of the hands +of this dreadful phantom of their own dark imaginations.</p> +<p>Let them be. Let the dead bury their dead, and let us follow +Christ. Believe indeed that He is the likeness of God’s +glory, and the express image of God’s person, and you will be +safe from the dark dreams with which they ensnare diseased and superstitious +consciences. Let them be. Light is stronger than darkness; +Love stronger than cruelty. Perfect God stronger than fallen man; +and the day shall come when all shall be light in the Lord; when all +mankind shall know God, from the least unto the greatest, and lifting +up free foreheads to Him who made them, and redeemed them by His Son, +shall in spirit and in truth, worship The Father.</p> +<p>Does not experience again show us that in the case of our fellow-men, +whatsoever is made manifest, is light?</p> +<p>How easy it was, a thousand years ago—a hundred years ago even, +to have dark thoughts about our fellow-men, simply because we did not +know them! Easy it was, while the nations were kept apart by war, +even by mere difficulty of travelling, for Christians to curse Jews, +Turks, Infidels, and Heretics, and believe that God willed their eternal +perdition, even though the glorious collect for Good Friday gave their +inhumanity the lie. Easy to persecute those to whose opinions +we could not, or would not, take the trouble to give a fair hearing. +Easy to condemn the negro to perpetual slavery, when we knew nothing +of him but his black face; or to hang by hundreds the ragged street-boys, +while we disdained to inquire into the circumstances which had degraded +them; or to treat madmen as wild beasts, instead of taming them by wise +and gentle sympathy.</p> +<p>But with a closer knowledge of our fellow-creatures has come toleration, +pity, sympathy. And as that sympathy has been freely obeyed, it +has justified itself more and more. The more we have tried to +help our fellow-men, the more easy we have found it to help them. +The more we have trusted them, the more trustworthy we have found them. +The more we have treated them as human beings, the more humanity we +have found in them. And thus man, in proportion as he becomes +manifest to man, is seen, in spite of all defects and sins, to be hallowed +with a light from God who made him.</p> +<p>And if it has been thus, in the case of God and of humanity, has +it not been equally so in the case of the physical world? Where +are now all those unnatural superstitions—the monkish contempt +for marriage and social life, the ghosts and devils; the astrology, +the magic, and other dreams of which I will not speak here, which made +this world, in the eyes of our forefathers, a doleful and dreadful puzzle; +and which made man the sport of arbitrary powers, of cruel beings, who +could torment and destroy us, but over whom we could have no righteous +power in return? Where are all those dark dreams gone which maddened +our forefathers into witch-hunting panics, and which on the Continent +created a priestly science of witch-finding and witch-destroying, the +literature whereof (and it is a large one) presents perhaps the most +hideous instance known of human cruelty, cowardice, and cunning? +Where, I ask, are those dreams now? So utterly vanished, that +very few people in this church know what a great part they played in +the thoughts of our forefathers; how ghosts, devils, witches, magic, +and astrology, filled the minds, not only of the ignorant, but of the +most learned, for centuries.</p> +<p>And now, behold, nature being made manifest, is light. Science +has taught men to admire where they used to dread; to rule where they +used to obey; to employ for harmless uses what they were once afraid +to touch; and, where they once saw only fiends, to see the orderly and +beneficent laws of the all-good and almighty God. Everywhere, +as the work of nature is unfolded to our eyes, we see beauty, order, +mutual use, the offspring of perfect Love as well as perfect Wisdom. +Everywhere we are finding means to employ the secret forces of nature +for our own benefit, or to ward off physical evils which seemed to our +forefathers as inevitable, supernatural; and even the pestilence, instead +of being, as was once fancied, the capricious and miraculous infliction +of some demon—the pestilence itself is found to be an orderly +result of the same laws by which the sun shines and the herb grows; +a product of nature; and therefore subject to man, to be prevented and +extirpated by him, if he will.</p> +<p>Yes, my friends, let us teach these things to our children, to all +children. Let us tell them to go to the Light, and see their Heavenly +Father’s works manifested, and know that they are, as He is, <i>Light</i>. +I say, let us teach our children freely and boldly to know these things, +and grow up in the light of them. Let us leave those to sneer +at the triumphs of modern science, who trade upon the ignorance and +the cowardice of mankind, and who say, ‘Provided you make a child +religious, what matter if he does fancy the sun goes round the earth? +Why occupy his head, perhaps disturb his simple faith, by giving him +a smattering of secular science?’</p> +<p>Specious enough is that argument: but shortsighted more than enough. +It is of a piece with the wisdom which shrinks from telling children +that God is love, lest they should not be sufficiently afraid of Him; +which forbids their young hearts to expand freely towards their fellow-creatures: +which puts into their mouths the watchwords of sects and parties, and +thinks to keep them purer Christians by making them Pharisees from the +cradle.</p> +<p>My friends, we may try to train up children as Pharisees: but we +shall discover, after twenty years of mistaken labour, that we have +only made them Sadducees. The path to infidelity in manhood is +superstition in youth. You may tell the child never to mind whether +the sun moves round the earth or not: but the day will come when he +will mind in spite of you; and if he then finds that you have deceived +him, that you have even left him in wilful ignorance, all your moral +influence over him is gone, and all your religious lessons probably +gone also. So true is it, that lies are by their very nature self-destructive. +For all truth is of God; and no lie is of the truth, and therefore no +lie can possibly help God or God’s work in any human soul. +For as the child ceases to respect his teachers he ceases to respect +what they believe. His innate instinct of truth and honour, his +innate longing to believe, to look up to some one better than himself, +have been shocked and shaken once and for all; and it may require long +years, and sad years, to bring him back to the faith of his childhood. +Again I say it, we must not fear to tell the children the whole truth; +in these days above all others which the world has yet seen. You +cannot prevent their finding out the truth: then for our own sake, let +us, their authorized teachers, be the first to tell it them. Let +them in after life connect the thought of their clergyman, their schoolmaster, +their church, with their first lessons in the free and right use of +their God-given faculties, with their first glimpses into the boundless +mysteries of art and science. Let them learn from us to regard +all their powers as their Heavenly Father’s gift; all art, all +science, all discoveries, as their Heavenly Father’s revelation +to men. Let them learn from us not to shrink from the light, not +to peep at it by stealth, but to claim it as their birthright; to welcome +it, to live and grow in it to the full stature of men—rational, +free, Christian English men. This, I believe, must be the method +of a truly Protestant education.</p> +<p>I said Protestant—I say it again. What is the watchword +of Protestantism? It is this. That no lie is of the truth. +There are those who complain of us English that we attach too high a +value to TRUTH. They say that falsehood is an evil: but not so +great a one as we fancy. We accept the imputation. We answer +boldly that there can be no greater evil than falsehood, no greater +blessing than truth; and that by God’s help we will teach the +same to our children, and to our children’s children. Free +inquiry, religious as well as civil liberty—this is the spirit +of Protestantism. This our fathers have bequeathed to us; this +we will bequeath to our children;—to know that all truth is of +God, that no lie is of the truth. Our enemies may call us heretics, +unbelievers, rebellious, political squabblers. They may say in +scorn, You Protestants know not whither you are going; you have broken +yourselves off from the old Catholic tree, and now, in the wild exercise +of your own private judgment, you are losing all that standard of doctrine, +all unity of belief. Our answer will be—It is not so: but +even if it were so—even if we did not know whither we were going—we +should go forward still. For though we know not, God knows. +We have committed ourselves to God, the living God; and He has led us; +and we believe that He will lead us. He has taught us; and we +believe that He will teach us still. He has prospered us, and +we believe that He will prosper us still: and therefore we will train +up our children after us to go on the path which has brought us hither, +freely to use their minds, boldly to prove all things, and hold fast +that which is good; manfully to go forward, following Truth whithersoever +she may lead them; trusting in God, the Father of Lights, asking Him +for wisdom, who giveth to all liberally, and upbraideth not; and it +shall be given them.</p> +<p>I have been asked to preach this day for the National Schools of +this parish. I do so willingly, because I believe that in them +this course of education is pursued, that conjoined with a sound teaching +in the principles of our Protestant church, and a wholesome and kindly +moral training, there is free and full secular instruction as far as +the ages of the children will allow. Were it not the case, I could +not plead for these schools; above all at this time, when the battle +between ancient superstition and modern enlightenment in this land seems +fast coming to a crisis and a death struggle. I could not ask +you to help any school on earth in which I had not fair proof that the +teachers taught, on physical and human as well as on moral subjects, +the truth, the whole truth, and nothing but the truth, so help them +God.</p> +<div class="GutenbergBlankLines2"><br /><br /></div> +<h2>SERMON XIII. PROVIDENCE</h2> +<div class="GutenbergBlankLines2"><br /><br /></div> +<p>Matthew vi. 31, 32, 33. Be not anxious, saying, What shall +we eat? or, what shall we drink, or wherewithal shall we be clothed? +(for after all these things do the heathen seek:) for your Heavenly +Father knoweth that ye have need of all these things. But seek +ye first the kingdom of God and His righteousness, and all these things +shall be added unto you.</p> +<p>We must first consider carefully what this text really means; what +‘taking no thought for the morrow’ really is. Now, +it cannot mean that we are to be altogether careless and imprudent; +for all Scripture, and especially Solomon’s Proverbs, give us +the very opposite advice, and one part of God’s Word cannot contradict +the other. The whole of Solomon’s Proverbs is made up of +lessons in prudence and foresight; and surely our Lord did not come +to do away with Solomon’s Proverbs, but to fulfil them. +And more, Solomon declares again and again, that prudence and foresight +are the gifts of God; and God’s gifts are surely meant to be used. +Isaiah, too, tells us that the common work of the farm, tilling the +ground, sowing, and reaping, were taught to men by God; and says of +the ploughman, that ‘His God doth instruct him to discretion and +doth teach him.’ Neither can God mean us to sit idle with +folded hands waiting to be fed by miracles. Would He have given +to man reason, and skill, and the power of bettering his mortal condition +by ten thousand instructions if He had not meant him to use those gifts? +We find that, at the beginning, Adam is put into the garden, not to +sit idle in it, nor to feed merely on the fruits which fall from the +trees, as the dumb animals do, but to dress it, and to keep it; to use +his own reason to improve his own condition, and the land on which God +had placed him. Was not the very first command given to man to +replenish the earth and subdue it? And do we not find in the very +end of Scripture the Apostles working with their own hands for their +daily bread?</p> +<p>But what use of many words? It is absurd to believe anything +else; absurd to believe that man was meant to live like the butterfly, +flitting without care from flower to flower, and, like the butterfly, +die helpless at the first shower or the first winter’s frost. +Whatever the text means, it cannot mean that.</p> +<p>And it does not mean that. I suppose, that three hundred years +ago (when the Bible was translated out of the Greek tongue, in which +the Apostles wrote, into English), ‘taking thought’ meant +something different from what it does now: but the plain meaning of +the text, if it be put into such English as we talk now, is, ‘Do +not <i>fret</i> about the morrow. Be not anxious about the morrow.’ +There is no doubt at all, as any scholar can tell you, that that is +the plain meaning of the word in our modern English, and that our Lord +is not telling us to be imprudent or idle, but not to be anxious and +fretful about the morrow.</p> +<p>And more, I think if we look carefully at these words, we shall find +that they tell us the very reason why we are to work, and to look forward, +and to believe that God will bless our labour.</p> +<p>And what is this reason? It is this, that we have a <i>Father</i> +in heaven; not a mere Maker, not a mere Master, but a <i>Father</i>. +All turns on that one Gospel of all Gospels, <i>your Father in heaven</i>. +For our Lord seems to me to say, ‘Be not anxious for your life, +what ye shall eat, or drink, or wear. Is not the life more than +meat? Has not your Heavenly Father given you a higher life than +the mere life which must be kept up by food, which He has given to the +animals? He has made you reasonable souls; He has given to you +wisdom from His own wisdom, and a share of the Light which lights every +man who comes into the world, the Light of Christ His Son; He has created +you in His own likeness, that like Him you may make things, be makers +and inventors, each in his place and calling, each according to his +talents and powers, even as your Heavenly Father, the Maker and Creator +of all things. And if He has given you all these wonderful powers +of mind and soul, surely He has given you the less blessing, the mere +power to earn your own food? If He has made you so much wiser +than the beasts, surely He has made you as wise as the beasts.’ +‘And is not the body more than raiment?’ Has He not +given you bodies which can speak, write, build, work, plant, in a thousand +cunning and wonderful ways; bodies which can do a thousand nobler things +than merely keep themselves warm, as the beasts do? Then be sure, +if He has given you the greater power, He has given you the less also. +And as for fine clothes and rich ornaments, ‘Is not the body more +than raiment?’ Is not your body a far more beautiful and +nobler thing than all the gay clothes with which you can bedizen it? +If your bodies be fair, strong, healthy, useful, it matters little what +clothes you put upon them. Why will you not have faith in your +Heavenly Father? Why will you not have faith in the great honour +which He put on you when He said at first, ‘Let us make man in +our image, after our likeness, and let him have dominion over all things +on the earth’? Be sure, that God would not have made man, +and given him all these powers, and sent him upon this earth, unless +this earth had been a right good and fit place for him. Be sure +that if you obey the laws of this earth where God has put you, you will +never need to be anxious or fret; but you will prosper right well, you +and your children after you. For ‘Consider the fowls of +the air, they neither sow, nor reap, and gather into barns, and yet +your Heavenly Father feeds them; and are ye not much better than they?’ +Surely you are, for you <i>can</i> sow, and reap, and gather into barns. +And if God makes the earth work so well that it feeds the fowls who +cannot help themselves, how much more will the earth feed you who <i>can</i> +help yourselves, because God has given you understanding and prudence? +But as for anxiety, fretting, repining, complaining to God, ‘Why +hast Thou made me thus?’ what use in that? ‘Which +of you by taking thought can add one cubit to his stature?’ +Will all the fretting and anxiety in the world make you one foot or +one inch taller than you are? Will it make you stronger, wiser, +more able to help yourself? You are what you are: you can do what +God has given you power to do. Trust Him that He has made you +strong enough and wise enough to earn your daily bread, and to prosper +right well, if you will, upon this earth which He has made. And +why be anxious about clothing? ‘Consider the lilies of the +field, how they grow; they toil not, neither do they spin; and yet Solomon +in all his glory was not arrayed like one of these.’ But +man <i>can</i> toil, man <i>can</i> spin; your Heavenly Father has given +to man the power of providing clothes for himself, and not for himself +only, but for others; so that while the man who tills the soil feeds +the man who spins and weaves, the man who spins and weaves shall clothe +the man who tills the soil; and the town shall work for the country, +while the country feeds the town; and every man, if he does but labour +where God has put him, shall produce comforts for human beings whom +he never saw, who live perhaps in foreign lands across the sea. +For the Heavenly Father has knit together the great family of man in +one blessed bond of mutual need and mutual usefulness all over the world; +so that no member of it can do without the other, and each member of +it—each individual man—let him work at what thing he will, +can make many times more of that thing than he needs for himself, and +so help others while he earns his own living; and so wealth and comfort +ought to increase year by year among the whole family of men, ay, and +would increase, if it were not for sin. Yes, my friends, if it +were not for that same <i>sin</i>—if it were not that men do not +seek first the kingdom of God and His righteousness, there would be +no end, no bound to the wealth, the comfort, the happiness of the children +of men. Even as it is, in spite of all man’s sin, the world +does prosper marvellously, miraculously; in spite of all the waste, +destruction, idleness, ignorance, injustice, and folly which goes on +in the world, mankind increases and replenishes the earth, and improves +in comfort and in happiness; in spite of all, God is stronger than the +Devil, life stronger than death, wisdom stronger than folly, order stronger +than disorder, fruitfulness stronger than destruction; and they will +be so, more and more, till the last great day, when Christ shall have +put all enemies under His feet, and death is swallowed up in victory, +and all mankind is one fold under one Shepherd, Jesus Christ, the righteous +King of all.</p> +<p>But some may ask, What does our Lord mean when He says, ‘That +if we sought first the kingdom of God and His righteousness, all these +things should be added to us?’</p> +<p>I cannot tell you altogether, my friends; for eye hath not seen, +nor ear heard, nor hath it entered into the heart of man to conceive +what God has prepared for those who love Him. But this I can tell +you, that these things are taken <i>from</i> men, instead of being added +to them, by their not seeking first God’s kingdom and His righteousness. +I can tell you, as the Prophet does, that it is the sins of man which +withhold good things from him; because though, as the Prophet says in +the same place, God sends the good things, and the former and latter +rain in their season, and reserves to men still the appointed weeks +of harvest, yet men will not fear that same Lord their God; and therefore +those good things are wasted, and mankind remains too often miserable +in spite of God’s goodness, and starving in the midst of God’s +plenty.</p> +<p>If you wish to know what I mean, look but once at this present war. +I do not complain of the war. I honour the war. I thank +God from the bottom of my heart for this great and glorious victory, +and I call on you to thank Him, too, for it. I am none of those +who think war sinful. I cannot do so, for I swore at my baptism +to fight manfully under Christ’s banner against the world, the +flesh, and the Devil; and if we cannot reach the Devil and his works +by any other means, we must reach them as we are doing now, by sharp +shot and cold steel, and we must hold it an honourable thing, and few +things more honourable on earth, for a man to die fighting against evil +men, and an evil world-devouring empire, like that of Babylon of old, +or this of Russia now, that he may save not merely us who sit here now, +but our children’s children, and generations yet unborn, from +Russian tyranny, and Russian falsehood, and Russian profligacy, and +Russian superstition. I say, I do not complain of this war; but +I ask you to look at the mere waste which it brings, the mere waste +of God’s blessings. Consider all the skilful men now employed +in making cannon, shot, and powder to kill mortal men, who might every +one of them, in time of peace, have been employed in making things which +would feed, and clothe, and comfort mortal man. Consider that +very powder and shot itself, the fruit of so much labour and money, +made simply to be shot away, once for all, as if a man should spend +months in making some precious vessel, and then dash it to pieces the +moment it was made. Consider that Sevastopol alone; the millions +of money which it must have cost—the stone, the timber, the iron, +all used there—in making a mere robber’s den, which might +all have been spent in giving employment and sustenance to whole provinces +of poor starving Russians. Consider those tens of thousands of +men, labouring day and night for months at those deadly earthworks, +whose strong arms might have been all tilling God’s earth, and +growing food for the use of man. And then see the waste, the want, +the misery which that one place, Sevastopol, has caused upon God’s +earth.</p> +<p>And consider, too, the souls of mortal men, who have been wasted +there—no man knows how many, nor will know till the judgment day. +Two hundred thousand, at the least, they say, wasted about that accursed +place, within the last twelve months. Two hundred thousand cunning +brains, two hundred thousand strong right hands, two hundred thousand +willing hearts: what good might not each of those men have done if he +had been labouring peacefully at home, in his right place in God’s +family! What might he not have invented, made, carried over land +and sea? None dead there but might have been of use in his generation; +and doubtless many a one who would have done good with all his might, +who would have been a blessing to those around him; and now what is +left of him on earth but a few bones beneath the sod? Wasted—utterly +wasted! Oh, consider how precious is one man; consider how much +good the weakest and stupidest of us all might do, if he set himself +with his whole soul to do good; consider that the weakest and stupidest +of us, even if he has no care for good, cannot earn his day’s +wages without doing some good to the bodies of his fellow-men; and then +judge of the loss to mankind by this one single siege of one single +town; and think how many stomachs must be the emptier, how many backs +the barer, for this one war; and then see how man wastes God’s +gifts, and wastes most of all that most precious gift of all, men, living +men, with minds, and reasons, and immortal souls.</p> +<p>And whence has all this waste come? Simply because these Russian +rulers have chosen to seek first, not God’s kingdom, but their +own. Instead of behaving like God’s ministers and God’s +stewards, and asking, ‘How would God our King have us rule His +kingdom?’ they have laboured for their own power, conquering all +the nations round them, removing their neighbour’s landmark, and +wasting the wealth of their country on armies, and fortresses, and fleets, +with which they intended to conquer more and more of the earth which +did not belong to them. Because, instead of seeking God’s +righteousness, and saying to themselves, ‘How shall we be righteous, +even as our Heavenly Father is righteous, and how shall we teach this +great people to be righteous likewise?’ they have sought their +own pleasure, and lived in profligacy, covetous and cheating almost +beyond belief; and instead of behaving righteously to the people, or +teaching them to be righteous, they have crushed down the people, stupefied +and corrupted them by slavery, and maddened them by superstitions which +are not the righteousness of God, till they have made them easy tools +in their unjust wars, and are able to drive them, even by force, like +sheep to the slaughter, to die miserably in a cause in which, even if +those unhappy slaves conquered, they would only rivet their own chains +more tightly, and put more power into the hands of the very rulers who +are robbing them of their earnings, dishonouring their daughters, and +driving off their sons to die in a foreign land. Ah, my friends, +if these men had but sought first the kingdom of God and His righteousness; +if the great wealth, and the wonderful industry and prudence of Russia +had been but spent in doing justly, and loving mercy, what a rich and +honourable country of brave and industrious Christian men might Russia +be; a blessing, and not a curse, to half the earth of God!</p> +<p>Let us pray that she will become so, some day; and we may have hope +for her, for she is but young, and has time yet for repentance.</p> +<p>But some may say—indeed, we are all ready enough to say—‘Then +the evil of this war is the Russians’ fault, and not ours; and +so in every other case. In every other evil and misery they are +rather other people’s fault than ours. If we do our duty +well enough, and if other people would but do theirs, all would be well.’</p> +<p>We are all apt to say this in our hearts. But our Lord does +not say so. His promise is to all mankind: but His promise is +to each of us also. When He says, Seek ye first God’s kingdom +and righteousness, He speaks to you and to me, to every soul now here. +Believe it, my friends. The more that I see of life, the more +I see how much of our sorrow is our own fault; how much of our happiness +is in our own hands; and the more I see how little use there is in finding +fault with this government, or that, the more I see how much use there +is in every man’s finding fault with himself, and taking his share +of the blame.</p> +<p>I do not doubt that if the whole people of England, for the last +forty years, had sought first God’s kingdom and God’s righteousness, +and said to themselves in every matter, not merely ‘What is profitable +for us to do?’ but ‘What is <i>right</i> for us to do?’ +we should have been spared the expenses and the sorrows of this war: +but as for blaming our government, my friends,—what they are we +are; we choose them, Englishmen like ourselves, and they truly <i>represent +us</i>. Not one complaint can we make against them, which we may +not as justly make against ourselves; and if we had been in their places, +we should have done what they did; for the seeds of the same sins are +in us; and we yield, each in his own household and his own business, +to the same temptations as they, to the sins which so easily beset Englishmen +at this present time. I say, frankly, I see not one charge brought +against them in the newspapers which might not quite as justly be brought +against me, and, for aught I know, against every one of us here; and +while we are not faithful over a few things, what right have we to complain +of them for not having been faithful over many things? Believe, +rather (I believe it), that if we had been in their place, we should +have done far worse than they; and ask yourselves, ‘Do <i>I</i> +seek first God’s kingdom and God’s righteousness; for if +I do not, what right have I to lay the blame of my bad success on other +men’s not seeking them?’ To each of us, as much as +to our government, or to the Russian empire, is Christ’s command; +and each of us must take the consequences, if we break it. Let +us look at ourselves, and mend ourselves, and try whether God’s +promise will not hold true for us, each in his station, let the world +round us go as it will. Be sure that God is just, and that every +man bears his own burden: that the righteous should be as the wicked, +that be far from Thee, O God! Shall not the judge of all the earth +do right? Be sure that those who trust in Him shall never be confounded, +though the earth be moved, and the mountains carried into the midst +of the sea, as it is written, ‘Trust in the Lord, and be doing +good; dwell in the land, and work where God has placed thee, and verily +thou shalt be fed.’</p> +<p>But have we done so, my friends? have we sought first God’s +kingdom and His righteousness? have we not rather forgotten the meaning +of the text, and what God’s kingdom is, and what His righteousness +is? Do not most people fancy that God’s kingdom only means +some pleasant place to which people are to go after they die? and that +seeking God’s righteousness only means having Christ’s righteousness +imputed to us (as they call it), without our being righteous and good +ourselves? Do not most of us fancy that this very text means, +‘Do you take care of your souls, and God will take care of your +bodies; do you see after the salvation of your souls, and God will see +after the salvation of your bodies’? a meaning which, in the first +place, is not true, for God will do no such thing; and all the religion +in the world will not prevent a man’s having to work for his daily +bread, or pay his debts for him without money; and a meaning which, +in the second place, people themselves do not believe; for religious +professors in general now are just as keen about money as irreligious +ones, and even more so; so that covetousness and cunning, ambition and +greediness to rise in life, seem now-a-days to go hand in hand with +a high religious profession; and those who fancy themselves the children +of light have become just as wise in their generation as the children +of this world whom they despise.</p> +<p>No, my friends, that is not the meaning of the text; and when I ask +you, Have you obeyed the text? I do not ask you that question; but one +which I believe is something far more spiritual and more deep, something +at least which is far more heart-searching, and likely to prick a man’s +conscience, perhaps to make him angry with me who ask.</p> +<p>Do you seek first God’s kingdom, or your own profit, your own +pleasure, your own reputation? Do you believe that you are in +God’s kingdom, that He is your King, and has called you to the +station in which you are to do good and useful work for Him upon this +earth of His? Whatever be your calling, whether you be servant, +labourer, farmer, tradesman, gentleman, maid, wife, or widow, father, +son, or husband, do you ask yourself every day, ‘Now what are +the laws of God’s kingdom about this station of mine? what is +my duty here? how can I obey God, and His laws here, and do what He +requires of me, and so be a good servant, a good labourer, a good tradesman, +a good master, a good parish officer, a good wife, a good parent, pleasing +to God, useful to my neighbours and to my countrymen?’ Or +do you say to yourselves, ‘How can I get the greatest quantity +of money and pleasure out of my station, with the least trouble to myself?’ +My dearest friends, ask yourselves, each of you, in which of these two +ways do you look at your own station in life?</p> +<p>And do you seek first God’s righteousness? There can +be no mistake as to what God’s righteousness is; for God’s +righteousness must be Christ’s righteousness, seeing that He is +the express image of His Father. Now do you ask yourselves, ‘How +am I to be righteous in my station, as Christ was in His? how can I +do my Heavenly Father’s will, as Christ did? how can I behave +like Christ in my station? how would the Lord Jesus Christ have behaved, +if He had been in my place, when He was on earth?’ My friends, +that is the question, the searching question, the question which must +convince us all of sin, and show us so many faults of our own to complain +of, that we shall find no time to throw stones at our neighbours. +How would the Lord Jesus Christ have behaved, if He had been in my place +when He was upon earth?</p> +<p>My dear friends, till we can all of us answer that question somewhat +better than we can now, we have no need to look as far as Russia, or +as our forefathers’ mistakes, or our rulers’ mistakes, to +find out why this trouble and that trouble come upon us: for we shall +find the reason in our own selfish, greedy, self-willed hearts.</p> +<p>Oh, my friends, let us each search our own lives, and repent, and +amend, and resolve to do our duty, as sons of God, in the station to +which God has called us, by the help of the Spirit of God, which He +has promised freely to those who ask Him. And now, this day, as +we thank God for this great victory, let us thank Him, not with our +lips merely, but with our lives, by living such lives as He loves to +see, such lives as He meant us to live, lives of loyalty to God, and +of usefulness to our brethren, and of industry and prudence in our calling, +and so help forward, each of us, however humble our station, the glory +of God; because we shall each of us, in the cottage and in the field, +in the shop and in the mansion, in this our little parish, and therefore +in the great nation of which it is a part, help forward the fulfilment +of those blessed words, Our Father which art in heaven; Thy kingdom +come; Thy will be done on earth as it is in heaven; and therefore, also, +the fulfilment of the words which come after them, and not before them; +Give us this day our daily bread.</p> +<div class="GutenbergBlankLines2"><br /><br /></div> +<h2>SERMON XIV. ENGLAND’S STRENGTH</h2> +<div class="GutenbergBlankLines2"><br /><br /></div> +<p>2 Kings xix. 34. I will defend this city, to save it for mine +own sake.</p> +<p>The first lesson for this morning’s service is of the grandest +in the whole Old Testament; grander perhaps than all, except the story +of the passage of the Red Sea, and the giving of the Law on Sinai. +It follows out the story which you heard in the first lesson for last +Sunday afternoon, of the invasion of Judea by the Assyrians. You +heard then how this great Assyrian conqueror, Sennacherib, after taking +all the fortified towns of Judah, and sweeping the whole country with +fire and sword, sent three of his generals up to the very walls of Jerusalem, +commanding King Hezekiah to surrender at discretion, and throw himself +and his people on Sennacherib’s mercy; how proudly and boastfully +he taunted the Jews with their weakness; how, like the Russian emperor +now, he called in religion as the excuse for his conquests and robberies, +saying, as if God’s blessings were on them, ‘Am I now come +up without the Lord against this place to destroy it? The Lord +said to me, Go up against this place to destroy it;’ while all +the time what he really trusted in (as his own words showed) was what +the Russian emperors trust in, their own strength and the number of +their armies.</p> +<p>Jerusalem was thus in utter need and danger; the vast army of the +Assyrians was encamped at Lachish, not more than ten miles off; and +however strong the walls of Jerusalem might be, and however advantageously +it might stand on its high hill, with lofty rocks and cliffs on three +sides of it, yet Hezekiah knew well that no strength of his could stand +more than a few days against Sennacherib’s army. For these +Assyrians had brought the art of war to a greater perfection than any +nation of the old world: they lived for war, and studied, it seems, +only how to conquer. And they have left behind them very remarkable +proofs of what sort of men they were, of which I think it right to tell +you all; for they are most instructive, not merely because they prove +the truth of Isaiah’s account, but because they explain it, and +help us in many ways to understand his prophecies. They are a +number of sculptures and paintings, representing Sennacherib, his army, +and his different conquests, which were painted by his command, in his +palace; and having been lately discovered there, among the ruins of +Nineveh, have been brought to England, and are now in the British Museum, +while copies of many of them are in the Crystal Palace. There +we see these terrible Assyrian conquerors defeating their enemies, torturing +and slaughtering their prisoners, swimming rivers, beating down castles, +sweeping on from land to land like a devouring fire, while over their +heads fly fierce spirits who protect and prosper their cruelties, and +eagles who trail in their claws the entrails of the slain. The +very expression of their faces is frightful for its fierceness; the +countenances of a ‘bitter and hasty nation,’ as the Prophet +calls them, whose feet were swift to shed blood. And as for the +art of war, and their power of taking walled towns like Jerusalem, you +may see them in these pictures battering down and undermining forts +and castles, with instruments so well made and powerful, that all other +nations who came after them, for more than two thousand years, seem +to have been content to copy from them, and hardly to have improved +on the old Assyrian engines.</p> +<p>Such, and so terrible, they came up against Jerusalem: to attempt +to fight them would have been useless madness; and Hezekiah had but +one means of escaping from them, and that was to cast himself and his +people upon the boundless mercy, and faithfulness, and power of God.</p> +<p>And Hezekiah had his answer by Isaiah the prophet: and more than +an answer. The Lord took the matter into His own hand, and showed +Sennacherib which was the stronger, his soldiers and horses and engines, +or the Lord God; and so that terrible Assyrian army came utterly to +nought, and vanished off the face of the earth.</p> +<p>Now, my friends, has this noble history no lesson in it for us? +God forbid! It has a lesson which ought to come nearer to our +hearts than to the hearts of any nation: for though we or our forefathers +have never been, for nearly three hundred years, in such utter need +and danger as Jerusalem was, yet be sure that we might have been so, +again and again, had it not been for the mercy of the same God who delivered +Jerusalem from the Assyrians. It is now three hundred years ago +that the Lord delivered this country from as terrible an invader as +Sennacherib himself; when He three times scattered by storms the fleets +of the King of Spain, which were coming to lay waste this land with +fire and sword: and since then no foreign foe has set foot on English +soil, and we almost alone, of all the nations of Europe, have been preserved +from those horrors of war, even to speak of which is dreadful! +Oh, my friends! we know not half God’s goodness to us!</p> +<p>And if you ask me, why God has so blest and favoured this land, I +can only answer—and I am not ashamed or afraid to answer—I +believe it is on account of the Church of England; it is because God +has put His name here in a peculiar way, as He did among the Jews of +old, and that He is jealous for His Church, and for the special knowledge +of His Gospel and His Law, which He has given us in our Prayer-book +and in our Church Catechism, lighting therein a candle in England which +I believe will never be put out. It is not merely that we are +a Protestant country,—great blessing as that is,—it is, +I believe, that there is something in the Church of England which there +is not in Protestant countries abroad, unless perhaps Sweden: for every +one of them (except Sweden and ourselves) has suffered, from time to +time, invading armies, and the unspeakable horrors of war. In +some of them the light of the Gospel has been quenched utterly, and +in others it lingers like a candle flickering down into the socket. +By horrible persecutions, and murder, and war, and pillage, have those +nations been tormented from time to time; and who are we, that we should +escape? Certainly from no righteousness of our own. Some +may say, It is our great wealth which has made us strong. My friends, +believe it not. Look at Spain, which was once the richest of all +nations; and did her riches preserve her? Has she not dwindled +down into the most miserable and helpless of all nations? Has +not her very wealth vanished from her, because she sold herself to work +all unrighteousness with greediness?</p> +<p>Some may say, It is our freedom which makes us strong. My friends, +believe it not. Freedom is a vast blessing from God, but freedom +alone will preserve no nation. How many free nations have fallen +into every sort of misery, ay, into bitter slavery, in spite of all +their freedom. How many free nations in Europe lie now in bondage, +gnawing their tongues for pain, and weary with waiting for the deliverance +which does not come? No, my friends, freedom is of little use +without something else—and that is loyalty; reverence for law +and obedience to the powers that be, because men believe those powers +to be ordained of God; because men believe that Christ is their King, +and they His ministers and stewards, and that He it is who appoints +all orders and degrees of men in His Holy Church. True freedom +can only live with true loyalty and obedience, such as our Prayer-book, +our Catechism, our Church of England preaches to us. It is a Church +meant for free men, who stand each face to face with their Heavenly +Father: but it is a Church meant also for loyal men, who look on the +law as the ordinance of God, and on their rulers as the ministers of +God; and if our freedom has had anything to do (as no doubt it has) +with our prosperity, I believe that we owe the greater part of our freedom +to the teaching and the general tone of mind which our Prayer-book has +given to us and to our forefathers for now three hundred years.</p> +<p>Not that we have listened to that teaching, or acted up to it: God +knows, we have been but too like the Jews in Isaiah’s time, who +had the Law of God, and yet did every man what was right in his own +eyes; we, like them, have been hypocritical; we, like them, have neglected +the poor, and the widow, and the orphan; we, like them, have been too +apt to pay tithe of mint and anise, and neglect the weightier matters +of the law, justice, mercy, and judgment. When we read that awful +first chapter of Isaiah, we may well tremble; for all the charges which +he brings against the Jews of his time would just as well apply to us; +but yet we can trust in the Lord, as Isaiah did, and believe that He +will be jealous for His land, and for His name’s sake, and not +suffer the nations to say of us, ‘Where is now their God?’ +We can trust Him, that if He turn His hand on us, as He did on the Jews +of old, and bring us into danger and trouble, yet it will be in love +and mercy, that He may purge away our dross, and take away all our alloy, +and restore our rulers as at the first, and our counsellors as at the +beginning, that we may be called, ‘The city of righteousness, +the faithful city.’ True, we must not fancy that we have +any righteousness of our own, that we merit God’s favour above +other people; our consciences ought to tell us that cannot be; our Bibles +tell us that is an empty boast. Did we not hear this morning, +‘Bring forth fruits meet for repentance: and think not to say +within yourselves, We have Abraham to our father; for God is able of +these stones to raise up children to Abraham.’ But we may +comfort ourselves with the thought that there is One standing among +us (though we see Him not) who will, ay, and does, ‘baptize us +with the Holy Ghost and with fire, whose fan is in His hand, and He +will thoroughly purge His floor, and gather the wheat into His garner,’ +for the use of our children after us, and the generations yet unborn, +while the chaff, all among us which is empty, and light, and rotten, +and useless, He will burn up (thanks be to His holy name) with fire +unquenchable, which neither the falsehood and folly of man, nor the +malice of the Devil, can put out, but which will purge this land of +all its sins.</p> +<p>This is our hope, and this is the cause of our thankfulness. +For who but we should be thankful this day that we are Englishmen, members +of Christ’s Church of England, inhabitants of, perhaps, the only +country in Europe which is not now perplexed with fear of change, while +men’s hearts fail them for dread, and looking for those things +which are coming on the earth? a country which has never seen, as all +the countries round have seen, a foreign army trampling down their crops, +burning their farms, cutting down their trees, plundering their towns, +destroying in a day the labour of years, while women are dishonoured, +men tortured to make them give up their money, the able-bodied driven +from their homes, ruined and wanderers, and the sick and aged left to +perish of famine and neglect. My friends, all these things were +going on but last year upon the Danube. They are going on now +in Asia: even with all the mercy and moderation of our soldiers and +sailors, we have not been able to avoid inflicting some of these very +miseries upon our own enemies; and yet here we are, going about our +business in peace and safety in a land in which we and our forefathers +have found, now for many a year, that just laws make a quiet and prosperous +people; that the effect of righteousness is peace, and the fruit of +righteousness, quietness and assurance for ever;—a land in which +the good are not terrified, the industrious hampered, and the greedy +and lawless made eager and restless by expectation of change in government; +but every man can boldly and hopefully work in his calling, and ‘whatsoever +his hand finds to do, do it with all his might,’ in fair hope +that the money which he earns in his manhood he will be able to enjoy +quietly in his old age, and hand it down safely to his children, and +his children’s children;—a land which for hundreds of years +has not felt the unspeakable horrors of war; a land which even now is +safely and peacefully gathering in its harvest, while so many countries +lie wasted with fire and sword. Oh, my friends, who made us to +differ from others, or what have we that we did not receive? Not +to ourselves do we owe our blessings; hardly even to our wise forefathers: +but to God Himself, and the Spirit of God which was with them, and is +with us still, in spite of all our shortcomings. We owe it to +our wise Constitution, to our wise Church, the principle of which is +that God is Judge and Christ is King, in peace as well as in war, in +times of quiet as well as in times of change; I say, to our wise Constitution +and to our wise Church, which teach us that all power is of God; that +all men who have power, great or small, are His stewards; that all orders +and degrees of men in His Holy Church, from the queen on the throne +to the labourer in the harvest-field, are called by God to their ministry +and vocation, and are responsible to God for their conduct therein. +How then shall we show forth our thankfulness, not only in our lips, +but in our lives? How, but by believing that very principle, that +very truth which He has taught us, and by which England stands, that +we are God’s people, and God’s servants? He has indeed +showed us what is good, and our fathers before us; and what does the +Lord require of us in return, but to do the good which He has showed +us, to do justly, to love mercy, and to walk humbly with our God?</p> +<p>Oh, my friends, come frankly and joyfully to the Lord’s Table +this day. Confess your sins and shortcomings to Him, and entreat +Him to enable you to live more worthily of your many blessings. +Offer to Him the sacrifice of your praise and thankfulness, imperfect +though it is, and join with angels and archangels in blessing Him for +what He is, and what He has been to you: and then receive your share +of <i>His</i> most perfect sacrifice of praise and thanksgiving, the +bread and the wine which tell you that you are members of His Church; +that His body gives you whatsoever life and strength your souls have; +that His blood washes out all your sins and shortcomings; that His Spirit +shall be renewed in you day by day, to teach you to do the good work +which He has prepared already for you, and to walk in the old paths +which have led our forefathers, and will lead us too, I trust, safe +through the chances and changes of this mortal life, and the fall of +mighty kingdoms, towards that perfect City of God which is eternal in +the heavens.</p> +<div class="GutenbergBlankLines2"><br /><br /></div> +<h2>SERMON XV. THE LIFE OF GOD</h2> +<div class="GutenbergBlankLines2"><br /><br /></div> +<p>Ephesians iv. 17, 18. That ye walk not as other Gentiles walk, +in the vanity of their mind, being alienated from the life of God through +the ignorance that is in them, because of the blindness of their heart.</p> +<p>You heard these words read in the Epistle for to-day. I cannot +expect that you all understood them. It is no shame to you that +you did not. Some of them are long and hard Latin words. +Some of them, though they are plain English enough, are hard to understand +because they have to do with deep matters, which can only be understood +by the help of God’s Spirit. And even with the help of God’s +Spirit we cannot any of us expect to understand <i>all</i> which they +mean: we cannot expect to be as wise as St. Paul; for we must be as +good as St. Paul before we can be as wise about goodness as he was. +I do not pretend to understand all the text myself: no, not half, nor +a tenth part of what it very likely means. But I do seem to myself +to understand a little about it, by the help and blessing of God; and +what little of it I do understand, I will try to make you understand +also.</p> +<p>For the words in the text belong to you as much as to me, or to St. +Paul himself. What is true for one man, is true for every man. +What is right for one man, is right for every man. What God promises +for one man, He promises to every man. Man or woman, black or +white, rich or poor, scholar or unlearned, there is no respect of persons +with Him. ‘In Christ Jesus,’ says St. Paul, ‘there +is neither male nor female, slave nor freeman, Jew who fancies that +God’s promises belong to him alone, or Gentile who knows nothing +about them, clever learned Greek, or stupid ignorant Barbarian.’</p> +<p>It is enough for God that we are all men and women bearing the flesh, +and blood, and human nature which His Son Jesus Christ wore on earth. +If we are baptized, we belong to Him: if we are not baptized, we ought +to be; for we belong to Him just as much. Every man may be baptized; +every man may be regenerate; God calls all to His grace and adoption +and holy baptism, which is the sign and seal of His adoption; and therefore, +what is right for the regenerate baptized man, is right for the unregenerate +unbaptized man; for the Christian and for the heathen there is but one +way, one duty, one life for both, and that is the life of God, of which +St. Paul speaks in the text.</p> +<p>Now of this life of God I will speak hereafter; but I mention it +now, because it is the thing to which I wish to bring your thoughts +before the end of the sermon.</p> +<p>But first, let us see what St. Paul means, when he talks about the +Gentiles in his day. For that also has to do with us. I +said that every man, Christian or heathen, has the same duty, and is +bound to do the same right; every man, Christian or heathen, if he sins, +breaks his duty in the same way, and does the same wrong. There +is but one righteousness, the life of God; there is but one sin, and +that is being alienated from the life of God. One man may commit +different sorts of sins from another; one may lie, another may steal: +one may be proud, another may be covetous: but all these different sins +come from the same root of sin; they are all flowers of the same plant. +And St. Paul tells us what that one root of sin, what that same Devil’s +plant, is, which produces all sin in Christian or Heathen, in Churchman +or Dissenter, in man or woman—the one disease, from which has +come all the sin which ever was done by man, woman, or child since the +world was made.</p> +<p>Now, what is this one disease, to which every man, you and I, are +all liable? Why it is that we are every one of us worse than we +ought to be, worse than we know how to be, and, strangest of all, worse +than we wish and like to be.</p> +<p>Just as far as we are like the heathen of old, we shall be worse +than we know how to be. For we are all ready enough to turn heathens +again, at any moment, my friends; and the best Christian in this church +knows best that what I say is true; that he is beset by the very same +temptations which ruined the old heathens, and that if he gave way to +them a moment they would ruin him likewise. For what does St. +Paul say was the matter with the old heathens?</p> +<p>First he says, ‘Their understanding was darkened.’ +But what part of it? What was it that they had got dark about +and could not understand? For in some matters they were as clever +as we, and cleverer. What part of their understanding was it which +was darkened? St. Paul tells us in the first chapter of the Epistle +to the Romans. It was their hearts—their reason, as we should +say. It was about God, and the life of God, that they were dark. +They had not been always dark about God, but they were <i>darkened</i>; +they grew more and more dark about Him, generation after generation; +they gave themselves up more and more to their corrupt and fallen nature, +and so the children grew worse than their fathers, and their children +again worse than them, till they had lost all notion of what God was +like. For from the very first all heathens have had some notion +of what God is like, and have had a notion also, which none but God +could have given them, that men ought to be like God. God taught, +or if I may so speak, tried to teach, the heathen, from the very first. +If God had not taught them, they would not have been to blame for knowing +nothing of God. For as Job says, ‘Can man by searching find +out God?’ Surely not; God must teach us about Himself. +Never forget that man cannot find God; God must show Himself to man +of His own free grace and will. God must reveal and unveil Himself +to us, or we shall never even fancy that there is a God. And God +did so to the heathen. Even before the Flood, God’s Spirit +strove with man; and after the Flood we read how the Lord, Jesus Christ +the Son of God, revealed Himself in many different ways to heathens. +To Pharaoh, king of Egypt, in Abraham’s times; and again to Abimelech, +king of Gerar; and again to Pharaoh and his servants, in Joseph’s +time; and to Nebuchadnezzar, king of Babylon, and to Cyrus, king of +Persia; and no doubt to thousands more. Indeed, no man, heathen +or Christian, ever thought a single true thought, or felt a single right +feeling, about God or man, or man’s duty to God and his neighbour, +unless God revealed it to him (whether or not He also revealed <i>Himself</i> +to the man and showed him <i>who</i> it was who was putting the right +thought into his mind): for every right thought and feeling about God, +and goodness, and duty, are the very voice of God Himself, the word +of God whereof St. John speaks, and Moses and the prophets speak, speaking +to the heart of sinful man, to enlighten and to teach him. And +therefore, St. Paul says, the sinful heathen were without excuse, because, +he says, ‘that which may be known of God is manifest, that is +plain, among them, for God hath showed it to them. For the invisible +things of Him from the creation of the world are clearly seen, being +understood by the things which are made, even His eternal power and +Godhead; so that they are without excuse.’ ‘But these +heathens,’ he says, ‘did not like to retain God in their +knowledge; and when they knew God, did not glorify Him as God, and changed +the glory of the Incorruptible God into the likeness of corruptible +man, and beasts and creeping things.’ And so they were alienated +from the life of God; that is, they became strangers to God’s +life; they forgot what God’s life and character was like: or if +they even did awake a moment, and recollect dimly what God was like, +they hated that thought. They hated to think that God was what +He was, and shut their eyes, and stopped their ears as fast as possible.</p> +<p>And what happened to them in the meantime? What was the fruit +of their wilfully forgetting what God’s life was? St. Paul +tells us that they fell into the most horrible sins—sins too dreadful +and shameful to be spoken of; and that their common life, even when +they did not run into such fearful evils, was profligate, fierce, and +miserable. And yet St. Paul tells us all the while they knew the +judgment of God, that those who do such things are worthy of death.</p> +<p>Now we know that St. Paul speaks truth, from the writings of heathens; +for God raised up from time to time, even among the heathen Greeks and +Romans, witnesses for Himself, to testify of Him and of His life, and +to testify against the sins of the world, such men as Socrates and Plato +among the Greeks, whose writings St. Paul knew thoroughly, and whom, +I have no doubt, he had in his mind when he wrote his first chapter +of Romans, and told the heathen that they were without excuse. +And among the Romans, also, He raised up, in the same way, witnesses +for Himself, such as Juvenal and Persius, and others, whom scholars +know well. And to these men, heathens though they were, God certainly +did teach a great deal about Himself, and gave them courage to rebuke +the sins of kings and rich men, even at the danger of their lives; and +to some of them he gave courage even to suffer martyrdom for the message +which God had given them, and which their neighbours hated to hear. +And this was the message which God sent by them to the heathen: that +God was good and righteous, and that therefore His everlasting wrath +must be awaiting sinners. They rebuked their heathen neighbours +for those very same horrible crimes which St. Paul mentions; and then +they said, as St. Paul does, ‘How you make your own sins worse +by blasphemies against God! You sin yourselves, and then, to excuse +yourselves, you invent fables and lies about God, and pretend that God +is as wicked as you are, in order to drug your own consciences, by making +God the pattern of your own wickedness.’</p> +<p>These men saw that man ought to be like God; and they saw that God +was righteous and good; and they saw, therefore, that unrighteousness +and sin must end in ruin and everlasting misery. So much God had +taught them, but not much more; but to St. Paul he had taught more. +Those wise and righteous heathen could show their sinful neighbours +that sin was death, and that God was righteous. But they could +not tell them how to rise out of the death of sin, into God’s +life of righteousness. They could preach the terrors of the Law, +but they did not know the good news of the Gospel, and therefore they +did not succeed; they did not convert their neighbours to God. +Then came St. Paul and preached to the very same people, and he did +convert them to God; for he had good news for them, of things which +prophets and kings had desired to see, and had not seen them, and to +hear, and had not heard them.</p> +<p>For God, who at sundry times and in divers manners spoke to the fathers +by the prophets, at last spoke to all men by a Son, His only-begotten +Son, the exact likeness of His Father, the brightness of His glory, +and the express image of His person. He sent Him to be a man: +very man of the substance of His mother, the Blessed Virgin Mary, at +the same time that He was Very God, of the substance of His Father, +begotten before all worlds.</p> +<p>And so God, and the life of God, was manifested in the flesh and +reasonable soul of a man; and from that time there is no doubt what +the life of God is; for the life of God is the life of Jesus Christ. +There is no doubt now what God is like, for God is like Jesus Christ. +No one can now say, ‘I cannot see God, how then can you expect +me to be like God?’ for He who has seen Jesus Christ, as His character +stands in the Gospels, has seen God the Father. No one can say +now, ‘How can a man be like God, and live a life like God’s +life?’ for if any one of you say that, I can answer him: ‘A +man can be like God; you can be like God; for there was once a man on +earth, Jesus, the son of the Blessed Virgin, who was perfectly like +God.’ And if you answer, ‘But He was like God, because +He was God,’ I can say, ‘And that is the very reason why +you can be like God also.’ If Jesus Christ had been only +a man, you could no more become like Him than you can become clever +because another man is clever, or strong because another man is strong: +but because He was God The Son of God, He can give you, to make you +like God, the same Holy Spirit which made Him like God; for that Holy +Spirit proceeds from Him, the Son, as well as from the Father, and the +Father has committed all power to the Son; and therefore that same Man +Christ Jesus has power to change your heart, and renew it, and shape +it to be like Him, and like His Father, by the power of His Spirit, +that you may be like God as He was like God, and live the life of God +which He lived; so that the Lord Jesus Christ, because He was a man +like God, showed that all men can become like God; and because He was +God, Very God of Very God, He is able to make all who come to Him men +like Himself, men like God, and raise them up body and soul to the everlasting +life of God, that He may be the firstborn among many brethren.</p> +<p>Now what is this everlasting life of God, which the Lord Jesus Christ +lived perfectly, and which He can and will make every one of us live, +in proportion as we give up our hearts and wills to Him, and ask Him +to take charge of us, and shape us, and teach us? When we read +that blessed story of Him who was born in a stable, and laid in a manger, +who went about doing good, because God was with Him, who condescended +of His own freewill to be mocked, and scourged, and spit upon, and crucified, +that He might take away the sins of the whole world, who prayed for +His murderers, and blest those who cursed Him—what sort of life +does this life of God, which He lived, seem to us? Is it not a +life of love, joy, peace, long-suffering, gentleness, goodness, patience, +meekness? Surely it is; then that is the likeness of God. +God is love. And the Lord Jesus’ life was a life of love—utter, +perfect, untiring love. He did His Father’s will perfectly, +because He loved men perfectly, and to the death. He died for +those who hated Him, and so He showed forth to man the name and glory +of God; for God is love. The name of the Father, and of the Son, +and of the Holy Ghost is love; for love is justice and righteousness, +as it is written, ‘Love worketh no ill to his neighbour: therefore +love is the fulfilling of the law.’ And God is perfect love, +because He is perfect righteousness; and perfect righteousness, because +He is perfect love; for His love and His justice are not two different +things, two different parts of God, as some say, who fancy that God’s +justice had to be satisfied in one way, and His love in another, and +talk of God as if His justice fought against His love, and desired the +death of a sinner, and then His love fought against His justice, and +desired to save a sinner. No wonder that those who hold such doctrines +go further still, and talk as if God the Father desired to destroy mankind, +and would have done it if God the Son had not interposed, and suffered +Himself instead; till they can fancy that they are Christians, and know +God, while they use the hideous words of a certain hymn, which speaks +of</p> +<div class="GutenbergBlankLines1"><br /></div> +<p>‘The streaming drops of Jesu’s blood<br />Which calmed +the Father’s frowning face.’</p> +<div class="GutenbergBlankLines1"><br /></div> +<p>May God deliver and preserve us and our children from all such blasphemous +fables, which, like the fables of the old heathen, change the glory +of the Incorruptible God into the likeness of a corruptible man, which +deny the true faith, that God has neither parts nor passions, by talking +of His love and His justice as two different things; which confound +His persons by saying that the Son alone does what the Father and the +Holy Spirit do also, while they divide His substance by making the will +of the Son different from the will of the Father, and deny that such +as the Father is, such is the Son, and such is the Holy Ghost, all three +one perfect Love, and one perfect Justice, because they are all three +one God, and God is love, and love is righteousness.</p> +<p>Believe me, my friends, this is no mere question of words, which +only has to do with scholars in their libraries; it is a question, the +question of life and death for you, and me, and every living soul in +this church,—Do we know what the life of God is? are we living +it? or are we alienated from it, careless about it, disliking it?</p> +<p>For, as I said at the beginning of my sermon, we are all ready enough +to turn heathens again; and if we grow to forget or dislike the life +of God, we shall be heathen at heart. We may talk about Him with +our lips, we may quarrel and curse each other about religious differences; +but let us make as great a profession as we may, if we do not love the +life of God we shall be heathen at heart, and we shall, sooner or later, +fall into sin. The heathens fell into sin just in proportion as +their hearts were turned away from the life of God, and so shall we. +And how shall we know whether our hearts are turned away, or whether +they are right with God? Thus: What are the fruits of God’s +Spirit? what sort of life does the Spirit of God make man live? +For the Spirit of God is God, and therefore the life of God is the life +which God’s Spirit makes men live; and what is that? a life of +love and righteousness.</p> +<p>The old heathens did not like such a life, therefore they did not +like to retain God in their knowledge. They knew that man ought +to be like God: and St. Paul says, they ought to have known what God +was like; that He was Love; for St. Paul told them He left not Himself +without witness, in that He sent them rain and fruitful seasons, filling +their hearts with food and gladness. That was, in St. Paul’s +eyes, God’s plainest witness of Himself—the sign that God +was Love, making His sun shine on the just and on the unjust, and good +to the unthankful and the evil—in one word, perfect, because He +is perfect Love. But they preferred to be selfish, covetous, envious, +revengeful, delighting to indulge themselves in filthy pleasures, to +oppress and defraud each other. Do you?</p> +<p>For you can, I can, every baptized man can take his choice between +the selfish life of the heathens and the loving life of God: we may +either keep to the old pattern of man, which is corrupt according to +the deceitful lusts; or we may put on the new pattern of man, which +is after God’s likeness, and founded upon righteousness and truthful +holiness.</p> +<p>Every baptized man may choose. For he is not only bound to +live the life of God: every man, as the old heathen philosophers knew, +is bound to live it: but more. The baptized man <i>can</i> live +it: that is the good news of his baptism. <i>You can</i> live +the life of God, for you know what the life of God is—it is the +life of Jesus Christ. <i>You can</i> live the life of God, for +the Spirit of God is with you, to cleanse your soul and life, day by +day, till they are like the soul and life of Christ.</p> +<p>Then you will be, as the apostle says, ‘a partaker of a divine +nature.’ Then—and it is an awful thing to say—a +thing past hope, past belief, but I must say it—for it is in the +Bible, it is the word of the Blessed Lord Himself, and of His beloved +apostle, St. John: ‘If a man love Me, he will keep my commandments, +and my Father will love him, and we will come to him and make our abode +with him.’ ‘And this is His commandment,’ says +St. John, ‘That we should love one another.’ ‘God +is Love, and he who dwelleth in Love dwelleth in God, and God in him.’</p> +<p>God is Love. As I told you just now, the heathens of old might +have known that, if they had chosen to open their eyes and see. +But they would not see. They were dark, cruel, and unloving, and +therefore they fancied that God was dark, cruel, and unloving also. +They did not love Love, and therefore they did not love God, for God +is Love. And therefore they did not love loving: they did not +enjoy loving; and so they lost the Spirit of God, which is the Spirit +of Love. And therefore they did not love each other, but lived +in hatred and suspicion, and selfishness, and darkness. They were +but heathen. But if even they ought to have known that God was +Love, how much more we? For we know of a deed of God’s love, +such as those poor heathen never dreamed of. God so loved the +world, that He gave His only-begotten Son to die for it. Then +God showed what His eternal life was—a life of love: then God +showed what our eternal life is—to know Him who is Love, and Jesus +Christ, whom He sent to show forth His love: then God showed that it +is the duty and in the power of every man to live the life of God, the +life of Love; for He sent forth into the world His Spirit, the Spirit +of Love, to fill with love the heart of every man and woman who sees +that Love is the image of God, and longs to be loving, and therefore +longs to be like God; as it is written, ‘Blessed are those who +hunger and thirst after righteousness, for they shall be filled:’ +for righteousness is keeping Christ’s commandment, and Christ’s +commandment is, that we love one another. And to those who long +to do that, God’s Spirit will come to fill them with love; and +where the Spirit of God is, there is also the Father, and there is also +the Son; for God’s substance cannot be divided, as the Athanasian +creed tells us (and blessed and cheering words they are); and he who +hath the Holy Spirit of Love with him hath both the Father and the Son; +as it is written: ‘If a man love Me, my Father will love him, +and we will come unto him, and make our abode with him.’</p> +<p>And then, if we have God abiding with us, and filling us with His +Eternal Life, what more do we need for life, or death, or eternity, +or eternities of eternities? For we shall live in and with and +by God, who can never die or change, an everlasting life of love, whereof +St. Paul says, that though prophecies shall fail, and tongues shall +cease, and knowledge shall vanish away, because all that we know now +is but in part, and all that we see now is through a glass darkly, yet +Love shall never fail, but abide for ever and ever.</p> +<div class="GutenbergBlankLines2"><br /><br /></div> +<h2>SERMON XVI. GOD’S OFFSPRING</h2> +<div class="GutenbergBlankLines2"><br /><br /></div> +<p>Galatians iv. 7. Wherefore thou art no more a servant, but +a son; and if a son, then an heir of God through Christ.</p> +<p>I say, writes St. Paul, in the epistle which you heard read just +now, ‘that the heir, as long as he is a child, differs nothing +from a servant, though he be lord of all; but is under tutors and governors, +until the time appointed by his father. Even so,’ he says, +we, ‘when we were children, were in bondage under the elements +of the world: but when the fulness of time was come, God sent forth +His Son made of a woman, made under a law, to redeem them that were +under a law, that we might receive the adoption of sons.’</p> +<p>When we were children. He is not speaking of the Jews only; +for these Galatians to whom he was writing were not Jews at all, any +more than we are. He was speaking to men simply as men. +He was speaking to the Galatians as we have a right to speak to all +men.</p> +<p>Nor does he mean merely when we were children in age. The Greek +word which he uses, means infants, people not come to years of discretion. +Indeed, the word which he uses means very often a simpleton, an ignorant +or foolish person; one who does not know who and what he is, what is +his duty, or how to do it.</p> +<p>Now this, he says, was the state of men before Christ came; this +is the state of all men by nature still; the state of all poor heathens, +whether in England or in foreign countries.</p> +<p>They are children—that is, ignorant and unable to take care +of themselves; because they do not know what they are. St. Paul +tells us what they are. That they are all God’s offspring, +though they know it not. He likens them to young children, who, +though they are their father’s heirs, have no more liberty than +slaves have; but are kept under tutors and masters, till they have arrived +at years of discretion, and are fit to take their places as their father’s +<i>sons</i>, and to go out into the world, and have the management of +their own affairs, and a share in their father’s property, which +they may use for themselves, instead of being merely fed and clothed +by, and kept in subjection to him, whether they will or not. This +is what he means by receiving the adoption of sons. He does not +mean that we are not God’s children till we find out that we are +God’s children. That is what some people say; but that is +the very exact contrary to what St. Paul used to say. He told +the heathen Athenians that they were God’s children. He +put them in mind that one of their own heathen poets had told them so, +and had said, ‘We are also God’s offspring.’ +And so in this chapter he says, You were God’s children all along, +though you did not know it. You were God’s heirs all along, +although you differed nothing from slaves; for as long as you were in +your heathen ignorance and foolishness, God had to treat you as His +slaves, not as His children; and so you were in bondage under the elements +of the world, till the fulness of time was come.</p> +<p>And, then, God sent His Son, born of a woman, born under a law, to +redeem those who were under a law—that is, all mankind. +The Jews were keeping, or pretending to keep, Moses’ law, and +trying to please God by that. The heathens were keeping all manner +of old superstitious laws and customs about religion which their forefathers +had handed down to them. But heathens, and indeed Jews too, at +that time, all agreed in one thing. These laws and customs of +theirs about religion all went upon the notion of their being God’s +slaves, and not his children. They thought that God did not love +them; that they must buy His favours. They thought religion meant +a plan for making God love them.</p> +<p>Then appeared the love of God in Jesus Christ. As at this very +Christmas time, the Son of God, Jesus Christ the Lord, in whose likeness +man was made at the beginning, was born into the world, to redeem us +and all mankind. He told them of their Heavenly Father; He preached +to them the good news of the kingdom of God; that God had not forgotten +them, did not hate them, would freely forgive them all that was past; +and why? Because He was their Father, and loved them, and loved +them so that He spared not His only begotten Son, but freely gave Him +for them. And now God looks at us human beings, not as we are +in ourselves, sinful and corrupt, but he looks at us in the light of +Jesus Christ, who has taken our nature upon Him, and redeemed it, and +raised it up again, so that God can look on it now without disgust, +and henceforth no one need be ashamed of being a man; for to be a man +is to be in the likeness of God. Man was created in the image +and likeness of God, and who is the image and likeness of God but Jesus +Christ? Therefore man was created at first in Jesus Christ, and +now, as St. Paul says, he is created anew in Jesus Christ; and now to +be a man is to partake of the same flesh and blood which the Lord Jesus +Christ wore for us, when He was made very man of the substance of his +mother, and that without spot of sin, to show that man need not be sinful, +that man was meant by God to be holy and pure from sin, and that by +the Holy Spirit of Jesus Christ we, every one of us, can become pure +from sin. This is the blessedness of Christmas-day. That +one man, at least, has been born into the world spotless and free from +sin, that He might be the firstborn of many brethren. This is +the good news of Christmas-day. That now, in Christ’s light, +and for Christ’s sake, our Father looks on us as His sons, and +not His slaves.</p> +<p>Therefore is every child who comes into the world baptized freely +into the name of God. Baptism is a sign and warrant that God loves +that child; that God looks on it as His child, not for itself or its +own sake, but because it belongs to Jesus Christ, who, by becoming a +man, redeemed all mankind, and made them His property and His brothers. +Therefore every child, when it is brought to be baptized, promises, +by its godfathers and godmothers, repentance and faith, when it comes +to years of understanding. It is not God’s slave, as the +beasts are. It is God’s child. But God does not wish +it to remain merely His child, under tutors and governors, forced to +do what is right outwardly, and whether it likes or not. God wishes +each of us to become His son, His grown-up and reasonable son. +To know who we are;—to work in His kingdom for Him;—to guide +and manage our own wills, and hearts, and lives in obedience to Him;—to +claim and take our share as men of God of the inheritance which He has +given us. And that we can only do by faith in Jesus Christ. +We must trust in Him, our Lord, our King, our Saviour, our Pattern. +We must confess that we are nothing in ourselves, that we owe all to +Him. We must follow in his footsteps, giving up our wills to God’s +will, doing not our own works, but the good works which God has prepared +for us to walk in; and then we shall be truly confirmed; not mere children +of God, under tutors, governors, schoolmasters and lawgivers, but free, +reasonable, willing, hearty Christians, perfect men of God, the sons +of God without rebuke.</p> +<p>Oh, my friends, will you claim your share in the Spirit of God, whom +the Lord bought for us with His precious blood, that Spirit who was +given you at your baptism, which may be daily renewed in you, if you +pray for it; who will strengthen and lift you up to lead lives worthy +of your high calling? Or will you, like Esau of old, despise your +birthright, and neglect to pray that God’s Spirit may be renewed +in you, and so lose more and more day by day the thought that God is +your Father, and the love of holy and godlike things? Alas! take +care that, like Esau, you hereafter find no room for repentance, though +you seek it carefully with tears! It is a fearful thing to despise +the mercies of the living God; and when you are called to be His sons, +to fall back under the terrors of His law, in slavish fears and a guilty +conscience, and remorse which cannot repent.</p> +<p>And do not give way to false humility, says St. Paul. Do not +say, ‘This is too high an honour for us to claim.’ +Do not say, ‘It seems too conceited and assuming for us miserable +sinners to call ourselves sons of God. We shall please God better, +and show ourselves more reverent to Him, by calling ourselves His slaves, +and crouching and trembling before Him, as if we expected Him to strike +us dead, and making all sorts of painful and tiresome religious observances, +and vain repetitions of prayers, to win His favour;’ or by saying, +‘We dare not call ourselves God’s children yet; we are not +spiritual enough; but when we have gone through all the necessary changes +of heart, and frames, and feeling, and have been convinced of sin, and +converted, and received the earnest, God’s Spirit, by which we +cry, Abba, Father! <i>then</i> we shall have a right to call ourselves +God’s children.’</p> +<p>Not so, says St. Paul, all through this very Epistle to the Galatians. +That is not being reverent to God. It is insulting Him. +For it is despising the honour which He has given you, and trying to +get another honour of your own invention, by observances, and frames, +and feelings of your own. Do not say, ‘When we have received +the earnest of God’s Spirit, by which we can cry, Abba, Father! +<i>then</i> we shall become God’s children;’ for it is just +because you <i>are</i> God’s children already—just because +you have been God’s children all along, that God has taught you +to call Him Father. The Lord Jesus Christ told men that God was +their Father. Not merely to the Apostles, but to poor, ignorant, +sinful wretches, publicans and harlots, He spoke of their Father in +heaven, who, because He is a perfect Father, sends His sun to shine +on the evil and the good, and His rain to fall on the just and on the +unjust. The Lord Jesus Christ taught men—all men, not merely +saints and Apostles, but all men, when they prayed—to begin, ‘Our +Father.’ He told them that that was the manner in which +they were to pray, and therefore no other way of praying can we expect +God to hear. No slavish, terrified, superstitious coaxing and +flattering will help you with God. He has told you to call Him +your Father; and if you speak to Him in any other way, you insult Him, +and trample under foot the riches of His grace.