The Life of Duty Part 3

Every act and word of our Saviour's earthly life teaches us to be humble. Let the haughty, the proud, the self-satisfied man, open his Gospel, and he will find a reproof to his pride on every page. Let him bend his head, and bow his stiff knee before the Almighty G.o.d, cradled in a manger, fasting in the desert, homeless, friendless, silent before His foes, stripped, mocked and beaten, dying upon the Cross. Go, my brother, and bow your head at Gethsemane; go, kneel before the Cross of Calvary, and ask G.o.d to make you humble. The longer a true Christian lives the more humble-minded he becomes. A young man, just starting in life, holds his head high, and is inclined to look down on others. But as he journeys on through the world, learning by experience, his head grows bent and lowly. So is it with Christ's people. The longer we go to His School, and the more we know of the way of G.o.dliness, the humbler we become. Like S. Paul, we count not that we have attained the mark, we only press forward towards it. We begin with shame to take the lowest place, we learn to consider others better than ourselves, and to say to our Lord, "I am not worthy that Thou shouldest come under my roof." As the laden fruit tree bends its branches nearest to the earth, and the fullest ears of corn hang lowest, so the holiest man is ever the humblest. In a certain city abroad every child found begging in the streets is taken to a charitable asylum. Before he is washed, and dressed anew, his portrait is taken as he stands in his beggar's rags. When his education is finished, this picture is given to the child, and he is made to promise that he will keep it all his life, that he may be reminded what he was, and what great things have been done for him. It is good for us to remember, my brothers, what we were: helpless wanderers in this world, clothed in filthy rags of sin; and we must remember, too, what G.o.d has done for us. How He has redeemed us from our slavery, making us His own children by adoption, washing us in the Blood of Christ which cleanseth from all sin, and giving us the white robe of holiness. Who is there who, thinking upon these things, can be other than humble? Let us examine ourselves, and see whether we are bringing forth that fruit. We preach humility to others, we expect to see it in others' lives, are we humble ourselves? Have we learnt to walk _humbly_ with our G.o.d?

Another fruit which G.o.d expects in the lives of His people is _forgetfulness of self_. Have you stayed to calculate how much of your time is occupied in thinking and talking of yourselves? In some houses they line the rooms with looking gla.s.ses, so that wherever you turn you see a reflection of yourself. My brethren, some of us pa.s.s all our lives in such a room; we are for ever contemplating our own selves. We spend our time in looking into a mirror that we may see our beauty, our cleverness, our fine clothing. One gla.s.s reflects our pleasures and amus.e.m.e.nts, another our sorrows and misfortunes. But every inch of s.p.a.ce is so filled with self that there is no room for another's joys or sorrows, and, above all, there is no room for Jesus. Let us strive by G.o.d's grace to get away from self, and the eternal thinking and talking of our own concerns. Even Jesus Christ pleased not Himself, and believe me, we are no Christians unless we are trying to forget ourselves, and to deny ourselves. We must be crucified with Christ if we are to reign with Him, and alas for us if we cannot show the marks of the nails where we have been fastened to our cross. My brethren, these are serious thoughts for us all. By our fruits, and by them only, we shall be known. If our lives show no love, no humility, no self-sacrifice, no patience, no meekness, how shall we stand when the great day of ingathering comes? Often the Dresser of the Vineyard has looked upon some of us, seeking fruit, and finding none, and we know not how soon the sentence may go forth, "Cut it down, why c.u.mbereth it the ground."

SERMON XLIV.

RENDERING OUR ACCOUNT.

(Ninth Sunday after Trinity.)

S. LUKE xvi. 2.

"Give an account of thy stewardship."

