The Good News of God

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Transcribed from the 1887 Macmillan and Co. edition by David Price,
email ccx074@coventry.ac.uk

THE GOOD NEWS OF GOD

SERMON I. THE BEATIFIC VISION

MATTHEW xxii. 27.

Thou shalt love the Lord thy God with all thy heart, and with all thy
soul, and with all thy mind.

These words often puzzle and pain really good people, because they
seem to put the hardest duty first. It seems, at times, so much more
easy to love one's neighbour than to love God. And strange as it may
seem, that is partly true. St. John tells us so--'He that loves not
his brother whom he hath seen, how can he love God whom he hath not
seen?' Therefore many good people, who really do love God, are
unhappy at times because they feel that they do not love him enough.
They say in their hearts--'I wish to do right, and I try to do it:
but I am afraid I do not do it from love to God.'

I think that they are often too hard upon themselves. I believe that
they are very often loving God with their whole hearts, when they
think that they are not doing so. But still, it is well to be afraid
of oneself, and dissatisfied with oneself.

I think, too--nay, I am certain--that many good people do not love
God as they ought, and as they would wish to do, because they have
not been rightly taught who God is, and what He is like. They have
not been taught that God is loveable; they have been taught that God
feels feelings, and does deeds, which if a man felt, or did, we
should call him arbitrary, proud, revengeful, cruel: and yet they
are told to love him; and they do not know how to love such a being
as that. Nor do I either, my friends.

Let us therefore think over to-day for ourselves why we ought to love
God; and why both Bible and Catechism bid child as well as man to
love the Lord our God with all our hearts, souls, and minds, before
they bid us love our neighbours. And keep this in mind all through,
that the reason why we are to love God must depend upon what God's
character is. For you cannot love any one because you are told to
love them. You can only love them because they are loveable and
worthy of your love. And that they will not be, unless they are
loving themselves; as it is written, we love God because he first
loved us.

Now, friends, look at this one thing first. When we see any man do a
just action, or a kind action, do we not like to see it? Do we not
like the man the better for doing it? A man must be sunk very low in
stupidity and ill-feeling--dead in tresspasses and sins, as the Bible
calls it--if he does not. Indeed, I never saw the man yet, however
bad he was himself, who did not, in his better moments, admire what
was right and good; and say, 'Bad as I may be, that man is a good
man, and I wish I could do as he does.'

One sees the same, but far more strongly, in little children. From
their earliest years, as far as I have ever seen, children like and
admire what is good, even though they be naughty themselves; and if
you tell them of any very loving, generous, or brave action, their
hearts leap up in answer to it. They feel at once how beautiful
goodness is.

But why?

St. John tells us. That feeling comes, he tells us, from Christ, the
light who is the life of men, and lights every man who comes into the
world; and that light in our hearts, which makes us see, and admire,
and love what is good, is none other than Christ himself shining in
our hearts, and showing to us his own likeness, and the beauty
thereof.

But if we stop there; if we only admire what is good, without trying
to copy it, we shall lose that light. Our corrupt and diseased
nature (and corrupt and diseased it is, as we shall surely find, as
soon as we begin to try to do right) will quench that heavenly spark
in us more and more, till it dies out--as God forbid that it should
die out in any of us. For if it did die out, we should care no more
for what is good. We should see nothing beautiful, and noble, and
glorious, in being just, and loving, and merciful. And then, indeed,
we should see nothing worth loving in God himself:- and it were
better for us that we had never been born.

But none of us, I trust, are fallen as low as that. We all, surely,
admire a good action, and love a good man. Surely we do. Then I
will go on, to ask you one question more.

Did it ever strike you, that goodness is not merely A beautiful
thing, but THE beautiful thing--by far the most beautiful thing in
the world; and that badness is not merely AN ugly thing, but the
ugliest thing in the world?--So that nothing is to be compared for
value with goodness; that riches, honour, power, pleasure, learning,
the whole world and all in it, are not worth having, in comparison
with being good; and the utterly best thing for a man is to be good,
even though he were never to be rewarded for it: and the utterly
worst thing for a man is to be bad, even though he were never to be
punished for it; and, in a word, goodness is the only thing worth
loving, and badness the only thing worth hating.