</p> +<p>This is the good news which the Bible preaches. This is the +witness of God’s Spirit, proclaiming that we are the sons of God; +and, says St. Paul in another place, ‘our spirit witnesses’ +to that glorious news as well. We feel, we know—why, we +cannot tell, but we feel and know that we are the sons of God. +When we are most calm, most humble, most free from ill-temper and self-conceit, +most busy about our rightful work, then the feeling comes over us—I +have a Father in heaven. And that feeling gives us a strength, +a peace, a sure trust and hope, which no other thought can give. +Yes, we are ready to say, I may be miserable and unfortunate, but the +Great God of heaven and earth is my Father; and what can happen to me? +I may be borne down with the remembrance of my great sins; I may find +it almost too hard to fight against all my bad habits; but the Great +God who made heaven and earth is my Father, and I am His son. +He will forgive me for the past; He will help me to conquer for the +future. If I do but remember that I am God’s son, and claim +my Father’s promises, neither the world, nor the devil, nor my +own sinful flesh, can ever prevail against me.</p> +<p>This thought, and the peace which it brings, St. Paul tells us is +none of our own; we did not put it into our own hearts; from God it +comes, that blessed thought, that He is our Father. We could never +have found it out for ourselves. It is the Spirit of the Son of +God, the Spirit of the Lord Jesus Christ, which gives us courage to +say, ‘Our Father which art in heaven,’ which makes us feel +that those words are true, and must be true, and are worth all other +words in the world put together—that God is our Father, and we +his sons. Oh, my friends, believe earnestly this blessed news! +the news of Christmas-day, that you are not God’s slaves, but +his sons, heirs of God, and joint-heirs with Christ;—joint-heirs +with Christ! In what? Who can tell? But what an inheritance +of glory and bliss that must be, which the Lord Jesus Christ Himself +is to inherit with us—an inheritance such as eye hath not seen, +and incorruptible, undefiled, and that fadeth not away, preserved in +heaven for us; an inheritance of all that is wise, loving, noble, holy, +peaceful—all that can make us happy, all that can make us like +God Himself. Oh, what can we expect, if we neglect so great salvation? +What can we expect, if when the Great God of heaven and earth tells +us that we are His children, we turn away and fall down, become like +the brutes, and the savages, or worse, like the evil spirits who rebel +against God, instead of growing up to become the sons of God, perfect +even as our Father in heaven is perfect? May He keep us all from +that great sin! May He awaken each and every one of you to know +the glory and honour which Jesus Christ brought for you when He was +born at Bethlehem—the glory and honour which was proclaimed to +belong to you when you were christened at that font! May He awaken +you to know that you are the sons of God, and to look up to Him with +loving, trustful, obedient souls, saying from your hearts, morning and +night ‘Our Father which art in heaven,’ and feeling that +those words give you daily strength to conquer your sins, and feel assurance +of hope that your Heavenly Father will help and prosper you, His family, +every time you struggle to obey His commandments, and follow the example +of His perfect and spotless Son, Jesus Christ the Lord!</p> +<div class="GutenbergBlankLines2"><br /><br /></div> +<h2>SERMON XVII. DEATH IN LIFE</h2> +<div class="GutenbergBlankLines2"><br /><br /></div> +<p>Romans viii. 12, 13. Brethren, we are debtors, not to the flesh, +to live after the flesh. For if ye live after the flesh, ye shall +die: but if ye through the Spirit do mortify the deeds of the body, +ye shall live.</p> +<p>Does it seem strange to you that St. Paul should warn you, that you +are not debtors to your own flesh? It is not strange, when you +come to understand him; certainly not unnecessary: for as in his time, +so now, most people do live as if they were debtors to their own flesh, +as if their great duty, their one duty in life, was to please their +own bodies, and brains, and tempers, and fancies, and feelings. +Poor people have not much time to indulge their brains; and no time +at all, happily for them, to indulge their fancies and feelings, as +rich people do when they grow idle, and dainty, and luxurious. +But still, too many of them live as if they were debtors to their own +flesh; as if their own bodies and their own tempers were the masters +of them, and ought to be their masters. Young men, for instance, +how often they do things in secret of which it is a shame even to speak, +just because it is pleasant. Young women, how often do they sell +themselves and their own modesty, just for the pleasure of being flattered +and courted, and of getting a few fine clothes. How often do men, +just for the pleasure of drink, besot their souls and bodies, madden +their tempers, neglect their families, make themselves every Saturday +night, and often half the week, too, lower than the beasts which perish. +And then, when a clergyman complains of them, they think him unreasonable; +and by so thinking, show that he is right, and St. Paul right: for if +I say to you, My dear young people (and I do say it), if you give way +to filthy living and filthy talking, and to drunkenness, and to vanity +about fine clothes, you will surely die—do you not say in your +hearts, ‘How unreasonable: how hard on us! If we can enjoy +ourselves a little, why should we not? It is our right, and do +it we will; and if it is wrong, it ought not to be wrong.’ +Why, what is that but saying, that you ought to do just what your body +likes: that you are debtors to your flesh; and that your flesh, and +not God’s law, is your master. So again, when people grow +older, perhaps they are more prudent about bad living, and more careful +of their money: but still they live after the flesh. One man sets +his heart on making money, and cares for nothing but that; breaks God’s +law for that, as if that was the thing to which he was a debtor, bound +by some law which he could not avoid to scrape and scrape money together +for ever. Another (and how often we see that) is a slave to his +own pride and temper, which are just as much bred in his flesh: if he +has been injured by any one, if he has taken a dislike against any one, +he cannot forget and forgive: the man may be upright and kindly on many +other points; prudent, too, and sober, and thoroughly master of himself +on most matters; and yet you will find that when he gets on that one +point, he is not master of himself; for his flesh is master of him: +he may be a strong-minded, shrewd man upon most matters but just that +one point: some old quarrel, or grudge, or suspicion, is, as we say, +his weak point: and if you touch on that, the man’s eye will kindle, +and his face redden, and his lip tremble, and he will show that he is +not master of himself: but that he is over-mastered by his fleshly passion, +by the suspiciousness, or revengefulness, or touchiness, which every +dumb animal has as well as he, which is not part of his man’s +nature, not part of God’s image in him, but which is like the +beasts which perish.</p> +<p>Now, my friends, suppose I said to you, ‘If you give way to +such tempers; if you give way to pride, suspicion, sullen spite, settled +dislike of any human being, you will surely die;’ should you not, +some of you, be inclined to think me very unreasonable, and to say in +your hearts, ‘Have I not a right to be angry? Have I not +a right to give a man as good as he brings?’ so confessing that +I am right, after all, and that some of you think that you are debtors +to your flesh, and its tempers, and do not see that you are meant to +be masters, and not slaves, of your tempers and feelings.</p> +<p>Again. Among poor women, as well as among rich ones, as they +grow older, how much gossiping, tale-bearing, slandering, there is, +and that too among people who call themselves religious. Yes, +I say slandering; I put that in too; for I am certain that where the +first two grow, the third is not far off. If gossiping is the +root, tale-bearing and harsh judgment is the stem, and plain lying and +slandering, and bearing false witness against one’s neighbour, +is the fruit.</p> +<p>Now I say, because St. Paul says it, ‘that those who do such +things shall surely die.’ And do not some of you think me +unreasonable in that, and say in your heart, ‘What! are we to +be tongue-tied? Shall we not speak our minds?’ Be +it so, my good women, only remember this: that as long as you say that, +you confess that you are not masters of your tongues, but your tongues +are masters of you, and that you freely confess you owe service to your +tongue, and not to God. Do not therefore complain of me for saying +the very same thing, namely, that you think you are debtors to your +flesh—to the tongues in your mouths, and must needs do what those +same little unruly members choose, of which St James has said, ‘The +tongue is a fire, a world of iniquity, and it sets on fire the whole +course of nature, and is set on fire of hell.’ And again: +‘If any person among you seem to be religious, and bridles not +his tongue, but deceives himself, that person’s religion is vain.’</p> +<p>Again:—and, my good women, you must not think me hard on you, +for you know in your hearts that I am not hard on you; but I must speak +a word on a sin which I am afraid is growing in this parish, and in +too many parishes in England; and that is deceiving kind and charitable +persons, in order to get more help from them. God knows the temptation +must be sore to poor people at times. And yet you will surely +find in the long run, that ‘honesty is the best policy.’ +Deceit is always a losing game. A lie is sure to be found out; +as the Lord Jesus Himself says, ‘There is nothing hid which shall +not be made manifest;’ and what we do in secret, is sure, unless +we repent and amend it, to be proclaimed on the housetop: and many a +poor soul, in her haste and greediness to get much, ends by getting +nothing at all. And if it were not so;—if you were able +to deceive any human being out of the riches of the world: yet know, +that a man’s life does <i>not</i> consist in the abundance of +the things which he possesses. And know that if you will not believe +that,—if you will fancy that your business is to get all you can +for your mortal bodies, by fair means or foul,—if you will fancy +that you are thus debtors to your own flesh, you will surely die: but +if you, through the Spirit, do mortify the deeds of the body, you shall +live.</p> +<p>And by this time some of you are asking, ‘Live? Die? +What does all this mean? When we die we shall die, good or bad; +and in the meantime we shall live till we die. And you do not +mean to tell us that we shall shorten our lives by our own tempers, +or our tale-bearing, though we might, perhaps, by drunkenness?’</p> +<p>My friends, if such a question rises in your mind, be sure that it, +too, is a hint that you think yourself a debtor to the flesh—to +live according to the flesh. For tell me, tell yourselves fairly, +is your flesh, your body, the part of yourself which you can see and +handle, <i>You</i>?—You know that it is not. When a neighbour’s +body dies, you say, perhaps, ‘<i>He</i> is dead,’ but you +say it carelessly; and when one whom you know well, and love, dies,—when +a parent, a wife, a child, dies, you feel very differently about them, +even if you do not speak differently. You feel and know that he, +the person whom you loved and understood, and felt with, and felt for, +here on earth, is not dead at all; you feel (and in proportion as the +friend you have lost was loving, and good, and full of feeling for you, +you feel it all the more strongly) that your friend, or your child, +or the wife of your bosom, is alive still—where you know not, +but you feel they are alive; that they are very near you;—that +they are thinking of you, watching you, caring for you,—perhaps +grieving over you when you go wrong—perhaps rejoicing over you +when you go right,—perhaps helping you, though you cannot see +them, in some wonderful way. You know that only their mortal flesh +is dead. That their mortal flesh was all you put into the grave; +but that <i>they</i> themselves, their souls and spirits, which were +their very and real selves, are alive for evermore; and you trust and +hope to meet them when you die;—ay, to meet them body and soul +too, at the last day, the very same persons whom you knew here on earth, +though the flesh which they wore here in this life has crumbled into +dust years and ages before.</p> +<p>Is not this true? Is not this a blessed life-giving thought—I +had almost said the most blessed and life-giving thought man can have—that +those whom we have loved and lost are not dead, but only gone before; +that they live still to God and with God; that only their flesh has +perished, and they themselves are alive for evermore?</p> +<p>Now believe me, my friends, as surely as a man’s flesh can +die and be buried, while he himself, his soul, lives for ever, just +so a man’s self, his soul, can die, while his flesh lives on upon +earth. You do not think so, but the Bible thinks so. The +Bible talks of men being <i>dead</i> in trespasses and sins, while their +flesh and body is alive and walking this earth. It talks, too, +of a worse state, of men twice dead; of men, who, after God has brought +their souls to life, let those souls of theirs die down again within +them, and rot away, as far as we can see, hopelessly and for ever. +And what is it which kills a man’s soul within him on this side +the grave, and makes him dead while he has a name to live? <i>Sin</i>, +evil-doing, the disease of the soul, the death of the soul, yea, the +death of the man himself. And what is sin but living according +to the flesh, and not according to the spirit? What is sin but +living as the dumb animals do, as if we were debtors to our own flesh, +to fulfil its lusts, and to please our own appetites, fancies, and tempers, +instead of remembering that we are debtors to God, who made us, and +blesses us all day long;—debtors to our Lord Jesus Christ, who +bought us with His own blood, that we might please Him and obey Him;—debtors +to God’s Holy Spirit, who puts into our minds good desires;—debtors +to our baptism vows, in which we were consecrated to God, that He, and +not this flesh of ours, might be our Master for ever?</p> +<p>This is sin; to give way to those selfish and evil tempers, against +which I warned you in the beginning of my sermon, and which, if any +man indulges in them, will surely and steadily, bit by bit, kill that +man’s soul within him, and leave the man dead in trespasses and +sins, while his body walks this earth.</p> +<p>My friends, do not fancy these are merely farfetched words out of +a book, made to sound difficult and terrible in order to frighten you. +God forbid! When Scripture says this, it speaks a plain and simple +truth, and one which I know to be a truth from experience. I speak +that which I know, and testify that which I have seen. I have +seen (and what sadder or more fearful sight?) dead men and dying walk +this earth in flesh and blood; men busy enough, shrewd enough upon some +points, priding themselves, perhaps, upon their cleverness and knowledge +of the world, of whom all one could say was, The man is dead; the man +is lost, unless God brings him to life again by His quickening Spirit: +for goodness is dead in him; the powers of his soul are dead in him; +the hope of being a better man is dead in him; all that God wishes to +see him be and do, is dead; God’s likeness and glory in him is +dead: he thinks himself wise, and he is a fool in God’s sight; +for he sees not God’s law, which is the only wisdom: he thinks +himself strong, but he is utterly weak and helpless; for he is the slave +of his own tempers, the slave of his own foul lust, the slave of his +own pride and vanity, the slave of his own covetousness. Oh, my +friends, people are apt to be afraid of what they call seeing a ghost—that +is, a spirit without a body: they fancy that it would be a very shocking +thing to meet one; but as for me, I know a far more dreadful sight; +and that is, a careless and a hardened sinner—a body without a +spirit. Which is uglier and ghastlier—a spirit without a +body, or a body without a spirit? And yet such one meets, I dare +not think how often.</p> +<p>What sadder sight, if you recollect that men need not be thus; that +God hates seeing them thus; that they become thus, and die down in sin, +in spite of God, with all heaven above, and God the Lord thereof, crying +to them, Why wilt thou die? What sadder sight? How many +have I seen, living, to all intents and purposes, as if they had no +souls; as if there were no God, no Law of God, no Right, no Wrong; caring +for nothing, perhaps, but drink and bad women; or caring for nothing +but scraping together a little more money than their neighbours; or +caring for nothing but dress, and vanity, and gossiping, and tale-bearing; +and yet, when one came to know them, one saw that <i>that</i> was not +what God intended them to be; that He had given them hearts which they +had hardened, good feelings which they had crushed, sound brains which +they had left idle, till one was ready to weep over them, as over something +beautiful and noble ruined and lost; and looked on them as one would +on a grand tree struck by lightning, decayed and dead, useless, and +only fit to be burned, with just enough of its proper shape to show +what a tree it ought to have been. And so it is with men and women: +hardly a day passes but one sees some one of whom one says, with a sigh, +‘What a worthy, loveable, useful person, that might have been! +what a blessing to himself and all around him! and now, by following +his fallen nature, and indulging it, he is neither worthy, nor loveable, +nor useful; neither a blessing to himself nor to any human being: he +might have been good for so much, and now he is good for nothing; for +the spirit, the immortal soul which God gave him, is dead within him.’</p> +<p>My friends, I would not say this, unless I could say more. +I would not say sad words, if I could not follow them up by joyful and +hopeful ones. It is written, ‘If ye live after the flesh, +ye shall die;’ but it is written also, ‘If ye, through the +Spirit, do mortify the deeds of the body, ye shall live.’ +It is promised—promised, my friends, ‘Awake, thou that sleepest, +and arise from the dead, and Christ shall give thee light.’</p> +<p>Through the Spirit, through God’s Spirit, every soul here can +live, now and for ever. Through God’s Spirit, Christ not +only can, but will, give you light. And that Spirit is near you, +with you. Your baptism is the blessed sign, the everlasting pledge, +that God’s Spirit is with you. Oh, believe that, and take +heart. I will not say, you do not know how much good there is +in you; for in us dwells no good thing, and every good thought and feeling +comes only from the Spirit of God: but I will say boldly to every one +of you, you do not know how much good there may be in you, if you will +listen to those good thoughts of God’s Spirit; you do not know +how wise, how right, how strong, how happy, how useful, you may become; +you do not know what a blessing each of you may become to yourselves, +and to all around you. Only make up your mind to live by God’s +law; only make up your mind, in all things, small and great, to go God’s +way, and not your own. Only make up your mind to listen, not to +your own flesh, temper, and brain, which say this and that is pleasant, +but to listen to God’s Spirit, which says this is right, and that +is wrong: this is your duty, do it. Search out your own besetting +sins; and if you cannot find them out for yourself, ask God to show +you them; ask Him to give you truth in the inward parts, and make you +to understand wisdom in the secret places of your heart. Pray +God’s Spirit to quicken your soul, and bring it to life, that +it may see and love what is good, and see and hate what is wrong; and +instead of being most hard on your neighbour’s sin, to which you +are not tempted, be most hard on your own sin, on the sin to which you +are most tempted, whatsoever that may be. You have your besetting +sin, doubt it not; every one has. I know that I have. I +know that I have inclinations, tempers, longings, to which if I gave +way, my soul would rot and die within me, and make me a curse to myself, +and you, and every one I came near; and all I can do is to pray God’s +Spirit to help me to fight those besetting sins of mine, and crush them, +and stamp them down, whenever they rise and try to master me, and make +me live after the flesh. It is a hard fight; and may God forgive +me, for I fight it ill enough: but it is my only hope for my soul’s +life, my only hope of remaining a man worth being called a man, or doing +my duty at all by myself and you, and all mankind. And it is your +only hope, too. Pray for God’s Spirit, God’s strength, +God’s life, to give your souls life, day by day, that you may +fight against your sins, whatsoever they are, lest they kill your souls, +long before disease and old age kill your bodies. Make up your +minds to it. Make up your minds to mortify the deeds of the body; +to say to your own bodies, tempers, longings, fancies, ‘I will +not go your way: you shall go God’s way. I am not your debtor; +I owe you nothing; I am God’s debtor, and owe Him everything, +and I will pay Him honestly with the service of my body, soul, and spirit. +I will do my duty, and you, my flesh, must and shall do it also, whether +it is pleasant at first, or not:’ and be sure it will be pleasant +at last, if not at first. Keep God always before your eyes. +Ask yourself in every action, ‘What is right, what is my duty, +what would God have me do?’ And so far from finding it unpleasant, +you will find that you are saving yourself a thousand troubles, and +sorrows, and petty anxieties which now torment you; you will find that +in God’s presence is life, the only life worth having, and that +at His right hand are pleasures for evermore. Oh, be sure, my +friends, that in real happiness you will not lose, but gain without +end. If to have a clear conscience, and a quiet mind; if to be +free from anxiety and discontent, free from fear and shame; if to be +loved, respected, looked up to, by all whose good word is worth having, +and to know that God approves of you, that all day long God is with +you, and you with God, that His loving and mighty arms are under you, +that He has promised to keep you in all your ways, to prosper all you +do, and reward you for ever,—if this be not happiness, my friends, +what is?</p> +<div class="GutenbergBlankLines2"><br /><br /></div> +<h2>SERMON XVIII. SHAME</h2> +<div class="GutenbergBlankLines2"><br /><br /></div> +<p>Romans x. 11. For the Scripture saith, Whosoever believeth +on Him shall not be ashamed.</p> +<p>My friends, what this text really means is one thing; what we may +choose to think it means is another thing—perhaps a very different +thing. I will try and show you what I believe it really means.</p> +<p>‘Whosoever believeth on Him shall not be ashamed.’ +It seems as if St. Paul thought, that not being ashamed had to do with +salvation, and being saved; ay, that they were almost the same thing: +for he says just before, if thou doest so and so, thou shalt be saved; +for with the heart man believeth unto righteousness, and with the mouth +confession is made unto salvation; <i>for</i> the Scripture saith, ‘Whosoever +believeth on Him shall not be ashamed;’ as if being ashamed was +the very thing from which we were to be saved. And certainly that +wise and great man, whoever he was (some say he was St. Ambrose, Bishop +of Milan, in Italy), who wrote the <i>Te Deum</i>, thought the same; +for how does he end the <i>Te Deum</i>? ‘O Lord, in Thee +have I trusted: let me never be confounded,’ that is, brought +to shame. You see, after he has spoken of God, and the everlasting +glory of God, of Cherubim and Seraphim, that is, all the powers of the +earth and the powers of the heavens, of Apostles, Prophets, Martyrs, +the Holy Church, all praising God, and crying ‘Holy, holy, holy. +Lord God of Hosts, Heaven and Earth are full of the majesty of Thy glory;’ +after he has spoken of the mystery of the Trinity, Father and Son and +Holy Ghost, of Christ’s redemption and incarnation, and ascension +and glory; of His judging the world; of His government, and His lifting +up His people for ever; after he has prayed God to keep them this day +without sin, and to let His mercy lighten upon them; after all this, +at the end of this glorious hymn, all that he has to say is, ‘O +Lord, in Thee have I trusted: let me never be confounded.’—All +he has to say: but that is a great deal: he does not say that merely +because he wants to say something more, and has nothing else to say. +Not so. In all great hymns and writings like this, the end is +almost sure to be the strongest part of all, to have the very pith and +marrow of the whole matter in it, as I believe this end of the <i>Te +Deum</i> has; and I believe that whoever wrote it thought that being +confounded, and brought to shame, was just the most horrible and wretched +thing which could happen to him, or any man, and the thing above all +others from which he was most bound to pray God to save him and every +human being.</p> +<p>Now, how is this? First, let us look at what coming to shame +is; and next, how believing in Christ will save us from it.</p> +<p>Now, every man and woman of us here, who has one spark of good feeling +in them, will surely agree, that coming to shame is dreadful; and that +there is no pain or torment on earth like the pain of being ashamed +of oneself: nothing so painful. And I will prove it to you. +You call a man a brave man, if he is afraid of nothing: but there is +one thing the very bravest man is afraid of, and that is of disgrace, +of coming to shame. Ay, my friends, so terrible is the torment +of shame, that you may see brave men,—men who would face death +in battle, men who would have a limb cut off without a groan, you may +see such, in spite of all their courage, gnash their teeth, and writhe +in agony, and weep bitter tears, simply because they are ashamed of +themselves, so terrible and unbearable is the torment of shame. +It may drive a man to do good or evil: it may drive him to do good; +as when, rather than come to shame, and be disgraced, soldiers will +face death in battle willingly and cheerfully, and do deeds of daring +beyond belief: or it may drive him to do evil; rather than come to shame, +men have killed themselves, choosing, unhappy and mistaken men, rather +to face the torment of hell than the torment of disgrace. They +are mistaken enough, God knows. But shame, like all powerful things, +will work for harm as well as for good; and just as a wholesome and +godly shame may be the beginning of a man’s repentance and righteousness, +so may an unwholesome and ungodly shame be the cause of his despair +and ruin. But judge for yourselves; think over your past lives. +Were you ever once—were it but for five minutes—utterly +ashamed of yourself? If you were, did you ever feel any torment +like <i>that</i>? In all other misery and torment one feels hope; +one says, ‘Still life is worth having, and when the sorrow wears +away I shall be cheerful and enjoy myself again:’ but when one +has come to shame, when one is not only disgraced in the eyes of other +people, but disgraced (which is a thousand times worse) in one’s +own eyes; when one feels that people have real reason to despise one, +then one feels for the time as if life was <i>not</i> worth having; +as if one did not care whether one died or not, or what became of one: +and yet as if dying would do one no good, change of place would do one +no good, time’s running on would do one no good; as if what was +done could not be undone, and the shame would be with one still, and +torment one still, wherever one was, and if one was to live a million +years: ay, that it would be everlasting: one feels, in a word, that +real shame and deserved disgrace is verily and indeed an everlasting +torment. And it is this, and the feeling of this, which explains +why poor wretches will kill themselves, as Judas Iscariot did, and rush +into hell itself, under the horror and pain of shame and disgrace. +They feel a hell within them so hot, that they actually fancy that they +can be no worse off beyond the grave than they are on this side of it. +They are mistaken: but that is the reason; the misery of disgrace is +so intolerable, that they are willing, like that wretched Judas, to +try any mad and desperate chance to escape it.