My brothers, we shall all hear that command one day. When our earthly business is finished and done with, when our debts are paid, and our just claims settled, and our account books balanced for the last time, we must render our account to G.o.d, the Righteous Judge. But it is not only at the day of Judgment that the Lord so calls upon us. _Then_ He will ask for the final reckoning,--"Give an account of thy stewardship, for thou mayest be no longer steward." Now, whilst we are yet alive on the earth, whilst we are still in the enjoyment of our stewardship, G.o.d, at certain times, calls for an account. Whenever the Holy Spirit touches our hearts, and stirs our conscience, and we look into the secret places of our life, and examine ourselves, then we hear the whisper of G.o.d, "Give an account of thy stewardship--how much owest thou unto my Lord?" Then at our dying bed there will be all our past life; our youth, our manhood, our working days, our times of pleasure, these will all be clamouring in our ears--"Give an account of thy stewardship." The dying bed of a sinner, who has wasted his life, will be haunted by the ghosts and phantoms of the past. Days dead and gone, sins dead and forgotten, yet not forgiven, will be there to trouble the thoughts of the dying man, to murmur, "G.o.d requireth that which is past; give an account of thy stewardship." Such a death-bed must be an awful thing, no wonder that some people are said to _die hard_. It must be indeed a sad ending to a misspent life, to leave it amid the shadowy crowd of our former faults and failures; to the sound of the evil words which we have spoken; to the stern summons of our unquiet conscience--"Give an account of thy stewardship." May the merciful Jesus save us from such a death as that. And that we may find pardon and peace at the last, let us use the present, and not allow our account to grow, like that of a reckless debtor, till we are overwhelmed by the amount. We are all the stewards of Almighty G.o.d.

Whatever things we possess are our Master's goods. Let us see how we have used them hitherto. "Give an account of thy stewardship."

What are some of the goods which our Master, G.o.d, has entrusted to our care? First of all, there is the treasure of _time_. Our years, our months, and weeks, and days, are all so many precious jewels lent to us, and we must give a strict account of every one of them. Every day of our life has its special work for G.o.d; have we always tried to do the day's work with our might? Every day of our life is a teacher in G.o.d's great School, and brings its lesson; have we tried to learn the lesson aright? If we must give an account for every idle word, so surely must we for every idle day. And remember that any time spent entirely on selfish pleasure, or amus.e.m.e.nt, is wasted. Unless we are doing some good, we are certainly doing some harm. There is a motto very commonly engraved upon a sundial, which means that the moments of time are perishing, and are being recorded in G.o.d's Book. Yes, they are being put down to our account on one side or the other, just as we have used, or misused, them. Look on two death-beds. A Queen of England is dying, surrounded by her attendants. What are the last words they hear her speak, as she pa.s.ses over the brink of eternity?

"All my possessions for a moment of time!" Now look on another picture. An English Admiral lies wounded unto death. The decks are slippery with blood, and the air dark with smoke; but the sound of many voices is heard, it is the British shout of victory. The dying hero clasps the hand of his friend, and murmurs, "Now I am satisfied; thank G.o.d, I have done my duty." Brethren, our ending of this life must be like one of these. Either we must cry helplessly over wasted days, which cannot return, and beg in vain for time to right some wrong; or we shall die with the comforting thought that, in spite of many faults and failures, we have tried to do our duty. Remember that time once lost cannot be recovered. "Lost wealth may be replaced by industry, lost knowledge by study, lost health by temperance and medicine, but lost time is gone for ever."

Again, "give an account of thy stewardship," of the good things which G.o.d has given you; your creation, preservation, and all the blessings of this life; and above all, the redemption of the world by Jesus Christ our Lord. I knew a man once who said that he was not thankful to G.o.d for having created him. I think that man was wrong. We ought to thank G.o.d for having made us, for if He had not we could never know the joys of Heaven. This world is full of beauty, full of good things, and we must give an account of our stewardship of them. G.o.d has sent the sun to warm and cheer us, blue skies and flower-dotted meadows, seed time and harvest, summer and winter, wind and storm fulfilling His Word. Too often we take these gifts as a matter of course, and forget to thank G.o.d, who giveth all. G.o.d has fed you, and clothed you, and preserved you all these years; have you been thankful? "Give an account of thy stewardship." Then think what we owe G.o.d for our redemption, for the means of grace, and for the hope of glory. For each of us Jesus suffered hunger and thirst, the temptation in the wilderness, the agony in the Garden, the cruel torture of the Cross.

