Sermons Preached at Brighton Part 13

Now there are two ways in which this deep truth applies itself. There is something that appals in death when there are distinct separate acts of guilt resting on the memory; and there is something too in the possession of a guilty heart, which is quite another thing from acts of sin, that makes it an awful thing to die. There are some who carry about with them the dreadful secret of sin that has been done; guilt that has a name. A man has injured some one; he has made money, or got on by unfair means; he has been unchaste; he has done some of those thousand things of life which leave upon the heart the dark spot that will not come out. All these are sins which you can count up and number. And the recollection of things like these is that agony which we call remorse. Many of us have remembrances of this kind which are fatal to serenity. We shut them out, but it will not do. They bide their time, and then suddenly present themselves, together with the thought of a judgment-seat. When a guilty man begins to think of dying, it is like a vision of the Son of Man presenting itself and calling out the voices of all the unclean spirits in the man--"Art thou come to torment us before the time?"

But my brethren, it is a mistake if we suppose that is the common way in which sin stings at the thought of death. Men who have lived the career of pa.s.sionate life have distinct and acc.u.mulated acts of guilt before their eyes. But with most men it is not guilty acts, but guiltiness of heart that weighs the heaviest. Only take yesterday as a specimen of life. What was it with most of us? A day of sin. Was it sin palpable and dark, such as we shall remember painfully this day year? Nay my brethren, unkindness, petulance, wasted time, opportunities lost, frivolous conversation, _that_ was our chief guilt. And yet with all that trifling as it may be, when it comes to be the history of life, does it not leave behind a restless undefinable sense of fault, a vague idea of debt, but to what extent we know not, perhaps the more wretched just because it is uncertain?

My Christian brethren, this is the sting of sinfulness, the wretched consciousness of an unclean heart. It is just this feeling, "G.o.d is not my friend; I am going on to the grave, and no _man_ can say aught against me, but my heart is not right; I want a river like that which the ancients fabled--the river of forgetfulness--that I might go down into it and bathe, and come up a new man. It is not so much what I have done; it is what I am. Who shall save me from myself?" Oh, it is a desolate thing to think of the coffin when that thought is in all its misery before the soul. It is the sting of death.

And now let us bear one thing in mind, the sting of sin is not a constant pressure. It may be that we live many years in the world before a death in our own family forces the thought personally home.

Many years before all those sensations which are so often the precursors of the tomb--the quick short cough, la.s.situde, emaciation, pain--come in startling suddenness upon us in our young vigour, and make us feel what it is to be here with death inevitable to ourselves.

And when those things become habitual, habit makes delicacy the same forgetful thing as health, so that neither in sickness, nor in health, is the thought of death a constant pressure. It is only now and then; but so often as death is a reality, the sting of death is sin.

Once more we remark, that all this power of sin to agonize, is traced by the Apostle to the law--"the strength of sin is the law;" by which he means to say that sin would not be so violent if it were not for the attempt of G.o.d's law to restrain it. It is the law which makes sin strong. And he does not mean particularly the law of Moses. He means any law, and all law. Law is what forbids and threatens; law bears gallingly on those who want to break it. And St. Paul declares this, that no law, not even G.o.d's law, can make men righteous in heart, unless the Spirit has taught men's hearts to acquiesce in the law. It can only force out into rebellion the sin that is in them.

It is so, brethren, with a nation's law. The voice of the nation must go along with it. It must be the expression of their own feeling, and then they will have it obeyed. But if it is only the law of a government, a law which is against the whole spirit of the people, there is first the murmur of a nation's disapprobation, and then there is transgression, and then, if the law be vindicated with a high hand, the next step is the bursting that law asunder in national revolution.

And so it is with G.o.d's law. It will never control a man long who does not from his heart love it. First comes a sensation of restraint, and then comes a murmuring of the heart; and last, there comes the rising of pa.s.sion in its giant might, made desperate by restraint. That is the law giving strength to sin.

And therefore brethren, if all we know of G.o.d be this, that He has made laws, and that it is terrible to break them; if all our idea of religion be this, that it is a thing of commands and hindrances--Thou shalt, and thou shalt not; we are under the law, and there is no help for it. We _must_ shrink from the encounter with death.

