Twenty-Five Village Sermons. Charles Kingsley

all have, though so few obey it?  Can man make himself like God?  Can a worm ape his Maker?  No.  From God’s Spirit, the Spirit of Right, came this inborn feeling of justice, this knowledge of right and wrong, to us—part of the image of God in which He created man—part of the breath or spirit of life which He breathed into Adam.  Do not mistake me.  I do not say that the sense, and honesty, and love in us, are God’s Spirit—they are the spirit of man, but that they are like God’s Spirit, and therefore they must be given us by God’s Spirit to be used as God’s Spirit Himself uses them.  How a man shall have his share of God’s Spirit, and live in and by God’s Spirit, is another question, and a higher and more blessed one; but we must master this question first—we must believe that our spirits come from God, then, perhaps, we shall begin to see that our spirits never can work well unless they are joined to the Spirit of God, from whom they came.  From whom else, I ask again, can they come?  Can they come from our bodies?  Our bodies?  What are they?—Flesh and bones, made up of air and water and earth,—out of the dead bodies of the animals, the dead roots and fruits of plants which we eat.  They are earth—matter.  Can matter be courageous?  Did you ever hear of a good-natured plant, or an honest stone?  Then this good-nature, and honesty, and courage of ours, must belong to our souls—our spirits.  Who put them there?  Did we?  Does a child make its own character?  Does its body make its character first?  Can its father and mother make its character?  No.  Our characters must come from some spirit above us—either from God or from the devil.  And is the devil likely to make us honest, or brave, or kindly?  I leave you to answer that.  God—God alone, my friends, is the author of good—the help that is done on earth, He doeth it all Himself: every good gift and every perfect gift cometh from Him.

      Now some of you may think this a strange sort of sermon, because I have said little or nothing about Jesus Christ and His redemption in it, but I say—No.

      You must believe this much about yourselves before you can believe more.  You must fairly and really believe that God made you one thing before you can believe that you have made yourselves another thing.  You must really believe that you are not mere machines and animals, but immortal souls, before you can really believe that you have sinned; for animals cannot sin—only reasonable souls can sin.  We must really believe that God made us at bottom in His likeness, before we can begin to find out that there is another likeness in us besides God’s—a selfish, brutish, too often a devilish likeness, which must be repented of, and fought against, and cast out, that God’s likeness in us may get the upper hand, and we may be what God expects us to be.  We must know our dignity before we can feel our shame.  We must see how high we have a right to stand, that we may see how low, alas! we have fallen.

      Now you—I know many such here, thank God—to whom God has given clear, powerful heads for business, and honest, kindly hearts, I do beseech you—consider my words, Who has given you these but God?  They are talents which He has committed to your charge; and will He not require an account of them?  He only, and His free mercy, has made you to differ from others; if you are better than the fools and profligates round you, He, and not yourselves, has made you better.  What have you that you have not received?  By the grace of God alone you are what you are.  If good comes easier to you than to others, He alone has made it easier to you; and if you have done wrong,—if you have fallen short of your duty, as all fall short, is not your sin greater than others? for unto whom much is given of them shall much be required.  Consider that, for God’s sake, and see if you, too, have not something to be ashamed of, between yourselves and God.  See if you, too, have not need of Jesus Christ and His precious blood, and God’s free forgiveness, who have had so much light and power given you, and still have fallen short of what you might have been, and what, by God’s grace, you still may be, and, as I hope and earnestly pray, still will be.

      And you, young men and women—consider;—if God has given you manly courage and high spirits, and strength and beauty—think—God, your Father, has given them to you, and of them He will surely require an account; therefore, “Rejoice, young people,” says Solomon, “in your youth, and let your hearts cheer you in the days of your youth, and walk in the ways of your heart and in the sight of your eyes.  But remember,” continues the wisest of men,—“remember, that for all these things God shall bring you into judgment.”  Now do not misunderstand that.  It does not mean that there is a sin in being happy.  It does not mean, that if God has given to a young man a bold spirit and powerful limbs, or to a young woman a handsome face and a merry, loving heart, that He will punish them for these—God forbid! what He gives He means to be used: but this it means, that according as you use those blessings so will you be judged at the last day; that for them, too, you will be brought to judgment, and tried at the bar of God.  As you have used them for industry, and innocent happiness, and holy married love, or for riot and quarrelling, and idleness, and vanity, and filthy lusts, so shall you be judged.  And if any of you have sinned in any of these ways,—God forbid that you should have sinned in all these ways; but surely, surely, some of you have been idle—some of you have been riotous—some of you have been vain—some of you have been quarrelsome—some of you, alas! have been that which I shall not name here.—Think, if you have sinned in any one of these ways, how can you answer it to God?  Have you no need of forgiveness?  Have you no need of the blessed Saviour’s blood to wash you clean?  Young people!  God has given you much.  As a young man, I speak to you.  Youth is an inestimable blessing or an inestimable curse, according as you use it; and if you have abused your spring-time of youth, as all, I am afraid, have—as I have—as almost all do, alas! in this fallen world, where can you get forgiveness but from Him that died on the cross to take away the sins of the world?

      SERMON V

      FAITH

Habakkuk, ii. 4

      “The just shall live by faith.”

      This is those texts of which there are so many in the Bible, which, though they were spoken originally to one particular man, yet are meant for every man.  These words were spoken to Habakkuk, a Jewish prophet, to check him for his impatience under God’s hand; but they are just as true for every man that ever was and ever will be as they were for him.  They are world-wide and world-old; they are the law by which all goodness, and strength, and safety, stand either in men or angels, for it always was true, and always must be true, that if reasonable beings are to live at all, it is by faith.

      And why?  Because every thing that is, heaven and earth, men and angels, are all the work of God—of one God, infinite, almighty, all-wise, all-loving, unutterably glorious.  My friends, we do not think enough of this,—not that all the thinking in the world can ever make us comprehend the majesty of our Heavenly Father; but we do not remember enough what we do know of God.  We think of God, watching the world and all things in it, and keeping them in order as a shepherd does his sheep, and so far so good; but we forget that God does more than this,—we forget that this earth, sun, and moon, and all the thousand thousand stars which cover the midnight sky,—many of them suns larger than the sun we see, and worlds larger than the world on which we stand, that all these, stretching away millions of millions of miles into boundless space,—all are lying, like one little grain of dust, in the hollow of God’s hand, and that if He were to shut His hand upon them, He could crush them into nothing, and God would be alone in the universe again, as He was before heaven and earth were made.  Think of that!—that if God was but to will it, we, and this earth on which we stand, and the heaven above us, and the sun that shines on us, should vanish away, and be no-where and no-thing.  Think of the infinite power of God, and then think how is it possible to live, except by faith in Him, by trusting to Him utterly.

      If you accustom yourselves to think in the same way of the infinite wisdom of God, and the infinite love of God, they will both teach you the same lesson; they will shew you that if you were the greatest, the wisest, the holiest man that ever lived, you would still be such a speck by the side of the Almighty and Everlasting God that it would be madness to depend upon yourselves for any thing while you lived in God’s world.  For, after all, what can we do without God?  In Him we live, and move, and have our being.  He made us, He gave us our bodies, gave us our life; what we do He lets us do, what we say He lets us say; we all