Town and Country Sermons Part 8

You heard in this text (part of the epistle for this day) St. Paul's opinion of himself. You heard, also, in the Second Lesson for this day, the ninth chapter of Acts, the extraordinary story of his conversion.

And what may we learn from that story? We may learn many lessons; lessons without number.

We may learn, first; not to be astonished, if we have to change our opinions as we grow older. When we are young, we are very positive about this thing and that, as St. Paul was; violent in favour of our own opinions; ready to quarrel with any one who differs from us, as St. Paul was. But let ten years, twenty years, roll over our heads, and we may find our opinions utterly changed, as St. Paul did, and look back with astonishment on ourselves, for having been foolish enough to believe what we did, as St. Paul looked back; and with shame, as did St. Paul likewise, at having said so many violent and unjust things against people, who, we now see, were in the right after all.

Next; we may learn not to be ashamed of changing our minds: but if we find ourselves in the wrong, to confess it boldly and honestly, as St. Paul did. What a fearful wrench to his mind and his heart; what a humiliation to his self-conceit, to have to change his mind once for all on all matters in heaven and earth. What must it not have cost him to throw up at once all his friends and relations; to part himself from all whom he loved and respected on earth, to feel that henceforth they must look upon him as a madman, an infidel, an enemy. To an affectionate man, and St. Paul was an extremely affectionate man, what a bitter struggle that must have cost him.

But he faced that struggle, and conquered in it, like a brave and honest man. And the consequence was, that he had, in time, and after many lonely years, many Christian friends for each Jewish friend that he had lost; and to him was fulfilled (as it will be to all men) our Lord's great saying, 'There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my sake, and the gospel's, but he shall receive an hundredfold now in this time, ... and in the world to come eternal life.'

Next; we may take comfort, in the hope that G.o.d will not impute to us these early follies and mistakes of ours; if only there be in us, as there was in St. Paul, the honest and good heart; that is, the heart which longs to know what is true and right, and bravely acts up to what it knows. St. Paul did so. G.o.d, when he set him apart, as he says, from his very birth, gave him a great grace, even the honest and good heart; and he was true to it, and used it. He tried to learn his best, and do his best. He profited in the Jews'

religion, beyond all his fellows. He was, touching the righteousness which was in the law, blameless. He was so zealous for what he thought right, that he persecuted the Church of Christ, as the Pharisees, his teachers, had taught him to do. In all things, whether right or wrong in each particular case, he was an honest, earnest seeker after truth and righteousness. And therefore Christ, instead of punis.h.i.+ng him, fulfilled to him his own great saying,--'To him that hath shall be given, and he shall have abundance.' He had not yet, as he himself says, again and again, the grace of Christ, which is love to his fellow-men; and therefore his works were not pleasing to G.o.d, and had, as the article says, the nature of sin. His empty forms and ceremonies could not please G.o.d. His persecuting the Church had plainly the nature of sin. But there was something which G.o.d had put in him, and which G.o.d would not lose sight of, or suffer to be lost; and that was, the honest and good heart, of which our Lord speaks in the parable of the sower. In that Christ sowed the word of G.o.d, even himself, and his grace and Holy Spirit; and, behold, it sprang up and bore fruit a hundredfold, over all Christian nations to this day.

Keep, therefore, if you have it, the honest and good heart. If you have it not, pray for it earnestly. Determine to learn what is true, whatever be the trouble; and to do what is right, whatever be the cost; and then, though you may make many mistakes, and have more than once, perhaps, to change your mind in shame and confusion, yet all will come right at last, for the grace of Christ, sooner or later, will lead you into all truth which you require for this world and all worlds to come.

Again, we may learn from St. Paul this lesson. That though G.o.d has forgiven a man, that is no reason that he should forgive himself.

