Town and Country Sermons Part 6

(Twenty-fourth Sunday after Trinity.)

Proverbs xiv. 23. In all labour there is profit.

I fear there are more lessons in the Book of Proverbs than most of us care to learn. There is a lesson in every verse of it, and a shrewd one. Certain I am, that for a practical, business man, who has to do his duty and to make his way in this world, there is no guide so safe as these same Proverbs of Solomon. In _this_ world, I say; for they say little about the world to come. Their doctrine is, that what is good for the next world, is good for this; that he who wishes to go out of this world happily, must first go through this world wisely; and more, that he who wishes to go through this world happily, must likewise go through it wisely.

The righteous, says Solomon, shall be recompensed in the earth, and not merely at the end of judgment hereafter: much more the wicked and the sinner.

That is the doctrine of the Proverbs; that men do, to a very great extent, earn for themselves their good or their evil fortunes, and are filled with the fruit of their own devices; and it is that doctrine which makes them the best of text-books for the practical man.

For the Proverbs do not look on religion as a thing to be kept out of our daily dealings, and thought of only on Sundays: they look on true religion, which is to obey G.o.d, as a thing which mixes itself up with all the cares and business of this mortal life, this work- day world; and, therefore, they are written in work-day language; in homely words taken from the common doings of this mortal life, as our Lord's parables are. And, like the most simple of those parables, the most simple of the proverbs have often the very deepest meaning.

'In all labour there is profit.' Whatsoever is worth doing, is worth doing well. It is always worth while to take pains. In another proverb, homely enough--but if it be in the Bible, it is not too homely for us--'Where no oxen are, the crib is clean,' Solomon says the same thing as in the text. He says, 'Where no oxen are, the farmer is saved trouble; the clearing away of dirt and refuse; and all the labour required to keep his cattle in condition: but all that trouble,' Solomon says, if a man will but undergo it, will repay itself; 'for much increase is in the strength of the ox.' For the ox, in that country, as in most parts of the world now, is the beast used for ploughing, and for all the work of the farm.

Now, herein, I think, Solomon gives us a lesson which holds good through all matters of life. That it is a short-sighted mistake to avoid taking trouble; for G.o.d has so well ordered this world, that industry will always repay itself. No doubt it is much easier and pleasanter for the savage to scratch the seed into the ground with some rude wooden tool, and sit idle till the grain ripens: much easier and pleasanter, than to breed and break in beasts, and to labour all the year round at the different duties of a well-ordered farm: but here is the mighty difference; that the savage, growing only enough for himself, is in continual danger of famine, he and all his tribe; while the civilized farmer, producing many times more than he needs for himself, gains food, comfort, and safety, not only for himself, but for many other human beings. The savage has an easy life enough, if that be any gain: but it is a life of poverty, uncertainty, danger of starvation. The civilized man works hard and heavily, using body and mind more in one month than the savage does in the whole year: but he gains in return a life of safety, comfort, and continually increasing prosperity.

This is Solomon's lesson: and be sure it holds good, not only of tilling the ground, but of all other labours, all other duties, to which G.o.d may call us. 'Whatsoever thy hand findeth to do,' says Solomon, 'do it with all thy might.' G.o.d has set thee thy work; then fulfil it. Fill it full. Throw thy whole heart and soul into it. Do it carefully, accurately, completely. It will be better for thee, and for thy children after thee. All neglect, carelessness, slurring over work, is a sin; a sin against G.o.d, who has called us to our work; a sin against our country and our neighbours, who ought to profit by our work; and a sin against ourselves also, for we (as I shall shew you soon) ought to be made wiser and better men by our work.

Oh, if there is one rule above another which I should like to bring home to young men and women setting out in life, it is this--_Take pains_. Take trouble. Whatever you do, do thoroughly. Whatever you begin, finish. It may not seem to be worth your while at the moment, to be so very painstaking, so very exact. In after years, you will find that it was worth your while; that it has _paid_ you, by training your character and soul; paid you, by giving you success in life; paid you, by giving you the respect and trust of your fellowmen; paid you, by helping you towards a good conscience, and enabling you in old age to look back, and say, I have been of use upon the earth; I leave this world, according to my small powers, somewhat better than I found it: instead of having to look back, as too many have, upon opportunities thrown away, plans never carried out, talents wasted, a whole life a failure, for want of taking pains.

