Chapter VII: Part 7

Well would it be for married people, if they would but remember this. Well for them, for their own sake and for their children's. "Heirs together," St Peter says they are, "of the grace of life." Think of those words; for in them lies the true secret of happiness. Not in the mere grace of youth, which pleases the fancy at first; that must soon fade; and then comes, too often, coldness between man and wife; neglect, rudeness, ill-temper, because the grace of life is not there--the grace of the inner life, of the immortal soul, which alone makes life pleasant, even tolerable, to two people who are bound together for better or for worse. But yet, unless St Peter be mistaken, the fault in such sad case is on the man's side. Yes, we must face that truth, we men; and face it like men. If we are unhappy in our marriage it is our own fault. It is the woman who is the weaker, says St Peter, and selfish men are apt to say, "Then it is the woman's fault, if we are not happy." St Peter says exactly the opposite. He says,--Because she is the weaker you are the stronger; and therefore it is your fault if she is not what she should be; for you are able to help her, and lead her; you took her to your heart for that very purpose, you swore to cherish her. Because she is the weaker, you can teach her, help her, improve her character, if you will. You have more knowledge of life and the world than she has. Dwell with her according to knowledge, says St Peter; use your experience to set her right if she be wrong; and use your experience and your strength, too, to keep down your own temper and your own selfishness toward her, to bear and forbear, to give and forgive, live and let live. Remember that you are heirs TOGETHER of the grace of life; and if the grace of life is not in you, you cannot expect it to be in her. And what is the grace of life? It must be the grace of Christ. St John says that Christ IS the Life. And what is the grace of Christ? Christ's grace, Christ's gracefulness, Christ's beautiful and noble and loving character--the grace of Christ is Christ's likeness. Do you ask what will Christ give me? He will give you Himself. He will make you like Himself, partaker of His grace; and what is that? It is this--to be loving, gentle, temperate, courteous, condescending, self-sacrificing. Giving honour to those who are weaker than yourself, just because they are weaker; ready and willing, ay, and counting it an honour to take trouble for other people, to be of use to other people, to give way to other people; and, above all, to the woman who has given herself to you, body and soul. That is the grace of Christ; that is the grace of life; that is what makes life worth having: ay, makes it a foretaste of heaven upon earth; when man and wife are heirs together of the grace of life, of all those tempers which make life graceful and pleasant, giving way to each other in everything which is not wrong; studying each other's comfort, taking each other's advice, shutting their eyes to each other's little failings, and correcting each other's great failings, not by harsh words, but silently and kindly, by example. And if the man will do that, there is little fear but that the woman will do it also. And so, their prayers are not hindered.

Married people cannot pray, they have no heart to pray, while they are discontented with each other. They feel themselves wrong, and because they are parted from each other, they feel parted from God too; and their selfishness or anger rises as a black wall, not merely between them, but between each of them and God. And so the grace of life is indeed gone away from them, and the whole world looks dark and ugly to them, because it is not bright and cheerful in the light of Christ's grace, which makes all the world full of sunshine and joy. But it need not be so, friends. It would not be so, if married people would take the advice which the Prayer Book gives them, and come to Holy communion. Would to God, my friends, that all married people would understand what that Holy communion says to them; and come together Sunday after Sunday to that throne of grace, there to receive of Christ's fulness, and grace upon grace. For that Table says to you: You are heirs together of the grace of life; you are not meant merely to feed together for a few short years, at the same table, on the bread which perishes, but to feed for ever together on the bread which comes down from heaven, even on Christ Himself, the life of the world; to receive life from His life, that you may live together such a life as He lived, and lives still; to receive grace from the fulness of His grace, that you may be full of grace as He is. That Table tells you that because you both must live by the same life of Christ, you must live the same life as each other, and grow more and more like each other year by year; that as you both receive the same grace of Christ, you will become more and more gracious to each other year by year, and both grow together, nearer and dearer to each other, more worthy of each other's respect, more worthy of each other's trust, more worthy of each other's love. And then "till death us do part" may mean what it will. Let death part what of them he can part, the perishing mortal body; he has no power over the soul, or over the body which shall rise to life eternal. Let death do his worst. They belong to Christ who conquered death, and they live by His everlasting life, and their life is hid with Christ in God, where death cannot reach it or find it; and therefore their life and their love, and the grace of it, will last as long as Christ's life and Christ's love, and Christ's grace last- -and that will be for ever and ever.

SERMON XXI. FATHER AND CHILD

Eversley. 1861.

1 Cor. i. 4, 5, 7. "I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ. That in every thing ye are enriched by Him, in all utterance, and in all knowledge . . . So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ. Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ."