Do we think lightly of our sins? They were heavy enough to drive those piercing nails through the Hands and Feet of Jesus. Do we _speak_ lightly of our sins? They were heavy enough to force that bitter cry from Jesus, "My G.o.d, My G.o.d, why hast Thou forsaken Me?" How much do you owe unto our Lord for these benefits? "Give an account of thy stewardship."

Then, too, the means of grace--how are we using them? There are the Sacraments of the Church, do we value them as we ought? Do we understand the privilege and the blessing of having been baptised into Christ's Holy Church, and made partakers of the resurrection of Jesus?

Do we appreciate the value of that Holy Sacrament, when we bring our children to be baptised? Then think of that other Sacrament, the blessed legacy of our dying Saviour's love, the Holy Food of us travellers through the wilderness. Why are not all of you who hear me now Communicants? Why should there be two cla.s.ses among you; one cla.s.s of Church-goers only, the other of Church-goers who are Communicants?

Your Saviour offers you the highest of all blessings in that Sacrament, He offers you Himself. Are you afraid to look upon G.o.d? You _must_ look on Him one day. Are you trying to live without the Precious Food of the Altar? Man doth not live by bread alone; he _cannot_ live by bread alone, unless G.o.d feeds him there is no life in him. As you turn away from this Altar, and go to that other altar which you have raised to some unworthy idol, does there come no reproach to you, no warning voice--"What hast thou done? Give an account of thy stewardship." And so with all the means of grace, we must give an account of them. Our Confirmation, that solemn coming of age, when we were bidden to take unto us the whole armour of G.o.d; have we remembered that, and all its responsibilities? Our prayers in private, and our public worship in Church, we must answer to G.o.d for them. When you are tempted to hurry over your prayers, to say words with no heart, perhaps no meaning in them; or when in Church you are silent and inattentive, instead of throwing all your heart and mind into the act of worship; remember that for all these things G.o.d will bring you into judgment, and will say, "Give an account of thy stewardship." Is that your Bible on the shelf, covered with tell-tale dust? Well, G.o.d lent you that good thing, and He will ask for an account of your use of it, or your neglect.

Then again, G.o.d has sent you trials, sorrows, losses, as teachers who warn you of your state. You must render an account for them. You stood by the grave of someone stricken very suddenly by death. That was a message sent to you by G.o.d, reminding you that man's time pa.s.seth away like a shadow, and bidding you take heed to your ways. Did you listen to the warning, my brother, and take heed? Some of you have lost your money, others your health; some have seen their cherished plans disappointed, their dearest wishes fail. All these are whispers from G.o.d, warnings from the Unseen. Have you understood them? G.o.d will ask you one day.

Again, G.o.d has given you bodies and minds _in trust_. You must give an account of your use of them. Are you keeping those bodies of yours as temples of the Holy Ghost, in purity, chast.i.ty, temperance? Or have you defiled those holy temples with drunkenness and l.u.s.t? "Give an account of thy stewardship." Man of business, G.o.d has given you a quick brain, a keen eye, an apt.i.tude for you [Transcriber's note: your?] calling. How are you using these things? Are you in your business walking honestly, as in the day? Will your accounts bear looking into by G.o.d's Eye? "Give an account of thy stewardship."

Fathers and mothers, G.o.d has given you children, souls precious in His sight. Do you take good care of those souls? You clothe your children, you feed them, you educate them; yes, but do you take care of their _souls_? Do you educate them for Heaven? Do you give them that best of all teaching--a good example? What if our children fall through our fault, because we have set no good pattern before them!

