Discipline and Other Sermons Part 10

But the thunder itself--if you have ever been close enough to it to hear it--is very different from that, and far more awful. Still and silently it broods till its time is come. And then there is one ear- piercing crack, one blinding flash, and all is over. Nothing so swift, so instantaneous, as the thunder itself, and yet nothing so strong.

And such are those sudden flashes of indignation against sin and falsehood which break out for a moment in St. John's writing, piercing, like the Word of G.o.d himself, the very joints and marrow of the heart, and showing, in one terrible word, what is the real matter with the bad man's soul; as the thunderbolt lights up for an instant the whole heavens far and wide. 'If we say that we have fellowship with G.o.d, and walk in darkness, we lie.' In that one plain, ugly word, he tells us the whole truth, frightful as it is, and then he goes on calmly once more. And again:

'He that saith, I know G.o.d, and keepeth not his commandments, is a liar. He that committeth sin is of the devil. He that hateth his brother is a murderer. If a man say, I love G.o.d, and hateth his brother, he is a liar; for he that loveth not his brother whom he hath seen, how can he love G.o.d whom he hath not seen? He that doeth good is of G.o.d; but he that doeth evil has not seen G.o.d.'

Such words as these, coming as they do amid the usually quiet and gentle language of St. John--these are truly words of thunder; going straight to their mark, tearing off the mask from hypocrisy and self- deceiving and false religion, and speaking the truth in majesty.

And yet there is no noisiness, no wordiness, about them; nothing like rant or violence. Such a man is a liar, says St. John: but he says no more. That is all, and that is enough.

So speaks the true Son of Thunder. And his words, like the thunder, echo from land to land; and we hear them now, this day, in a foreign tongue, eighteen hundred years after they were written: while thousands of bigger, noisier, and frothier words and more violent books have been lost and forgotten utterly.

And now, my friends, we may find in St. John's example a wholesome lesson for ourselves. We may learn from it that noisiness is not earnestness, that violence is not strength. Noise is a sign of want of faith, and violence is a sign of weakness.

The man who is really in earnest, who has real faith in what he is saying and doing, will not be noisy, and loud, and in a hurry, as it is written, 'He that believeth will not make haste.' He that is really strong; he who knows that he can do his work, if he takes his time and uses his wit, and G.o.d prospers him--he will not be violent, but will work on in silence and peaceful industry, as it is written, 'Thy strength is to sit still.'

I know that you here do not require this warning much for yourselves.

There is, thank G.o.d, something in our quiet, industrious, country life which breeds in men that solid, sober temper, the temper which produces much work and little talk, which is the mark of a true Englishman, a true gentleman, and a true Christian.

But if you go (as more and more of you will go) into the great towns, you will hear much noisy and violent speaking from pulpits, and at public meetings. You will read much noisy and violent writing in newspapers and books.

Now I say to you, distrust such talk. It may seem to you very earnest and pa.s.sionate. Distrust it for that very reason. It may seem to you very eloquent and full of fine words. Distrust it for that very reason. The man who cannot tell his story without wrapping it up in fine words, generally does not know very clearly what he is talking about. The man who cannot speak or write without scolding and exaggeration, is not very likely to be able to give sound advice to his fellow-men.

Remember that it is by violent language of this kind, in all ages, that fanatical preachers have deceived silly men and women to their shame and ruin; and mob-leaders have stirred up riots and horrible confusions. Remember this: and distrust violent and wordy persons wheresoever you shall meet them: but after listening to them, if you must, go home, and take out your Bibles, and read the Gospel of St.

John, and see how he spoke, the true Son of Thunder, whose words are gone out into all lands, and their sound unto the end of the world, just because they are calm and sober, plain and simple, like the words of Jesus Christ his Lord and our Lord, who spake as never man spake.

And for ourselves--let us remember our Lord's own warning: 'Let your Yea be Yea, and your Nay Nay; for whatsoever is more than these cometh of evil.'

Tell your story plainly and calmly; speak your mind if you must. But speak it quietly. Do not try to make out the worst case for your adversary; do not exaggerate; do not use strong language: say the truth, the whole truth; but say nothing but the truth, in patience and in charity. For everything beyond that comes of evil,--of some evil or fault in us. Either we are not quite sure that we are right; or we have lost our temper, and then we see the whole matter awry, through the mist of pa.s.sion; or we are selfish, and looking out for our own interest, or our own credit, instead of judging the matter fairly. This, or something else, is certainly wrong in us whenever we give way to violent language. Therefore, whenever we are tempted to say more than is needful, let us remember St. John's words, and ask G.o.d for his Holy Spirit, the spirit of love, which, instead of weakening a man's words, makes them all the stronger in the cause of truth, because they are spoken in love.

SERMON XVIII.--HUMILITY

LUKE v. 8.