That may seem a startling saying just now. For the common teaching now is, that if a man finds, or fancies, that G.o.d has forgiven him, he may forgive himself at once; that if he gets a.s.surance that his sins are washed away in Christ's blood, he may go swaggering and boasting about the world (I can call it no less), as if he had never sinned at all; that he may be (as you see in these revivals, from which G.o.d defend us!) one moment in the deepest agonies of conscience, and dread of h.e.l.l-fire, and the next moment in raptures of joy, declaring himself to be in heaven. Alas, alas! such people forget that sin leaves behind it wounds, which even the grace of Christ takes a long time in healing, and which then remain as ugly, but wholesome scars, to remind us of the fools which we have been.

They are like a man who is in great bodily agony, and gets sudden relief from a dose of laudanum. The pain stops; and he feels himself, as he says, in heaven for the time: but he is too apt to forget that the cause of the pain is still in his body, and that if he commits the least imprudence, he will bring it back again; just as happens, I hear, in too many of these hasty and noisy conversions now-a-days.

That is one extreme. The opposite extreme is that of many old Roman Catholic saints and hermits who could not forgive themselves at all, but pa.s.sed their whole lives in fasting, poverty, and misery, bewailing their sins till their dying day. That was a mistake. It sprang out of mistaken doctrines, of which I shall not speak here: but it did not spring entirely from them. There was in them a seed of good, for which I shall always love and honour them, even though I differ from them; and that was, a n.o.ble hatred of sin. They felt the sinfulness of sin; and they hated themselves for having sinned.

The mercy of G.o.d made them only the more ashamed of themselves for having rebelled against him. Their longing after holiness only made them loathe the more their past unholiness. They carried that feeling too far: but they were n.o.ble people, men and women of G.o.d; and we may say of them, that, 'Wisdom is justified of all her children.'

But I wish you to run into neither extreme. I only ask you to look at your past lives, if you have ever been open sinners, as St. Paul looked at his. There is no sentimental melancholy in him; no pretending to be miserable; no trying to make himself miserable. He is saved, and he knows it. He is an apostle, and he stands boldly on his dignity. He is cheerful, hopeful, joyful: but whenever he speaks of his past life (and he speaks of it often), it is with n.o.ble shame and sorrow. Then he looks to himself the chief of sinners, not worthy to be called an apostle, because he persecuted the Church of Christ. What he is, he will not deny. What he was, he will not forget, he dare not forget, lest he should forget that the good which he does, _he_ does not--for in him (that is, in his flesh, his own natural character), dwelleth no good thing--but Christ, who dwells in him; lest he should grow puffed up, careless, self-indulgent; lest he should neglect to subdue his evil pa.s.sions; and so, after having preached to others, himself become a castaway.

So let us do, my friends. Let us not be too hasty in forgiving ourselves. Let us thank G.o.d cheerfully for the present. Let us look on hopefully to the future; let us not look back too much at the past, or rake up old follies which have been pardoned and done away. But let us thank G.o.d whenever he thinks fit to shew us the past, and bring our sin to our remembrance. Let us thank him, when meeting an old acquaintance, pa.s.sing by an old haunt, looking over an old letter, reminds us what fools we were ten, twenty, thirty years ago. Let us thank him for those nightly dreams, in which old tempers, old meannesses, old sins, rise up again in us into ugly life, and frighten us by making us in our sleep, what we were once, G.o.d forgive us! when broad awake. I am not superst.i.tious. I know that those dreams are bred merely of our brain and of our blood.

But I know that they are none the less messages from G.o.d. They tell us unmistakeably that we are the same persons that we were twenty years ago. They tell us that there is the same infection of nature, the same capability of sin, in us, that there was of old. That in our flesh dwells no good thing: that by the grace of G.o.d alone we are what we are: and that did his grace leave us, we might be once more as utter fools as we were in the wild days of youth. Yes: let us thank G.o.d for everything which reminds us of what we once were.