What if they never get to Heaven because they have never seen _us_ walking in the right way! G.o.d grant that these solemn thoughts may sink deeply into our hearts, and bear fruit of amendment, before the day when G.o.d shall say to me who preach, and you who hearken--"Give an account of thy stewardship."

SERMON XLV.

THE TEARS OF CHRIST.

(Tenth Sunday after Trinity.)

S. LUKE xix. 41.

"He beheld the city, and wept over it."

The saddest sight, save one, in the history of the world is that pictured in the text--the Son of G.o.d weeping over the city which G.o.d had chosen to put His Name there. Let us, in fancy, to-day look upon the scene on which our Saviour looked, and recall the history of that city which had lost sight of the things concerning her peace. No other city in the world, not even Rome, has such a wonderful story as Jerusalem. Looking back into the past we see the city as the stronghold of the heathen Jebusites, perched on her rocky crest, and holding out when every other fenced city had yielded to the arms of David. The Jebusites were the last old inhabitants of the land to give place to the conqueror; they trusted in the marvellous strength of their position, where "they had made their nest in a rock." They trusted in "the everlasting gates," which had never been forced by an invader; and they declared boastfully that the blind and the lame were strong enough to defend their citadel, and that David should not come in thither. But, as we know, the day came when David attacked the city, and declared that the man who first smote the Jebusites should be chief and captain, and that man was Joab. Still looking back over the past, we see David solemnly consecrating the once heathen city to the G.o.d of his Fathers. The Ark, the most sacred treasure which Israel possessed, was brought home with solemn state and loud rejoicing after its long exile. As the procession of Priests and Levites, with the king and his chief captains, wound up the steep ascent, there rose the famous shout which Israel had so often uttered in the wilderness--"Let G.o.d arise, and let His enemies be scattered. Arise, O Lord, into Thy rest, Thou and the Ark of Thy strength." And as the Ark is borne nearer to the ancient gates, which once defended the heathen Jebusite against all foes, a new cry is raised--"Lift up your heads, O ye gates, and be lift up ye everlasting doors, and the King of Glory shall come in." And so the Ark entered into Jerusalem, henceforth the Holy City, of which G.o.d said, "The Lord had chosen Zion, He hath desired it for His habitation." Still looking at this Jerusalem of the past, we see the same David fallen from his high estate, sore punished for his sin, weeping for the dying child of His shame, fleeing from the city before the threats of another son whom he had loved "not wisely, but too well." Then we see the buildings of the temple rising high above palace and homestead, and mark the glory, and the wisdom, and the weakness of Solomon. Later we see clouds of sin and sorrow gathering thick over Zion. Idolatrous kings have set up their heathen altars and high places. Of nearly every monarch the same dark sentence is recorded--he did "that which was evil in the sight of the Lord." The days come when we see the Temple of G.o.d closed; no sound of Psalm, no smoke of incense within its walls. Men burn sacrifices to Baal and Ashtaroth, and the Valley of Hinnom echoes with the cries of hapless children offered to Moloch, the hideous idol of the Ammonite. We see the Ark of G.o.d cast out of the holy of holies, the name of Jehovah removed from every public doc.u.ment, the altars of G.o.d overthrown, and His Priests slain with the sword. Even to-day they point to the mulberry tree of Isaiah, where one of the greatest of the prophets was slain in the Valley of Kedron. Still looking back, we see the hand of the spoiler and the oppressor busy with the city which had forgotten G.o.d--forgotten the things which concerned its peace. The ruined walls, the desecrated temple, the mournful band of exiles, all these seem to pa.s.s before us like a dream. Then for a time come brighter scenes, as Israel returns from its exile, and with joyful Psalms sings, "Let them rejoice whom the Lord hath redeemed from the hand of the enemy, and gathered them out of all lands."