This text is a very important one. It ought to teach me how I should treat you. It ought to teach you how you should treat your children. It ought to teach you how God, your heavenly Father, treats you. You see at the first glance how cheerful and hopeful St Paul is about these Corinthians. He is always thanking God, he says, about them, for the grace of God which was given them by Jesus Christ, that in everything they were enriched by Him, in all utterance and in all knowledge. And he has good hope for them. Nay, he seems to be certain about them, that they will persevere, and conquer, and be saved; for Christ Himself will confirm them (that is strengthen them) to the end, that they may be blameless in the way of our Lord Jesus Christ.

If we knew no more of these Corinthians than what these words tell us, we should suppose that they were very great saints, leading holy and irreproachable lives before God and man. But we know that it was not so. That they were going on very ill. That this is the beginning of an epistle in which St Paul is going to rebuke them very severely; and to tell them, that unless they mend, they will surely become reprobates, and be lost after all. He is going to rebuke them for having heresies among them, that is religious parties and religious quarrels--very much as we have now; for being puffed up with spiritual self-conceit; for despising and disparaging him; for loose lives, allowing (in one case) such a crime among them as even the heathen did not allow; for profaning the Lord's Supper, to such an extent that some seem even to have got drunk at it; for want of charity to each other; for indulging in fanatical excitement; for denying, some of them, the resurrection of the dead; on the whole, for being in so unwholesome a state of mind that he has to warn them solemnly of the fearful example of the old Israelites, who perished in the wilderness for their sins--as they will perish, he hints, unless they mend.

And yet he begins by thanking God for them, by speaking of them, and to them, in this cheerful and hopeful tone.

Does that seem strange? Why should it seem strange, my friends, to us, if we are in the habit of training our children, and rebuking our children, as we ought? If we have to rebuke our children for doing wrong, do we begin by trying to break their hearts? by raking up old offences, by reproaching them with all the wrong they ever did in their lives, and giving them to understand that they are thoroughly bad, and have altogether lost our love, so that we will have nothing more to do with them unless they mend? Or do we begin by making them feel that however grieved we are with them, we love them still; that however wrong they have been, there is right feeling left in them still; and by giving them credit for whatever good there is in them--by appealing to that; calling on them to act up to that; to be true to themselves, and to their better nature; saying, You can do right in one thing--then do right in another--and do right in all? If we do not do this we do wrong; we destroy our children's self-respect, we make them despair of improving, we make them fancy themselves bad children: that is the very surest plan we can take to make them bad children, by making them reckless.

But if we be wise parents--such parents to our children as St Paul was to his spiritual children, the Corinthians--we shall do by them just what St Paul did by these Corinthians. Before he says one harsh word to them, he will awaken in them faith and love. He will make them trust him and love him, all the more because he knows that through false teaching they do not trust and love him as they used to do. But till they do, he knows that there is no use in rebuking them. Till they trust him and love him, they will not listen to him. And how does he try to bring them round to him? By praising them:--by telling them that he trusts them and loves them, because in spite of all their faults there is something in them worthy to be loved and trusted. He begins by giving them credit for whatever good there is in them. They are rich in all utterance and all knowledge; that is, they are very brilliant and eloquent talkers about spiritual things, and also very deep and subtle thinkers about spiritual things. So far so good. These are great gifts--gifts of Christ, too,-- tokens that God's spirit is with them, and that all they need is to be true to His gracious inspirations. Then, when he has told them that, or rather made them understand that he knows that, and is delighted at it, then he can go on safely and boldly to tell them of their sins also in the plainest and sternest and yet the most tender and fatherly language.

This is very important, my friends. I cannot tell you fully how important I think it, in more ways than one. I am sure that if we took St Paul's method with our children we should succeed with them far better than we do. And I think, I have thought long, that if we could see that St Paul's method with those Corinthians was actually the same as God's method with us, we should have far truer notions of God, and God's dealings with us; and should reverence and value far more that Holy Catholic Church into which we have been, by God's infinite mercy, baptized, and wherein we have been educated.