Did you ever feel this, my friends? Happy are those among you who
have felt it; for of you the Lord says, Blessed are they that hunger
and thirst after righteousness; for they shall be filled. Ay, happy
are you who have felt it; for it is the sign, the very and true sign,
that the Holy Spirit of God, who is the Spirit of goodness, is
working in your hearts with power, revealing to you the exceeding
beauty of holiness, and the exceeding sinfulness of sin.

But did it never strike you besides, that goodness was one, and
everlasting? Let me explain what I mean.

Did you never see, that all good men show their goodness in the same
way, by doing the same kind of good actions? Let them be English or
French, black or white, if they be good, there is the same honesty,
the same truthfulness, the same love, the same mercy in all; and what
is right and good for you and me, now and here, is right and good for
every man, everywhere, and at all times for ever. Surely, surely,
what is noble, and loveable, and admirable now, was so five thousand
years ago, and will be five thousand years hence. What is honourable
for us here, would be equally honourable for us in America or
Australia--ay, or in the farthest star in the skies.

But, some of you may say, men at different times and in different
countries have had very different notions--indeed quite opposite
notions, of what men ought to be.

I know that some people say so. I can only answer that I differ from
them. True, some men have had less light than others, and, God
knows, have made fearful mistakes enough, and fancied that they could
please God by behaving like devils: but on the first principles of
goodness, all the world has been pretty well agreed all along; for
wherever men have been taught what is really right, there have been
plenty of hearts to answer, 'Yes, this is good! this is what we have
wanted all along, though we knew it not.' And all the wisest men
among the heathen--the men who have been honoured, and even
worshipped as blessings to their fellow men, have agreed, one and
all, in the great and golden rule, 'Thou shalt love God, with all thy
heart and soul, and thy neighbour as thyself.'

Believe about this as you may, my friends, still I believe, and will
believe; I preach, and will preach, this, and nought else but this:-
That there is but one everlasting goodness, which is good in men,
good in all rational beings--yea, good in God himself.

These last are solemn words, but they are true; and the more you
think over them, the more, I tell you, will you find them true. And
to them I have been trying to lead you; and will try once more.

For, did it never strike you, again--as it has me--and all the world
has looked different to me since I found it out--that there must be
ONE, in whom all goodness is gathered together; ONE, who must be
perfectly and absolutely good? And did it never strike you, that all
the goodness in the world must, in some way or other, come from HIM?
I believe that our hearts and reasons, if we will listen fairly to
them, tell us that it must be so; and I am certain that the Bible
tells us so, from beginning to end. When we see the million rain-
drops of the shower, we say, with reason, there must be one great sea
from which all these drops have come. When we see the countless rays
of light, we say, with reason, there must be one great central sun
from which all these are shed forth. And when we see, as it were,
countless drops, and countless rays of goodness scattered about in
the world, a little good in this man, and a little good in that,
shall we not say, there must be one great sea, one central sun of
goodness, from whence all human goodness comes? And where can that
centre of goodness be, but in the very character of God himself?

Yes, my friends; if you would know what God is, think of all the
noble, beautiful, loveable actions, tempers, feelings, which you ever
saw or heard of. Think of all the good, and admirable, and loveable
people whom you ever met; and fancy to yourselves all that goodness,
nobleness, admirableness, loveableness, and millions of times more,
gathered together in one, to make one perfectly good character--and
then you have some faint notion of God, some dim sight of God, who is
the eternal and perfect Goodness.

It is but a faint notion, no doubt, that the best man can have of
God's goodness, so dull has sin made our hearts and brains: but let
us comfort ourselves with this thought--That the more we learn to
love what is good, the more we accustom ourselves to think of good
people and good things, and to ask ourselves why and how this action
and that is good, the more shall we be able to see the goodness of
God. And to see that, even for a moment, is worth all sights in
earth or heaven.

Worth all sights, indeed. No wonder that the saints of old called it
the 'Beatific Vision,' that is, the sight which makes a man utterly
blessed; namely, to see, if but for a moment, with his mind's eye
what God is like, and behold he is utterly good!

