SERMON II. THE PERFECT LOVE
Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins.
This is Passion-week; the week in which, according to ancient and most wholesome rule, we are bidden to think of the Passion of Jesus Christ our Lord. To think of that, however happy and comfortable, however busy and eager, however covetous and ambitious, however giddy and frivolous, however free, or at least desirous to be free, from suffering of any kind, we are ourselves. To think of the sufferings of Christ, and learn how grand it is to suffer for the Right.
And why?
Passion-week gives but one answer: but that answer is the one best worth listening to.
It is grand and good to suffer for the Right, because God, in Christ, has suffered for the Right.
Let us consider this awhile.
It is a first axiom in sound theology, that there is nothing good in man, which was not first in God.
Now we all, I trust, hold God to be supremely good. We ascribe to Him, in perfection, every kind of goodness of which we can conceive in man. We say God is just; God is truthful; God is pure; God is bountiful; God is merciful; and, in one word, God is Love.
God is Love. But if we say that, do we not say that God is good with a fresh form of goodness, which is not justice, nor truthfulness, nor purity, bounty, nor mercy, though without them—never forget that—it cannot exist? And is not that fresh goodness, which we have not defined yet, the very kind of goodness which we prize most in human beings? The very kind of goodness which makes us prize and admire love, because without it there is no true love, no love worth calling by that sacred and heavenly name? And what is that?
What—save self-sacrifice? For what is the love worth which does not shew itself in action; and more, which does not shew itself in Passion, in the true sense of that word, which this week teaches us: namely, in suffering? Not merely in acting for, but in daring, in struggling, in grieving, in agonizing, and, if need be, in dying for, the object of its love?
Every mother in this church will give but one answer to that question; for mothers give it among the very animals; and the deer who fights for her fawn, the bird who toils for her nestlings, the spider who will rather die than drop her bag of eggs, know at least that love is not worth calling love, unless it can dare and suffer for the thing it loves. The most gracious of all virtues, therefore, is self-sacrifice; and is there no like grace in God, the fount of grace? Has God, whose name is Love, never dared, never suffered, even to the death, in the mightiness of a perfect Love?
We Christians say that He has. We say so, because it has been revealed to us, not by flesh and blood, not by brain or nerves, not by logic or emotions, but by the Spirit of God, to whom our inmost spirits and highest reasons have made answer—A God who has suffered for man? That is so beautiful, that it must be true.
For otherwise we should be left—as I have argued at length elsewhere—in this strange paradox:—that man has fancied to himself for 1800 years a more beautiful God, a nobler God, a better God than the God who actually exists. It must be so, if God is not capable of that highest virtue of self-sacrifice, while man has been believing that He is, and that upon the first Good Friday He sacrificed Himself for man, out of the intensity of a boundless Love. A better God imagined by man, than the actual God who made man? We have only to state that absurdity, I trust, to laugh it to scorn.
Let us confess, then, that the Passion of Christ, and the mystery of Good Friday, is as reasonable a belief to the truly wise, as it is comfortable to the weary and the suffering; let us agree that one of the wisest of Englishmen, of late gone to his rest, spoke well when he said, “As long as women and sorrow exist on earth, so long will the gospel of Christianity find an echo in the human heart.” Let it find an echo in yours. But it will only find one, in as far as you can enter into the mystery of Passion-week; in as far as you can learn from Passion-week the truest and highest theology; and see what God is like, and therefore what you must try to be like likewise.
Let us think, then, awhile of the mystery of Passion-week; the mystery of the Cross of Christ. Christ Himself was looking on the coming Cross, during this Passion-week; ay, and for many a week before. Nay rather, had He not looked on it from all eternity? For is He not the Lamb slain from the foundation of the world? Therefore we may well look on it with Him. It may seem, at first, a painful bight. But shall it cast over our minds only gloom and darkness? Or shall we not see on the Cross the full revelation of Light; of the Light which lightens every man that comes into the world: and find that painful, not because of its darkness, but as the blaze of full sunshine is painful, from unbearable intensity of warmth and light? Let us see.
On the Cross of Calvary, then, God the Father shewed His own character and the character of His co-equal and co-eternal Son, and of The Spirit which proceeds from both. For there He spared not His only-begotten Son, but freely gave Him for us. On the Cross of Calvary, not by the will of man, but by the determinate counsel and foreknowledge of God, was offered before God the one and only full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sin of the whole world. God Himself did this. It was not done by any other being to alter His will; it was done to fulfil His will. It was not done to satisfy God’s anger; it was done to satisfy God’s love. Therefore Good Friday was well and wisely called by our forefathers Good Friday; because it shews, as no other day can do, that God is good; that God’s will to men, in spite of all their sins, is a good will; that so boundless, so utterly unselfish and condescending, is the eternal love of God, that when an insignificant race in a small and remote planet fell, and went wrong, and was in danger of ruin, there was nothing that God would not dare, God would not suffer, for the sake of even such as us, vile earth and miserable sinners.
Yes, this is the good news of Passion-week; a gospel which men are too apt to forget, even to try to forget, as long as they are comfortable and prosperous, lazy and selfish. The comfortable prosperous man shrinks from the thought of Christ on His Cross. It tells him that better men than he have had to suffer; that The Son of God Himself had to suffer. And he does not like suffering; he prefers comfort. The lazy, selfish man shrinks from the sight of Christ on His Cross; for it rebukes his laziness and selfishness. Christ’s Cross says to him—Thou art ignoble and base, as long as thou art lazy and selfish. Rise up, do something, dare something, suffer something, if need be, for the sake of thy fellow-creatures. Be of use. Take trouble. Face discomfort, contradiction, loss of worldly advantage, if it must be, for the sake of speaking truth and doing right. If thou wilt not do as much as that, then the simplest soldier who goes to die in battle for his duty, is a better man than thou, a nobler man than thou, more like Christ and more like God. That is what Christ’s Cross preaches to the lazy, selfish man; and he feels in his heart that the sermon is true: but he does not like it. He turns from it, and says in his heart—Oh! Christ’s Cross is a painful subject, and Passion-week and Good Friday a painful time. I will think of something more genial, more peaceful, more agreeable than sorrow, and shame, and agony, and death; Good Friday is too sad a day for me.
Yes, so a man says too often, as long as the fine weather lasts, and all is smooth and bright. But when the tempest comes; when poverty comes, affliction, anxiety, shame, sickness, bereavement, and still more, when persecution comes on a man; when he tries to speak truth and do right; and finds, as he will too often find, that people, instead of loving him and praising him for speaking truth and doing right, hate him and persecute him for it: then, then indeed Passion-week begins to mean something