For, and now I entreat you to listen to me carefully, you who have sound heads and earnest hearts, ready and willing to know the truth about God and yourselves, if St Paul looked at the Corinthians in this light, may not God have looked at them in the same light? If St Paul accepted them for the sake of the good which was in them, in spite of all their faults, may not God have accepted them for the sake of the good which was in them, in spite of all their faults? and may not He accept us likewise? I think it must be so. For was not St Paul an inspired apostle? and are not these words of his inspired by the Holy Spirit of God? But if so, then the Spirit of God must have looked at these Corinthians in the same light as St Paul, and therefore God must do likewise, because the Holy Spirit is God. Must it not be so? Can we suppose that God would take one view of these Corinthians, and then inspire St Paul to take another view? What does being inspired mean at all, save having the mind of Christ and of God,--being taught to see men and things as God sees them, to feel for them and think of them as God does? If inspiration does not mean that, what does it mean? Therefore, I think, we have a right to believe that St Paul's words express the mind of God concerning these Corinthians; that God was pleased with their utterance and their knowledge, and accepted them for that; and that in the same way God is pleased with whatsoever He sees good in us, and accepts us for that. But, remember, not for our own works or deservings any more than these Corinthians. They were, and we are accepted in Christ, and for the merits of Christ. And any good points in us, or in these Corinthians, as St Paul says expressly (here and elsewhere), are not our own, but come from Christ, by the inspiration of His Holy Spirit.

I know many people do not think thus. They think of God as looking only at our faults; as extreme to mark what is done amiss; as never content with us; as always crying to men, Yes, you have done this and that well, and yet not quite well, for even in what you have done there are blots and mistakes; but this and that you have not done, and therefore you are still guilty, still under infinite displeasure. And they think that they exalt God's holiness by such thoughts, and magnify His hatred of sin thereby. And they invent arguments to prove themselves right, such as this: That because God is an infinite being, every sin committed against Him is infinite; and therefore deserves an infinite punishment; which is a juggle of words of which any educated man ought to be ashamed.

I do not know where, in the Bible, they find all this. Certainly not in the writings of St Paul. They seem to me to find it, not in the Bible at all, but in their own hearts, judging that God must be as hard upon His children as they are apt to be upon their own. I know that God is never content with us, or with any man. How can He be? But in what sense is He not content? In the sense in which a hard task-master is not content with his slave, when he flogs him cruelly for the slightest fault? Or in the sense in which a loving father is not content with his child, grieving over him, counselling him, as long as he sees him, even in the slightest matter, doing less well than he might do? Think of that, and when you have thought of it, believe that in this grand text St Paul speaks really by the Spirit of God, and according to the mind of God, and teaches not these old Corinthians merely, but you and your children after you, what is the mind of God concerning you, what is the light in which God looks upon you. For, if you will but think over your own lives, and over the Catechism which you learned in your youth, has not God's way of dealing with you been just the same as St Paul's with those Corinthians, teaching you to love and trust Him almost before He taught you the difference between right and wrong? I know that some think otherwise. Many who do not belong to the Church, and many, alas! who profess to belong to the Church, will tell you that God's method is, first to terrify men by the threats of the law and the sight of their sins and the fear of damnation, and afterwards to reveal to them the gospel and His mercy and salvation in Christ. Now I can only answer that it is not so. Not so in fact. These preachers themselves may do it; but that is no proof that God does it. What God's plan is can only be known from facts, from experience, from what actually happens; first in God's kingdom of nature, and next in God's kingdom of grace, which is the Church. And in the kingdom of nature how does God begin with mankind? What are a child's first impressions of this life? Does he hear voices from heaven telling little children that they are lost sinners? Does he see lightning come from heaven to strike sinners dead, or earthquakes rise and swallow them up? Nothing of the kind. A child's first impressions of this life, what are they but pleasure? His mother's breast, warmth, light, food, play, flowers, and all pleasant things,--by these God educates the child, even of the heathen and the savage:--and why? If haply he may feel after God and find Him, and find that He is a God of love and mercy, a giver of good things, who knows men's necessities before they ask,--a good and loving God, and not a being such as I will not, I dare not speak of.

I say with the very heathen God deals thus. We have plain Scripture for that. For we have, and thanks be to God that we have, in such times as these, a missionary sermon preached by St Paul to the heathen at Lystra. And in that is not one word concerning these terrors of the law. He says, I preach to you God, whom you ought to have known of yourselves, because He has not left Himself without witness. And what is this witness of which the apostle speaks? Wrath and terror and destruction? Not so, says St Paul. This is His witness, that He has sent you rain and fruitful seasons, filling your heart with food and gladness. His goodness, His bounty,--it is the witness of God and of the character of God. There is wrath and terror enough, says St Paul elsewhere, awaiting those who go on in sin. But then what does he say is their sin? Despising the goodness of God, by which He has been trying to win mankind to love and trust Him, before He threatens and before He punishes at all. So much for the terrors of the law coming before the good news of the gospel in God's kingdom of nature.