No wonder that they said (and I doubt not that they spoke honestly
and simply what they felt) that while that thought was before them,
this world was utterly nothing to them; that they were as men in a
dream, or dead, not caring to eat or to move, for fear of losing that
glorious thought; but felt as if they were (as they were most really
and truly) caught up into heaven, and taken utterly out of themselves
by the beauty and glory of God's perfect goodness. No wonder that
they cried out with David, 'Whom have I in heaven, O Lord, but Thee?
and there is none on earth whom I desire in comparison of Thee.' No
wonder that they said with St. Peter when he saw our Lord's glory,
'Lord, it is good for us to be here,' and felt like men gazing upon
some glorious picture or magnificent show, off which they cannot take
their eyes; and which makes them forget for the time all beside in
heaven and earth.

And it was good for them to be there: but not too long. Man was
sent into this world not merely to see, but to do; and the more he
sees, the more he is bound to go and do accordingly. St. Peter had
to come down from the mount, and preach the Gospel wearily for many a
year, and die at last upon the cross. St. Augustine, in like wise,
though he would gladly have lived and died doing nothing but fixing
his soul's eye steadily on the glory of God's goodness, had to come
down from the mount likewise, and work, and preach, and teach, and
wear himself out in daily drudgery for that God whom he learnt to
serve, even when he could not adore Him in the press of business, and
the bustle of a rotten and dying world.

But see, my dear friends, and consider it well--Before a man can come
to that state of mind, or anything like it, he must have begun by
loving goodness wherever he saw it; and have settled in his heart
that to be good, and therefore to do good, is the most beautiful
thing in the world. So he will begin by loving his brother whom he
has seen, and by taking delight in good people, and in all honest,
true, loving, merciful, generous words and actions, and in those who
say and do them. And so he will be fit to love God, whom he has not
seen, when he finds out (as God grant that you may all find out) that
all goodness of which we can conceive, and far, far more, is gathered
together in God, and flows out from him eternally over his whole
creation, by that Holy Spirit who proceeds from the Father and the
Son, and is the Lord and Giver of life, and therefore of goodness.
For goodness is nothing else, if you will receive it, but the eternal
life of God, which he has lived, and lives now, and will live for
evermore, God blessed for ever. Amen.

So, my dear friends, it will not be so difficult for you to love God,
if you will only begin by loving goodness, which is God's likeness,
and the inspiration of God's Holy Spirit. For you will be like a man
who has long admired a beautiful picture of some one whom he does not
know, and at last meets the person for whom the picture was meant--
and behold the living face is a thousand times more fair and noble
than the painted one. You will be like a child which has been
brought up from its birth in a room into which the sun never shone;
and then goes out for the first time, and sees the sun in all his
splendour bathing the earth with glory. If that child had loved to
watch the dim narrow rays of light which shone into his dark room,
what will he not feel at the sight of that sun from which all those
rays had come Just so will they feel who, having loved goodness for
its own sake, and loved their neighbours for the sake of what little
goodness is in them, have their eyes opened at last to see all
goodness, without flaw or failing, bound or end, in the character of
God, which he has shown forth in Jesus Christ our Lord, who is the
likeness of his Father's glory, and the express image of his person;
to whom be glory and honour for ever. Amen.

SERMON II. THE GLORY OF THE CROSS

JOHN xvii. 1.

Father, the hour is come. Glorify thy Son, that thy Son also may
glorify thee. I spoke to you lately of the beatific vision of God.
I will speak of it again to-day; and say this.

If any man wishes to see God, truly and fully, with the eyes of his
soul: if any man wishes for that beatific vision of God; that
perfect sight of God's perfect goodness; then must that man go, and
sit down at the foot of Christ's cross, and look steadfastly upon him
who hangs thereon. And there he will see, what the wisest and best
among the heathen, among the Mussulmans, among all who are not
Christian men, never have seen, and cannot see unto this day, however
much they may feel (and some of them, thank God, do feel) that God is
the Eternal Goodness, and must be loved accordingly.

And what shall we see upon the cross?

Many things, friends, and more than I, or all the preachers in the
world, will be able to explain to you, though we preached till the
end of the world. But one thing we shall see, if we will, which we
have forgotten sadly, Christians though we be, in these very days;
forgotten it, most of us, so utterly, that in order to bring you back
to it, I must take a seemingly roundabout road.