We pa.s.s to our second subject--Faith conquering in death.

And, before we enter upon this topic, there are two general remarks that we have to make. The first is, The elevating power of faith.

There is nothing in all this world that ever led man on to real victory but faith. Faith is that looking forward to a future with something like certainty, that raises man above the narrow feelings of the present. Even in this life he is a greater man, a man of more elevated character, who is steadily pursuing a plan that requires some years to accomplish, than he who is living by the day. Look forward but ten years, and plan for it, live for it; there is something of manhood, something of courage required to conquer the thousand things that stand in your way. And therefore it is, that faith, and nothing but faith, gives victory in death. It is that elevation of character which we get from looking steadily and for ever forward, till eternity becomes a real home to us, that enables us to look down upon the last struggle, and the funeral, and the grave, not as the great end of all, but only as something that stands between us and the end. We are conquerors of death when we are able to look beyond it.

Our second remark is for the purpose of fixing special attention upon this, that ours is not merely to be victory, it is to be victory through Christ "Thanks be to G.o.d which giveth us the victory through our Lord Jesus Christ." Victory brethren, mere victory over death is no unearthly thing. You may get it by infidelity. Only let a man sin long enough, and desperately enough to shut judgment altogether out of his creed, and then you have a man who can bid defiance to the grave.

It was so that our country's greatest infidel historian met death. He quitted the world without parade and without display. If we want a specimen of victory apart from Christ, we have it on his death-bed. He left all this strange world of restlessness, calmly, like an unreal show that must go to pieces, and he himself an unreality departing from it. A sceptic can be a conqueror in death.

Or again, mere manhood may give us a victory. He who has only learned not to be afraid to die, has not learned much. We have steel and nerve enough in our hearts to dare anything. And after all, it is a triumph so common as scarcely to deserve the name. Felons die on the scaffold like men; soldiers can be hired by tens of thousands, for a few pence a day, to front death in its worst form. Every minute that we live sixty of the human race are pa.s.sing away, and the greater part with courage--the weak, and the timid, as well as the resolute. Courage is a very different thing from the Christian's victory.

Once more brethren, necessity can make man conqueror over death. We can make up our minds to anything when it once becomes inevitable. It is the agony of suspense that makes danger dreadful. History can tell us that men can look with desperate calmness upon h.e.l.l itself when once it has become a certainty. And it is this after all, that commonly makes the dying hour so quiet a thing. It is more dreadful in the distance than in the reality. When a man feels that there is no help, and he must go, he lays him down to die, as quietly as a tired traveller wraps himself in his cloak to sleep. It is quite another thing from all this that Paul meant by victory.

In the first place, it is the prerogative of a Christian to be conqueror over Doubt. Brethren, do we all know what doubt means?

Perchance not. There are some men who have never believed enough to doubt. There are some who have never thrown their hopes with such earnestness on the world to come, as to feel anxiety for fear it should not all be true. But every one who knows what Faith is, knows too, what is the desolation of Doubt. We pray till we begin to ask, Is there one who hears, or am I whispering to myself?--We hear the consolation administered to the bereaved, and we see the coffin lowered into the grave, and the thought comes, What if all this doctrine of a life to come be but the dream of man's imaginative mind, carried on from age to age, and so believed, because it is a venerable superst.i.tion? Mow Christ gives us victory over that terrible suspicion in two ways--first, He does it by His own resurrection. We have got a fact there that all the metaphysics about impossibility cannot rob us of. In moments of perplexity we look back to this. The grave has once, and more than once, at the Redeemer's bidding, given up its dead. It is a world fact. It tells us what the Bible means by our resurrection--not a spiritual rising into new holiness merely--that, but also something more. It means that in our own proper ident.i.ty, we shall live again. Make that thought real, and G.o.d has given you, so far, victory over the grave through Christ.

There is another way in which we get the victory over doubt, and that is by living in Christ. All doubt comes from living out of habits of affectionate obedience to G.o.d. By idleness, by neglected prayer, we lose our power of realizing things not seen. Let a man be religious and irreligious at intervals--irregular, inconsistent, without some distinct thing to live for--it is a matter of impossibility that he can be free from doubts. He must make up his mind for a dark life.