And still less do the terrors of the law come first in God's kingdom of grace, which is the Church. They did not come first to you or to me, or to any one in His Church who has been taught, as churchmen should be, their Catechism. If any have been, unhappily for them, brought up to learn Catechisms and hymns which do not belong to the Church, and which terrify little children with horrible notions of God's wrath, and the torments prepared not merely for wicked men, but for unconverted children, and then teach them to say,--

"Can such a wretch as I Escape this dreadful end?"

so much the worse for them. We, who are Church people, are bound to believe that God speaks to us through the Church books, and that it was His will that we should have been brought up to believe the Catechism. And in that Catechism we heard not one word of these terrors of the law or of God's wrath hanging over us. We were taught that before we even knew right from wrong, God adopted us freely as His children, freely forgave us our original sin for the sake of Christ's blood, freely renewed us by His Holy Spirit, freely placed us in His Church;--that we might love Him, because He first loved us; trust Him because He has done all that even God could do to win our trust; and obey Him, because we are boundlessly in debt to Him for boundless mercies. This is God's method with us in His Church, and what is it but St Paul's method with these Corinthians?

Believe this, then, you who wish to be Churchmen in spirit and in truth. Believe that St Paul's conduct is to you a type and pattern of what God does, and what you ought to do. That God's method of winning you to do right is to make you love Him and trust Him; and that your method of winning your children to do right is to make them love and trust you. Let us remember that if our children are not perfect, they at least inherited their imperfections from us; and if our Father in heaven, from whom we inherit no sin, but only good, have patience with us, shall we not have patience with our children, who owe to us their fallen nature?

Ah! cast thy bread upon the waters,--the bread which even the poorest can give to their children abundantly and without stint,--the bread of charity,--human tenderness, forbearance, hopefulness,--cast that bread upon the waters, and thou shalt find it after many days.

SERMON XXII. GOD IS OUR REFUGE

Westminster Abbey, 1873.

Psalm xlvi. 1. "God is our refuge and strength, a very present help in trouble."

This is a noble psalm, full of hope and comfort; and it will be more and more full of hope and comfort, the more faithfully we believe in the incarnation, the passion, the resurrection, and the ascension of our Lord Jesus Christ. For if we are to give credit to His express words, and to those of every book of the New Testament, and to the opinion of that Church into which we are baptised, then Jesus Christ is none other than the same Jehovah, Lord, and God who brought the Jews out of Egypt, who guided them and governed them through all their history--teaching, judging, rewarding, punishing them and all the nations of the earth. This psalm, therefore, is concerning our Lord Jesus Christ, to whom all power is given in heaven and earth, and who ascended up on high; that He might be as He had been from the beginning, King of kings and Lord of lords, the Master of this world and all the nations in it. This psalm, therefore, is a hymn concerning the kingdom of Christ and of God. It tells us something of the government which Christ has been exercising over the world ever since the beginning of it, and which He is exercising over this world now. It bids us be still, and know that He is God--that He will be exalted among the nations, and will be exalted in the earth, whether men like it or not; but that they ought to like it and rejoice in it, and find comfort in the thought that Christ Jesus is their refuge and their strength--a very present help in trouble--as the old Jew who wrote this psalm found comfort.

When this psalm was written, or what particular events it speaks of, I cannot tell, for I do not think we have any means of finding out. It may have been written in the time of David, or of Solomon, or of Hezekiah. It may possibly have been written much later. It seems to mo probably to refer--but I speak with extreme diffidence--to that Assyrian invasion, and that preservation of Jerusalem, of which we heard in the magnificent first lesson for this morning and this afternoon; when, at the same time that the Assyrians were crushing, one by one, every nation in the East, there was, as the elder Isaiah and Micah tell us plainly, a great volcanic outbreak in the Holy Land. But all this matters very little to us; because events analogous to those of which it speaks have happened not once only, but many times, and will happen often again. And this psalm lays down a rule for judging of such startling and terrible events whenever they happen, and for saying of them, "God is our refuge and strength, a very present help in trouble." It seems from the beginning of the psalm that there had been earthquakes or hurricanes in Judea--more probably earthquakes, which were and are now frequent there. It seems as if the land had been shaken, and cliffs thrown into the sea, which had rolled back in a mighty wave, such as only too often accompanies an earthquake. But the Psalmist knew that that was God's doing; and therefore he would not fear, though the earth was moved, and though the hills were earned into the very midst of the sea. It seems, moreover, that Jerusalem itself had, as in Hezekiah's time, not been shaken, or at least seriously injured, by the earthquake. But why? "God is in the midst of her, therefore shall she not be removed." It seems, also, as if the earthquake or hurricane had been actually a benefit to Jerusalem-- which was often then, and has been often since, in want of water--that either fresh springs had broken out, or abundant rain had fallen, as occurs at times in such convulsions of nature. But that, too, was God's doing on behalf of His chosen city. "The rivers of the flood" had made "glad the city of God, the holy place of the tabernacle of the most highest."

