Town and Country Sermons. Charles Kingsley

duty in thy generation. Is not his Spirit the Lord and Giver of life—the only fount and eternal spring of life? From him life flows out unto the smallest blade of grass beneath thy feet, the smallest gnat which dances in the sun, that it may live the life which God intends for it. How much more to thee, who hast an altogether boundless power of life; whom God has made in his own likeness, that thou mayest be called his son, and live his life, and do, as Christ did, what thou seest thy heavenly Father do.

      Thou feelest, perhaps, how poor and paltry thine own life is, compared with what it might have been. Thou feelest that thou hast never done thy best. When the world is praising thee most, thou art most ashamed of thyself. Thou art ready to cry all day long, ‘I have left undone that which I ought to have done;’ till, at times, thou longest that all was over, and thou wert beginning again in some freer, fuller, nobler, holier life, to do and to be what thou hast never done nor been here; and criest with the poet—

      ’Tis life, whereof my nerves are scant;

       ’Tis life, not death, for which I pant;

       More life, and fuller, that I want.

      Then have patience. With God is the fount of life. He will refresh and strengthen thee; and raise thee up day by day to that new life for which thou longest. Is not Holy communion his own pledge that he will do so? Is not that God’s own sign to thee, that though thou canst not feed and strengthen thine own soul, he can and will feed and strengthen it; and feed it—mystery of mysteries—with himself; that God may dwell in thee, and thou in God. And if God and Christ live in thee, and work in thee to will and to do of their own good pleasure, that shall be enough for thee, and thou shall be satisfied.

      And just so, again, with that same thirst after truth. That, too, can only be satisfied by God, and in God. Not by the reading of books, however true; not by listening to sermons, however clever; can we see light: but only in the light of God. Know God. Know that he is justice itself, order itself, love itself, patience itself, pity itself. In the light of that, all things will become light and bright to thee. Matters which seemed to have nothing to do with God, the thought of God will explain to thee, if thou thinkest aright concerning God; and the true knowledge of him will be the key to all other true knowledge in heaven and earth. For the fear of the Lord is the beginning of wisdom, and a good understanding have all they that do thereafter. Must it not be so? How can it be otherwise? For in God all live and move and have their being; and all things which he has made are rays from off his glory, and patterns of his perfect mind. As the Maker is, so is his work; if, therefore, thou wouldest judge rightly of the work, acquaint thyself with the Maker of it, and know first, and know for ever, that his name is Love.

      Thus, sooner or later, in God the Father’s good time, will thy thirst for truth be satisfied, and thou shalt see the light of God. He may keep thee long waiting for full truth. He may send thee by strange and crooked paths. He may exercise and strain thy reason by doubts, mistakes, and failures; but sooner or later, if thou dost not faint and grow weary, he will show to thee the thing which thou knewest not; for he is thy Father, and wills that all his children, each according to their powers, should share not only in his goodness, but in his wisdom also.

      Do any of you say, ‘These are words too deep for us; they are for learned people, clever, great saints?’ I think not.

      I have seen poor people, ignorant people, sick people, poor old souls on parish pay, satisfied with the plenteousness of God’s house, and drinking so freely of God’s pleasure, that they knew no thirst, fretted not, never were discontented. All vain longings after this and that were gone from their hearts. They had very little; but it seemed to be enough. They had nothing indeed, which we could call pleasure in this world; but somehow what they had satisfied them, because it came from God. They had a hidden pleasure, joy, content, and peace.

      They had found out that with God was the well of life; that in God they lived and moved, and had their being. And as long as their souls lived in God, full of the eternal life and goodness, obeying his laws, loving the thing which he commanded, and desiring what he promised, they could trust him for their poor worn-out dying bodies, that he would not let them perish, but raise them up again at the last day. They knew very little; but what they did know was full of light. Cheerful and hopeful they were always; for they saw all things in the light of God. They knew that God was light, and God was love; that his love was shining down on them and on all around them, warming, cheering, quickening into life all things which he had made; so that when the world should have looked most dark to them, it looked most bright, because they saw it lightened up by the smile of their Father in heaven.

      O may God bring us all to such an old age, that, as our mortal bodies decay, our souls may be renewed day by day; that as the life of our bodies grows cold and feeble, the life of our souls may grow richer, warmer, stronger, more useful to all around us, for ever and ever; that as the light of this life fades, the light of our souls may grow brighter, fuller, deeper; till all is clear to us in the everlasting light of God, in that perfect day for which St. Paul thirsted through so many weary years; when he should no more see through a glass darkly, or prophesy in part, and talk as a child, but see face to face, and know even as he was known.

SERMON III. THE TRANSFIGURATION

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      (Preached before the Queen.)

      Matthew xvii. 2 and 9. And he was transfigured before them. … And he charged them, saying, Tell the vision to no man, until the Son of Man be risen again from the dead.

      Any one who will consider the gospels, will see that there is a peculiar calm, a soberness and modesty about them, very different from what we should have expected to find in them. Speaking, as they do, of the grandest person who ever trod this earth, of the grandest events which ever happened upon this earth—of the events, indeed, which settled the future of this earth for ever—one would not be surprised at their using grand words—the grandest they could find. If they had gone off into beautiful poetry; if they had filled pages with words of astonishment, admiration, delight; if they had told us their own thoughts and feelings at the sight of our Lord; if they had given us long and full descriptions of our Lord’s face and figure, even (as forged documents have pretended to do) to the very colour of his hair, we should have thought it but natural.

      But there is nothing of the kind in either of the four gospels, even when speaking of the most awful matters. Their words are as quiet and simple and modest as if they were written of things which might be seen every day. When they tell of our Lord’s crucifixion, for instance, how easy, natural, harmless, right, as far as we can see, it would have been to have poured out their own feelings about the most pitiable and shameful crime ever committed upon earth; to have spoken out all their own pity, terror, grief, indignation; and to have stirred up ours thereby. And yet all they say is—‘And they crucified him.’ They feel that is enough. The deed is too dark to talk about. Let it tell its own story to all human hearts.

      So with this account of the Lord’s transfiguration. ‘And he took Peter, and James, and John, his brother, up into a high mountain, apart, and was transfigured before them; and his face did shine as the sun; and his raiment was white as the light; … and while he yet spake a bright cloud overshadowed them; and, behold, a voice out of the cloud, which said: This is my beloved Son, in whom I am well pleased. Hear ye him.’

      How soberly, simply, modestly, they tell this strange story. How differently they might have told it. A man might write whole poems, whole books of philosophy, about that transfiguration, and yet never reach the full depth of its beauty and of its meaning. But the evangelists do not even try to do that. As with the crucifixion, as with all the most wonderful passages of our Lord’s life, they simply say what happened, and let the story bring its own message home to our hearts.

      What may we suppose is the reason of this great stillness and soberness of the gospels? I believe that it may be explained thus. The men who wrote them were too much awed by our Lord, to make more words about him than they absolutely needed.

      Our