Such was the Jerusalem of the past, over which the Son of G.o.d gazed and wept. What was the Jerusalem of the present, on which He looked; what of the future? It was a doomed city, because in spite of all its chances, its warnings, its opportunities, it repented not. Its Rulers and Chief Priests refused to hear the Word of G.o.d spoken by the Messiah. What the common people listened to gladly, what the fishermen of Galilee, and the sick and sorrowing rejoiced to hear, Jerusalem rejected. And so Jerusalem was doomed. Over gorgeous temple, stately palace, and quiet home alike was written Ichabod--thy glory is departed. Already the axe was laid to the root of the tree; already the sentence had gone forth, "cut it down: why c.u.mbereth it the ground?" Already the hand of the destroyer was upon the city; the Roman eagle glittered amid the halls of Zion, and the once glorious sceptre had departed from Judah. Over such a city Jesus wept. And what of the future? The end came soon. Quickly the Jews filled up the measure, of their sins. Little thought they, as they watched with jibe and insult the agonies of G.o.d's Son, that those streets of theirs should run red with the blood of their best and bravest. That famine, and pestilence, and treachery, and civil war should all attack them within, whilst the Roman hosts surrounded them without. Little they thought that the temple where Jesus had been presented, where He had talked with the doctors, where He had taught such wondrous lessons, should be burned by the hand of the enemy; that its altars should drip with Jewish blood; the abomination of desolation stand in the holy place, and the golden candlestick grace a victor's triumph in the streets of Rome. Little thought those cruel men, who crucified the Lord of Life, that within a while the Romans should crucify their brethren outside the walls of Jerusalem, till there was no wood left to make a cross. "If thou hadst known, even thou, at least in this day, the things which belong to thy peace! But now they are hid from thine eyes!"

Brothers, those tears of Jesus should be very precious and very terrible to us. Precious, because they teach us the sympathy, the tenderness of Christ; terrible, because they show us the awfulness of sin. What must sin be like if it made G.o.d weep! Are there no cities, no towns, among us over which Jesus might shed tears? Think of the crimes of our great busy centres of wealth and commerce; think of the fraud and falsehood which too often disgrace our trade; think of the selfish, cruel struggle for wealth, in which the weak are trampled down and ruined; think of the shameful scenes which night after night make our streets hideous, and then ask whether or not Jesus weeps. And more than this, let us bring the matter home to ourselves. Each one of us is, so to speak, a city, a temple of the living G.o.d. We have been consecrated to Him in Baptism, as was Jerusalem by the coming of the Ark. G.o.d has promised that He will dwell in us. Are we trying to keep our lives pure and holy, remembering that we are the temples of the Holy Ghost? Is G.o.d dwelling in the holy of holies of our heart, or have we cast Him out, like Israel of old, to make room for some unworthy idol? A man's G.o.d is that which he loves, admires, and trusts to most. It may be money, it may be pleasure, or fame, or beauty: these are all idols.

Brethren, who is your G.o.d? Who dwells in the secret place, the holy of holies of your heart? G.o.d's people Israel were commanded to keep the sacred fire always burning upon the altar of sacrifice. It was never to go out. It was to be fed daily with wood, and with sacrifices of a sweet-smelling savour. It is supposed that this sacred fire was kept burning for a period of eight hundred years, till the reign of the wicked king Mana.s.seh. From his days, when the fire was suffered to go out, the nation fell lower and lower into absolute ruin. When we were baptised, the sacred fire of the Holy Spirit came down upon the altar of our hearts. Are we keeping that holy flame alight? Are we feeding it with offerings of self-sacrifice and love; offerings of a sweet-smelling savour to G.o.d? If we have allowed the sacred fire to die out of our hearts G.o.d is no longer there. Our life is like the desecrated temple of the Jews, silent, abandoned by all, except by foul things which dwell in desolate places. Oh! that our eyes were open to see our true state; to see the things concerning our peace, before the fatal day when they shall be hid for ever from our eyes!