Moreover, there seem to have been great disturbances and wars among the nations round. The heathen had made much ado, and the kingdoms had been moved. But whatever their plans were, it was God who had brought them to naught. God had shewed His voice, and the earth melted away; and (we know not how) discomfiture had fallen upon them, and a general peace had followed. "O come hither," says the Psalmist, "and behold the works of the Lord, what desolations He has made in the earth." Not a desolation of cruelty and tyranny: but a desolation of mercy and justice; putting down the proud, the aggressive, the ruthless, and helping the meek, the simple, the industrious, and the innocent. It is He, says the Psalmist, who has made wars to cease in all the world, who has broken the bow and snapped the spear in sunder, and burned the chariots in the fire; and so, by the voice of fact, said to these kings and to their armies, if they would but understand it, "Be still, and know that I am God"--that I, not you, will be exalted among the nations--that I, not you, will be exalted in the earth.

Such is the 46th Psalm, one of the noblest utterances of the whole Old Testament. And is it not as true for us now, ay, for all nations and all mankind now, as it was when it was uttered? Is not Jesus Christ the same yesterday, to-day, and for ever? Have His words passed away? Did He say in vain, "All power is given unto me in heaven and earth?" Did He say in vain, "Lo, I am with you alway, even unto the end of the world?" I trust not. I trust and I hope that you, or at least some here, believe that Christ is ruling and guiding the world, the church, and every individual soul who trusts in Him toward--

"One far off divine event, To which the whole creation moves."

I hope you do have that trust, for your own sakes, for the sake of your own happiness, your own sound peace of mind; for then, and then only, you can afford to be hopeful concerning yourselves, your families, your country, and the whole human race. It must be so. If you believe that He who hung upon the cross for all mankind is your refuge and strength, and the refuge and strength of all mankind, then, amid all the changes and chances of this mortal life, you can afford to be still calm in sudden calamity, patient in long afflictions; for you know that He is God, He is the Lord, He is the Redeemer, He is the King. He knows best. He must be right, whosoever else is wrong. Let Him do what seemeth Him good.

Now I cannot but feel (what wiser and better men than I am feel more deeply), that this old-fashioned faith in the living Christ is dying out among us. That men do not believe as they used to do in the living Lord and in His government, in that perpetual divine providence which the Scriptures call "the kingdom of God." They have lost faith in Christ's immediate and personal government of the world and its nations; and, therefore, they are tempted more and more, either to try to misgovern the world themselves, or to fancy that Christ has entrusted His government, as to a substitute and vicar, to an aged priest at Rome. They have lost faith, likewise, in Christ's immediate government of themselves; their own fortunes, their own characters, and inmost souls; and, therefore, they are tempted either to follow no rule or guidance save their own instincts, passions, fancies; or else, in despair at their own inward anarchy, to commit the keeping of their souls to directors and confessors, instead of to Christ Himself, the Lord of the spirits of all flesh.

Yes, the faith which keeps a man ever face to face with God and with Christ, in the least as well as in the greatest events of life; which says in prosperity and in adversity, in plenty and scarcity, in joy and sorrow, in peace and war,--It is the Lord's doing, it is the Lord's sending, and therefore we can trust in the Lord--that faith is growing, I fear, very rare. That faith was more common, I think, a generation or two back, in old-fashioned church people than in any other. It could not help being so; for the good old Prayer-Book upon which they were brought up is more full of that simple and living faith in the Lord, from beginning to end, than any other book on earth except the Bible. It was more common, too, and I suppose always will be, among the poor than among the rich; for the poor soon find out how little they have to depend upon except the Lord and His good providence; while the rich are tempted, and always will be, to depend upon their own wealth and their own power, to trust in uncertain riches, and say, "Soul, take thine ease, thou hast much goods laid up for many years." It was more common, too, and I suppose always will be, among the old than among the young; for the young are tempted to trust not in the Lord, but in their own health, strength, wit, courage, and to put their hopes, not on God's Providence, but on the unknown chapter of accidents in the future, most of which will never come to pass; while the old have learned by experience and disappointment the vanity of human riches, the helplessness of human endeavour, the blindness of human foresight, and are content to go where God leads them, and say, "I will go forth in the strength of the Lord God, and will make mention of Thy righteousness only. Thou, O God, hast taught me from my youth up until now: therefore will I tell of Thy wondrous works. Forsake me not, O God, in mine old age, when I am grey-headed; until I have showed Thy strength unto this generation, and Thy power to all them which are yet for to come."