Why do I say these things to you? To persuade you to work? Thank G.o.d, there is no need of that, for you are Englishmen; and it has pleased G.o.d to put into the hearts of Englishmen a love of work, and a power of work, which has helped to make this little island one of the greatest nations upon earth. No, thanks be to G.o.d, I say, there is no need to bid you work. What I ask you to do, is to look upon your work as an honourable calling, and as a blessing to yourselves, not merely as a hard necessity, a burden which must be borne merely to keep you from starvation. It is not that, my friends, but far more than that. For what is more honourable than to be of use? And in all labour, as Solomon says, there is profit; it is all of use.

And all trade, manufacture, tillage, even of the smallest, all management and ordering, whether of an estate, a parish, or even of the pettiest office in it, all is honourable, because all is of use; all helping forward, more or less, the well-being of G.o.d's human creatures, and of the whole world.

And therefore all is worth taking trouble over, worth doing as diligently and honestly as possible, in sure trust that it will bring its reward with it. Why not? Almsgiving is blessed in G.o.d's sight, and charity to the poor; and G.o.d will repay it: but is not useful labour blessed in his sight also? and shall he not repay it?

Will he not say of it, as well as of almsgiving, 'Inasmuch as ye have done it unto one of the least of these little ones, ye have done it unto me?' We may trust so, my friends; indeed, I may say more than, 'We may trust.' We can see; see that industry has its reward. By increasing the well-being of others, and the safety of others, you increase your own. So it is, and so it should be; for G.o.d has knit us all together as brethren, members of one family of G.o.d; and the well-being of each makes up the well-being of all, so that sooner or later, if one member rejoice, all the others rejoice with it.

But more. And here I speak to young people; for their elders, I doubt not, have found it out long since for themselves. Work, hard work, is a blessing to the soul and character of the man who works.

Young men may not think so. They may say, What more pleasant than to have one's fortune made for one, and have nothing before one than to enjoy life? What more pleasant than to be idle: or, at least, to do only what one likes, and no more than one likes? But they would find themselves mistaken. They would find that idleness makes a man restless, discontented, greedy, the slave of his own l.u.s.ts and pa.s.sions, and see too late, that no man is more to be pitied than the man who has nothing to do. Yes; thank G.o.d every morning, when you get up, that you have something to do that day which must be done, whether you like or not. Being forced to work, and forced to do your best, will breed in you temperance and self-control, diligence and strength of will, cheerfulness and content and a hundred virtues which the idle man will never know. The monks in old time found it so. When they shut themselves up from the world to wors.h.i.+p G.o.d in prayers and hymns, they found that, without working, without hard work either of head or hands, they could not even be good men. The devil came and tempted them, they said, as often as they were idle. An idle monk's soul was lost, they used to say; and they spoke truly. Though they gave up a large portion of every day, and of every night also, to prayer and wors.h.i.+p, yet they found they could not pray aright without work. And 'working is praying,' said one of the holiest of them that ever lived; and he spoke truth, if a man will but do his work for the sake of duty, which is for the sake of G.o.d. And so they worked, and worked hard, not only at teaching the children of the poor, but at tilling the ground, clearing the forests, building n.o.ble churches, which stand unto this day; none among them were idle at first; and as long as they worked, they were good men, and blessings to all around them, and to this land of England, which they brought out of heathendom to the knowledge of Christ and of G.o.d; and it was not till they became rich and idle, and made other people work for them and till their great estates, that they sank into sin and shame, and became despised and hated, and at last swept off the face of the land.

Lastly, my friends, if you wish to see how n.o.ble a calling Work is, consider G.o.d himself; who, although he is perfect, and does not need, as we do, the training which comes by work, yet works for ever with and through his Son, Jesus Christ, who said, 'My Father worketh hitherto, and I work.' Yes; think of G.o.d, who, though he needs nothing, and therefore need not work to benefit himself, yet does work, simply because, though he needs nothing, all things need him.

