Sermons for the Times

2 Kings xix. 34.  I will defend this city, to save it for mine own sake.

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.

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.

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.

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.

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!

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?

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.

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.

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?

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 His 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.

SERMON XV.  THE LIFE OF GOD

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.

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 all 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.

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.’

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.

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.

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.

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.

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?

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 darkened; 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 Himself to the man and showed him who 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.

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.

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.’

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.

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.

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.

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

‘The streaming drops of Jesu’s blood
Which calmed the Father’s frowning face.’

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.

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?

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.

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?

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.

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 can live it: that is the good news of his baptism.  You can live the life of God, for you know what the life of God is—it is the life of Jesus Christ.  You can 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.

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.’

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.’

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.

SERMON XVI.  GOD’S OFFSPRING

Galatians iv. 7.  Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.

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.’

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.

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.

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.

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 sons, 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.

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.

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.

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.

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.

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! then we shall have a right to call ourselves God’s children.’