</p> +<p>So much for shame’s being a dreadful and horrible thing. +But again, it is a spiritual thing: it grows and works not in our fleshly +bodies, but in our spirits, our consciences, our immortal souls. +You may see this by thinking of people who are not afraid of shame. +You do not respect them, or think them the better for that. Not +at all. If a man is not afraid of shame; if a man, when he is +found out, and exposed, and comes to shame, does not care for it, but +‘brazens out his own shame,’ as we say, we do not call him +brave; we call him what he is, a base impudent person, lost to all good +feeling. Why, what harder name can we call any man or woman, than +to say that they are ‘shameless,’ dead to shame? We +know that it is the very sign of their being dead in sin, the very sign +of God’s Spirit having left them; that till they are made to feel +shame there is no hope of their mending or repenting, or of any good +being put into them, or coming out of them. So that this feeling +of shame is a spiritual feeling, which has to do with a man’s +immortal soul, with his conscience, and the voice of God in his heart.</p> +<p>Now, consider this: that there will surely come to you and me, and +every living soul, a day of judgment; a day in which we shall be judged. +Think honestly of those two words. First, a day, not a mere time, +much less a night. Now, in a day there is light, by which men +can see, and a sun in heaven which shows all things clearly. In +that day, that brightest and clearest of all days, we shall see what +we really have been, and what we really have done; and for aught we +know, every one round us, every one with whom we have ever had to do, +will see it also. The secrets of all our hearts will be disclosed; +and we shall stand before heaven and earth simply for what we are, and +neither more nor less. That is a fearful thought! Shall +we come to shame in that day? And it will be a day of judgment: +in it we shall be judged. I do not mean merely condemned, for +we may be acquitted: or punished, for we may be rewarded; those things +come after being judged. First, let us think of what being judged +is. A judge’s business is to decide on what we have done, +or whether we have broken the law or not; to hear witnesses for us and +against us, to sum up the evidence, and set forth the evidence for us +and the evidence against us. And our judge will be the Son of +Man, the Lord Jesus Christ, who is sharper than a two-edged sword, piercing +through the very joints and marrow, and discerning the secret intents +of the heart; neither is anything hid from Him, for all things are naked +and open in the sight of Him with whom we have to do. With whom +we <i>have</i> to do, mind: not merely with whom we <i>shall</i> have +to do; for He sees all <i>now</i>, He knows all now. Ever since +we were born, there has not been a thought in our heart but He has known +it altogether. And He is utterly just—no respecter of persons; +like His own wisdom, without partiality and without hypocrisy. +O Lord! who shall stand in that day? O Lord! if thou be extreme +to mark what is done amiss, who shall abide it? O Lord! in thee +have I trusted: let me never be confounded!</p> +<p>For this is being confounded; this is shame itself. This is +the intolerable, horrible, hellish shame and torment, wherein is weeping +and gnashing of teeth; this is the everlasting shame and contempt to +which, as Daniel prophesied, too many should awake in that day—to +be found guilty in that day before God and Christ, before our neighbours +and our relations, and worst of all, before ourselves. Worst of +all, I say, before ourselves. It would be dreadful enough to have +all the bad things we ever did or thought told openly against us to +all our neighbours and friends, and to see them turn away from us;—dreadful +to find out at last (what we forget all day long) that God knows them +already; but more dreadful to know them all ourselves, and see our sins +in all their shamefulness, in the light of God, as God Himself sees +them;—more dreadful still to see the loving God and the loving +Christ turn away from us;—but most dreadful of all to turn away +from ourselves; to be utterly discontented with ourselves; ashamed of +ourselves; to see that all our misery is our own fault, that we have +been our own enemies; to despise ourselves, and hate ourselves for ever; +to try for ever to get rid of ourselves, and escape from ourselves as +from some ugly and foul place in which we were ashamed to be seen for +a moment: and yet not to be able to get rid of ourselves. Yes, +that will be the true misery of a lost soul, to be ashamed of itself, +and hate itself. Who shall deliver a man from the body of that +death?</p> +<p>I thank God, through Jesus Christ our Lord. I thank God, that +at least now, here, in this life, we can be delivered. There is +but one hope for us all; one way for us all, not to come to utter shame. +And this is in the Lord Jesus Christ, who has said, ‘Though your +sins be red as scarlet they shall be white as wool; and their sins and +their iniquities will I remember no more.’ One hope, to +cast ourselves utterly on His boundless love and mercy, and cry to Him, +‘Blot these sins of mine out of Thy book, by Thy most precious +blood, which is a full atonement for the sins of the whole world; and +blot them out of my heart by Thy Holy Spirit, that I may hate them and +renounce them, and flee from them, and give them up, and be Thy servant, +and do Thy work, and have Thy righteousness, and do righteous things +like Thee.’ And then, my friends, how or why we cannot understand; +but it is God’s own promise, who cannot lie, that He will really +and actually forgive these sins of ours, and blot them out as if we +had never done them, and give us clean hearts and right spirits, to +live new lives, right lives, lives like His own life; so that our past +sinful lives shall be behind us like a dream, and we shall find them +forgotten and forgiven in the day of judgment;—wonderful mercy! +but listen to it—it is God’s own promise—‘If +the wicked man turneth away from all his sins that he hath committed, +and keep all my statutes, and do that which is lawful and right, he +shall surely live, he shall not die. All his transgressions that +he hath committed, they shall not be mentioned to him: in his righteousness +that he hath done he shall live.’</p> +<p>They shall not be mentioned to him. My friends, if, as I have +been showing, the great misery, the great horror of all, is having our +sins mentioned to us in That Day, and being made utterly ashamed by +them, what greater mercy can we want than this—not to have them +mentioned to us, and not to come to shame; not to be plagued for ever +with the hideous ghosts of our past bad thoughts, bad words, bad deeds, +coming all day long to stare us in the face, and cry to us while the +accusing Devil holds them up to us, as if in a looking-glass—‘Look +at your own picture. This is what you are. This fool, this +idler, this mean, covetous, hard-hearted man, who cared only for himself;—this +stupid man, who never cared to know his duty or do his duty;—this +proud, passionate, revengeful man, who returned evil for evil, took +his brothers by the throat, and exacted from them the uttermost farthing;—this +ridiculous, foolish, useless, disagreeable, unlovely, unlovable person, +who went through the world neither knowing what he ought to do, nor +whither he was going, but was utterly blind and in a dream; this person +is you yourself. Look at your own likeness, and be confounded, +and utterly ashamed for ever!’ What greater misery than +that? What greater blessing than to escape that? What greater +blessing than to be able to answer the accusing Devil, ‘Not so, +liar! This is not my likeness. This ugly, ridiculous, hateful +person is not I. I was such a one once, but I am not now. +I am another man now; and God knows that I am, though you may try to +shame me by telling me that I am the same man. I was wrong, but +I am right now; I was as a sheep going astray, but now I am returned +to the Shepherd and Overseer of my soul, to whom I belonged all the +while; and now I am right, in the right road; for with the heart I have +believed God unto righteousness, and He has given me a clean heart, +and a right spirit, and has purged me, and will purge me, till I am +clean, and washed me till I am whiter than snow; I do not deny one of +my old sins; I did them, I know that; I confess them to thee now, oh +accusing Devil; but I confessed them to God, ay, and to man too, long +ago, and by confessing them to Him I was saved from them; for with the +mouth confession is made unto salvation. And what is more; I have +not only confessed my own sins, but I have confessed Christ’s +righteousness; and I confess it now. I confess, I say, that Christ +is perfectly righteous and good, the Perfect Pattern of what I ought +to be; and because He is perfectly good, He does not wish to see me +remain bad and sinful, that He may taunt me and torment me with my sins, +as thou the accusing Devil dost: but He wishes to make me and every +man good like Himself, blest like Himself; and He can do it, and will +do it, if we will but give up our hearts to Him; and I have given up +my heart to Him. All I ask of Him is to be made good and kept +good, set right and kept right; and I can trust in Him utterly to do +that; for He is faithful and just to forgive me my sins, and cleanse +me from all unrighteousness. Therefore, accuse me not, Devil! +for thou hast no share in me: I belong to Christ, and not to thee. +And set not my old sins before my face; for God has set them behind +His back, because I have renounced them, and sworn an oath against them, +and Christ has nailed them to His cross, and now they are none of mine +and none of thine, but are cast long ago into the everlasting fire of +God, and burnt up and done with for ever; and I am a new man, and God’s +man; and He has justified me, and will justify me, and make me just +and right; and neither thou, nor any man, has a right to impute to me +my past sins, for God does not impute them to me; and neither thou, +nor any man, has a right to condemn me, for God has justified me. +And if it please God to humble me more (for I know I want humbling every +day), and to show me more how much I owe to Him—if it please Him, +I say, to bring to light any of my past sins, I shall take it patiently +as a wholesome chastening of my Heavenly Father’s; and I trust +to all God’s people, and to angels, and the spirits of just men +made perfect, that they will look on my past sins as God looks on them, +mercifully and lovingly, as things past and dead, forgiven and blotted +out of God’s book, by the precious blood of Christ, and look on +me as I am in Christ, not having any righteousness of my own, but Christ’s +righteousness, which comes by the inspiration of His own Holy Spirit.’</p> +<p>Thus, my friends, we may answer the Devil, when he stands up to accuse +us, and confound us in the Day of Judgment. Thus we may answer +him now, when, in melancholy moments, he sets our sins before our face, +and begins taunting us, and crying, ‘See what a wretch you are, +what a hypocrite, too. What would all the world think of you, +if they knew as much against you as I do? What would the world +think of you, if they saw into that dirty heart of yours?’ +For we can answer him—‘Whatever the world would think, I +know what God Himself thinks: He thinks of me as of a son who, after +wasting his substance, and feeding on husks with the swine, has come +home to his Father’s house, and cried, Father, I have sinned against +heaven, and before Thee, and am no more worthy to be called Thy son; +and I know that that same good Heavenly Father, instead of shaming me, +reproaching me, shutting His doors against me, has seen me afar off, +and taken me home again without one harsh word, and called to all the +angels in heaven, saying, “It is meet that we rejoice and be glad, +for this My son was dead and is alive again, he was lost and is found.” +And while Almighty God, who made heaven and earth, is saying that of +me, it matters little what the lying Devil may say.’</p> +<p>Only, only, if you be wandering from your Father’s house, come +home; if you be wrong, entreat to be made right. If you are in +your Father’s house, stay there; if you are right, pray and struggle +to keep right; if the old account is blotted out, then, for your soul’s +sake, run up no fresh account to stand against you after all in the +Day of Judgment; if you have the hope in you of not coming to shame, +you must purify yourselves, even as God is pure; if you believe really +with your heart, you must believe unto righteousness; that is, you must +trust God to make you righteous and good: there is no use trusting Him +to make you anything else, for He will make you nothing else; being +good Himself, He will only make you good: but as for trusting in Him +to leave you bad, to leave you quiet in your sins, and then to save +you after all, that is trusting that God will do a most unjust, and +what is more, a most cruel thing to you; that is trusting God to do +the Devil’s work; that is a blasphemous false trust, which will +be utterly confounded in the Day of Judgment, and will cover you with +double shame. The whole question for each of us is, ‘Do +we believe unto righteousness?’ Is righteousness what we +want? Is to be made good men what we want? If not, no confessing +with the mouth will be unto salvation, for how can a man be saved in +his sins? If an animal is diseased can it be saved from dying +without curing the disease? If a tree be decayed, can it be saved +from dying without curing the decay? If a man be bad and sinful, +can he be saved from eternal death without curing his badness and sinfulness? +How can a man be saved from his sins but by becoming sinless? +As well ask, Can a man be saved from his sins without being saved from +his sins? But if you wish really to be saved from your sins, and +taken out of them, and cured of them, that you may be made good men, +righteous men, useful men, just men, loving men, Godlike men;—then +trust in God for that, and you will find that your trust will be unto +righteousness, for you will become righteous men; and confess God with +your mouth for that, saying, ‘I believe in God my Father; I believe +in Jesus Christ His Son, who died, and rose, and ascended on high for +me; I believe in God’s Holy Spirit, which is with me, to make +me right;’ and your confession will be unto salvation, for you +will be saved from your sins.</p> +<p>Always say to yourself this one thing, ‘Good I will become, +whatever it cost me; and in God’s goodness I trust to make me +good, for I am sure He wishes to see me good, more than I do myself; +and you will find that because you have confessed, in that best and +most honest of ways, that God is good, and have so given Him real glory, +and real honour, and real praise, He will save you from the sins which +torment you: and that because you have really trusted in Him, you shall +never come, either in this world, or the world to come, to that worst +misery, the being ashamed of yourself.</p> +<div class="GutenbergBlankLines2"><br /><br /></div> +<h2>SERMON XIX. FORGIVENESS</h2> +<div class="GutenbergBlankLines2"><br /><br /></div> +<p>Psalm li. 16, 17. Thou desirest not sacrifice; else would I +give it: thou delightest not in burnt offering.</p> +<p>The sacrifice of God is a broken spirit: a broken and a contrite +heart, O God, Thou wilt not despise.</p> +<p>You all heard just now the story of Nathan and David, and you must +have all felt how beautiful, and noble, and just it was; how it declares +that there is but one everlasting God’s law of justice, which +is above all men, even the greatest; and that what is right for the +poor man is right for the king upon his throne, for God is no respecter +of persons.</p> +<p>And you must have admired, too, the frankness, and fulness, and humbleness +of David’s repentance, and liked and loved the man still, in spite +of his sins, as much almost as you did when you heard of him as a shepherd +boy slaying the giant, or a wanderer and an outlaw among the hills and +forests of Judæa.</p> +<p>But did it now seem strange to you that David’s repentance, +which was so complete when it did come, should have come no sooner? +Did he need Nathan to tell him that he had done wrong? He seduced +another man’s wife, and that man one of his most faithful servants, +one of the most brave and loyal generals of his army; and then, over +and above his adultery, he had plotted the man’s death, and had +had him killed and put out of the way in as base, and ungrateful, and +treacherous a fashion as I ever heard of. His whole conduct in +the matter had been simply villanous. There is no word too bad +for it. And do you fancy that he had to wait the greater part +of a year before the thought came into his head that that was not the +fashion in which a man ought to behave, much more a king?—that +God’s blessing was not on such doings as those?—and after +all not find out for himself that he was wrong, but have to be told +of it by Nathan?</p> +<p>Surely, if he had any common sense, any feeling of right and wrong +left in him, he must have known that he had done a bad thing; and his +guilty conscience must have tormented him many a time and oft during +those months, long before Nathan came to him. Now, that he had +the feeling of right and wrong left in him, we cannot doubt; for when +Nathan told him the parable of the rich man who spared all his own flocks +and herds, and took the poor man’s one ewe lamb, his heart told +him that <i>that</i> was wrong and unjust, and he cried out, ‘The +man who has done this thing shall surely die.’ And surely +that feeling of right and wrong could not have been quite asleep in +him all those months, and have been awakened then for the first time.</p> +<p>But more; if we look at two psalms which he wrote about that time, +we shall find that his conscience had <i>not</i> been dead in him, but +had been tormenting him bitterly; and that he had been trying to escape +from it, and afterwards to repent—only in a wrong way.</p> +<p>If we look at the Thirty-second Psalm, we shall see there he had +begun, by trying to deceive himself, to excuse himself before God. +But that had only made him the more miserable. ‘When I kept +silence, my bones waxed old through my daily complaining. For +Thy hand was heavy on me night and day: my moisture was turned to the +drought of summer.’ Then he had tried sacrifices. +He had fancied, I suppose, that he could make God pleased with him again +by showing great devoutness, by offering bullocks and goats without +number, as sin-offerings and peace-offerings; but that made him no happier. +At last he found out that God required no sacrifice but a broken heart. +That was what God wanted—a broken and a contrite heart; for David +to be utterly ashamed of himself, utterly broken down and silenced, +so that he had nothing left to plead—neither past good deeds, +nor present devoutness, nor sacrifices: nothing but, ‘O God, I +deserve all Thou canst lay on me, and more. Have mercy on me—mercy +is all I ask.’</p> +<p>There was nothing for him, you see, but to make a clean breast of +it; to face his sin, and all its shame and abomination, and confess +it all, and throw himself on God’s mercy. And when he did +that, there, then, and at once, as Nathan told him, God put away his +sin. As David says himself, ‘I said, I will confess my sins +unto the Lord, and so Thou forgavest the wickedness of my sin.’</p> +<p>As it is written, ‘If we confess our sins, God is faithful +and just to forgive us our sins, and to cleanse us from all unrighteousness.’</p> +<p>And now, my friends, what lesson may we learn from this? It +is easy to say, We have not sinned as deeply as David, and therefore +his story has nothing to do with us. My friends, whether we have +sinned as deeply as David or not, his story has to do with you, and +me, and every soul in this church, and every soul in the whole world, +or it would not be in the Bible. For no prophecy of Scripture +is of private interpretation; that is, it does not only point at one +man here and another there: but those who wrote it were moved by the +Holy Ghost, who lays down the eternal universal laws of holiness, of +right and good, which are right and good for you, and me, and all mankind; +and therefore David’s story has to do with you and me every time +we do wrong, and know that we have done wrong.</p> +<p>Now, my friends, when you have done a wrong thing, you know your +conscience torments you with it; you are uneasy, and discontented with +yourselves, perhaps cross with those about you; you hardly know why: +or rather, though you do know why, you do not like to tell yourself +why.</p> +<p>The bad thing which you have done, or the bad tempers which you have +given way to, or the person whom you have quarrelled with, hang in your +mind, and darken all your thoughts: and you try not to remember them: +but conscience <i>makes</i> you remember them, and will not let the +dark thought fly away; till you can enjoy nothing, because your heart +is not clean and clear; there is something in the background which makes +you sad whenever you try to be happy. Then a man tries first to +deceive himself. He says to himself, ‘No, that sin is not +what makes me unhappy—not that;’ and he tries to find out +any and every reason for his uncomfortable feelings, except the very +thing which he knows all the while in the bottom of his heart <i>is</i> +the real reason. He says, ‘Well, perhaps I am unhappy because +I have done something wrong: what wrong can I have done?’ +And so he sets to work to find out every sin except <i>the</i> sin which +is the cause of all, because that one he does not like to face: it is +too real, and ugly, and humbling to his proud spirit; and perhaps he +is afraid of having to give it up. So I have known a man confess +himself a sinner, a miserable sinner, freely enough, and then break +out into a rage with you, if you dare to speak a word of the one sin +which you know that he has actually committed. ‘No, sir,’ +he will say, ‘whatever I may be wrong in, I am right <i>there</i>. +I have committed sins too many, I know: but you cannot charge me with +that, at least;’—and all the more because he knows that +everybody round <i>is</i> charging him with it, and that the thing is +as notorious as the sun in heaven. But that makes him, in his +pride, all the more determined not to confess himself in the wrong on +that one point; and he will go and confess to God, and perhaps to man, +all manner of secret sins, nay, even invent sins for himself out of +things which are no sins, and confess himself humbly in the wrong where +perhaps he is all right, just to drug his conscience, and be able to +say, ‘I have repented,’—repented, that is, of everything +but what he and all the world know that he ought to repent of.</p> +<p>But still his conscience is not easy: he has no peace of mind: he +is like David: ‘While I held my peace, my bones waxed old through +my daily complaining.’ God’s hand is heavy on him +day and night, and his moisture is like the drought in summer: his heart +feels hard and dry; he cannot enjoy himself; he is moody; he lies awake +and frets at night, and goes listlessly and heavily about his business +in the morning; his heart is not right with God, and he knows it; God +and he are not at peace, and he knows it.</p> +<p>Then he tries to repent: but it is a false, useless sort of repentance. +He says to Himself, as David did, ‘Well, then, I will make my +peace with God: I will please Him. I have done one wrong thing. +I will do two right ones to make up for it.’ If he is a +rich man, he perhaps tries David’s plan of burnt-offerings and +sacrifices. He says, ‘I will give away a great deal in charity; +I will build a church; I will take a great deal of trouble about societies, +and speak at religious meetings, and show God how much I really do care +for Him after all, and what great sacrifices I can make for Him.’</p> +<p>Or, if he is a poor man, he will say, ‘Well, then, I will try +and be more religious; I will think more about my soul, and come to +church as often as I can, and say my prayers regularly, and read good +books; and perhaps that will make my peace with God. At all events, +God shall see that I am not as bad as I look; not altogether bad; that +I do care for Him, and for doing right.’</p> +<p>But, rich or poor, the man finds out by bitter experience how truly +David said, ‘Thou requirest no sacrifice, else would I give it +Thee. Thou delightest not in burnt-offerings.’</p> +<p>Not that they are not good and excellent; but that they are not good +coming from him, because his heart is still unrepentant, because, instead +of confessing his sin and throwing himself on God’s mercy, he +is trying to win God round to overlook his sin. So almsgiving, +and ordinances, and prayer give the poor man no peace. He rises +from his knees unrefreshed. He goes out of church with as heavy +a heart as he went in, and he finds that for all his praying he does +not become a better man, any more than a happier man. There is +still that darkness over his soul, like a black cloud spread between +him and God.