Doubts can only be dispelled by that kind of active life that realizes Christ. And there is no faith that gives a victory so steadily triumphant as that. When such a man comes near the opening of the vault, it is no world of sorrows he is entering upon. He is only going to see things that he has felt, for he has been living in heaven. He has his grasp on things that other men are only groping after and touching now and then. Live above this world, Brethren, and then the powers of the world to come are so upon you that there is no room for doubt.

Besides all this, it is a Christian's privilege to have victory over the fear of death. And here it is exceedingly easy to paint what after all is only the image-picture of a dying hour. It is the easiest thing to represent the dying Christian as a man who always sinks into the grave full of hope, full of triumph, in the certain hope of a blessed resurrection. Brethren, we must paint things in the sober colours of truth; not as they might be supposed to be, but as they are. Often that is only a picture. Either very few death-beds are Christian ones, or else triumph is a very different thing from what the word generally implies. Solemn, subdued, full of awe and full of solemnity, is the dying hour generally of the holiest men: sometimes almost darkness.--Rapture is a rare thing, except in books and scenes.

Let us understand what really is the victory over fear. It may be rapture or it may not. All that depends very much on temperament; and after all, the broken words of a dying man are a very poor index of his real state before G.o.d. Rapturous hope has been granted to martyrs in peculiar moments. It is on record of a minister of our own Church, that his expectation of seeing G.o.d in Christ became so intense as his last hour drew near, that his physician was compelled to bid him calm his transports, because in so excited a state he could not die. A strange unnatural energy was imparted to his muscular frame by his nerves overstrung with triumph. But brethren, it fosters a dangerous feeling to take cases like those as precedents. It leads to that most terrible of all unrealities--the acting of a death-bed scene. A Christian conqueror dies calmly. Brave men in battle do not boast that they are not afraid. Courage is so natural to them that they are not conscious they are doing anything out of the common way--Christian bravery is a deep, calm thing, unconscious of itself. There are more triumphant death-beds than we count, if we only remember this--true fearlessness makes no parade.

Oh, it is not only in those pa.s.sionate effusions in which the ancient martyrs spoke sometimes of panting for the crus.h.i.+ng of their limbs by the lions in the amphitheatre, or of holding out their arms to embrace the flames that were to curl round them--it is not then only that Christ has stood by His servants, and made them more than conquerors:--there may be something of earthly excitement in all that.

Every day His servants are dying modestly and peacefully--not a word of victory on their lips; but Christ's deep triumph in their hearts--watching the slow progress of their own decay, and yet so far emanc.i.p.ated from personal anxiety that they are still able to think and to plan for others, not knowing that they are doing any great thing. They die, and the world hears nothing of them; and yet theirs was the completest victory. They came to the battle field, the field to which they had been looking forward all their lives, and the enemy was not to be found. There was no Foe to fight with.

The last form in which a Christian gets the victory over death is by means of his resurrection. It seems to have been this which was chiefly alluded to by the Apostle here; for he says, "when this corruptible shall have put on incorruption ... _then_ shall come to pa.s.s the saying which is written, Death is swallowed up in victory."

And to say the truth, brethren, it is a rhetorical expression rather than a sober truth when we call anything, except the resurrection, victory over death. We may conquer doubt and fear when we are dying, but that is not conquering death. It is like a warrior crushed to death by a superior antagonist refusing to yield a groan, and bearing the glance of defiance to the last. You feel that he is an unconquerable spirit, but he is not the conqueror. And when you see flesh melting away, and mental power becoming infantine in its feebleness, and lips scarcely able to articulate, is there left one moment a doubt upon the mind, as to _who_ is the conqueror in spite of all the unshaken fort.i.tude there may be? The victory is on the side of Death, not on the side of the dying.

And my brethren, if we would enter into the full feeling of triumph contained in this verse, we must just try to bear in mind what this world would be without the thought of a resurrection. If we could conceive an unselfish man looking upon this world of desolation with that infinite compa.s.sion which all the brave and good feel, what conception could he have but that of defeat, and failure, and sadness--the sons of man mounting into a bright existence, and one after another falling back into darkness and nothingness, like soldiers trying to mount an impracticable breach, and falling back crushed and mangled into the ditch before the bayonets and the rattling fire of their conquerors. Misery and guilt, look which way you will, till the heart gets sick with looking at it.

