Sermons for the Times

Sermons for the Times
Charles Kingsley

Charles Kingsley

Sermons for the Times

SERMON I.  ‘FATHERS AND CHILDREN’

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.

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.

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.

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.’

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.

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 The Lord, ‘Unto you,’ they said, ‘is born a Saviour, who is Christ, The Lord.’

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 the Lord!’

The Lord.  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.

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.’

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 habitable parts of the earth; and her delights were with the sons of men.

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.

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.

This, then, was the Lord who was coming to judge these Jews; not merely a god, but The 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 makers 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?

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.

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.

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.’

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.

‘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 is 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.

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?’

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.

SERMON II.  SALVATION

John xvii. 3.  This is life eternal, that they may know Thee, the only true God, and Jesus Christ whom Thou hast sent.

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.

Now if I asked any of you what ‘salvation’ was, you would probably answer, ‘Eternal life.’

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.

But what is eternal life?

Some will answer, ‘Going to heaven when we die.’  But what before you die?  You do not know? cannot tell?

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?

‘This is eternal life, that they may know Thee the only true God, and Jesus Christ whom Thou hast sent.’

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.

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.’

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, in order that 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, in order that 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.

‘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.

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.

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.

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, without God in the world; 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.

‘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.

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.

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?

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.

For, my friends, were you ever, any one of you, for one half hour, completely angry, completely sulky? 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.

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.’

SERMON III.  A GOOD CONSCIENCE

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.

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.

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.