</p> +<p>My friends, if any of you find yourselves in this sad case, the only +remedy which I can give you, the only remedy which I ever found do <i>me</i> +any good, or give me back my peace of mind, is David’s remedy; +the one which he found out at last, and which he spoke of in these blessed +Psalms. Confess your sin to God. Bring it all out. +Make a clean breast of it—whatever it may cost you, make a clean +breast of it. Only be but <i>honest</i> with God, and all will +come right at once. Say, not with your lips only, but from the +very bottom of your heart, say, ‘Oh, good God, Heavenly Father, +I have <i>nothing</i> to say; I am wrong, and yet I do not know how +wrong I am; but Thou knowest. Thou seest all my sin a thousand +times more clearly than I do; and if I look black and foul to myself, +oh God, how much more black and how foul must I look to Thee! I know +not. All I know is, that I am utterly wrong, and Thou utterly +right. I am shapen in sin, conceived in iniquity. My heart +it is that is wrong. Not merely this or that wrong which I have +done; but my heart, my temper, which will have its own way, which cares +for itself, and not for Thee. I have nothing to plead; nothing +to throw into the other scale. For if I have ever done right, +it was Thou didst right in me, and not me myself, and only my sins are +my own doing; so the good in me is all Thine, and the bad in me all +my own, and in <i>me</i> dwells no good thing. And as for excusing +myself by saying that I love Thee, I had better tell the truth, since +Thou knowest it already—I do <i>not</i> love Thee. Oh God, +I love myself, my pitiful, miserable self, well enough, and too well: +but as for loving Thee—how many of my good deeds have been done +for love of Thee? I have done right from fear of hell, from hope +of heaven; or to win Thy blessings: but how often have I done right +really and purely for Thy sake? I am ashamed to think! My +only comfort, my only hope, is, that whether I love Thee or not, Thou +lovest me, and hast sent Thy Son to seek and save me. Help me +now. Save me now out of my sin, and darkness, and self-conceit. +Show Thy love to me by setting this wrong heart of mine right. +Give me a clean heart, oh God, and renew a right spirit within me. +If I be wrong myself, how can I make myself right? No; Thou must +do it. Thou must purge me, or I shall never be clean; Thou must +make me to understand wisdom in the secret depth of my heart, or I shall +never see my way. Thou must, for I cannot; and base and bad as +I am, I can believe that Thou wilt condescend to help me and teach me, +because I know Thy love in Jesus Christ my Lord. And <i>then</i> +Thou wilt be pleased with my sacrifices and oblations, because they +come from a right heart—a truly humble, honest, penitent heart, +which is not trying to deceive God, or plaster over its own baseness +and weakness, but confesses all, and yet trusts in God’s boundless +love. Then my alms will rise as a sweet savour before Thee, oh +God; then sacraments will strengthen me, ordinances will teach me, good +books will speak to my soul, and my prayers will be answered by peace +of mind, and a clear conscience, and the sweet and strengthening sense +that I am in my Heavenly Father’s house, about my Heavenly Father’s +business, and that His smile is over me, and His blessing on me, as +long as I remain loyal to Him and to His laws.’ Feel thus, +my friends, and speak to God thus, and see if the dark stupefying cloud +does not pass away from your heart—see if there and then does +not come sunshine and strength, and the sweet assurance that you are +indeed forgiven.</p> +<p>But how about this old sin, which caused the man all this trouble? +He began by trying to forget it. I think, if he be a true penitent, +he will not wish to forget it any more. He will not torment himself +about it, for he knows that God has forgiven him. But the more +he feels God has forgiven him, the less likely he will be to forgive +himself. The more sure he feels of God’s love and mercy, +the more utterly ashamed of himself he will be. And what is more, +it is not wise to forget our own sins, when God has not forgotten them. +For God does not forget our sins, though He forgives them; and a very +bad thing it would be for us if He did, my friends. For the wages +of sin is death: and even if God does not slay us for our sins, He is +certain to punish us for them in some way, lest we should forget that +sin is sin, and fancy that God’s mercy is only careless indulgence. +So God did to David. He then told him that though he was forgiven +he would still be punished, ‘The Lord has put away thy sin; nevertheless, +the child that shall be born unto thee shall surely die.’ +Punishment and forgiveness went together. Ay, if we will look +at it rightly, David’s being punished was the very sign that God +had forgiven him. Oh, believe that, my friends; face it; thank +God for it. I at least do, when I look back upon my past life, +and see that for every wrong I have ever done, I have been punished: +not punished a tenth part as much as I deserve; but still punished, +more or less, and made to smart for my own folly, and to learn, by hard +unmistakable experience, that it will not pay me, or any man, to break +the least of God’s laws; and I thank God for it. I tell +you to thank God also, whensoever you are punished for your sins. +It is a sign that God cares for you, that God loves you, that God is +training and educating you, that God is your Father, and He is dealing +with you as with His sons. For what son is there whom His Father +does not chastise? It is a bitter lesson, no doubt; but we have +deserved it: then let us bear it like men. No doubt it is bitter: +but there is a blessing in it. No chastisement at first seems +pleasant, says the Apostle, but rather grievous: yet afterwards it yields +the peaceable fruit of righteousness to those who are exercised thereby. +Be exercised by it, then. Let God teach you in His own way, even +if it seem a harsh and painful way. We have had earthly fathers, +says the Apostle, who corrected us, and we gave them reverence. +Shall we not much rather be in subjection to God, the Father of Spirits, +and live? For suffering and punishment is the way to Eternal Life—to +that true Eternal Life which is knowing God and God’s love, and +becoming like God. As the Apostle says, God chastens us only for +our profit, that we may be partakers of His holiness. And as king +Hezekiah says of affliction, ‘Lord, by <i>these</i> things,’ +by sorrow and chastisement, ‘men live; and in all these things +is the life of the spirit.’</p> +<p>May God give to you, and me, and all mankind, as often as we do wrong, +honest and good hearts to confess our sins thoroughly, and take our +punishment meekly, and trust in God’s boundless mercy, in order +that if we humble ourselves under His rod, and learn His lessons faithfully +in this life, we may not need a worse punishment in the life to come, +but be accepted in the last great Day for the sake of Jesus Christ, +our blessed Lord and Saviour.</p> +<div class="GutenbergBlankLines2"><br /><br /></div> +<h2>SERMON XX. THE TRUE GENTLEMAN</h2> +<div class="GutenbergBlankLines2"><br /><br /></div> +<p>1 Cor. xii. 31; xiii. 1. Covet earnestly the best gifts: and +yet shew I unto you a more excellent way. Though I speak with +the tongues of men and of angels, and have not charity, I am become +as sounding brass, or a tinkling cymbal.</p> +<p>My friends, let me say a few plain words this morning to young and +old, rich and poor, upon this text.</p> +<p>Now you all, I suppose, think it a good thing to be gentlemen and +ladies. All of you, I say. There is not a poor man in this +church, perhaps, who has not before now said in his heart, ‘Ah, +if I were but a gentleman!’ or a poor woman who has not said in +her heart, ‘Ah, if I were but a lady!’ You see round +you in the world thousands plotting and labouring all their lives long +to make money and grow rich, that they may become (as they think) gentlemen, +or, at least, their sons after them. And those here who are what +the world calls gentlemen and ladies, know very well that those names +are names which are very precious to them; and would sooner give up +house, land, money, all the comforts upon earth, than give up being +called gentlemen and ladies; and these last know, I trust, what some +poor people do not know, and what no man knows who fancies that he can +make a gentleman of himself merely by gaining money, and setting up +a fine house, and a good table, and horses and carriages, and indulging +the lust of the flesh, and the lust of the eye, and the pride of life; +for these last ought to know that the right to be called gentlemen and +ladies is something which this world did not give, and cannot take away; +so that if they were brought to utter poverty and rags, or forced to +dig the ground for their own livelihood, they would be gentlemen and +ladies still, if they ever had been really and truly such; and what +is more, they would make every one who met them feel that they were +gentlemen and ladies, in spite of all their poverty.</p> +<p>Now, people do not often understand clearly why this is. They +feel, more or less, that so it is; but they cannot explain it. +I could tell you why they cannot; but I will not take up your time. +But if they cannot explain it, there are those who can. St. Paul +explains it in the Epistle. The Lord Jesus Himself explains it +in the Gospel. They tell us why money will not make a gentleman. +They tell us why poverty will not unmake one: but they tell us more. +They tell us the one only thing which makes a true gentleman. +And they tell us more still. They tell us how every one of us, +down to the poorest and most ignorant man and woman in this church, +may become true gentlemen and ladies, in the sight of God and of all +reasonable men; and that, not only in this life, but after death, for +ever, and ever, and ever. And that is by charity, by love.</p> +<p>Now, if you will look two or three chapters back, in the Epistle +to the Corinthians—at the 11th and 12th chapters—you will +see that these Corinthians were behaving to each other very much as +people are apt to do in England now. They all wanted to rise in +life, and they wanted to rise upon each other’s shoulders. +Each man and woman wanted to set themselves up above their neighbours, +and to look down upon them. The rich looked down on the poor, +and kept apart from them at the Lord’s Supper; and no doubt the +poor envied the rich heartily enough in return. And these Corinthians +were very religious, and some of them, too, very clever. So those +who, being poor, could not set themselves up above their neighbours +on the score of wealth, wanted to set themselves up on the score of +their spiritual gifts. One looked down on his neighbours because +he was a deeper scholar than they; another, because he had the gift +of tongues, and understood more languages than they; another could prophesy +better than any of them, and so, because he was a very eloquent preacher, +he tried to get power over his neighbours, and abuse the talents which +God had given him, to pamper his own pride and vanity, and love of managing +and ordering people, and of being run after by silly women (as St. Paul +calls them), ever learning and never coming to the knowledge of the +truth. And of the rest, one party sided with one preacher, or +one teacher, and another with another; and each party looked down on +the other, and judged them harshly, and said bitter things of them, +till, as St. Paul says, they were all split up by heresies, that is, +by divisions, party spirit, envying, and grudging in the very Church +of God, and at the very Table of The Lord.</p> +<p>Now says St. Paul, ‘Covet earnestly the best gifts: and yet +show I you a more excellent way;’ and that is charity; love. +As much as to say, I do not complain of any of you for trying to be +the best that you can, for trying to be as wise as you can be, as eloquent +as you can be, as learned as you can be: I do not complain of you for +trying to rise; but I <i>do</i> complain of you for trying to rise upon +each other’s shoulders. I do complain of you for each trying +to set up himself, and trying to make use of his neighbours instead +of helping them; and, when God gives you gifts to do good to others +with, trying to do good only to yourselves with them.</p> +<p>For he says, you are all members of one body; and all the talents, +gifts, understanding, power, money, which God has bestowed on you, He +has given you only that you may help your neighbours with them. +Of course there is no harm in longing and praying for great gifts, longing +and praying to be very wise, or very eloquent; but only that you may +do all the more good. And, after all, says St. Paul, there is +something more worth longing for, not merely than money, but more worth +longing for than the wisdom of a prophet, or the tongue of an angel; +and that is charity. If you have <i>that</i>, you will be able +to do as much good as God requires of you in your station; and if you +have not that, you will not do what God requires of you, even though +you spoke with the tongues of men and of angels. Even though you +had the gift of prophecy, and understood all mysteries, and all knowledge; +even though you had all faith, so that you could remove mountains; even +though you had all good works, and gave all your goods to feed the poor, +and your body to be burned as a martyr for the sake of religion, and +had not charity, you would be nothing. Nothing, says St. Paul, +but sounding brass and a tinkling cymbal—an empty vessel, which +makes the more noise the less there is in it. If you have charity, +says St. Paul, you will be able to do your share of good where God has +put you, though you may be poor, and ignorant, and stupid, and weak; +but if you have not charity, all the wisdom and learning, righteousness +and eloquence in the world, will only give you greater power of doing +harm.</p> +<p>Yes, he says, I show you a more excellent way to be really great; +a way by which the poorest may be as great as the richest,—the +simple cottager’s wife as great as the most accomplished lady; +and that is charity, which comes from the Spirit of God. Pray +for that—try after that; and if you want to know what sort of +a spirit it is that you are to pray for and try after, I will tell you. +Charity is the very opposite of the selfish, covetous, ambitious, proud, +grudging spirit of this world. Charity suffers long, and is kind: +charity does not envy: charity does not boast, is not puffed up: does +not behave itself unseemly; that is, is never rude, or overbearing, +or careless about hurting people’s feelings by hard words or looks: +seeketh not its own; that is, is not always looking on its own rights, +and thinking about itself, and trying to help itself; is not easily +provoked: thinketh no evil, that is, is not suspicious, ready to make +out the worst case against every one; rejoiceth not in iniquity, but +rejoiceth in the truth; that is, is not glad, as too many are, to see +people do wrong, and to laugh and sneer over their failings: but rejoiceth +in the truth, tries to find out the truth about every one, and judge +them honestly, and make fair allowances for them: covereth all things; +that is, tries to hide a neighbour’s sins as far as is right, +instead of gossiping over them, and blazoning them up and down, as too +many do: believeth all things; that is, gives every one credit for meaning +well as long as it can: hopeth all things; that is, never gives any +one up as past mending: endureth all things, keeps its temper, and keeps +its tongue; not rendering evil for evil, or railing for railing, but, +on the contrary, blessing; and so overcomes evil with good.</p> +<p>In one word, while the spirit of the world thinks of itself, and +helps itself, Charity, which is the Spirit of God, thinks of other people, +and helps other people. And now:—to be always thinking of +other people’s feelings, and always caring for other people’s +comfort, what is that but the mark, and the only mark, of a true gentleman, +and a true lady? There is none other, my friends, and there never +will be. But the poorest man or woman can do that; the poorest +man or woman can be courteous and tender, careful not to pain people, +ready and willing to help every one to the best of their power; and +therefore, the poorest man or woman can be a true gentleman or a true +lady in the sight of God, by the inspiration of the Spirit of God, whose +name is Charity.</p> +<p>They can be. And thanks be to the grace of God, they often +are. I can say that I have seen among plain sailors and labouring +men as perfect gentlemen (of God’s sort) as man need see; but +then they were <i>always</i> pious and God-fearing men; and so the Spirit +of God had made up to them for any want of scholarship and rank. +They were gentlemen, because God’s Spirit had made them gentle. +For recollect all, both rich and poor, what that word gentleman means. +It is simply a man who is gentle; who, let him be as brave or as wise +as he will, yet, as St. Paul says, ‘suffers long and is kind; +does not boast, does not behave himself unseemly; is not easily provoked, +thinketh no evil.’</p> +<p>And recollect, too, what that word lady means. Most of you +perhaps do not know. I will tell you. It means, in the ancient +English tongue, a person who gives away bread; who deals out loaves +to the poor. I have often thought that most beautiful, and full +of meaning, a very message from God to all ladies, to tell them what +they ought to be; and not to them only, but to the poorest woman in +the parish; for who is too poor to help her neighbours?</p> +<p>You see there is a difference between a Christian man’s duty +in this and a Christian woman’s duty, though they both spring +from the same spirit. The man, unless he be a clergyman, has not +so much time as a woman for actually helping his neighbours by acts +of charity. He must till the ground, sail the seas, attend to +his business, fight the Queen’s enemies; and the way in which +the Holy Spirit of Charity will show in him will be more in his temper +and his language; by making him patient, cheerful, respectful, condescending, +courteous, reasonable, with every one whom he has to do with: but the +woman has time to show acts of charity which the man has not. +She can teach in the schools, sit by the sick bed, work with her hands +for the suffering and the helpless, even though she cannot with her +head. Above all, she can give those kind looks and kind words +which comfort the broken heart better than money and bodily comforts +can do. And she does do it, thank God! I do not merely mean +in such noble instances of divine charity and self-sacrifice as those +ladies who have gone out to nurse the wounded soldiers in the East—true +ladies, indeed, of whom I fear more than one, ere they return, will +be added to the noble army of martyrs, to receive in return for the +great love which they have shown on earth, the full enjoyment of God’s +love in heaven:—not these only, but poor women—women who +could not write their own names—women who had hardly clothes wherewith +to keep themselves warm—women who were toiling all day long to +feed and clothe their own children, till one wondered when in the twenty-four +hours they could find five spare minutes for helping their neighbours;—such +poor women have I seen, who in the midst of their own daily work and +daily care, had still a heart open to hear every one’s troubles; +a head always planning little comforts and pleasures for others; and +hands always busy in doing good. Instead of being made hard and +selfish by their own troubles, they had been taught by them, as the +Lord Jesus was, to feel for the troubles of all around them, and went +about like ministering angels in the Spirit of God, which is peace on +earth and goodwill towards men.</p> +<p>Oh, my friends, such poor women seemed to me most glorious, most +honourable, most venerable! What was all rank or fashion, beauty +or accomplishments, when compared with the great honour which the Lord +Jesus Christ was putting upon those poor women, by transforming them +thus into His own most blessed likeness, and giving them grace to go +about, as He the Lord Jesus did, doing good, because God was with them!</p> +<p>Then I felt that such women, poor, and worn, and hard-handed as they +were, were ladies in the sight of that Heavenly Father, who is no respecter +of persons; and felt how truly a wise ancient has said,—‘It +is virtue, yea, virtue, gentlemen, which maketh gentlemen; which maketh +the poor rich, the strong weak, the simple wise, the base-born noble. +This rank neither the whirling wheel of Fortune can destroy, nor the +deceitful cavillings of worldlings separate; neither sickness abate, +nor time abolish.’ No; for it is written, that though prophecies +shall fail, tongues cease, knowledge vanish away, and all that we now +know is but in part, yet charity shall never fail those who are full +of the Spirit of Love, but abide with them for ever and ever, bringing +forth fruit through all eternity to everlasting life.</p> +<p>But what sort of virtue? Do not mistake that. Not what +the world calls virtue; not mere legal respectability, which says, I +do unto others as they do unto me; which is often merely the whitening +outside the sepulchre, and leaves the heart within unrenewed, unrighteous, +full of pride and ambition, conceit, cunning, and envy, and unbelief +in God: not that virtue, but the virtue which the Apostle tells us to +add to our faith, the virtue from above, which is the same as the wisdom +from above, which is first pure, then peaceable, gentle, easy to be +entreated; in one word, the Holy Spirit of God, the Spirit of Divine +Love and Charity, which seeketh not its own, which St. Paul has described +to us in this epistle; the Holy Spirit of God, with which the Lord Jesus +was filled without measure, and which He manifested to all the world +in His most blessed life and death.</p> +<p>Ah, my friends, this is not an easy lesson to learn. Christ’s +disciples and apostles could not learn it all at once. They tried +to hinder little children from coming to Him. They rebuked the +blind man who called after Him. How could the great Prophet of +Nazareth stoop to trouble Himself about such poor insignificant people? +They could not conceive, either, why the Lord Jesus should choose to +die shamefully, when He might have lived in honour: it seemed unworthy +of Him. They were shocked at His words. ‘That be far from +Thee, Lord,’ said Peter. Afterwards, when they really understood +what that word ‘Lord,’ meant, and what sort of a man a true +and perfect Lord ought to be, then they saw how fit, and proper, and +glorious, Christ’s self-sacrifice was. When, too, they learnt +to look on Him, not merely as a great prophet, but as the Son of the +Living God, then they understood His conduct, and saw that it behoved +an only-begotten Son of God to suffer all these things before He entered +into His glory.</p> +<p>But the Scribes and Pharisees never understood it. To the last +they were puzzled and angered by that very self-sacrifice of His: He +must be a bad man, they thought, or He would not care so much for bad +men. ‘A friend of publicans and sinners,’ they called +Him, thinking that a shameful blame to Him, while it was really the +very highest praise. But if they could not see the beauty of His +conduct, can we? It is very difficult, I do not deny it, my friends, +for the selfishness and pride of fallen man: it is difficult to see +that the Cross was the most glorious throne that was even set up on +earth, and that the crown of thorns was worth all the crowns of czars +and emperors: difficult, indeed, not to stumble at the stumbling-block +of the Cross, and to say, ‘It cannot surely be more blessed to +give than to receive:’ difficult, not to say in our hearts, ‘The +way to be great is surely to rise above other men, not to stoop below +them; to make use of them, and not to make ourselves slaves to them.’ +And yet the Lord Jesus Christ did so; He took on Himself the form of +a slave, and made Himself of no reputation: and what was fit and good +for Him, must surely be fit and good for us. But it is a hard +lesson to the pride of fallen creatures: very hard. And nothing, +I believe, but sorrow will teach it us: sorrow is teaching it some of +us now. We surely are beginning to see, that to suffer patiently +for conscience sake, is the most beautiful thing on earth or in heaven: +we begin to see that those poor soldiers, dying by inches of cold and +weariness, without a murmur, because it was their Duty, were doing a +nobler work even than they did when they fought at Alma and Inkermann; +and that those ladies who are drudging in the hospitals, far away from +home, amid filth and pestilence, are doing, if possible, a nobler work +still, a nobler work than if they were queens or empresses, because +they have taken up the Cross and followed Christ; because they are not +seeking their own good, but the good of others. And if we will +not learn it from those glorious examples, God will force us to learn +it, I trust, every one of us, by sorrow and disappointment. Ah, +my friends, might one not learn it at once, if one would but open one’s +eyes and look at things as they are? Every one is longing for +something; each has his little plan for himself, of what he would like +to be, and like to do, and says to himself all day long, ‘If I +could but get <i>that</i> one thing, I should be happy: If I could but +get that, then I should want no more!’ Foolish man, self-deceived +by his own lusts! Perhaps he cannot get what he wants, and therefore +he cannot enjoy what he has, and is moody, discontented, peevish, a +torment to himself, and perhaps a torment to his family. Or perhaps +he does get what he wants: and is he happy after all? Not he. +He is like the greedy Israelites of old, when they longed for the quails; +and God sent the quails: but while the meat was yet in their mouths, +they loathed it. So it is with a man’s fancy. He gets +what he fancies; and he plays with it for a day, as a child with a new +toy, and most probably <i>spoils</i> it, and next day throws it away +to run after some new pleasure, which will cheat him in just the same +way as the last did; and so happiness flits away ahead before him; and +he is like the simple boy in the parable, who was to find a crock of +gold where the rainbow touched the ground: but as he moved on, the rainbow +moved on too, and kept always a field off from him. You may smile: +but just as foolish is every soul of us, who fancies that he will become +happy by making himself great; admired, rich, comfortable, in short, +by making himself anything whatsoever, or getting anything whatsoever +for himself. Just as foolish is every poor soul, and just as unhappy, +as long as he will go on thinking about himself, instead of copying +the Lord Jesus Christ, and thinking about others; as long as he will +keep to the pattern of the old selfish Adam, which is corrupt according +to the deceitful lusts, the longings and fancies which deceive a man +into expecting to be happy when he will not be happy; instead of putting +on the new man, which after God’s likeness is created in righteousness +and true holiness: and what is true holiness but that very charity of +which St. Paul has been preaching to us, the spirit of love, and mercy, +and gentleness, and condescension, and patience, and active benevolence?