Let us humble ourselves before him whenever those memories return to us; and let us learn from them what St. Paul learnt. To be charitable to all who have not yet learnt the wisdom which G.o.d (as we may trust) has taught to us; to feel for them, feel with them, be sure that they are our brothers, men of like pa.s.sions with ourselves, who will be tried by the same standard as we; whom therefore we must not judge, lest we be judged in turn: and let us have, as St. Paul had, hope for them all; hope that G.o.d who has forgiven us, will forgive them; that G.o.d who has raised us from the death of sin, to something of the life of righteousness, will raise them up likewise, in his own good time.

Amen.

SERMON XVII. THE BROKEN AND CONTRITE HEART

Isaiah, lvii. 15-21. For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made. For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart. I have seen his ways, and will heal him: I will lead him also, and restore comforts unto him and to his mourners. I create the fruit of the lips: Peace, peace to him that is far off, and to him that is near, saith the Lord; and I will heal him. But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. There is no peace, saith my G.o.d, to the wicked.

This is part of Isaiah's prophecy. He is telling the Jews that they should come back safe at last to their own land. He tells them why G.o.d had driven them out, and why G.o.d was going to bring them back.

He had driven them out for their sins. But he was not going to bring them back for their righteousness. He was going to bring them back out of his own free grace, his own pure love and mercy, which was wider, deeper, and higher, than all their sins, or than the sins of the whole world. He had sworn to Abraham to be the friend of those foolish rebellious Jews, and he would keep his promise for ever. Their wickedness could not conquer his goodness, or their denying him make him deny himself.

But one thing he did require of them. Not that they should turn and do right all at once. That must come afterwards. But that they should open their eyes, and see that they had done wrong. He wanted to produce in them the humble and the contrite heart.

Now, as I told you last Sunday, a contrite heart does not merely mean a broken heart; it means more. It means literally a heart crushed; a heart ground to powder. You can have no stronger word.

It was this heart which G.o.d wished to breed in these rebellious Jews. A heart like Isaiah's heart, when he said, after having seen G.o.d's glory, 'Woe is me, for I am a man of unclean lips, and dwell among a people of unclean lips.' A heart like Jeremiah's heart, when he said, 'Oh, that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people.' A heart like Daniel's heart, when he confessed before G.o.d that, to him and all his people belonged shame and confusion of face.

Why do I mention these three men? They were not bad men, but good men. What need had they of a contrite heart?

I mention them, because they were good men. And why were they good men? For any good works of their own? Not in the least. What made them good men was, just the having the humble and the contrite heart; just feeling that in themselves they were as bad as the sinners round them; that the only thing which kept them out of the idolatry and profligacy of their neighbours was confessing their own weakness, and clinging fast to G.o.d by faith; confessing that their own righteousness was as filthy rags, and that G.o.d must clothe them with his righteousness.

Do you suppose that Isaiah, Jeremiah, and Daniel would have been good men, if they had said to themselves, 'We are prophets; we are inspired; we know G.o.d's law: and therefore we are righteous; we are safe: but these people--these idolaters, these drunkards, these covetous, tyrannous, profligate people round, to whom we preach, and who know not the law--they are accursed.' If they had, they would have said just what the Pharisees said afterwards. And what came of their saying so? Instead of knowing the Lord Christ, when he came they crucified him, showing that they were really worse at heart than the ignorant common people, instead of better.

No, my friends, Isaiah, and Jeremiah, and Daniel, were, better men than those round them, just because they had the humble and contrite heart; because they confessed that the root of sin was in them too, as much as in their fellow-country men; because they took their share of the public blame, their share of the public burden.

And their work and wish was, to breed in their fellow-countrymen the same humble and contrite heart which they had; to make them confess that their only hope lay in turning back to G.o.d, and doing right.