Brethren, until a man looks on evil till it seems to him almost like a real personal enemy rejoicing over the destruction that it has made, he can scarcely conceive the deep rapture which rushed into the mind of the Apostle Paul when he remembered that a day was coming when all this was to be reversed. A day was coming, and it was the day of reality for which he lived, ever present and ever certain, when this sad world was to put _off for ever_ its changefulness and its misery, and the grave was to be robbed of its victory, and the bodies were to come forth purified by their long sleep. He called all this a victory, because he felt that it was a real battle that has to be fought and won before that can be secured. One battle has been fought by Christ, and another battle, most real and difficult, but yet a conquering one, is to be fought by us. He hath imparted to us the virtue of His wrestlings, and the strength of His victory. So that, when the body shall rise again, the power of the law to condemn is gone, because we have learned to love the law.

And now to conclude all this, there are but two things which remain to say. In the first place, brethren, if we would be conquerors, we must realize G.o.d's love in Christ. Take care not to be under the law.

Constraint never yet made a conqueror: the utmost it can do is to make either a rebel or a slave. Believe that G.o.d loves you. He gave a triumphant demonstration of it in the Cross. Never shall we conquer self till we have learned _to love_. My Christian brethren, let us remember our high privilege. Christian life, so far as it deserves the name, is victory. We are not going forth to mere battle--we are going forth to conquer. To gain mastery over self, and sin, and doubt, and fear: till the last coldness, coming across the brow, tells us that all is over, and our warfare accomplished--that we are safe, the everlasting arms beneath us--_that_ is our calling. Brethren beloved, do not be content with a slothful, dreamy, uncertain struggle. You are to conquer, and the banner under which we are to win is not Fear, but Love. "The strength of sin is the law;" the victory is by keeping before us G.o.d in Christ.

Lastly, there is need of encouragement for those of us whose faith is not of the conquering, but the timid kind. There are some whose hearts will reply to all this, Surely victory is not always a Christian's portion. Is there no cold dark watching in Christian life--no struggle when victory seems a mockery to speak of--no times when light and life seem feeble, and Christ is to us but a name, and death a reality?

"Perfect love casteth out fear," but who has it? Victory is by faith, but, oh G.o.d, who will tell us what this faith _is_ that men speak of as a thing so easy; and how we are to get it! You tell us to pray for faith, but how shall we pray in earnest unless we first have the very faith we pray for?

My Christian brethren, it is just to this deepest cry of the human heart that it is impossible to return a full answer. All that is true. To feel Faith is the grand difficulty of life. Faith is a deep impression of G.o.d and G.o.d's love, and personal trust in it. It is easy to say "Believe and thou shalt be saved," but well we know it is easier said than done. We cannot say how men are to _get_ faith. It is G.o.d's gift, almost in the same way that genius is. You cannot work _for_ faith; you must have it first, and then work _from_ it.

But brethren beloved, we can say, Look up, though we know not how the mechanism of the will which directs the eye is to be put in motion; we can say, Look to G.o.d in Christ, though we know not how men are to obtain faith to do it. Let us be in earnest. Our polar star is the love of the Cross. Take the eye off that, and you are in darkness and bewilderment at once. Let us not mind what is past. Perhaps it is all failure, and useless struggle, and broken resolves. What then? Settle this first, brethren, Are you in earnest? If so, though your faith be weak and your struggles unsatisfactory, you may begin the hymn of triumph _now_, for victory is pledged. "Thanks be to G.o.d, which" not _shall_ give, but "_giveth_ us the victory through our Lord Jesus Christ."

XVIII.

_Preached June 20, 1852._

MAN'S GREATNESS AND G.o.d'S GREATNESS.

"For thus saith the High and Lofty One that inhabiteth Eternity, whose Name is Holy. I dwell in the high and holy place--with him also that is of a contrite and humble spirit."--Isaiah lvii. 15.