An ancient legend tells us that the Centurion who pierced our Lord's side at the crucifixion was a soldier named Longinus, and that he was blind. When the Blood poured from the wounded side of Jesus it was sprinkled on the blind eyes of the Centurion, and he received his sight and testified, "Of a truth this was the Son of G.o.d."

May that same Precious, Redeeming Blood open our eyes to see our sin, and to know Jesus as our Saviour. Then we shall ask Him to come into the temple of our heart, as He went into the Jewish temple of old, and to cast out all those evil demons of l.u.s.t, and selfishness, and pride, and envy which defile the shrine of our body. We shall ask Him to cleanse and purify the thoughts of our hearts by the inspiration of His Holy Spirit. We shall ask Him to break down the idols which we have set up in His Holy Place, and to overthrow the altars reared to self.

We shall pray that the sacred fire may once more be kindled, and the sacrifice and oblation of our love once more offered, since "the sacrifice of G.o.d is a troubled spirit, a broken and a contrite heart, O G.o.d, shalt Thou not despise."

Brethren, if we have caused Jesus to weep over our lives, to weep over our wasted chances and neglected opportunities; if He has mourned over the city of our life, wherein we have crucified Him afresh, let us turn to Him now. Those tears tell us of His love, His mercy, His great pitifulness. Let our prayer be now--"O be favourable and gracious unto Zion; build Thou the walls of Jerusalem. Lord, hear our prayer, and let our cry come unto Thee."

SERMON XLVI.

THE GRACE OF G.o.d.

(Eleventh Sunday after Trinity.)

1 COR. xv. 10.

"By the Grace of G.o.d I am what I am."

In the Epistle and Gospel of the day we read the words of two Pharisees, who offer a very striking contrast. The one is S. Paul, the great Apostle, who humbly declares that he is not fit to be called an Apostle, because he had persecuted the Church of Christ. The other is the nameless Pharisee of the parable, who trusted in himself, and despised others. In the case of S. Paul we see the marks of a true conversion, of a real repentance. He had been proud; as haughty and vain of his religion as the Pharisee of the parable; but he had seen his sin and repented of it, wherefore he abhorred himself. He had been brought exceeding low, and then it was that he was accepted to be G.o.d's Apostle. When he looked back upon his past life, the picture filled him with shame, and humility. He recalled the day when they stoned S.

Stephen, and he was consenting to his death. He remembered how he had seized innocent men and women, and dragged them to prison, merely because they confessed Christ crucified. He knew that many a happy family had been broken up; many a child torn from its mother's arms; many a husband sent to chains and martyrdom, because of the faith of Christ. And remembering these things, S. Paul forgets the glorious work which he had since done for Jesus, and declares himself the least of all Apostles, unworthy of the name. He does not, like that other Pharisee, boast of his good deeds, but only declares humbly that it is by the Grace of G.o.d that he is what he is. Here, then, we have a test to try whether our repentance is real or not. When we look back upon our past sins and failures, does the memory make us sad--make us humble? If we do not hate our old sins our repentance is not true.

And again, if the recollection of our faults does not make us _humble_, we have not really repented. Directly we find ourselves trusting in our own righteousness, and despising others; boasting of what we were, and what we are; walking through the world with our head lifted up, and talking with a stiff neck, let us be sure that we are in great danger.

Let us get to our Lord right humbly, crying with the Publican "Lord, be merciful to me, a sinner." Learn, too, from S. Paul's words, that if we are trying to lead holy, gentle, pure lives, it is by G.o.d's grace that we are what we are. Not by our own sword and our own right hand have we gotten the victory. It is G.o.d's grace and help which alone help us to lead a holy life. Let us think, then, how that grace may be obtained. G.o.d's grace comes to us through certain channels ordained by G.o.d Himself, and these are, speaking generally, the Sacraments and Ordinances of the Church, Prayer, and the study of the Bible.

