Town and Country Sermons. Charles Kingsley

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СКАЧАТЬ do of the whole three years of his public life. His teaching was never, it seems, so continual; his appeals to the nation which he was trying to save were never so pathetic as at the very last; his warnings to the bigots who were destroying his nation never so terrible; his contempt for personal danger never so clear. The Bible seems to picture him to us as gathering up all his strength for one last effort, if by any means he might save that doomed city of Jerusalem, and in his divine spirit, courting death the more, the more his human flesh shrank from it.

      This—the pattern of perfect obedience, perfect unselfishness, perfect generosity, perfect self-sacrificing love—is what we are to look at in Passion Week. This, I believe, is what we are meant to copy in Passion Week; that we may learn the habit of copying it all our lives long.

      Why should not we, then, keep Passion Week somewhat as our Lord kept it before us? Not by merely hiding in our closets to meditate, even about him: but by going about our work, each in his place, dutifully, bravely, as he went? By doing the duty which lies nearest us, and trying to draw our lesson out of it.

      Thus we may keep Passion Week in spirit and in truth; though some of us may hardly have time to enter a church, hardly have time for an hour’s private thought about religion.

      Amid the bustle of daily duties; amid the buzz of petty cares; amid the anxieties of great labours; amid the roar of the busy world, which cannot stop (and which ought not to stop), for our convenience; we may keep Passion Week in spirit and in truth, if we will do the duty which lies nearest us, and try to draw our lesson out of it.

      For practice—and, I believe, practice alone—will teach us to restrain ourselves, and conquer ourselves. Experience—and, I believe, experience alone—will show us our own faults and weaknesses.

      Every man—every human spirit on God’s earth has spiritual enemies—habits and principles within him—if not other spirits without him, which hinder him, more or less, from being all that God meant him to be. And we must find out those enemies, and measure their strength, not merely by reading of them in books; not merely by fancying them in our own minds; but by the hard blows, and sudden falls, which they too often give us in the actual battle of daily life.

      And how can we find them out?

      This at least we can do.

      We can ask ourselves at every turn—For what end am I doing this, and this? For what end am I living at all? For myself, or for others?

      Am I living for ambition? for fame? for show? for money? for pleasure? If so, I have not the mind of Christ. I have not found out the golden secret. I have not seen what true glory is; what the glory of Christ is—to live for the sake of doing my duty—for the sake of doing good.

      And am I—I surely shall be if I am living for myself—straggling, envying, casting an evil eye on those more fortunate than I; perhaps letting loose against them a cruel tongue? If I am doing thus, God forgive me. What have I of the mind of Christ? What likeness between me and him who emptied himself of self, who humbled himself, gave himself up utterly, even to death? Is this the mind of Christ? Is this the spirit whose name is Love?

      And yet there should be a likeness. A likeness between Christ and us. A likeness between God and us. For Christ is the likeness of his Father; and not only of his Father, but of our Father, The Father in heaven. And what should a child be, but like his father? What should man be, but like God?

      But how shall we get that likeness? How shall we get the mind of Christ which is the Spirit of God?

      This at least we know. That the father will surely hear the child, when the child cries to him. Perhaps will hear him all the more tenderly, the more utterly the child has strayed away.

      Our highest reason, the instincts of our own hearts, tell us so. Christ himself has told us so; and said to the Jews of old: ‘If ye, being evil, know how to give good gifts to your children, how much more shall your heavenly Father give the Holy Spirit to those who ask him?’

      Shall give? Yes; and has given already. From that Spirit of God have come, and will always come, all our purest, highest, best thoughts and feelings.

      From him comes all which raises us above the animals, and makes us really and truly men and women. All sense of duty, obedience, order, justice, law; all tenderness, pity, generosity, honour, modesty; all this, if you will receive it, is that Christ in us of whom St. Paul tells us, and tells us that he is our hope of glory.

      Yes, these feelings in us, which, just as far as we obey them, make us respect ourselves, and make us blessings to our fellow-men; what are they but the Spirit of Christ, the likeness of Christ, the mind of Christ in us; the hope of our glory; because, if we obey them, we shall attain to something of the true glory, the glory with which Christ himself is glorious.

      Then let us pray to God, now in this Passion Week, to stir up in us that generous spirit; to deepen in us that fair likeness; to fill us with that noble mind. Let us ask God to quench in us all which is selfish, idle, mean; to quicken to life in us all which is godlike, and from God; that so we may attain, at last, to the true glory, the glory which comes not from selfish ambition; not from selfish pride; not from selfish ease; but from getting rid of selfishness, in all its shapes. The glory which Christ alone has in perfection. The glory before which every knee will one day bow, whether in earth or heaven. Even the glory of doing our duty, regardless of what it costs us in the station to which each of us has been called by his Father in heaven. Amen.

SERMON II. THE DIVINE HUNGER AND THIRST

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      (Preached before the Queen.)

      Psalm xxxvi. 7, 8, 9. How excellent is thy loving-kindness, O God! therefore the children of men put their trust under the shadow of thy wings. They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures. For with thee is the fountain of life: in thy light shall we see light.

      This is a great saying. So great that we shall never know, certainly never in this life, how much it means.

      It speaks of being satisfied; of what alone can satisfy a man. It speaks of man as a creature who is, or rather ought to be, always hungering and thirsting after something better than he has, as it is written: ‘Blessed are they which hunger and thirst after righteousness; for they shall be filled.’ So says David, also, in this Psalm.

      I say man ought to be always hungering and thirsting for something better. I do not mean by that that he ought to be discontented. Nothing less. For just in as far as a man hungers and thirsts after righteousness and truth, he will hunger and thirst after nothing else. As long as a man does not care for righteousness, does not care to be a better man himself, and to see the world better round him, so long will he go longing after this fine thing and that, tormenting himself with lusts and passions, greediness and covetousness of divers sorts; and little satisfaction will he get from them. But, when he begins to hunger and thirst after righteousness, that heavenly and spiritual hunger destroys the old carnal hunger in him. He cares less and less to ask, What shall I eat and drink, wherewithal shall I be clothed?—Or how shall I win for myself admiration, station, and all the fine things of this world?—What he thinks of more and more is—How can I become better and more righteous? How can I make my neighbours better likewise? How the world? As for the good things of this life, if they will make me a better man, let them come. If not, why should I care so much about them? What I want is, to be righteous like God, beneficent СКАЧАТЬ