Depart from me; for I am a sinful man, O Lord.

Few stories in the New Testament are as well known as this. Few go home more deeply to the heart of man. Most simple, most graceful is the story, and yet it has in it depths unfathomable.

Great painters have loved to draw, great poets have loved to sing, that scene on the lake of Gennesaret. The clear blue water, land- locked with mountains; the meadows on the sh.o.r.e, gay with their lilies of the field, on which our Lord bade them look, and know the bounty of their Father in heaven; the rich gardens, olive-yards, and vineyards on the slopes; the towns and villas scattered along the sh.o.r.e, all of bright white limestone, gay in the sun; the crowds of boats, fishing continually for the fish which swarm to this day in the lake;--everywhere beautiful country life, busy and gay, healthy and civilized likewise--and in the midst of it, the Maker of all heaven and earth sitting in a poor fisher's boat, and condescending to tell them where the shoal of fish was lying. It is a wonderful scene. Let us thank G.o.d that it happened once on earth. Let us try to see what we may learn from it in these days, in which our G.o.d and Saviour no longer walks this earth in human form.

'Ah!' some may say, 'but for that very reason there is no lesson in the story for us in these days. True it is, that G.o.d does not walk the earth now in human form. He works no miracles, either for fishermen, or for any other men. We shall never see a miraculous draught of fishes. We shall never be convinced, as St. Peter was, by a miracle, that Christ is close to us. What has the story to do with us?'

My friends, are things, after all, so different now from what they were then? Is our case after all so very different from St. Peter's?

G.o.d and Christ cannot change, for they are eternal--the same yesterday, to-day, and for ever; and if Christ was near St. Peter on the lake of Gennesaret, he is near us now, and here; for in him we live and move and have our being; and he is about our path, and about our bed, and spieth out all our ways: near us for ever, whether we know it or not. And human nature cannot change. There is in us the same heart as there was in St. Peter, for evil and for good. When St. Peter found suddenly that it was the Lord who was in his boat, his first feeling was one of fear: 'Depart from me for I am a sinful man, O Lord.' And when we recollect at moments that G.o.d is close to us, watching all we do, all we say, yea, all we think, are we not afraid, for the moment at least? Do we not feel the thought of G.o.d's presence a burden? Do we never long to hide from G.o.d?--to forget G.o.d again, and cry in our hearts: 'Depart from me; for I am a sinful man, O Lord'?

G.o.d grant to us all, that after that first feeling of dread and awe is over, we may go on, as St. Peter went on, to the better feelings of admiration, loyalty, worship and say at last, as St. Peter said afterwards, when the Lord asked him if he too would leave him: 'Lord, to whom shall we go? for thou hast the words of eternal life.'

But do I blame St. Peter for saying, 'Depart from me; for I am a sinful man, O Lord'? G.o.d forbid! Who am I, to blame St. Peter?

Especially when even the Lord Jesus did not blame him, but only bade him not to be afraid.

And why did the Lord not blame him, even when he asked Him to go away?

Because St. Peter was honest. He said frankly and naturally what was in his heart. And honesty, even if it is mistaken, never offends G.o.d, and ought never to offend men. G.o.d requires truth in the inward parts; and if a man speaks the truth--if he expresses his own thoughts and feelings frankly and honestly--then, even if he is not right, he is at least on the only road to get right, as St. Peter was.

He spoke not from dislike of our Lord, but from modesty; from a feeling of awe, of uneasiness, of dread, at the presence of one who was infinitely greater, wiser, better than himself.

And that feeling of reverence and modesty, even when it takes the shape, as it often will in young people, of shyness and fear, is a divine and n.o.ble feeling--the beginning of all goodness. Indeed, I question whether there can be any real and sound goodness in any man's heart, if he has no modesty, and no reverence. Boldness, forwardness, self-conceit, above all in the young--we know how ugly they are in our eyes; and the Bible tells us again and again how ugly they are in the sight of G.o.d.

The truly great and free and n.o.ble soul--and St. Peter's soul was such--is that of the man who feels awe and reverence in the presence of those who are wiser and holier than himself; who is abashed and humbled when he compares himself with his betters, just because his standard is so high. Because he knows how much better he should be than he is; because he is discontented with himself, ashamed of himself, therefore he shrinks, at first, from the very company which, after a while, he learns to like best, because it teaches him most.