But, for some reason or other, this generation does not seem to care to see God's strength; and those that are yet for to come seem likely to believe less and less in God's power--believe less and less that they are in Christ's kingdom, and that Christ is ruling over them and all the world. They have not faith in the Living Lord. But they must get back that faith, if they wish to keep that wealth and prosperity after which every one scrambles so greedily now-a-days; for those who forget God are treading, they and their children after them, not, as they fancy, the road to riches--they are treading the road to ruin. So it always was, so it always will be. Yet the majority of mankind will not see it, and the preacher must not expect to be believed when he says it. Nevertheless it is true. Those who forget that they are in Christ's kingdom, Christ does not go out of His way to punish them. They simply punish themselves. They earn their own ruin by the very laws of human nature. They must find hope in something and strength in something; and if they will not see that God is their hope, they will hope to get rich as fast as possible, and make themselves safe so. If they will not see that God is their strength, they will find strength in cunning, in intrigue, in flattery of the strong and tyranny over the weak, and in making themselves strong so. They want a present help in trouble; and if they will not believe that God is a present help in trouble, they will try to help themselves out of their trouble by begging, lying, swindling, forging, and all those meannesses which fill our newspapers with shameful stories day by day, and which all arise simply out of want of faith in God.

Moreover, it is written, "Be still, and know that I am God." And if men will not be still, they will not know that He is God. And if they do not know that the gracious Christ is God, they will not be still; and therefore they will grow more and more restless, discontented, envious, violent, irreverent, full of passions which injure their own souls, and sap the very foundations of order and society and civilised life. And what can come out of all these selfish passions, when they are let loose, but that in which selfishness must always end, but that same mistrust and anarchy, ending in that same poverty and wretchedness, under which so many countries of the world now lie, as it were, weltering in the mire. Alas! say rather weltering in their own life-blood--and all because they have forgotten the living God?

Oh, my dear friends, take these words solemnly to heart--for yourselves, and for your children after you. If you wish to prosper on the earth, let God be in all your thoughts. Remember that the Lord is on your right hand; and then, and then alone, will you not be moved, either to terror or to sin, by any of the chances and changes of this mortal life. "Fret not thyself," says the Psalmist, "else shalt thou be moved to do evil." And the only way not to fret yourselves is to remember that God is your refuge and strength, a very present help in trouble. "He that believeth," saith the Prophet, "shall not make haste"--not hurry himself into folly and disappointment and shame. Why should you hurry, if you remember that you are in the kingdom of Christ and of God? You cannot hurry God's Providence, if you would; you ought not, if you could. God MUST know best; God's Laws MUST work at the right pace, and fulfil His Will in the right way and at the right time. As for what that Will is, we can know from the angels' song on Christmas Eve, which told us how God's Will was a good will towards men.

For who is our Lord? Who is our King? Who is our Governor? Who is our Lawgiver? Who is our Guide? Christ, who died for us on Calvary; who rose again for us; who ascended into heaven for us; who sits at God's right hand for us; who sent down His Holy Spirit at the first Whitsuntide; and sends Him down for ever to us; that by His gracious inspiration we may both perceive and know what we ought to do, and also may have grace and power faithfully to fulfil the same. With such a King over us, how can the world but go right? With such a King over us, what refuge or strength or help in trouble do we need but Him Himself?--His Providence, which is Love, and His Laws, which are Life.

SERMON XXIII. PRIDE AND HUMILITY

Eversley, 1869. Chester Cathedral, 1870.

1st. Peter v. 5. "God resisteth the proud, and giveth grace to the humble."

Let me, this evening, say a few words to you on theology, that is, on the being and character of God. You need not be afraid that I shall use long or difficult words. Sound theology is simple enough, and I hope that my words about it will be simple enough for the worst scholar here to understand.

"God resisteth the proud, and giveth grace to the humble." Now, this saying is an old one. It had been said, in different words, centuries before St Peter said it. The old prophets and psalmists say it again and again. The idea of it runs through the whole of the Old Testament, as anyone must know who has read his Bible with common care. But why should it be true? What reason is there for it? What is there in the character of God which makes it reasonable, probable, likely to be true? That God would give grace to the humble, and reward men for bowing down before His Majesty, seems not so difficult to understand. But why should God resist the proud? How does a man's being proud injure God, who is "I AM THAT I AM;" perfectly self-sufficient, having neither parts nor passions, who tempteth no man, neither is tempted of any? "Why should God go out of His way, as it were, to care for such a paltry folly as the pride of an ignorant, weak, short-sighted creature like man?