</p> +<p>Ah, my friends, do not forget what I said just now; that a man could +not become happy by making himself anything. No. Not by +making himself anything: but he may by letting God make him something. +If he will let God make him a new creature in Jesus Christ, then he +will be more than happy—he will be blessed: then he will be a +blessing to himself, and a blessing to every one whom he meets: then +all vain longing, and selfishness, and pride, and ambition, and covetousness, +and peevishness and disappointment, will vanish out of his heart, and +he will work manfully and contentedly where God has placed him—cheerful +and open-hearted, civil and patient, always thinking about others, and +not about himself; trying to be about his Master’s business, which +is doing good; and always finding too, that his Master Christ sets him +some good work to do day by day, and gives him strength to do it. +And how can a man get that blessed and noble state of mind? By +prayer and practice. You must ask for strength from God: but then +you must believe that He answers your prayer, and gives you that strength; +and therefore you must try and use it. There is no more use in +praying without practising than there is in practising without praying. +You cannot learn to walk without walking: no more can you learn to do +good without trying to do good.</p> +<p>Ask, then, of God, grace and help to do good: Pray to Him this very +day to take all selfishness and meanness out of your hearts, and to +give you instead His Holy Spirit of Love and Charity, which alone can +make you noble in His sight; and try this day, try every day of your +lives, to do some good to those around you. Oh make a rule, and +pray to God to help you to keep it, never, if possible, to lie down +at night without being able to say, ‘I have made one human being +at least a little wiser, or a little happier, or a little better this +day.’ You will find it easier than you think, and pleasanter: +easier, because if you wish to do God’s work, God will surely +find you work to do; and pleasanter, because in return for the little +trouble it may cost you, or the little choking of foolish vulgar pride +it may cost you, you will have a peace of mind, a quiet of temper, a +cheerfulness and hopefulness about yourself and all around you, such +as you never felt before; and over and above that, if you look for a +reward in the life to come, recollect this—what we have to hope +for in the life to come is, to enter into the joy of our Lord. +And how did He fulfil that joy, but by humbling Himself, and taking +the form of a slave, and coming not to be ministered to but to minister, +and to give His whole life, even to the death upon the cross, a ransom +for many? Be sure, that unless you take up His cross, you will +not share His crown. Be sure, that unless you follow in His footsteps, +you will never reach the place where He is. If you wish to enter +into the joy of your Lord, be sure that His joy is now, as it was in +Judæa of old, over every sinner that repenteth, every mourner +that is comforted, every hungry mouth that is fed, every poor soul, +sick or in prison, who is visited.</p> +<p>That is the joy of your Lord—to show mercy; and that must be +your joy too, if you wish to enter into His joy. Surely that is +plain. You must rejoice in doing the same work that He rejoices +in, and then His joy and yours will be the same; then you will enter +into His joy, and He will enter into yours; then, as St. John says, +you will dwell in Christ, and Christ in you, because you love the brethren; +and you will hear through all eternity the blessed words, ‘Inasmuch +as ye did it unto one of the least of these little ones, ye did it unto +Me.’</p> +<div class="GutenbergBlankLines2"><br /><br /></div> +<h2>SERMON XXI. TOLERATION</h2> +<div class="GutenbergBlankLines2"><br /><br /></div> +<p>[<i>Preached at Bideford</i>, 1854]</p> +<p>Philippians iii. 15, 16. And if in any thing ye shall be otherwise +minded, God shall reveal even this to you. Nevertheless, whereto +we have already attained, let us walk by the same rule, let us mind +the same thing.</p> +<p>My friends, allow me to speak a few plain and honest words, ere we +part, on a matter which is near to, and probably important to, many +of us here. We all know how the Christian Church has in all ages +been torn in pieces by religious quarrels; we all know too well how +painfully these religious quarrels have been brought home to our very +doors and hearts of late.</p> +<p>Now, we all deplore, or profess to deplore, these differences and +controversies. But we may do that in two ways: we may say, ‘I +am very sorry that all Christians do not think alike,’ when all +we mean is, ‘I am very sorry that all Christians do not think +just as I do, for I am right and infallible, whosoever else is wrong.’ +The fallen heart of man is too apt to say that, my friends, in its pride +and narrowness, and while it cries out against the Pope of Rome, sets +itself up as Pope in his stead.</p> +<p>But there is surely another and a better way of deploring these differences: +and that is, to say to oneself, ‘I am sorry, bitterly sorry, that +Christians cannot differ without quarrelling and hating one another +over and above.’ And then comes the deeper home-thought, +‘And how much more sorry I am that I myself cannot differ from +my fellow-Christians without growing angry with them, suspecting them, +despising them, treating them as if they were not my fellow-Christians +at all.’ Yes, my friends, this is what we have to do first +when we think of religious controversies, to examine our own hearts +and deeds and words; to see whether we too have not been making bitterness +more bitter, and, as the old proverb says, ‘stirring the fire +with a sword;’ and to repent humbly and utterly of every harsh +word, hasty judgment, ungenerous suspicion, as sins, not only against +men, but against God the Father of Lights, who worketh in each of His +children to will and to do of His good pleasure.</p> +<p>But some will say, ‘We cannot give up what we believe to be +right and true.’ God forbid that you should try to do so, +my friends; for if you really believe it, you cannot, even if you try; +and by trying you will only make yourselves dishonest. But does +not that hold as good of the man who differs from you? God will +not surely lay down one law for you, and another for him? ‘But +we are right, and he is wrong.’ Be it so. You do not +surely mean that you are quite right; perfect and infallible? +You mean that you are right on the whole, and as far as you see. +And how can you tell but that he is right on the whole, and as far as +he sees? You will answer that both cannot be right; that yes and +no cannot be both true; that a thing cannot be black and white also.</p> +<p>My friends, my friends—but where is the religious controversy, +the two sides whereof are as clearly opposite to each other as yes and +no, black and white? I know none now; I have hardly found one +in the records of the Protestant Church since first Luther and our Reformers +protested against Romish idolatry. On that last matter there should +be no doubt, as long as the first two commandments stand in the Decalogue; +but, with that exception, it would be difficult to find a dispute in +which the truth lay altogether with one party. The truth rather +lies, in general, not so much halfway between the two combatants, as +in some third place, which neither of them sees; which perhaps God does +not intend them to see in this life, while He leaves his servants each +to work out some one side of Christian truth, dividing to every man +severally as He will, according to the powers of each mind, and the +needs of each situation.</p> +<p>True we have the infallible rule of Scripture: but are our own interpretations +of it so sure to be infallible? Inspired, infinite, inexhaustible +as it is, can we pretend to have fathomed all its abysses, to have comprehended +all its boundless treasures? The pretence is folly. True, +again, it contains all things necessary to salvation; and those so plainly +set forth, that he who runs may read, and the wayfaring man, though +poor, shall not err therein. And yet does it not contain things +whereof even St. Paul himself said, that he only knew in part, and prophesied +in part, and saw as through a glass darkly; and are we to suppose that +they are among the truths necessary to salvation? Now are not +the points about which there has been, and is still, most dispute, just +of this very number? Do they belong to the simple fundamental +truths of the Gospel? No. Are they such plain matters that +the wayfaring man, though poor, can make up his mind on them for himself? +No. Are they one of them laid down directly in Scripture, like +the Ten Commandments, the Lord’s Prayer, or the Creeds? +No. They are every one, as it seems to me, whether they be right +or wrong, abstruse deductions, delicate theories, built up on single +and obscure texts. Surely, if they had been necessary for salvation, +the Lord would have spoken on them in a tone and in words about which +there should be no more mistake than about the thunders of Sinai, and +the tables of stone fresh from the finger-mark of God. And He +has spoken to us, my friends, on other matters, if not on these. +His promises are clear enough, and short enough, though high as heaven +and wide as the universe. There is one God, and one Mediator between +God and man, the man Christ Jesus, the only-begotten Son of God; and +whosoever believeth that Jesus is the Christ, is born of God; and if +any man sin, we have an Advocate with the Father, Jesus Christ the righteous, +and He is the propitiation for our sins. And again, ‘If +any man lack wisdom, let him ask of God, who giveth liberally, and upbraideth +not, and he shall receive it.’ ‘For if ye, being +evil, know how to give good gifts to your children, much more shall +your Heavenly Father give His Holy Spirit to them who ask Him.’</p> +<p>These are God’s promises—simple and clear enough: and +what are God’s demands? Are they numerous, intricate, burdensome, +a yoke which neither we nor our fathers have been able to bear? +God forbid again!—‘He hath showed thee, oh man, what is +good. And what doth the Lord require of thee, but to do justly +and to love mercy, and to walk humbly with thy God?’ And +lest thou shouldest mistake in the least the meaning of these words, +He hath showed thee all this, and more, by a living example fairer than +all the sons of men, and through lips full of grace, in the blessed +life and blessed death of His Son Jesus Christ, the brightness of His +glory, and the express image of His person. To this, at least, +we have already attained. Let us walk by this rule, let us all +mind this same thing, and if in anything else we are differently minded, +God in His own good time will reveal even that to us.</p> +<p>Is not this enough, my friends? Then why should we bite and +tear each other about that which is over and above this? If any +man believes this, and acts on it, let us hail him as a brother. +After all, let our differences be what they will, have we not one Lord, +one faith, one baptism, one God and Father of all, who is above all, +and through all, and in us all? If this is not bond enough between +man and man, what bond would we have? Oh, my friends, when we +consider this our little life, how full of ignorance it is and darkness; +within us, rebellion, inconstancy, confusion, daily sins and shortcomings; +and without us, disappointment, fear of loneliness, loss of friends, +loss of all which makes life worth having,—who are we that we +should deny proudly one single tie which binds us to any other human +being? Who are we that we should refuse one hand stretched out +to grasp our own? Who are we that we should say, ‘Stand +back, for I am holier than thou?’ Who are we that we should +judge another? to his own master let him stand or fall—‘yea, +and he shall stand,’ says the Apostle, ‘for God is able +to make him stand.’</p> +<p>Think of those last words, my friends, they are strong and startling; +but we must not shrink from them. They tell us that God may be +as near those whom we heap with hard names, as He is near to us; that +He may intend that they should triumph, not over us, but with us over +evil. And if God be with them, who dare be against them? +Shall we be more dainty than God? And therefore I have never been +able to hear, without a shudder, words which I have heard, and from +really Christian men too: ‘I can wish well to a pious man of a +different denomination from mine; I can honour and admire the fruits +of God’s Spirit in him; but I cannot co-operate with him.’ +When I hear such language from really good men, I confess I am puzzled. +I have no doubt that their reasons seem to them very sound; but what +they are I cannot conceive. I cannot conceive why I should not +hold out the right hand of fellowship and brotherhood to every man who +fears God and works righteousness, of whatsoever denomination he may +be. We believe the Apostles’ Creed, surely? Then think +of the meaning of that one word, The Holy Spirit. To whom are +we to attribute any man’s good deeds, except to the Holy Spirit? +We dare not say that he does them by an innate and natural virtue of +his own, for that would be to fall at once into the Pelagian heresy; +neither dare we attribute his good deeds to an evil spirit, and say, +‘However good they may look, they must be bad, for he belongs +to a denomination who cannot have God’s Spirit.’ We +dare not; for that would be to approach fearfully near to the unpardonable +sin itself, the sin against the Holy Ghost, the bigotry which says, +‘He casteth out devils by the Prince of the devils.’ +Surely if we be Christians, and Churchmen, we confess (for the Bible +and the Prayer-book declare) that every good deed of man comes down +from the One Fountain of Good, from God, the Father of Lights, by the +inspiration of His Holy Spirit.</p> +<p>Then think, my friends, think what words we have said. We confess +that the great, absolute, almighty, eternal God, in whose hand suns +and stars, ages and generations, hell and heaven, and all which is and +has been, and ever will be, are but as a grain of sand; who has but +to take away His breath, and the whole universe would become nothing +and nowhere; the utterly holy and righteous God, who is of purer eyes +than to behold iniquity, who charges His angels with folly, and the +heavens are not clean in His sight—we confess, I say, that this +great God has condescended to visit that man’s soul, and cherish +it, and teach it, and shape it (be it ever so little) into His own likeness: +and shall we dare to stand aloof from him from whom God does not stand +aloof? Shall we refuse to walk with one who walks with God? +Shall we refuse to work with one who is a fellow-worker with God, to +love one whom God loves, to take by the hand one whose guest God has +become? Shall we be more dainty than God? more fastidious than +God? more righteous than God? more separate from sinners than God? +Oh, my friends, let us pray that we may love God better, and know His +likeness more clearly; that we may be more ready to recognise, and admire, +and welcome every, even the smallest trace of that likeness in any human +being, remembering that it is the likeness of Christ, who was not merely +The Teacher of all in every nation who fear God and work righteousness, +but the Saviour who ate and drank with publicans and sinners: and then +we shall be more careful how we call unclean what God Himself has cleansed +with His own presence, His own grace, His own quickening and renewing +and sanctifying Spirit.</p> +<p>Be sure, be sure, my friends, that in proportion as we really love +the Lord Jesus Christ, we shall love those who love Him, be it in never +so clumsy or mistaken a fashion; and love those too whom He loved enough +to die for them, and whom He loves now enough to teach and strengthen. +We shall say to them, not ‘Wherein do we differ?’ but ‘Wherein +do we agree?’ Not, ‘Because I cannot worship with +you, therefore I will not work with you;’ but rather, ‘I +wish that I could worship with you; I will whenever and wherever I can, +as far as you allow me, as far as the law allows me, as far as your +worship is not in my eyes an actually sinful thing: but, be that as +it may, we can at least do together something better even than worshipping, +and that is, working. We can surely do good together. Together, +let our denomination or party be what it may, we can feed the hungry, +clothe the naked, reform the prisoner, humanize the degraded, save yearly +the lives of thousands by labouring for the public health, and educate +the minds and morals of the masses, though our religious differences +(shame on us that it should be so!) force us to part when we begin to +talk to them about the world to come.’</p> +<p>For are we not brothers after all? Has not God made us of one +blood, English men, with English hearts? Has not Christ redeemed +us with one and the same sacrifice? Has not the Holy Spirit given +us one and the same desire of doing good? And shall we not use +that spirit hand in hand? Look, look at the opportunities of doing +good which are around you; look at God’s field of good works, +white already to the harvest; and the labourers are few. Shall +these few, instead of going manfully to work, stand idly quarrelling +about the shape of their instruments, and their favourite modes of using +them? God forbid! True, there are errors against which we +are bound to protest to the uttermost; but how few? The one real +enemy we have all to fight is sin—evil-doing. If any man +or doctrine makes men worse—makes men do worse deeds, protest +then, if you will, and spare not, and shrink not: for sin must be of +the Devil, whatever else is not. And therefore we are bound to +protest against any doctrine which parts man from God, and, under whatsoever +pretence of reverence or purity, draws again the veil between him and +his Heavenly Father, and denies him free access to the Throne of Grace, +and the feet of Jesus, that he may carry thither his own sins, his own +doubts, his own sorrows, and speak (wondrous condescension of redeeming +grace!) speak with God face to face, and yet live. For this we +must protest; for this we must die, if needs be; for if we lose this, +we lose all which our reforming forefathers won for us at the stake, +ay, we lose our own souls; for we lose righteousness and strength, and +the power to do the will of God.</p> +<p>For to shut a man out from free access to God and Christ is to make +him certainly false, dishonest, cowardly, degraded, slavish, and sinful; +as modern Popery has made, and always will make, those over whom it +really gains power. This is the root of our hereditary protest +against Popery; not merely because we do not agree with certain of its +doctrines, but because we know from experience, that as now taught by +the Jesuits, with whom it has identified itself, its general tendency +is to make men bad men, ignorant, dishonest, rebellious; unworthy citizens +of a free and loyal state.</p> +<p>And there are practices against which congregations have a right +to protest, not only as Christians, but as free Englishmen. Congregations +have a right to protest against any minister who introduces obsolete +ceremonies which empty his church and drive away his people. Those +ceremonies may be quite harmless in themselves, as I really believe +most of them are; many of them may be beautiful, and, if properly understood, +useful, as I think they are; but a thing may be good in itself, and +yet become bad by being used at a wrong time, and in a way which produces +harm. And it is shocking, to say the least, to see churches emptied +and parishes thrown into war for the sake of such matters. The +lightest word which can be used for such conduct is, pedantry; but I +fear at times lest the Lord in heaven should be using a far more awful +word, and when He sees weak brethren driven from the fold of the Church +by the self-will and obstinacy of the very men who profess to desire +to bring all into the Church, as the only place where salvation is to +be found,—I fear, I say, when I see such deeds, lest the Lord +should repeat against them His own awful words: ‘If any man scandalize +one of these little ones who believeth on Me, it were better for him +that a millstone were hanged about his neck, and that he were drowned +in the depths of the sea.’ What sadder mistake? Those +who have sworn to seek out Christ’s lambs scattered up and down +this wicked world, shall they be the very ones to frighten those lambs +out of the fold, instead of alluring them back into it? Shall +the shepherd play the part, not even of the hireling who flees and leaves +the sheep to themselves, but of the very wolf who scatters the flock? +God forbid! The Church, like the Sabbath, was made for man, my +friends: not man for the Church; and the Son of Man, as He is Lord of +the Sabbath, is Lord of the Church, and will have mercy in its dealings +rather than sacrifice. The minister, my friends, was made for +the people: and not the people for the minister. What else does +the very name ‘minister’ mean? Not a lord who has +dominion, but a servant, a servant to all, who must give up again and +again his private notions of what he thinks best in itself for the sake +of what will be best for his flock; who must be, like St. Paul, a Jew +to the Jews; under the law to those who are still under the law; and +yet again without law to those who are without law (though not without +law to God, but under the law to Christ); weak with the weak; strong +with the strong; that he may gain men of all sorts of opinions and characters +by agreeing with them as far as he honestly can, and showing his sympathy +with each as much as he can; and so become all things to all men, that +he may by all means save some. Oh, my friends, who can read honestly +that glorious First Epistle to the Corinthians and not see how a man +may have the most intense earnestness, the strongest doctrinal certainty, +and yet at the same time the greatest freedom, and charity, and liberality +about minor matters of ceremonies and Church arrangements, and practical +methods of usefulness; glad even that Christ be preached by his enemies, +and out of spite to him, because any way Christ is preached?</p> +<p>But, my friends, if it is the right of free Englishmen to protest +against such doings, how shall it be done? Surely in gentleness, +calmness, reverence, as by men who know that they are standing on holy +ground, and dealing with sacred things, before the Throne of God, and +beneath the eye of Jesus Christ. Not surely, as it has been too +often done, in bitterness, and wrath, and clamour, and evil-speaking, +with really unjust suspicions, exaggerations, slanders, (and those, +too, anonymous,) in the columns of the public prints. My friends, +these are not God’s weapons. Not such is Ithuriel’s +magic spear, the very touch of which unmasks falsehood. This is +to try to cast out Satan by Satan, to make evil worse by fighting it +with fresh evil. Oh, my friends, if there is one counsel which +I would press on all here more earnestly than another, it is this—never, +never, howsoever great may be the temptation, to indulge in anonymous +attacks on any human being. No man has a right to do it who prays +daily to his Father in heaven, Lead us not into temptation. For +it is to lead oneself into temptation, and that too sore to resist; +into the temptation to say something which one dare not say, and ought +not to say, were one’s name known; the temptation to forget not +only the charity of Christians, but even the courtesies of civilized +life; and to shoot, from behind the safe hedge of anonymousness, coward +and envenomed shafts, of which we should be ashamed, did the world know +that they were ours; of which we shall surely be ashamed in that great +day, when the secrets of all hearts shall be disclosed. I speak +strongly: but only because I know by bitter experience the terrible +truth of my own words.</p> +<p>And consider, my friends, can any good result come from handling +sacred matters with such harsh and fierce hands as they have been handled +of late? For ourselves, such evil tempers only excite, irritate, +blind us: they prevent our doing justice to the opposite side—(I +speak of all parties)—they put us into an unwholesome state of +suspicion, and tempt us to pass harsh judgments upon men as righteous, +and perhaps far more righteous, than ourselves: they stir up our pride +to special plead our case, to make the best of our own side, and the +worst of our opponents’: they defile our very prayers; till, when +we ought to be praying God to bless all mankind, we catch ourselves +unawares calling on Him to curse our enemies.</p> +<p>For those who are without—for the infidel, the profligate, +the careless—oh, what a scandal to them! What an excuse +for them to blaspheme the holy name whereby we are called, and ask, +as of old, ‘Is this then the Gospel of Peace? See how these +Christians hate one another!’</p> +<p>While for the young, oh, my friends, what a scandal, again, to them! +If you had seen (as I have) pious parents destroying in their own childrens’ +minds all faith, all reverence for holy things, by mixing themselves +up in religious controversies, and indulging by their own firesides +in fierce denunciations of men no worse than themselves;—if you +will watch (as you may) young people taking refuge, some in utter frivolity, +saying, ‘What am I to believe? When religionists have settled +what religion is, it will be time enough for me to think of it: meanwhile, +let me eat and drink, for to-morrow I die;’—and others, +the children of strong Protestant parents, taking refuge in the apostate +Church of Rome, and saying, ‘If Englishmen do not know what to +believe, Rome does; if I cannot find certainty in Protestantism, I can +in Popery;’—if you will consider honestly and earnestly +these sad tragedies, you will look on it as a sacred duty to the children +whom God has given you, to keep aloof as much as possible from all those +points on which Christians differ, and make your children feel from +their earliest years that there are points, and those the great, vital +root points, on which all more or less agree, which many members of +the Romish Church have held, and, I doubt not, now hold, as firmly as +Protestants,—adoption by one common Father, justification by the +blood of one common Saviour, sanctification by one common Holy Spirit.</p> +<p>And believe me, my friends, that just in proportion as you delight +in, and live by, these great doctrines, all controversies will become +less and less important in your eyes. The more you value the living +body of Christianity, the less you will think of its temporary garments; +the more you feel the power of God’s Spirit, the less scrupulous +will you be about the peculiar form in which He may manifest Himself. +Personal trust in Christ Jesus, personal love to Christ Jesus, personal +belief that He and He only, is governing this poor diseased and confused +world; that He is really fighting against all evil in it; that He really +rules all nations, and fashions the hearts of all of them, and understands +all their works, and has appointed them their times and the bounds of +their habitation, if haply they may feel after Him and find Him: personal +and living belief that the just and loving Lord Christ reigneth, be +the peoples never so unquiet;—this, this will keep your minds +clear, and sober, and charitable, and will make you turn with disgust +from platform squabbles and newspaper controversies, to do the duty +which lies nearest you; to walk soberly and righteously with your God, +and train up your children in His faith and fear, not merely to be scholars, +not merely to be devotees, but to be Christian Englishmen; courteous +and gentle, and yet manful and self-restraining; fearing God and regarding +man; growing up healthy under that solemn sense of national duty which +is the only safeguard of national freedom.