Let me speak of one special means of grace to-day--Confirmation. It may be that there are some here who are not confirmed, and are not willing to offer themselves for that holy rite. The hindrances which keep people from Confirmation differ with different people. There is one cla.s.s of persons which will not be confirmed because it does not care about G.o.d, or desire to lead a holy life. A young man or woman of this cla.s.s says, I mean to have my own way; I am not going to be tied and bound by promises and vows; I shall do what I like, whether it be right or wrong. Such persons are, I hope and believe, uncommon. Then there is a second cla.s.s of people, which is indifferent about Confirmation, because it does not fully understand the blessings belonging to it. These people have probably never been taught true Church doctrine, and so they tell us that Confirmation may be a very good thing, but they can do very well without it. They tell us that they know such an one who has never been confirmed, and who is a very good man. They a.s.sure us that they do not "hold with Confirmation; they do not see the use of it." Precisely, they "do not hold" with it, because they know nothing about it. Then there are others who form a third cla.s.s, who have grown up, grown old, perhaps, without being confirmed, who tell us that they are too old now; that they have lived all these years without Confirmation, and are all right, and that therefore they see no reason why they should come forward.

Now, I will say a few words to each of these cla.s.ses of people. First, let me speak to those who refuse to be bound by any vow or promise, because they do not care to lead a G.o.dly life. They imagine that if they are not confirmed they are free to do as they like. But it is not so. They are bound by the vows and promises of their Baptism, and they cannot throw them aside. To such persons I say, you _are_ G.o.d's children, signed with the Cross, pledged to lead a holy life. If you make up your mind to have your own way, to do what you like, even though it be wrong, then you commit a deadly sin. You are doing just what Satan did, rebelling against G.o.d, and the wages of such sin is death. Understand distinctly that, as baptised people, you belong to G.o.d; if you sin, you sin against Jesus Christ; if you repent truly, G.o.d will pardon you for Christ's sake; if you go on sinning, you will be lost. If you say, I will not be confirmed, because then I shall be free to do as I like, you will be committing deadly sin, and saying what is not true also.

Next, I speak to those who are indifferent about Confirmation, because they do not believe, or probably understand, the benefits belonging to it. Let me speak very earnestly to them. I take it for granted that you want to please G.o.d; that you want to lead good lives; to be saved, to go to Heaven. You have been baptised, you bring your children to be baptised. Well, Confirmation and Baptism are very closely connected.

Baptism _gives us life_; Confirmation strengthens us to _live that life_. Baptism is only the beginning of life. You know we have two kinds of life: that of the soul, and that of the body. When we are born our bodies are alive, but our souls are dead in trespa.s.ses and sins; we are spiritually dead. Now life is the gift of G.o.d the Holy Ghost; in the Creed we speak of the Holy Spirit as "The Lord, and Giver of life." In Baptism, G.o.d the Holy Spirit comes to us, we are born again of water and the Holy Ghost, we become new creatures. We are no longer children of sin, but children of G.o.d, and heirs of eternal life.

Thus we begin our spiritual existence, and commence to walk in the narrow way. But not all who are baptised go on leading a holy life.

It does not follow that because we are born again we shall be saved.