Does it seem, or does it not seem, to you, that the finest thing in a
man is magnanimity--what we call in plain English, greatness of soul?
And if it does seem to you to be so, what do you mean by greatness of
soul? When you speak of a great soul, and of a great man, what
manner of man do you mean?

Do you mean a very clever man, a very far-sighted man, a very
determined man, a very powerful man, and therefore a very successful
man? A man who can manage everything, and every person whom he comes
across, and turn and use them for his own ends, till he rises to be
great and glorious--a ruler, king, or what you will?

Well--he is a great man: but I know a greater, and nobler, and more
glorious stamp of man; and you do also. Let us try again, and think
if we can find his likeness, and draw it for ourselves. Would he not
be somewhat like this pattern?--A man who was aware that he had vast
power, and yet used that power not for himself but for others; not
for ambition, but for doing good? Surely the man who used his power
for other people would be the greater-souled man, would he not? Let
us go on, then, to find out more of his likeness. Would he be stern,
or would he be tender? Would he be patient, or would he be fretful?
Would he be a man who stands fiercely on his own rights, or would he
be very careful of other men's rights, and very ready to waive his
own rights gracefully and generously? Would he be extreme to mark
what was done amiss against him, or would he be very patient when he
was wronged himself, though indignant enough if he saw others
wronged? Would he be one who easily lost his temper, and lost his
head, and could be thrown off his balance by one foolish man? Surely
not. He would be a man whom no fool, nor all fools together could
throw off his balance; a man who could not lose his temper, could not
lose his self-respect; a man who could bear with those who are
peevish, make allowances for those who are weak and ignorant, forgive
those who are insolent, and conquer those who are ungrateful, not by
punishment, but by fresh kindness, overcoming their evil by his
good.--A man, in short, whom no ill-usage without, and no ill-temper
within, could shake out of his even path of generosity and
benevolence. Is not that the truly magnanimous man; the great and
royal soul? Is not that the stamp of man whom we should admire, if
we met him on earth? Should we not reverence that man; esteem it an
honour and a pleasure to work under that man, to take him for our
teacher, our leader, in hopes that, by copying his example, our souls
might become great like his?

Is it so, my friends? Then know this, that in admiring that man, you
admire the likeness of God. In wishing to be like that man, you wish
to be like God.

For this is God's true greatness; this is God's true glory; this is
God's true royalty; the greatness, glory, and royalty of loving,
forgiving, generous power, which pours itself out, untiring and
undisgusted, in help and mercy to all which he has made; the glory of
a Father who is perfect in this, that he causeth his rain to fall on
the evil and on the good, and his sun to shine upon the just and on
the unjust, and is good to the unthankful and the evil; a Father who
has not dealt with us after our sins, or rewarded us after our
iniquities: a Father who is not extreme to mark what is done amiss,
but whom it is worth while to fear, for with him is mercy and
plenteous redemption;--all this, and more--a Father who so loved a
world which had forgotten him, a world whose sins must have been
disgusting to him, that he spared not his only begotten Son, but
freely gave him for us, and will with him freely give us all things;
a Father, in one word, whose name and essence is love, even as it is
the name and essence of the Son and of the Holy Ghost.

This, my friends, is the glory of God: but this glory never shone
out in its full splendour till it shone upon the cross.

For--that we may go back again, to that great-souled man, of whom I
spoke just now--did we not leave out one thing in his character? or
at least, one thing by which his character might be proved and tried?
We said that he should be generous and forgiving; we said that he
should bear patiently folly, peevishness, ingratitude: but what if
we asked of him, that he should sacrifice himself utterly for the
peevish, ungrateful men for whose good he was toiling? What if we
asked him to give up, for them, not only all which made life worth
having, but to give up life itself? To die for them; and, what is
bitterest of all, to die by their hands--to receive as their reward
for all his goodness to them a shameful death? If he dare submit to
that, then we should call his greatness of soul perfect.
Magnanimity, we should say, could rise no higher; in that would be
the perfection of goodness.

