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THE WATER OF LIFE AND OTHER SERMONS

THE WATER OF LIFE AND OTHER SERMONS

De : Rachel
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 And the Spirit and the Bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.
This text is its own witness. It needs no man to testify to its origin. Its own words show it to be inspired and divine.But not from its mere poetic beauty, great as that is: greater than we, in this wet and cold climate, can see at the first glance. We must go to the far East and the far South to understand the images which were called up in the mind of an old Jew at the very name of wells and water-springs; and why the Scriptures speak of them as special gifts of God, life-giving and divine. We must have seen the treeless waste, the blazing sun, the sickening glare, the choking dust, the parched rocks, the distant mountains quivering as in the vapour of a furnace; we must have felt the lassitude of heat, the torment of thirst, ere we can welcome, as did those old Easterns, the well dug long ago by pious hands, whither the maidens come with their jars at eventide, when the stone is rolled away, to water the thirsty flocks; or the living fountain, under the shadow of a great rock in a weary land, with its grove of trees, where all the birds for many a mile flock in, and shake the copses with their song; its lawn of green, on which the long-dazzled eye rests with refreshment and delight; its brook, wandering away—perhaps to be lost soon in burning sand, but giving, as far as it flows, Life; a Water of Life to plant, to animal, and to man.All these images, which we have to call up in our minds one by one, presented themselves to the mind of an Eastern, whether Jew or heathen, at once, as a well-known and daily scene; and made him feel, at the very mention of a water-spring, that the speaker was telling him of the good and beautiful gift of a beneficent Being.And yet—so do extremes meet—like thoughts, though not like images, may be called up in our minds, here in the heart of London, in murky alleys and foul courts, where there is too often, as in the poet’s rotting sea—‘Water, water, everywhere,
Yet not a drop to drink.’
And we may bless God—as the Easterns bless Him for the ancestors who digged their wells—for every pious soul who now erects a drinking-fountain; for he fulfils the letter as well as the spirit of Scripture, by offering to the bodies as well as the souls of men the Water of Life freely.But the text speaks not of earthly water. No doubt the words ‘Water of Life’ have a spiritual and mystic meaning. Yet that alone does not prove the inspiration of the text. They had a spiritual and mystic meaning already among the heathens of the East—Greeks and barbarians alike.Copyright Rachel Art
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    Épisodes
    • SERMON XVI. THE METEOR SHOWER.

      SERMON XVI. THE METEOR SHOWER.
      Aug 28 2024
      If God be a perfect Father, then there must be a perpetual intercourse of some kind between Him and His children; between Him and that planet, however small, on which He has set His children, that they may be educated into His likeness. If God be perfect justice, the wrong, and consequent misery of the universe, how ever small, must be intolerable to Him. If God be perfect love, there is no sacrifice—remember that great word—which He may not condescend to make, in order to right that wrong, and alleviate that misery. If God be the Father of our spirits, the spiritual welfare of His children may be more important to Him than the fate of the whole brute matter of the universe. Think not to frighten us with the idols of size and height. God is a Spirit, before whom all material things are equally great, and equally small. Let us think of Him as such, and not merely as a Being of physical power and inventive craft. Let us believe in our Father in heaven. For then that higher intellect,—that pure reason, which dwells not in the heads, but in the hearts of men, will tell them that if they have a Father in heaven, He must be exercising a special providence over the minutest affairs of their lives, by which He is striving to educate them into His likeness; a special providence over the fate of every atom in the universe, by which His laws shall work together for the moral improvement of every creature capable thereof; that not a sparrow can fall to the ground without his knowledge; and that not a hair of their head can be touched, unless suffering is needed for the education of their souls.
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      20 min
    • SERMON XV. THE EARTHQUAKE.

      SERMON XV. THE EARTHQUAKE.
      Aug 27 2024
      God is our refuge and strength, a very present help in trouble. Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea.
      No one, my friends, wishes less than I, to frighten you, or to take a dark and gloomy view of this world, or of God’s dealings with men. But when God Himself speaks, men are bound to take heed, even though the message be an awful one. And last week’s earthquake was an awful message, reminding all reasonable souls how frail man is, how frail his strongest works, how frail this seemingly solid earth on which we stand; what a thin crust there is between us and the nether fires, how utterly it depends on God’s mercy that we do not, like Korah, Dathan, and Abiram of old, go down alive into the pit.What do we know of earthquakes? We know that they are connected with burning mountains; that the eruption of a burning mountain is generally preceded by, and accompanied with, violent earthquakes. Indeed, the burning mountains seem to be outlets, by which the earthquake force is carried off. We know that these burning mountains give out immense volumes of steam. We know that the expanding power of steam is by far the strongest force in the world; and, therefore, it is supposed reasonably, that earthquakes are caused by steam underground.We know concerning earthquakes two things: first, that they are quite uncertain in their effects; secondly, quite uncertain in their occurrence.
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    • SERMON XIV. THE GREAT COMMANDMENT.

      SERMON XIV. THE GREAT COMMANDMENT.
      Aug 26 2024
      Some say, when they hear this,—It is a hard saying. Who can bear it? Who can expect us to do as much as that? If we are asked to be respectable and sober, to live and let live, not to harm our neighbours wilfully or spitefully, and to come to church tolerably regularly—we understand being asked to do that—it is fair. But to love the Lord our God with all our hearts. That must be meant only for very great saints; for a few exceedingly devout people here and there. And devout people have been too apt to say,—You are right. It is we who are to love God with all our hearts and souls, and give up the world, and marriage, and all the joys of life, and turn priests, monks, and nuns, while you need only be tolerably respectable, and attend to your religious duties from time to time, while we will pray for you. But, my friends, if we read our Bibles, we cannot allow that. ‘Thou shalt love the Lord thy God,’ was spoken not to monks and nuns (for there were none in those days), not to great saints only (for we read of none just then), not even to priests and clergymen only. It was said to all the Jews, high and low, free and slave, soldier and labourer, alike—‘Thou, a man living in the world, and doing work in the world, with wife and family, farm and cattle, horse to ride, and weapon to wear—thou shalt love the Lord thy God.’
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      16 min
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