And so it was with St. Peter's n.o.ble soul. He felt himself, in the presence of that pure Christ, a sinful man:- not perhaps what we should call sinful; but sinful in comparison of Christ. He felt his own meanness, ignorance, selfishness, weakness. He felt unworthy to be in such good company. He felt unworthy,--he, the ignorant fisherman,--to have such a guest in his poor boat. 'Go elsewhere, Lord,' he tried to say, 'to a place and to companions more fit for thee. I am ashamed to stand in thy presence. I am dazzled by the brightness of thy countenance, crushed down by the thought of thy wisdom and power, uneasy lest I say or do something unfit for thee; lest I anger thee unawares in my ignorance, clumsiness; lest I betray to thee my own bad habits: and those bad habits I feel in thy presence as I never felt before. Thou art too condescending; thou honourest me too much; thou hast taken me for a better man than I am; thou knowest not what a poor miserable creature I am at heart-- "Depart from me; for I am a sinful man, O Lord."'

There spoke out the truly n.o.ble soul, who was ready the next moment, as soon as he had recovered himself, to leave all and follow Christ; who was ready afterwards to wander, to suffer, to die upon the cross for his Lord; and who, when he was led out to execution, asked to be crucified (as it is said St. Peter actually did) with his head downwards; for it was too much honour for him to die looking up to heaven, as his Lord had died.

Do you not understand me yet? Then think what you would have thought of St. Peter, if, instead of saying, 'Depart from me; for I am a sinful man, O Lord,' St. Peter had said, 'Stay with me, for I am a holy man, O Lord. I am just the sort of person who deserves the honour of thy company; and my boat, poor though it is, more fit for thee than the palace of a king.' Would St. Peter have seemed to you then wiser or more foolish, better or worse, than he does now, when in his confused honest humility, he begs the Lord to go away and leave him? And do you not feel that a man is (as a great poet says) 'displeasing alike to G.o.d and to the enemies of G.o.d,' when he comes boldly to the throne of grace, not to find grace and mercy, because he feels that he needs them: but to boast of G.o.d's grace, and make G.o.d's mercy to him an excuse for looking down upon his fellow- creatures; and worships, like the Pharisee, in self-conceit and pride, thanking G.o.d that he is not as other men are?

Better far to be the publican, who stood afar off, and dare not lift up as much as his eyes toward heaven, but cried only, 'G.o.d be merciful to me a sinner.' Better far to be the honest and devout soldier, who, when Jesus offered to come to his house, answered, 'Lord, I am not worthy that thou shouldest enter under my roof. But speak the word only, and my servant shall be healed.'

Only he must say that in honesty, in spirit, and in truth, like St.

Peter. For a man may shrink from religion, from the thought of G.o.d, from coming to the Holy Communion, for two most opposite reasons.

He may shrink from them because he knows he is full of sins, and wishes to keep his sins; and knows that, if he worships G.o.d, if he comes to the Holy Communion--indeed, if he remembers the presence of G.o.d at all,--he pledges himself to give up his bad habits; to repent and amend, which is just what he has no mind to do. So he turns away from G.o.d, because he chooses to remain bad. May the Lord have mercy on his soul, for he has no mercy on it himself! He chooses evil, and refuses good; and evil will be his ruin.

But, again, a man may shrink from G.o.d, from church, from the Holy Communion, because he feels himself bad, and longs to be good; because he feels himself full of evil habits, and hates them, and sees how ugly they are, and is afraid to appear in the presence of G.o.d foul with sin.

Let him be of good cheer. He is not going wrong wilfully. But he is making a mistake. Let him make it no more. He feels himself unworthy. Let him come all the more, that he may be made worthy.

Let him come, because he is worthy. For--strange it may seem, but true it is--that a man is the more worthy to draw near to G.o.d the more he feels himself to be utterly unworthy thereof.

He who partakes worthily of the Holy Communion is he who says with his whole heart, 'We are not worthy so much as to gather up the crumbs under thy table.' He with whom Christ will take up his abode is he who says, 'Lord, I am not worthy that thou shouldest enter under my roof.'

For humility is the beginning of all goodness, and the end of all wisdom.

He who says that he sees is blind. He who knows his own blindness sees. He who says he has no sin in him is the sinner. He who confesses his sins is the righteous man; for G.o.d is faithful and just to forgive him, as he did St. Peter, and to cleanse him from all unrighteousness.

SERMON XIX.--A WHITSUN SERMON

PSALM civ. 24, 27-30.

O Lord, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches... . These wait all upon thee; that thou mayest give them their meat in due season. That thou givest them they gather: thou openest thine hand, they are filled with good. Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust. Thou sendest forth thy Spirit, they are created: and thou renewest the face of the earth.

You may not understand why I read this morning, instead of the Te Deum, the 'Song of the three Children,' which calls on all powers and creatures in the world to bless and praise G.o.d. You may not understand also, at first, why this grand 104th Psalm was chosen as one of the special Psalms for Whitsuntide,--what it has to do with the Holy Ghost, the Comforter, the Spirit of G.o.d. Let me try to explain it to you, and may G.o.d grant that you may find something worth remembering among my clumsy words.