</p> +<p>And, meanwhile, you will leave all who differ from you in the hands +of a God who wills their salvation far more than you can do; who accepts, +in every nation, those who fear Him and work righteousness; who is merciful +in this—that He rewards every man according to his work; and who, +if our brothers be otherwise minded from us, will reveal even that to +them, if we be right: or, again, to us, if they be right. For +we may have to learn from them, as well as they from us; and both have +to learn much from God, in the day when all controversies and doubts +shall vanish like a cloud; when we shall see no longer in part, and +through a glass darkly, but face to face; while all things shall be +bright in the sunshine of God’s presence and of the countenance +of His Son Jesus Christ our Lord.</p> +<div class="GutenbergBlankLines2"><br /><br /></div> +<h2>SERMON XXII. PUBLIC SPIRIT</h2> +<div class="GutenbergBlankLines2"><br /><br /></div> +<p>(<i>Preached at Bideford</i>, 1855.)</p> +<p>1 Corinthians xii. 25, 26. That there should be no division +in the body; but that the members should have the same care, one of +another. And whether one member suffer, all suffer with it; or +whether one member be honoured, all rejoice with it.</p> +<p>I have been asked to preach in behalf of the Provident Society of +this town. I shall begin by asking you to think over with me a +matter which may seem at first sight to have very little to do with +you or with a provident society, but which, nevertheless, I believe +has very much to do with both, and is full of wholesome spiritual instruction +for us all.</p> +<p>Did it ever happen to any of you, to see a mob of several thousands +put to instant flight by a mere handful of soldiers? And did you +ever ask yourself how that apparent miracle could come to pass? +The first answer which occurred to you, perhaps, was, that the soldiers +were well armed, and the mob was not: but soon, I am sure, you felt +that you were doing the soldiers an injustice; that they would have +behaved just as bravely if every man in that mob had been as well armed +as they, and have resisted till they were overpowered by mere numbers. +You felt, I am sure, that there was something in the hearts and spirits +of those soldiers which there was not in the hearts of the mob; that +though the mob might be boiling over with the greediest passions, the +fiercest fury, while the soldiers were calm, cheerful, and caring for +nothing but doing their duty, yet that there was a thought within them +which was stronger than all the rage and greediness of the thousands +whom they faced; that, in short, the seeming miracle was a moral and +a spiritual miracle.</p> +<p>What, then, is this wonder-working thought which makes the soldier +strong?</p> +<p>Courage, you answer, and the sense of duty. True; but what +has called out the sense of duty? What has inspired the courage? +There was a time, perhaps, when each of those soldiers was no braver +or more steady than the mob in front of them. Has it never happened +to you to know some young country lad, both before and after he has +become a soldier? Look at him in his native village (if you will +let me draw for you the sketch of a history, which, alas! is the history +of thousands), perhaps one of the worst and idlest lads in it—unwilling +to work steadily, haunting the public-house and the worst of company; +wandering out at night to poach and caring for nothing but satisfying +his gross animal appetites; afraid to look you in the face, hardly able +to give an intelligible, certainly not a civil answer; his countenance +expressing only vacancy, sensuality, cunning, suspicion, utter want +of self-respect.</p> +<p>It is a sad sight, but how common a sight, even in this favoured +land!</p> +<p>At last he vanishes; he has been engaged in some drunken affray, +or in some low intrigue, and has fled for fear of the law, and enlisted +as a soldier.</p> +<p>A year or two passes, and you meet the same lad again—if indeed +he is the same. For a strange change has come over him: he walks +erect, he speaks clearly, he looks you boldly in the face, with eyes +full of intelligence and self-respect; he is become civil and courteous +now; he touches his cap to you ‘like a soldier;’ he can +afford now to be respectful to others, because he respects himself, +and expects you to respect him. You talk to him, and find that +the change is not merely outward, but inward; not owing to mere mechanical +drill but to something which has been going on in his heart; and ten +to one, the first thing that he begins to talk to you about, with honest +pride, is his regiment. His regiment. Yes, there is the +secret which has worked these wonders; there is the talisman which has +humanized and civilized and raised from the mire the once savage boor. +He belongs to a regiment; in one word, he has become the member of a +body.</p> +<p>The member of a body, in which if one member suffers, all suffer +with it; if one member be honoured, all rejoice with it. A body, +which has a life of its own, and a government of its own, a duty of +its own, a history of its own, an allegiance to a sovereign, all which +are now his life, his duty, his history, his allegiance; he does not +now merely serve himself and his own selfish lusts: he serves the Queen. +His nature is not changed, but the thought that he is the member of +an honourable body has raised him above his nature. If he forgets +that, and thinks only of himself, he will become selfish sluttish, drunken, +cowardly, a bad soldier; as long as he remembers it, he is a hero. +He can face mobs now, and worse than mobs: he can face hunger and thirst, +fatigue, danger, death itself, because he is the member of a body. +For those know little, little of human nature and its weakness, who +fancy that mere brute courage, as of an angry lion, will ever avail, +or availed a few short weeks ago, to spur our thousands up the steeps +of Alma, or across the fatal plain of Balaklava, athwart the corpses +of their comrades, upon the deadly throats of Russian guns. A +nobler feeling, a more heavenly thought was needed (and when needed, +thanks to God, it came!) to keep each raw lad, nursed in the lap of +peace, true to his country and his Queen through the valley of the shadow +of death. Not mere animal fierceness: but that tattered rag which +floated above his head, inscribed with the glorious names of Egypt or +Corunna, Toulouse or Waterloo, that it was which raised him into a hero: +he had seen those victories; the men who conquered there were dead long +since: but the regiment still lived, its history still lived, its honour +lived, and that history, that honour were his, as well as those old +dead warriors’: he had fought side by side with them in spirit, +though not in the flesh; and now his turn was come, and he must do as +they did, and for their sakes, and count his own life a worthless thing +for the sake of the body which he belonged to: he, but two years ago +the idle, selfish country lad, now stumbling cheerful on in the teeth +of the iron hail, across ground slippery with his comrades’ blood, +not knowing whether the next moment his own blood might not swell the +ghastly stream. What matter? They might kill him, but they +could not kill the regiment: it would live on and conquer; ay, and should +conquer, if his life could help on its victory; and then its honour +would be his, its reward be his, even when his corpse lay pierced with +wounds, stiffening beneath a foreign sky.</p> +<p>Here, my friends, is one example of the blessed power of fellow feeling, +public spirit, the sense of belonging to a body whose members have not +merely a common interest, but a common duty, a common honour.</p> +<p>This Christian country, thank God! gives daily many another example +of the same: and every place, and every station affords to each one +of us opportunities,—more, alas, I fear, than we shall ever take +full advantage of: but I have chosen the case of the soldier, not merely +because it is perhaps the most striking and affecting, but because I +wish to see, and trust in God that I shall see, those who remain at +home in safety emulating the public spirit and self-sacrifice which +our soldiers are showing abroad; and by sacrifices more peaceful and +easy, but still well-pleasing unto God, showing that they too have been +raised above selfishness, by the glorious thought that they are members +of a body.</p> +<p>For, are we not members of a body, my friends? Are we not members +of the Body of bodies, members of Christ, children of God, inheritors +of the Kingdom of Heaven? Members of Christ—we, and the +poor for whom I plead, as well as we; perhaps, considering their many +trials and our few trials, more faithfully and loyally by far than we +are. There are some here, I doubt not, to whom that word, that +argument, is enough: to whom it is enough to say, Remember that the +Lord whom you love loves that shivering, starving wretch as well as +He loves you, to open and exhaust at once their heart, their purse, +their labour of love. God’s blessing be upon all such! +But it would be hypocrisy in me, my friends, to speak to this, or any +congregation, as if all were of that temper of mind. It is not +one in ten, alas! in the present divided state of religious parties, +who feels the mere name of Christ enough of a bond to make him sacrifice +himself for his fellow Christians, as a soldier does for his fellow +soldiers. Not one in ten, alas! feels that he owes the same allegiance +to Christ as the soldier does to his Queen; that the honour of Christianity +is his honour, the history of Christianity his history, the life of +Christianity his life. Would that it were so: but it is not so. +And I must appeal to feelings in you less wide, honourable and righteous +though they are: I must appeal to your public spirit as townsmen of +this place.</p> +<p>I have a right as a clergyman to do so: I have a duty as a clergyman +to do so. For your being townsmen of this place is not a mere +material accident depending on your living in one house instead of another. +It is a spiritual matter; it is a question of eternity. Your souls +and spirits influence each other; your tastes, opinions, tempers, habits, +make those of your neighbours better or worse; you feel it in yourselves +daily. Look at it as a proof that, whether you will or not, you +are one body, of which all the members must more or less suffer and +rejoice together; that you have a common weal, a common interest; that +God has knit you together; that you cannot part yourselves even if you +will; and that you can be happy and prosperous only by acknowledging +each other as brothers, and by doing to each other as you would they +should do unto you.</p> +<p>It may be hard at times to bring this thought home to our minds: +but it is none the less true because we forget it; and if we do not +choose to bring it home to our own minds, it will be sooner or later +brought home to them whether we choose or not.</p> +<p>For bear in mind, that St. Paul does not say, if one member suffers, +all the rest ought to suffer with it: he says that they do suffer with +it. He does not say merely, that we ought to feel for our fellow +townsmen; he says, that God has so tempered the body together as to +force one member to have the same care of the others as of itself; that +if we do not care to feel for them, we shall be made to feel with them. +One limb cannot choose whether or not it will feel the disease of another +limb. If one limb be in pain, the whole body <i>must</i> be uneasy, +whether it will or not. And if one class in a town, or parish, +or county, be degraded, or in want, the whole town, or parish, or county, +must be the worse for it. St. Paul is not preaching up sentimental +sympathy: he is telling you of a plain fact. He is not saying, +‘It is a very fine and saintly thing, and will increase your chance +of heaven, to help the poor.’ He is saying, ‘If you +neglect the poor, you neglect yourself; if you degrade the poor, you +degrade yourself. His poverty, his carelessness, his immorality, +his dirt, his ill-health, will punish <i>you</i>; for you and he are +members of the same body, knit together inextricably for weal or woe, +by the eternal laws according to which the Lord Jesus Christ has constituted +human society; and if you break those laws, they will avenge themselves.’—My +friends, do we not see them avenge themselves daily? The slave-holder +refuses to acknowledge that his slave is a member of the same body as +himself; but he does not go unpunished: the degradation to which he +has brought his slave degrades him, by throwing open to him. the downward +path of lust, laziness, ungoverned and tyrannous tempers, and the other +sins which have in all ages, slowly but surely, worked the just ruin +of slave-holding states. The sinner is his own tempter, and the +sinner is his own executioner: he lies in wait for his own life (says +Solomon) when he lies in wait for his brother’s. Do you +see the same law working in our own free country? If you leave +the poor careless and filthy, you can obtain no good servants: if you +leave them profligate, they make your sons profligate also: if you leave +them tempted by want, your property is unsafe: if you leave them uneducated, +reckless, improvident, you cannot get your work properly done, and have +to waste time and money in watching your workmen instead of trusting +them. Why, what are all poor-rates and county-rates, if you will +consider, but God’s plain proof to us, that the poor are members +of the same body as ourselves; and that if we will not help them of +our own free will, we shall find it necessary to help them against our +will: that if we will not pay a little to prevent them becoming pauperized +or criminal, we must pay a great deal to keep them when they have become +so? We may draw a lesson—and a most instructive one it is—from +the city of Liverpool, in which it was lately proved that crime—and +especially the crime of uneducated boys and girls—had cost, in +the last few years, the city many times more than it would cost to educate, +civilize, and depauperize the whole rising generation of that city, +and had been a tax upon the capital and industry of Liverpool, so enormous +that they would have submitted to it from no Government on earth; and +yet they had been blindly inflicting it upon themselves for years, simply +because they chose to forget that they were their brothers’ keepers.</p> +<p>Look again at preventible epidemics, like cholera. All the +great towns of England have discovered, what you I fear are discovering +also, that the expense of a pestilence, and of the widows and orphans +which it creates, is far greater than the expense of putting a town +into such a state of cleanliness as would defy the entrance of the disease. +So it is throughout the world. Nothing is more expensive than +penuriousness; nothing more anxious than carelessness; and every duty +which is bidden to wait, returns with seven fresh duties at its back.</p> +<p>Yes, my friends, we are members of a body; and we must realize that +fact by painful experience, if we refuse to realize it in public spirit +and brotherly kindness, and the approval of a good conscience, and the +knowledge that we are living like our Lord and Master Jesus Christ, +who laboured for all but Himself, cared for all but Himself; who counted +not His own life dear to Himself that by laying it down He might redeem +into His own likeness the beings whom He had made; and who has placed +us on this earth, each in his own station, each in his own parish, that +we might follow in His footsteps, and live by His Spirit, which is the +spirit of love and fellow-feeling, that new and risen life of His, which +is the life of duty, honour, and self-sacrifice.</p> +<p>Yes. Let us look rather at this brighter side of the question, +my friends, than at the darker. I will preach the Gospel to you +rather than the Law. I will appeal to your higher feelings rather +than to your lower; to your love rather than your fear; to your honour +rather than your self-interest. It will be pleasanter for me: +it will meet with a more cordial response, I doubt not, from you.</p> +<p>Some dislike appeals to honour. I cannot, as long as St. Paul +himself appeals to it so often, both in the individual and in bodies. +His whole Epistle to Philemon is an appeal, most delicate and graceful, +to Philemon’s sense of honour—to the thought of what he +owed Paul, of what Paul wished him to repay, not with money, but with +generosity.</p> +<p>And his appeal to the Corinthians is a direct appeal to their honour: +not to fears of any punishment, or wrath of God, but to the respect +which they owed to themselves as members of a body, the Church of Corinth; +and to the respect which they owed to that body as a whole, and which +they had disgraced by allowing an open scandal in it.</p> +<p>And his appeal was successful: they took it just as it was meant; +and he rejoices in the thought that they did so. ‘For this, +that ye sorrowed after a godly sort, what carefulness it wrought in +you, yea, what clearing of yourselves, what indignation, what fear, +what vehement desire, what zeal, what revenge! In all things you +have approved yourselves to be clear in this matter,’</p> +<p>Noble words, and nobly answered. My friends, you, too, are +members of a body: go, and do likewise in the matter of this Society’s +failing funds.</p> +<p>* * * * *</p> +<p>May I boldly ask you to alter this to-day? This, remember, +is no common day. It is a day of thankfulness. The thankfulness +which you professed, and I doubt not many of you felt, on Thursday night, +has not evaporated, I trust, by Sunday morning. You have not yet +forgotten—I trust that there is many a one who will never forget—what +you owe as townsmen of this place, to God who has preserved you safe +through the dangers and sorrows of the past autumn. You owe more +than one debt to God. You owe, all England owes, thanks to Him +for the late bounteous harvest, thanks to Him for the present prosperous +seed-time: think what our state might have been with scarcity, as well +as war, upon us, and pay part of your debt this day. You owe a +thank-offering for the cessation of the cholera; a thank-offering for +the sparing of your own lives;—pay it now. You owe a thank-offering +for the glorious victories of our armies:—pay it now. You +belong, too, to an honourable body, which has a noble history, and sets +you many a noble example; show yourselves worthy of that body, that +history, those examples, now.</p> +<p>And what fitter place than this very church to awaken within you +the thought of duty and of public spirit?—this church which stands +as God’s own sign that you are the townsmen, the representatives, +ay, some of you the very descendants, of many a noble spirit of old +time?—this church, in which God’s blessing has been invoked +on deeds of patriotism and enterprise, of which the whole world now +bears the fruit?—these walls, in which Elizabeth’s heroes, +your ancestors, have prayed before sailing against the Spanish Armada,—these +walls, which saw the baptism of the first red Indian convert, and the +gathering in, as it were, of the firstfruits of the heathen,—these +walls, in which the early settlers of Virginia have invoked God’s +blessing on those tiny ventures which were destined to become the seeds +of a mighty nation, and the starting-point of the United States,—these +walls, which still bear the monument of your heroic townsman Strange, +who expended for his plague-stricken brethren, talents, time, wealth, +and at last life itself. For, to return, and to apply, I hope, +to your consciences, the example of the soldier with which I began this +Sermon:—shall it be only on the battle-field that the power of +fellow-feeling is shown forth? Shall public spirit be only strong +when it has to destroy, and not when it has to save and comfort? +God forbid! Surely you here have a common corporate life, common +history, common allegiance, common interest, which should inspire you +to do your duty, whatsoever it may be, for the good of your native place, +and to show that you feel an honourable self-respect in the thought +that you belong to an ancient and once famous town, which though it +may be outstripped awhile in the race of commerce, need never be outstripped, +if you will be worthy sons of your worthy ancestors, in that race to +which St. Paul exhorts us; the race of justice and benevolence, the +noble rivalry of noble deeds.</p> +<p>Oh, look, I beseech you, upon this church as its old worshippers, +the forefathers of many of you who sit here this day, were wont to look +on it. Remember that this church is the sign that you are one +town, one parish, one body; that century after century, this church +has stood to witness to your fathers, and your fathers’ fathers, +that all who kneel within these walls are brothers, rich or poor; that +all are children of one Father, redeemed by one Saviour, taught by one +Spirit. This, this is the blessed truth of which the parish church +is token, as nought else can be—that you are one body, members +one of another, and that God’s blessing is on your union and fellow-feeling; +that God smiles on your bearing each other’s burdens, and so fulfilling +the law of Christ. Look on this church, and do to others as this +church witnesses that God has done for you.</p> +<p>And now, some of you may perhaps have been disappointed, some a little +scornful, at my having used so many words about so small a matter, and +talked of battles, legends, heroes of old time, all merely to induct +you to help this Society with a paltry extra thirty pounds. Be +it so. I shall be glad if you think so. If the matter be +so small, it is the more easily done; if the sum be paltry, it is the +more easily found. If my reasons are very huge and loud-sounding, +and the result at which I aim very light, the result ought to follow +all the more certainly; for believe me, my friends, the reasons are +good ones, Scriptural ones, practical ones, and ought to produce the +result. I give you the strongest arguments for showing your Christian, +English public spirit; and then I ask you to show it in a very small +matter. But be sure that to do what I ask of you to do to-day +is just as much your duty, small as it may seem, as it would be, were +you soldiers, to venture your lives in the cause of your native land. +Duty, be it in a small matter or a great, is duty still; the command +of Heaven, the eldest voice of God. And, believe me, my friends, +that it is only they who are faithful in a few things who will be faithful +over many things; only they who do their duty in everyday and trivial +matters who will fulfil them on great occasions. We all honour +and admire the heroes of Alma and Balaklava; we all trust in God that +we should have done our duty also in their place. The best test +of that, my friends, is, can we do our duty in our own place? +Here the duty is undeniable, plain, easy. Here is a Society instituted +for one purpose, which has, in order to exist, to appropriate the funds +destined for quite a different purpose. Both purposes are excellent; +but they are different. The Offertory money is meant for the sick, +the widow, and the orphan; for those who <i>cannot</i> help themselves. +The Provident Society is meant to encourage those who <i>can</i> help +themselves to do so. Every farthing, therefore, taken from the +Offertory money is taken from the widow and the orphan. I ask +you whether this is right and just? I appeal, not merely to your +prudence and good sense, in asking you to promote prudence and good +sense among the poor by the Provident Society; I appeal to your honour +and compassion, on behalf of the sick, the widow, and orphan, that they +may have the full enjoyment of the funds intended for them. Again, +I say, this may seem a small matter to you, and I may seem to be using +too many words about it. Small? Nothing is small which affects +not merely the temporal happiness, but the eternal welfare, of an immortal +soul. My friends, my friends, if any one of you had to support +yourself and your children on four, seven, or even (mighty sum!) ten +shillings a week, it would not seem a small matter to you then. +A few shillings more or less would be to you <i>then</i> a treasure +won or lost; a matter to you of whether you should keep a house over +your children’s heads, whether you should keep shoes upon their +feet, and clothes upon their backs; whether you should see them, as +they grew up, tempted by want into theft or profligacy; whether you +should rise in the morning free enough from the sickening load of anxiety, +and the care which eats out the core of life, and makes men deaf and +blind (as it does many a one) to all pleasant sights, and sounds, and +thoughts, till the very sunlight seems blotted out of heaven by that +black cloud of care—care—care—which rises with you +in the morning, and dogs you at your work all day (even if you are happy +enough to have work), and sits on your pillow all night long, ready +to whisper in your ear each time you wake; ‘<i>Be</i> anxious +and troubled about many things! What wilt thou eat, and what wilt +thou drink, and wherewithal wilt thou be clothed? For thou hast +<i>no</i> Heavenly Father, none above who knowest that thou needest +these things before thou askest Him.’ Oh, my friends, if +you had felt but for a single day, that terrible temptation, the temptation +of poverty, and debt, and care, which leads so many a one to sell their +souls for a few paltry pence, to them of as much value as pounds would +be to you;—if, I say, you had once felt that temptation in all +its weight, you would not merely sacrifice, as I ask you now to do, +some superfluity, which you will never miss; you would, I do believe, +if you had human hearts within you, be ready to sacrifice even the comforts +of life to prevent him whose heart may be breaking slowly, not a hundred +yards from your own door, (and more hearts break in this world than +you fancy, my friends,) from passing through that same dark shadow of +want, and care, and temptation where the Devil stands calling to the +poor man all day long, ‘Fall down, and worship me; and I will +relieve those wants of thine which man neglects!’</p> +<p>I have no more to say. I leave the rest to your own good feeling, +as townsmen of this ancient and honourable place,—remembering +always who it was who said, ‘Inasmuch as ye have done it unto +one of the least of these my brethren, ye have done it unto Me.’</p> +<div class="GutenbergBlankLines3"><br /><br /><br /></div> +<p>***END OF THE PROJECT GUTENBERG EBOOK SERMONS FOR THE TIMES***</p> +<pre> + + +***** This file should be named 11381-h.htm or 11381-h.zip****** + + +This and all associated files of various formats will be found in: +https://www.gutenberg.org/1/1/3/8/11381 + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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