But they could not succeed. Sin was too strong for them. So as Isaiah had warned the Jews, G.o.d did the work himself. G.o.d took the matter into his own hands, and arose out of his place to punish those Jews, and to make short work with them, by famine, and pestilence, and earthquake, and foreign invasion, till they were all carried away captive to Babylon: to see if that would teach them to know that G.o.d was the Lord; to see if that would breed in them the humble and contrite heart.

But G.o.d says to these poor Jews, Do not fancy that I have taken a spite against you. Not so. I will not contend for ever. I will not be always angry; for then the spirit would fail before me, and the souls which I have made. I have made you, G.o.d says; and I love you. I wish to save you, and not to destroy you. If G.o.d really hated any man, do you suppose that he would endure that man for a moment in his universe? Do you suppose that he would not sweep that man away, as easily and as quickly as we do a buzzing gnat when it torments us? Do you fancy that G.o.d lets you, or me, or any man, or any creature live one single instant, except in the hope of saving him, and of making him better than he is; of making him of some use, somewhere, some day or other? Do you suppose, I say, that G.o.d endures sinners one moment, save because he loves sinners, and willeth not the death of a sinner, but that he should be converted and live? No. 'G.o.d our Saviour,' says St. Paul to Timothy, 'willeth that all men should be saved, and come to the knowledge of the truth;' and therefore if they are not saved it must be their own fault, and not G.o.d's; it must be they who will not be saved, though G.o.d wills that they should be, as Isaiah goes on to show. For he says--G.o.d cries to men, Peace! I create the fruit of the lips; that is, I give men cause to thank me. I create it. I make it without their help. I do not sell them my mercy. I give it them freely. I say, Peace, peace, to them all, To him who is near, and him who is afar off; peace to all mankind; peace on earth, and goodwill to men.

G.o.d is everlastingly at peace with himself, and at peace with all his creatures, and with all his works; and he wills, in his boundless love, to bring them all into his peace, the peace which pa.s.seth understanding; that they may be at peace with him; and, therefore at peace with themselves, and at peace with each other.

But how can they be at peace, when there is no peace in them? If they will do wrong; if they will quarrel; if they will defraud each other; if they will give way to the l.u.s.ts and pa.s.sions which war within them: how can they be at peace? They are like a troubled sea, says Isaiah, when it cannot rest, which casts up mire and dirt; and there is no peace to them. It is not G.o.d who casts up the mire and dirt. It is they who cast it up. G.o.d has not made them restless: but they themselves, with their pride, selfishness, violent pa.s.sions, longings after this and that. G.o.d has not made them foul and dirty, but they themselves, with their own foul words and foul deeds, which keep them from being at peace with themselves, because they are ashamed of them all the while; which keep them from being at peace with their neighbours; which make them hate and fear their neighbours, because they know that their neighbours do not respect them, or are afraid of their neighbours finding them out.

What says brave, plain-spoken St. James?--'Let no man say when he is tempted, I am tempted of G.o.d: for G.o.d cannot be tempted with evil, neither tempteth he any man.' 'From whence come wars and fightings among you? Come they not hence, even of your l.u.s.ts that war in your members? Ye l.u.s.t, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.'

But as for G.o.d, he says, from him comes nothing but good. Do not fancy anything else. 'Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of His own will begat He us with the word of truth, that we should be a kind of first-fruits of His creatures.'

My friends, all these things were written for our examples. G.o.d grant that we may lay the lesson to heart. A dark night may come to any one of us, a night of darkness upon darkness, and sorrow upon sorrow, and bad luck upon bad luck; till we know not what is going to happen next; and are ready to say with David--'All thy waves and thy billows are gone over me;' and with Hezekiah--'I reckoned till morning, that, as a lion, so will he break all my bones: from day even to night wilt thou make an end of me.'