Think of G.o.d as a king working for ever for the good of his subjects, a Father working for ever for the good of his children, for ever sending forth light and life and happiness to all created things, and ordering all things in heaven and earth by a providence so perfect, that not a sparrow falls to the ground without his knowledge, and the very hairs of your head are all numbered.

And then think of yourselves, called to copy G.o.d, each in his station, and to be fellow-workers with G.o.d for the good of each other and of yourselves. Called to work, because you are made in G.o.d's image, and redeemed to be the children of G.o.d. Not like the brutes, who cannot work, and can therefore never improve themselves, or the earth around them; but like children of G.o.d, whom he has called to the high honour of subduing and replenis.h.i.+ng this earth which he has given you, and of handing down by your labour blessings without number to generations yet unborn. And when you go back, one to his farm, another to his shop, another to his daily labour, say to yourselves, This, too, as well as my prayers in church, is my heavenly Father's command; in doing this my daily duty honestly and well, I can do Christ's will, copy Christ, approve myself to Christ; single-eyed and single-handed, doing my work as unto G.o.d, and not unto men; and so hear, I may hope at last, Christ's voice saying to me, 'Well done, thou good and faithful servant. I set thee not to govern kingdoms, to lead senates, to command armies, to preach the gospel, to build churches, to give large charities, to write learned books, to do any great work in the eyes of men. I set thee simply to buy and sell, to plough and reap like a Christian man, and to bring up thy family thereby, in the fear of G.o.d and in the faith of Christ. And thou hast done thy duty more or less; and, in doing thy duty, has taught thyself deeper and sounder lessons about thy life, character, and immortal soul, than all books could teach thee. And now thou hast thy reward. Thou hast been faithful over a few things: I will make thee ruler over many things. Enter thou into the joy of thy Lord.'

SERMON XIII. FALSE PROPHETS

(Eighth Sunday after Trinity.)

Matthew vii. 16. Ye shall know them by their fruits.

People are apt to overlook, I think, the real meaning of these words. They do so, because they part them from the words which go just before them, about false prophets.

They consider that 'fruit' means only a man's conduct,--that a man is known by his conduct. That professions are worth nothing, and practice worth everything. That the good man, after all, is the man who does right; and the bad man, the man who does wrong. Excellent doctrine; and always needed. G.o.d grant that we may never forget it.

But the text surely does not quite mean that. 'Fruit' here does not mean a man's own conduct, but the conduct of those whom he teaches.

For see,--our Lord is talking of prophets; that is preachers, who set up to preach the Word of G.o.d, in the name of G.o.d. 'Beware,' he says, 'of false prophets. By their fruits ye shall know them. By what you gather from them,' he says. 'For do men gather grapes off thorns, or figs off thistles?'

Now what is a preacher's fruit? Surely the fruit of his preaching; and that is, not what he does himself, but what he makes you do.

His fruit is what you gather from him; and what you gather from him is, not merely the notions and doctrines which he puts into your head, but the way of life in which he makes you live. What he makes you do, is the fruit which you get from him. Does he make you a better man, or does he not? that is the question. That is the test whether he is a false prophet, or a true one; whether he is preaching to you the eternal truth of G.o.d, or man's inventions and devil's lies.

Does he make you a better man? Not--Does he make you feel better?

but--Does he make you behave better? There is too much preaching in the world which makes men _feel_ better--so much better, indeed, that they go about like the Pharisee, thanking G.o.d that they are not as other men, before they have any sound reason to believe that they are _not_ as other men; because they live just such lives as other men do, as far as respectability, and the fear of hurting their custom or their character, allow them to do. They have their prophets, their preachers who teach them; and by their fruits in these men, the preachers may be known, by those who have eyes to see, and hearts to understand.

Therefore beware of false prophets. There are too many of them in the world now, as there were in our Lord's time; men who go about with the name of G.o.d on their lips, and the Bible in their hands, in sheep's clothing outwardly; but inwardly ravening wolves. In sheep's clothing, truly, smooth and sanctimonious, meek, and sleek.

But wolves at heart; wolves in cunning and slyness, as you will find, if you have to deal with them; wolves in fierceness and cruelty, as you will find if you have to differ from them; wolves in greediness and covetousness, and care of their own interest and their own pockets. And wolves, too, in hardness of heart; in the hard, dark, horrible, unjust doctrines, which they preach with a smile upon their lips, not merely in sermons, but in books and tracts innumerable, making out the Heavenly Father, the G.o.d whose name is Love and Justice, to be even such a one as themselves.