Now, let us take care that we do not give a wrong answer to this question--an answer which too many have given, in their hearts and minds, though not perhaps in words, and so have fallen into abject and cruel superstitions, from which may God keep us, and our children after us. They have said to themselves, God is proud, and has a right to be proud: and therefore He chooses no one to be proud but Himself. Pride in man calls out His pride, and makes Him angry. They have thought of God as some despotic Sultan of the Indies, who is surrounded, not by free men, but by slaves; who will have those slaves at his beck and nod. In one word, they have thought of God as a tyrant. They have thought of God, and, may God forgive them, have talked of God as if He were like Nebuchadnezzar of old, who, when the three young men refused to obey him, was filled with rage and fury, and cast them into a burning fiery furnace. That is some men's God--a God who must be propitiated by crouching and flattery, lest he should destroy them--a God who holds all men as his slaves, and therefore hates pride in them. For what has a slave to do with pride?

But that is not the God of the Bible, my friends, nor the God of Nature either, the God who made the world and man. For He is not a tyrant, but a Father. He wishes men not to be His slaves, but His children. And if He resists the proud, it is because children have no right to be proud. If He resists the proud, it is in fatherly love, because it is bad for them to be proud. Not because the proud are injuring God, but because they are injuring themselves, does God resist them, and bring them low, and show them what they are, and where they are, that they may repent, and be converted, and turned back into the right way.

Remember always that God is your Father. This question, like all questions between God and man, is a question between a father and a child; and if you see it in any other light, and judge it by any other rule, you see it and judge it wrongly, and learn nothing about it, or worse than nothing. If God were really angry with, really hated, the proud man, or any other man, would He need only to resist him? would He have to wait till the next life to punish him? My dear friends, if God really hated you or me, do you not suppose that He would simply destroy us--get rid of us--abolish us and annihilate us off the face of the earth, just as we crush a gnat when it bites us?

That God can do; and more--He does it now and then. He will endure with much long suffering vessels of wrath, fitted to destruction: but a moment sometimes comes when He will endure them no longer, and He destroys them with the destruction for which they have fitted themselves. In them is fulfilled the parable of the rich man, who said to himself, "Soul, thou hast much good laid up for many years; take thine ease, eat, drink, and be merry. But God said unto him, Thou fool, this night thy soul shall be required of thee."

But for the most part, thanks to the mercy of our Heavenly Father, we are not destroyed by our pride and for our pride. We are only chastened, as a father chastens his child. And that we are chastised for pride, who does not know? What proverb more common, what proverb more true, than that after pride comes a fall? Do we not know (if we do not, we shall know sooner or later) that the surest way to fail in any undertaking is to set about it in self-will and self-conceit; that the surest way to do a foolish thing, is to fancy that we are going to do a very wise one; that the surest way to make ourselves ridiculous in the eyes of our fellow-men, is to assume airs, and boast, shew ourselves off, and end by shewing off only our own folly?

Why is it so? Why has God so ordered the world and human nature, that pride punishes itself? Because, I presume, pride is begotten and born of a lie, and God hates a lie, because all lies lead to ruin, and this lie of pride above all. It is as it were the root lie of all lies. The very lie by which, as old tales tell, Satan fell from heaven, and when he tried to become a god in his own right, found himself, to his surprise and disappointment, only a devil. For pride and self-conceit contradict the original constitution of man and the universe, which is this--that of God are all things, and in God are all things, and for God are all things. Man depends on God. Self tells him that he depends on himself. Man has nothing but what he receives from God. Self tells him that what he has is his own, and that he has a right to do with it what he likes. Man knows nothing but what God teaches him. Self tells him that he has found out everything for himself, and can say what he thinks fit without fear of God or man. Therefore the proud, self-willed, self-conceited man must come to harm, like Malvolio in the famous play, merely because he is in the blackest night of ignorance. He has mistaken who he is, what he is, where he is. He is fancying himself, as many mad men do, the centre of the universe; while God is the centre of the universe. He is just as certain to come to harm as a man would be on board a ship, who should fancy that he himself, and not the ship, was keeping him afloat, and step overboard to walk upon the sea. We all know what would happen to that man. Let us thank God our Father that He not only knows what would happen to such men: but desires to save them from the consequences of their own folly, by letting them feel the consequences of their own folly.

Oh my friends, let us search our hearts, and pray to our Father in Heaven to take out of them, by whatever painful means, the poisonous root of pride, self-conceit, self-will. So only shall we be truly strong--truly wise. So only shall we see what and where we are.

