Charles Kingsley - Westminster Sermons

My good friends, instead of believing the carnal and selfish philosophy which cries, Every man for himself—I will not finish the proverb in this Holy place, awfully and literally true as the latter half of it is—instead of believing that, believe the message of Passion-week, which speaks rather thus: telling us that not selfishness, but unselfishness, mutual help and usefulness, is the law and will of God; and that therefore the whole universe, and all that God has made, is very good. And what does Passion-week say to men?

And thus Passion-week tells all men in what true goodness lies. In self-sacrifice. In it Christ on His Cross shewed men what was the likeness of God, the goodness of God, the glory of God—to suffer for sinful man.

On this day Christ said—ay, and His Cross says still, and will say to all eternity—Wouldest thou be good? Wouldest thou be like God? Then work, and dare, and, if need be, suffer, for thy fellow-men. On this day Christ consecrated, and, as it were, offered up to the Father in His own body on the Cross, all loving actions, unselfish actions, merciful actions, generous actions, heroic actions, which man has done, or ever will do. From Him, from His Spirit, their strength came; and therefore He is not ashamed to call them brethren. He is the King of the noble army of martyrs; of all who suffer for love, and truth, and justice’ sake; and to all such he says—Thou hast put on my likeness, and followed my footsteps; thou hast suffered for my sake, and I too have suffered for thy sake, and enabled thee to suffer in like wise; and in Me thou too art a son of God, in whom the Father is well pleased.

Oh, let us contemplate this week Christ on His Cross, sacrificing Himself for us and all mankind; and may that sight help to cast out of us all laziness and selfishness, and make us vow obedience to the spirit of self-sacrifice, the Spirit of Christ and of God, which was given to us at our baptism. And let us give, as we are most bound, in all humility and contrition of heart, thanks, praise, and adoration, to that immortal Lamb, who abideth for ever in the midst of the throne of God, the Lamb slain before the foundation of the world, by Whom all things consist; and Who in this week died on the Cross in mortal flesh and blood, that He might make this a good week to all mankind, and teach selfish man that only by being unselfish can he too be good; and only by self-sacrifice become perfect, even as The Father in heaven is perfect.

The spirit of the Lord shall rest upon him; the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord.

This is Isaiah’s description of the Spirit of Whitsuntide; the royal Spirit which was to descend, and did descend without measure, on the ideal and perfect King, even on Jesus Christ our Lord, the only-begotten Son of God.

That Spirit is the Spirit of God; and therefore the Spirit of Christ.

Let us consider a while what that Spirit is.

He is the Spirit of love. For God is love; and He is the Spirit of God. Of that there can be no doubt.

He is the Spirit of boundless love and charity, which is the Spirit of the Father, and the Spirit of the Son likewise. For when by that Spirit of love the Father sent the Son into the world that the world through Him might be saved, then the Son, by the same Spirit of love, came into the world, and humbled Himself, and took on Him the form of a slave, and was obedient unto death, even the death of the Cross.

The Spirit of God, then, is the Spirit of love.

But the text describes this Spirit in different words. According to Isaiah, the Spirit of the Lord is the spirit of wisdom and understanding, the spirit of Counsel and might, the spirit of knowledge and of the fear of the Lord—in one word, that I may put it as simply as I can—the spirit of wisdom.

Now, is the spirit of wisdom the same as the spirit of love?

Sound theology, which is the highest reason, tells us that it must be so. For consider:

If the spirit of love is the Spirit of God, and the spirit of wisdom is the Spirit of God, then they must be the same spirit. For if they be two different spirits, then there must be two Holy Spirits; for any and every Spirit of God must be holy,—what else can He be? Unholy? I leave you to answer that.

But two Holy Spirits there cannot be; for holiness, which is wisdom, justice, and love, is one and indivisible; and as the Athanasian Creed tells us, and as our highest reason ought to tell us, there is but one Holy Spirit, who must be at once a spirit of wisdom and a spirit of love.

To suppose anything else; to suppose that God’s wisdom and God’s love, or that God’s justice and God’s love, are different from each other, or limit each other, or oppose each other, or are anything but one and the same eternally, is to divide God’s substance; to deny that God is One: which is forbidden us, rightly, and according to the highest reason, by the Athanasian Creed.

But more; experience will shew us that the spirit of love is the same as the spirit of wisdom; that if any man wishes to be truly wise and prudent, his best way—I may say his only way—is to be loving and charitable.

The experience of the apostles proves it. They were, I presume, the most perfectly loving and charitable of men; they sacrificed all for the sake of doing good; they counted not their own lives dear to them; they endured—what did they not endure?—for the one object of doing good to men; and—what is harder, still harder, for any human being, because it requires not merely enthusiasm, but charity, they made themselves (St Paul at least) all things to all men, if by any means they might save some.

But were they wise in so doing? We may judge of a man’s wisdom, my friends, by his success. We English are very apt to do so. We like practical men. We say—I will tell you what a man is, by what he can do.

Now, judged by that rule, surely the apostles’ method of winning men by love proved itself a wise method. What did the apostles do? They had the most enormous practical success that men ever had. They, twelve poor men, set out to convert mankind by loving them: and they succeeded.

Remember, moreover, that the text speaks of this Spirit of the Lord being given to One who was to be a King, a Ruler, a Guide, and a Judge of men; who was to exercise influence over men for their good. This prophecy was fulfilled first in the King of kings, our Lord Jesus Christ: but it was fulfilled also in His apostles, who were, in their own way and measure, kings of men, exercising a vast influence over them. And how? By the royal Spirit of love. In the apostles the Spirit of love and charity proved Himself to be also the Spirit of wisdom and understanding. He gave them such a converting, subduing, alluring power over men’s hearts, as no men have had, before or since. And He will prove Himself to have the same power in us. Our own experience will be the same as the apostles’ experience.