Wolves, too, in their habit of hunting in packs, each keeping up his courage by listening to the howl of his fellows. They may come in the name of G.o.d. They may tell you that they preach the Gospel; that no one but they preach the Gospel. But by their fruits ye shall know them.

Will they make you better men? Is it not written, 'The disciple is not above his master?' What will you learn from them, but to be like them? And the more you take in their doctrines, the more like them you will be; for is it not written, 'He that is perfect shall be as his master.' Can they lead you to eternal life? Is it not written, 'If the blind lead the blind, both shall fall into the ditch?'

But by their fruits ye shall know them. By their fruits in the world at large, if you have eyes to see it. By their fruits in your own lives, if you give yourselves up to listen to their false doctrines, for you will surely find, that, in the first place, they will not make you honest men. They will not teach you to be just and true in all your dealings. They will not teach you common morality. No, my friends, it is most sad to see, how much preaching and tract-writing there is in England now, which talks loud about Protestant doctrine, and Gospel truths, while all the fruit of it seems to be, to teach men to abuse the Pope, and to fancy that every one is going to h.e.l.l, who does not agree with their opinions; while their own lives, their own conduct, their own morality, seems not improved one whit by all this preaching. And yet men like such preaching, and run to hear it. Of course they do; for it leaves them to behave all the week as if there was no Law of G.o.d, if only they will go on Sundays, and listen to what is called, I fear most untruly, the Gospel of G.o.d; leaves them, on condition of belonging to some particular party, and listening to some favourite preacher, free to give way to their pa.s.sions, their spite, their meanness; to grind their servants, cheat their masters, trick their customers, adulterate their goods, and behave in money-matters as if all was fair in business, and the Gospel of Jesus Christ had nothing to do with common honesty; and all the while,

Compound for sins they are inclined to.

By d.a.m.ning those they have no mind to.

My friends, these things ought not so to be. There is a Gospel of G.o.d, which preaches full forgiveness for the sake of Jesus Christ, to all who turn from their sins. But there is a Law of G.o.d, likewise, which executes sure vengeance against all who do _not_ turn from their sins; be their professions as high, or their doctrines as correct as they may. A law which is in the Gospel itself, and says, by the mouth of the Apostle St. John, 'Little children, let no man deceive you: he that _doeth_ righteousness is righteous, even as G.o.d is righteous'--he--and not he who expects to be saved by listening to some false preacher who teaches his congregation how to go to heaven without having thought one heavenly thought, or done one heavenly-deed.

Yes. There is an eternal law of G.o.d, which people are forgetting, I often fear, more and more, in England just now. I sometimes dread, lest we should be sinking into that hideous state of which the old Hebrew prophet speaks--'The prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof?' What, indeed; if people are to be taught more and more, that religion is a matter merely of doctrines and fancies and feelings, and has nothing to do with common morality, and common honesty, and common self-control and improvement of character and conduct?

My friends, in these dangerous days, for dangerous they truly are-- like those of the Scribes and Pharisees of old; days in which bigotry and hardness of heart, hypocrisy and lip-profession stalk triumphant; days, in which men, like the Scribes and Pharisees of old, boast of the Bible, wors.h.i.+p the Bible, think they have eternal life in the Bible, spend vast sums every year in spreading the Bible; and yet will neither read the Bible honestly, nor obey its plain commands--In such days as these, what prophet shall we fall back upon? What preacher shall we trust?

We can at least trust our Bible. We can read it honestly, if only there be in us the honest and good heart; we can obey its plain commands, if only we hunger and thirst after righteousness, and desire really to become good men. Read your Bibles for yourselves with a single eye, and with a pure heart which longs to know G.o.d's will because it longs to _do_ G.o.d's will; and you will need no false prophets, under pretence of explaining it to you, to draw you away from the Holy Catholic faith into which you were baptized.