The origin of this announcement seems to have been the state of contempt in which religion found itself in the days of Isaiah. One of the most profligate monarchs that ever disgraced the page of sacred history, sat upon the throne of Judah. His court was filled with men who recommended themselves chiefly by their licentiousness. The altar was forsaken. Sacrilegious hands had placed the abominations of heathenism in the Holy Place; and Piety, banished from the State, the Church, and the Royal court, was once more as she had been before, and will be again, a wanderer on the face of the earth.

Now, however easy it may be to contemplate such a state of things at a distance, it never takes place in a man's own day and time, without suggesting painful perplexities of a twofold nature. In the first place suspicions respecting G.o.d's character; and, in the second place, misgivings as to his own duty. For a faithless heart whispers, Is it worth while to suffer for a sinking cause? Honour, preferment, grandeur, follow in the train of unscrupulous conduct. To be strict in goodness, is to be pointed at and shunned. To be no better than one's neighbours is the only way of being at peace. It seems to have been to such a state as this that Isaiah was commissioned to bring light. He vindicated G.o.d's character by saying that He is "the High and Lofty One that inhabiteth Eternity." He encouraged those who were trodden down, to perseverance, by reminding them that real dignity is something very different from present success. G.o.d dwells with him, "that is of a contrite and humble spirit" We consider

I. That in which the greatness of G.o.d consists.

II. That in which man's greatness consists.

The first measurement, so to speak, which is given us of G.o.d's greatness, is in respect of Time. He inhabiteth Eternity. There are some subjects on which it would be good to dwell, if it were only for the sake of that enlargement of mind which is produced by their contemplation. And eternity is one of these, so that you cannot steadily fix the thoughts upon it without being sensible of a peculiar kind of elevation, at the same time that you are humbled by a personal feeling of utter insignificance. You have come in contact with something so immeasurable--beyond the narrow range of our common speculations--that you are exalted by the very conception of it. Now the only way we have of forming any idea of eternity is by going, step by step, up to the largest measures of time we know of, and so ascending, on and on, till we are lost in wonder. We cannot grasp eternity, but we can learn something of it by perceiving, that, rise to what portion of time we will, eternity is vaster than the vastest.

We take up for instance, the history of our own country, and then, when we have spent months in mastering the mere outline of those great events which, in the slow course of revolving centuries, have made England what she is, her earlier ages seem so far removed from our own times that they appear to belong to a h.o.a.ry and most remote antiquity.

But then, when you compare those times with even the existing works of man, and when you remember that, when England was yet young in civilization, the pyramids of Egypt were already grey with 1500 years, you have got another step which impresses you with a doubled amount of vastness. Double that period, and you come to the far distant moment when the present aspect of this world was called, by creation, out of the formless void in which it was before.

Modern science has raised us to a pinnacle of thought beyond even this. It has commanded us to think of countless ages in which that formless void existed before it put on the aspect of its present creation. Millions of years before G.o.d called the light day, and the darkness night, there was, if science speaks true, creation after creation called into existence, and buried in its own ruins upon the surface of this earth. And then, there was a time beyond even this--there was a moment when this earth itself, with all its countless creations and innumerable ages, did not exist. And, again, in that far back distance it is more than conceivable, it seems by the a.n.a.logy of G.o.d's dealings next to certain, that ten thousand worlds may have been called into existence, and lasted their unnumbered ages, and then perished in succession. Compared with these stupendous figures, 6,000 years of _our_ planet sink into nothingness. The mind is lost in dwelling on such thoughts as these. When you have penetrated far, far back, by successive approximations, and still see the illimitable distance receding before you as distant as before, imagination absolutely gives way, and you feel dizzy and bewildered with new strange thoughts, that have not a name.

But this is only one aspect of the case. It looks only to time past.

The same overpowering calculations wait us when we bend our eyes on that which is to come. Time stretches back immeasurably, but it also stretches on and on for ever. Now it is by such a conception as this that the inspired prophet attempts to measure the immeasurable of G.o.d.