Do we pride ourselves on being something? Shall we pride ourselves on health and strength? A tile falling off the roof, a little powder and lead in the hands of a careless child, can blast us out of this world in a moment--whither, who can tell? What is our cleverness--our strength of mind? A tiny blood vessel bursting on the brain, will make us in one moment paralytic, helpless, babblers, and idiots. What is our knowledge of the world? That of a man, who is forcing his way alone through a thick and pathless wood, where he has never been before, to a place which he has never seen. What is our wisdom--What does a wise man say of his?

"So runs my dream; but what am I? An infant crying in the night; An infant crying for the light; And with no language but a cry."

Yes. Our true knowledge is to know our own ignorance. Our true strength is to know our own weakness. Our true dignity is to confess that we have no dignity, and are nobody, and nothing in ourselves, and to cast ourselves down before the Dignity of God, under the shadow of whose wings, and in the smile of whose countenance, alone, is any created being safe. Let us cling to our Father in Heaven, as a child, walking in the night, clings to his father's hand. Let us take refuge on the lowest step of the throne of Christ our Lord, and humble ourselves under His mighty hand; and, instead of exalting ourselves in undue time, leave Him to exalt us again in due time, when the chastisement has told on us, and patience had her perfect work; casting all our care on Him, who surely cares for us still, if He cared for us once, enough to die for us on the cross; caring for God's opinion and not for the opinion of the world. And then we shall be among the truly humble, to whom God gives grace-- first grace in their own hearts, that they may live gracious lives, modest and contented, dignified and independent, trusting in God and not in man; and then, grace in the eyes of their fellow-men, for what is more graceful, what is more gracious, pleasant to see, pleasant to deal with, than the humble man, the modest man? I do not mean the cringing man, the flattering man, the man who apes humility for his own ends, because he wants to climb high, by pretending to be lowly. He is neither graceful or gracious. He is only contemptible, and he punishes himself. He spoils his own game. He defeats his own purpose. For men despise him, and use him, and throw him away when they have done with him, as they throw away a dirty worn-out tool.

Not him do I mean by the humble man, the modest man. I mean the man who, like a good soldier, knows his place and keeps it, knows his duty, and does it; who expects to be treated as a man should be, with fairness, consideration, respect, kindness--and God will always treat him so, whether man does or not: but who, beyond that, does not trouble his mind with whether he be private or sergeant, lieutenant or colonel, but with whether he can do his duty as private, his duty as sergeant, his duty as lieutenant, his duty as colonel; who has learnt the golden lesson, which so few learn in these struggling, envious, covetous, ambitious days, namely, to abide in the calling to which he is called, and in whatsoever state he is, therewith to be content. To be sure that in God's world, the only safe way to become ruler over many things is to be a good ruler over a few things; that if he is fit for better work than he is doing now, God will find that out, sooner and more surely than he, or any man will, and will set him about it; and that, meanwhile, God has set him about work which he can do, and that the true wisdom is to do that and do it well, and so approve himself alike to man and God, humbling himself under the mighty hand of God, that He may exalt him in good time, by giving him grace and strength to do great things, as He has given him grace and strength to do small things.

Am I speaking almost to deaf ears? I fear that few here will take my advice. I fear that many here will have excellent excuses and plain reasons, why they should not take it. Be it so. They cannot alter eternal fact. In one word, they cannot alter Theology. They cannot alter the laws of God. They cannot alter the character of God. And sooner or later, in this world or in the next, they will find out that Theology is right: and St Peter is right: that God DOES resist the proud, that God DOES give grace to the humble.

SERMON XXIV. WORSHIP

Eversley, September 4, 1870.

Revelation xi. 16, 17. "And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned."

My dear friends,--I wish to speak a few plain words to you this morning, on a matter which has been on my mind ever since I returned from Chester, namely,--The duty of the congregation to make the responses in Church.

Now I am not going to scold--even to blame. To do so would be not only unjust, but ungrateful in me, to a congregation which is as attentive and as reverent as you are. Indeed, I am the only person to blame, for I ought to have spoken on the subject long ago.

As it is, coming fresh from Chester, and accustomed to hear congregations, in that city and in the country round, reading the responses aloud throughout the service with earnestness, and reverence, I was painfully struck by the silence in this church. I had before grown so accustomed to it that I did not perceive it, just as one grows accustomed to a great many things which ought not to be, till one forgets that, however usual they may be, wrong they are, and ought to be amended.

Now, it is always best to begin at the root of a matter. So to begin at the root of this. Why do we come to church at all?