But if you must have a commentary on the Bible; if you must have some book to give you a general notion of what the Bible teaches you, and what it expects of you; go to the prayer-book. Go to the good old Catechism which you learnt at school. There, though not from the popular preachers, you will learn that G.o.d is just and true, loving and merciful, and no respecter of persons. There you will learn, that Christ died not for a few elect, but for the sins of the whole world. There you will learn that in baptism, by G.o.d's free grace, and not by any experiences or feelings of your own, you were made children of G.o.d, members of Christ, and inheritors of the kingdom of heaven. There you will learn, that the elect whom the Holy Spirit sanctifies, are not merely a favoured few, but _you_-- every baptized man, woman, and child. That the Holy Spirit is with you, every one of you, to sanctify you, if you will open your hearts to his gracious inspirations. And there you will learn what sanctification really means. Not a few fancies and feelings about which any man can deceive himself, and any man, also, deceive his neighbours. No, that sanctification means being made holy, righteous, virtuous, good. That sanctification means 'To love your neighbour as yourself, and to do to all men as they should do unto you--to love, honour, and succour your father and mother'--Shall I go on? Or do you all know the plain old duty to your neighbours, which stands in the Church Catechism. If you do, thank G.o.d that you were taught it in your youth. Read it over and over again. Think over it. Pray to G.o.d to give you grace to act upon it, and to shew the fruit of it in your lives. And then, 'By its fruits you shall know it.' By its fruits you shall know the virtue of the Catechism, and of the great and good men, true prophets of G.o.d, who wrote that Catechism. Yes. Cling to that Catechism, even if it convinces you of many sins, and makes you sadly ashamed of yourselves again and again; for, believe me, it will prove your best safeguard in doctrine, your best teacher in practice, in these dangerous days-- days in which every man who believes that right is right, and wrong is wrong, has need to pray with all his heart--'From all false doctrine, heresy, and schism; from hardness of heart, and contempt of thy word and commandments; good Lord, deliver us!'

SERMON XIV. THE ROCK OF AGES

(Ninth Sunday after Trinity.)

1 Corinthians x. 4. They drank of that Spiritual Rock which followed them; and that Rock was Christ.

St. Paul has been speaking to the Corinthians about the Holy Communion.

In this text, St. Paul is warning the Corinthians about it. He says, 'You may be Christian men; you may have the means of grace; you may come to the Communion and use the means of grace; and yet you may become castaways.' St. Paul himself says, in the very verse before, 'I keep under my body, and bring it into subjection: lest .

... I myself should be a castaway.' Look, he says then, 'at the old Jews in the wilderness. They all partook of G.o.d's grace: but they were not all saved. They were all baptized to Moses in the cloud and in the sea. They all ate the same spiritual meat, the manna from heaven. They all drank the same spiritual drink, the water out of the rock in h.o.r.eb. And yet with many of them G.o.d was not well pleased;' for they were overthrown--their corpses were scattered far and wide--in the wilderness. The spiritual meat and the spiritual drink could not keep them alive, if they sinned, and deserved death. 'So,' says St. Paul, 'with you. You are members of Christ's body. The cup of blessing which we bless, is the communion of the blood of Christ; the bread which we break, is the communion of the body of Christ:' but beware, they will not save you, if you sin. Nothing will save you, if you sin. If you l.u.s.t after evil things, as those old Jews did; if you are idolaters, as they were; if you are profligates, as they were; if you tempt Christ, as they did; if you murmur against G.o.d, as they murmured, you will be destroyed like them.

Note here two things. First, that St. Paul says that we really receive Christ in the Holy Communion. He does _not_ say, as some do, that the Communion is merely a remembrance of Christ's death.

He says that the faithful verily and indeed receive Christ's body and blood in the Sacrament. He says so, distinctly, plainly, literally; and if that be not true, his whole argument goes for nothing, and will not stand. The Jews, he says, drank of the spiritual Rock which followed them, and that Rock was Christ; and so he says to you. But that did not save them from the punishment of their sins, when they went and sinned afresh: neither will it save you.

But now--What are these strange words which St. Paul uses? These old Jews drank of the spiritual Rock which followed them, and that Rock was Christ? Where in the Old Testament do we read of the Rock following them? We read of Moses striking the rock in h.o.r.eb, at the beginning of their wanderings in the wilderness; but not of its following them afterwards.