All that eternity, magnificent as it is, never was without an Inhabitant. Eternity means nothing by itself. It merely expresses the existence of the High and Lofty One that inhabiteth it. We make a fanciful distinction between eternity and time--there is no real distinction. We are in eternity at this moment. That has begun to be with us which never began with G.o.d. Our only measure of time is by the succession of ideas. If ideas flow fast, and many sights and many thoughts pa.s.s by us, time seems lengthened. If we have the simple routine of a few engagements, the same every day, with little variety, the years roll by us so fast that we cannot mark them. It is not so with G.o.d. There is no succession of ideas with Him. Every possible idea is present with Him now. It was present with Him ten thousand years ago. G.o.d's dwelling-place is that eternity which has neither past nor future, but one vast, immeasurable present.

There is a second measure given us of G.o.d in this verse. It is in respect of s.p.a.ce. He dwelleth in the High and Lofty place. He dwelleth moreover, in the most insignificant place--even the heart of man. And the idea by which the prophet would here exhibit to us the greatness of G.o.d is that of His eternal Omnipresence. It is difficult to say which conception carries with it the greatest exaltation--that of boundless s.p.a.ce or that of unbounded time. When we pa.s.s from the tame and narrow scenery of our own country, and stand on those spots of earth in which nature puts on her wilder and more awful forms, we are conscious of something of the grandeur which belongs to the thought of s.p.a.ce. Go where the strong foundations of the earth lie around you in their ma.s.sive majesty, and mountain after mountain rears its snow to heaven in a giant chain, and then, when this bursts upon you for the first time in life, there is that peculiar feeling which we call, in common language, an enlargement of ideas. But when we are told that the sublimity of those dizzy heights is but a nameless speck in comparison with the globe of which they form the girdle; and when we pa.s.s on to think of that globe itself as a minute spot in the mighty system to which it belongs, so that our world might be annihilated, and its loss would not be felt; and when we are told that eighty millions of such systems roll in the world of s.p.a.ce, to which our own system again is as nothing; and when we are again pressed with the recollection that beyond those furthest limits creative power is exerted immeasurably further than eye can reach, or thought can penetrate; then, brethren, the awe which comes upon the heart is only, after all, a tribute to a _portion_ of G.o.d's greatness.

Yet we need not science to teach us this. It is the thought which oppresses very childhood--the overpowering thought of s.p.a.ce. A child can put his head upon his hands, and think and think till it reaches in imagination some far distant barrier of the universe, and still the difficulty presents itself to his young mind, "And what is beyond that barrier?" and the only answer is "The high and lofty place." And this brethren, is the inward seal with which G.o.d has stamped Himself upon man's heart. If every other trace of Deity has been expunged by the fall, these two at least defy destruction--the thought of Eternal Time, and the thought of Immeasurable s.p.a.ce.

The third measure which is given us of G.o.d respects His character.

His name is Holy. The chief idea which this would convey to us is separation from evil. Brethren, there is perhaps a time drawing near when those of us who shall stand at His right hand, purified from all evil taint, shall be able to comprehend absolutely what is meant by the Holiness of G.o.d. At present, with hearts cleaving down to earth, and tossed by a thousand gusts of unholy pa.s.sion, we can only form a dim conception _relatively_ of that which it implies. None but the pure can understand purity. The chief knowledge which we have of G.o.d's holiness comes from our acquaintance with unholiness. We know what impurity is--G.o.d is _not_ that. We know what injustice is--G.o.d is _not_ that. We know what restlessness, and guilt, and pa.s.sion are, and deceitfulness, and pride, and waywardness--all these we know. G.o.d is none of these. And this is our chief acquaintance with His character.

We know what G.o.d is _not_. We scarcely can be rightly said to know, that is to feel, what G.o.d _is_. And therefore, this is implied in the very name of holiness. Holiness in the Jewish sense means simply separateness. From all that is wrong, and mean, and base, our G.o.d is for ever separate.

There is another way in which G.o.d gives to us a conception of what this holiness implies. Tell us of His justice, His truth, His loving-kindness. All these are cold abstractions. They convey no distinct idea of themselves to our hearts. What we wanted was, that these should be exhibited to us in tangible reality. And it is just this which G.o.d has done. He has exhibited all these attributes, not in the light of _speculation_, but in the light of _facts_. He has given us His own character in all its delicacy of colouring in the history of Christ. Love, Mercy, Tenderness, Purity--these are no mere names when we see them brought out in the human actions of our Master.