Surely your hearts answer, that this is true. When you hear of a
father sacrificing his own life for his children; when you hear of a
soldier dying for his country; when you hear of a clergyman or a
physician killing himself by his work, while he is labouring to save
the souls or the bodies of his fellow-creatures; then you feel--There
is goodness in its highest shape. To give up our lives for others is
one of the most beautiful, and noble, and glorious things on earth.
But to give up our lives, willingly, joyfully for men who
misunderstand us, hate us, despise us, is, if possible, a more
glorious action still, and the very perfection of perfect virtue.
Then, looking at Christ's cross, we see that, and even more--ay, far
more than that. The cross was the perfect token of the perfect
greatness of God, and of the perfect glory of God.

So on the cross, the Father justified himself to man; yea, glorified
himself in the glory of his crucified Son. On the cross God proved
himself to be perfectly just, perfectly good, perfectly generous,
perfectly glorious, beyond all that man could ever have dared to
conceive or dream. That God must be good, the wise heathens knew;
but that God was so utterly good that he could stoop to suffer, to
die, for men, and by men--that they never dreamed. That was the
mystery of God's love, which was hid in Christ from the foundation of
the world, and which was revealed at last upon the cross of Calvary
by him who prayed for his murderers--'Father, forgive them, for they
know not what they do.' That truly blessed sight of a Saviour-God,
who did not disdain to die the meanest and the most fearful of
deaths--that, that came home at once, and has come home ever since,
to all hearts which had left in them any love and respect for
goodness, and melted them with the fire of divine love; as God grant
it may melt yours, this day, and henceforth for ever.

I can say no more, my friends. If this good news does not come home
to your hearts by its own power, it will never be brought home to you
by any words of mine.

SERMON III. THE LIFE OF GOD

1 JOHN i. 2.

For the Life was manifested, and we have seen it, and bear witness,
and shew unto you that eternal life, which was with the Father and
was manifested unto us!

What do we mean, when we speak of the Life everlasting?

Do we mean that men's souls are immortal, and will live for ever
after death, either in happiness or misery?

We must mean more than that. At least we ought to mean more than
that, if we be Christian men. For the Bible tells us, that Christ
brought life and immortality to light. Therefore they must have been
in darkness before Christ's coming; and men did not know as much
about life and immortality before Christ's coming as they know--or
ought to know--now.

But if we need only believe that we shall live for ever after death
in happiness or misery, then Christ has not brought life and
immortality to light. He has thrown no fresh light upon the matter.

And why? For this simple reason, that the old heathen knew as much
as that before Christ came.

The old Greeks and Romans, and Persians, and our own forefathers
before they became Christians, believed that men's souls would live
for ever happy or miserable. The Mussulmans, Mahommedans, Turks as
they are called in the Prayer-book, believe as much as that now.
They believe that men's souls live for ever after death, and go to
'heaven' or 'hell.'

So those words 'everlasting Life' must needs mean something more than
that. What do they mean?

First. What does everlasting mean?

It means exactly the same as eternal. The two words are the same:
only everlasting is English, and eternal Latin. But they have the
same sense.

Now everlasting and eternal mean something which has neither
beginning nor end. That is certain. The wisest of the heathen knew
that: but we are apt to forget it. We are apt to think a thing may
be everlasting, because it has no end, though it has a beginning. We
are careless thinkers, if we fancy that. God is eternal because he
has neither beginning nor end.

But here come two puzzles.

First. The Athanasian Creed says that there is but one Eternal, that
is, God; and never were truer words written.

But do we not make out two Eternals? For God is one Eternal; and
eternal life is another Eternal. Now which is right; we, or the
Athanasian Creed? I shall hold by the Athanasian Creed, my friends,
and ask you to think again over the matter: thus--If there be but
one Eternal, there is but one way of escaping out of our puzzle,
which makes two Eternals; and that is, to go back to the old doctrine
of St. Paul, and St. John, and the wisest of the Fathers, and say--
There is but one Eternal; and therefore eternal life is in the
Eternal God. And it is eternal Life because it is God's life; the
life which God lives; and it is eternal just because, and only
because, it is the life of God; and eternal death is nothing but the
want of God's eternal life.

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