We have been made G.o.d's children, but we may become prodigals, and leave our Father's House. We have been made heirs of everlasting salvation, but we may forfeit our inheritance. What we need is strength to keep on the right way, to persevere to the end, to resist the temptations of the world, the flesh, and the devil. Now think specially about Confirmation. All of you will admit that we are very weak creatures. No one here will dare to say that he is strong enough by himself to keep on the right way. No one here will deny the truth of those words, "We are not sufficient of ourselves to think anything as of ourselves, but our sufficiency is of G.o.d." Well, if we are naturally weak, we need special strength and help, just as a new-born babe requires care, food, warmth, to keep it alive. We want strength to keep our souls, our spiritual nature, alive. Confirmation is one very important means by which this strength, this grace of G.o.d, is given to us. In Confirmation, G.o.d the Holy Ghost, who gave us life, makes us strong to live such a life here that we may abide with G.o.d, and continually dwell with Him hereafter. Surely there is no one amongst us unwise enough to say--I do not need this strength, I am strong enough by myself. But there are some here, perhaps, who will tell me that they do need strength, that they do want the help of the Holy Spirit, and that they can obtain that strength without being confirmed. They will tell me that they do not hold with rites and ceremonies, and that G.o.d can give us His grace without them. Yes, G.o.d _can_, but G.o.d will not. G.o.d will give us help in His own way, not in our way. He has ordained certain channels, as I have already told you, by which His grace comes to us, and by them only. There are some who say--"I do not see the need of Sacraments." Then why did G.o.d ordain Baptism, and order His disciples to baptise all nations? Why did Jesus, on the night of His betrayal, ordain the Sacrament of the Lord's Supper, and command His disciples--"Do this, in remembrance of Me?"

Others, again, will say--I do not see the use of Confirmation, it is only a ceremony. Why then has the Church, from the earliest ages, from the days of S. Paul and the other Apostles, used Confirmation? If it be only a ceremony, what does the Bible mean by saying that when the Apostles laid their hands upon certain persons they received the Holy Ghost? And remember that what the Apostles did, the Bishops, as their descendants, have done ever since. But some men will say--why cannot G.o.d give me grace and strength without these forms? And I answer, simply because it is not G.o.d's pleasure; we are not to teach Him, but to obey Him. If you read your Bible you will find that G.o.d constantly used earthly means to provide spiritual blessings. When the people were threatened with the destroying angel in Egypt, they were bidden to sprinkle the blood of the Paschal Lamb on their door-posts. This was a rite, or ceremony, but if neglected, death followed. The Israelites, who were bitten by fiery serpents, were commanded to look on the brazen serpent, made and lifted up by Moses. That was a ceremony, but to disregard it meant death. When Naaman wished to be healed of his leprosy, he was bidden to wash in Jordan seven times. That was a ceremony, but it was the only means of his cure. There must be a channel, a communication, between G.o.d and man through which His grace comes. Suppose you were to come to a deep well, but had no pitcher or other vessel to let down into it, of what use would the water be to you? You forgot that "the well is deep, and you have nothing to draw with." You have seen the telegraph instruments in the post office.

Well, there is plenty of electricity there to send your message for hundreds of miles, but if there is _no wire_ the force of the electricity is in vain.

But perhaps some men will say to me--I know certain sects who do not believe in Confirmation. My brethren, how does that concern you? I know certain people who never wash themselves, who never pray; but what have they to do with us? I am speaking to believers, to Church people, not to outsiders. I am speaking to those who are baptised into the Church of Christ, and for whom it was promised that they should be brought to the Bishop, to be confirmed by him. I think, then, that you must see that it is _right_ to be confirmed, because the Church has ordered Confirmation, and used it from the beginning; and next, that it is good for us to be confirmed, because we are too weak of ourselves to lead holy lives. Now let me say a word, in ending, to those who have grown up, grown old, perhaps, without Confirmation. What is their excuse? They say--I have neglected Confirmation so long, it is not worth while now. I have gone on so far without it, and I am all right.

My brothers, how do you know that you are all right? You cannot see into your own heart, G.o.d can, and does. You may think you are alive, and behold, you are dead. You cannot be _all right_ whilst you are disobeying G.o.d. Remember Samson. He knew not that the Spirit of the Lord had departed from him. What if the Holy Ghost has left you, and you know it not? What if the Holy Spirit no longer dwells in you, what must the end of such a life be? Eternal death. Do you tell me that you have delayed so long that it is too late now? I answer, it is _not_ too late to mend. Suppose a man to have neglected prayer for years, is that any reason why he should not begin to pray now?