G.o.d grant, that before that day comes, we may have so learnt to know G.o.d, as to know that the billows are G.o.d's billows, and the storms his storms; and, after a while, not to be afraid, though all earthly hope and help seem swept away. G.o.d grant that when trouble comes after trouble, we may be able to see that our Father in heaven is only dealing with us as he dealt with those poor Jews; that he is all the while saying 'Peace!' to us, whether we be near him, or far off from him; and is ready to heal us, the moment that he has worked in us the broken and contrite heart. And we may trust him that he will do it. With him one day is as a thousand years. And in one day of bitter misery he can teach us lessons, which we could not teach ourselves in a thousand years of reading and studying, or even of praying. But our prayers, we shall find, have not been in vain.

He has not forgotten one of them; and there is the answer, in that very sorrow. In sorrow, he is making short work with our spirits.

In one terrible and searching trial our souls may be, as the Poet says--

Heated hot with burning fears, And bathed in baths of hissing tears; And battered by the strokes of doom.

To shape and use.

Yes. He will make short work at times with men's spirits. He grinds hearts to powder, that they may be broken and contrite before him: but only that he may heal them; that out of the broken fragments of the hard, proud, self-deceiving heart of stone, he may create a new and harder heart of flesh, human and gentle, humble and simple. And then he will return and have mercy. He will show that he will not contend for ever. He will show that he does not wish our spirits to fail before him, but to grow and flourish before him to everlasting life. He will create the fruit of the lips, and give us cause to thank him in spirit and in truth. He will show us that he was nearest when he seemed furthest off; and that just because he is the high and lofty One that inhabiteth eternity, whose name is Holy, who dwelleth in the high and holy place, for that very reason he dwells also with the humble and the contrite heart; because that heart alone can confess his height and its own lowliness, confess its own sin and his holiness; and so can cling to his majesty by faith, and partake of his holiness by the inspiration of his Holy Spirit.

G.o.d grant that we may all so humble ourselves under his mighty hand, whenever that hand lies heavy upon us, that he may raise us up in due time, changed into his divine likeness, from glory to glory; till we come to the measure of Christ, and to the stature of perfect men, renewed into the image of the Son of Man, Jesus Christ our Lord! Amen.

SERMON XVIII. ST. PETER

Matt. xvi. 18. Thou art Peter, and on this rock I will build my Church.

This is St. Peter's day. It will be well worth our while to think a little over St. Peter, and what kind of man he was. For St. Peter was certainly one of the most important and most famous men who ever lived in the whole world. You just heard what our Lord said to him in the text. And certainly, from those words, and from many other things which are told of St. Peter, he was the chief of the apostles--at least till St. Paul arose.

St. Paul says himself, that he had as much authority as St. Peter, and that he was not a whit behind the very chiefest of the apostles: but St. Peter, for some time after our Lord's death, seems to have been looked up to, by the rest of the apostles and the disciples, as their leader, the man of most weight and authority among them. It was to St. Peter especially that our Lord looked to strengthen the other apostles, after he had been converted himself. It was to St.

Peter that our Lord first revealed that great gospel, that the Gentiles were fellow-heirs with the Jews in all G.o.d's promises. The same thing was afterwards revealed to St. Paul too, and far more fully: but it was St. Peter who had the great honour of baptizing the first heathen; and of using, as our Lord had bid him do, the keys of the kingdom of heaven, to open its doors to all the nations upon earth.

Now, what sort of a man was this on whom the Lord Jesus Christ put so great an honour? If we say that St. Peter was nothing in himself; that all the goodness and worth in him was given him by Jesus Christ, then we must ask, what sort of goodness, what sort of worth, did the Lord give St. Peter to make him fit for so great an office? And how did he use Christ's gifts? For, mind, he might have used them wrongly, as well as rightly; and the greater gifts he had, the more harm he would have done if he had used them ill. We shall see, presently, how he did use them ill, more than once; and how our Lord had to reprove him, and say very stern and terrible words to him, to bring him to his senses.

But this we may see, that St. Peter was always a frank, brave, honest, high-spirited man; who, if he thought that a thing ought to be done, would do it at once.