Parochial and Plain Sermons Volume VII Part 6

which is the more innocent? which the holier? was He not gentler, sweeter, meeker, more tender, more loving, than any little child? Why are you shocked at the one, why are you not shocked at the other?

Or take another instance, not so shocking in its circ.u.mstances, yet introducing us to another distinction, in which Christ's pa.s.sion exceeds that of any innocent sufferers, such as I have supposed. When Joseph was sent by his father to his brethren on a message of love, they, when they saw him, said, "Behold, this dreamer cometh; come now, therefore, and let us slay him[5]." They did not kill him, however, but they put him in a pit in spite of the anguish of his soul, and sold him as a slave to the Ishmaelites, and he was taken down into a foreign country, where he had no friends. Now this was most cruel and most cowardly in the sons of Jacob; and what is so especially shocking in it is, that Joseph was not only innocent and defenceless, their younger brother whom they ought to have protected, but besides that, he was so confiding and loving, that he need not have come to them, that he would not at all have been in their power, _except_ for his desire to do them service. Now, whom does this history remind us of but of Him concerning whom the Master of the vineyard said, on sending Him to the husbandmen, "They will reverence My Son[6]?" "But when the husbandmen saw the Son, they said among themselves, This is the Heir, come, let us kill Him, and let us seize on His inheritance. And they caught Him, and cast Him out of the vineyard, and slew Him." Here, then, is an additional circ.u.mstance of cruelty to affect us in Christ's history, such as is suggested in Joseph's, but which no instance of a brute animal's or of a child's sufferings can have; our Lord was not only guiltless and defenceless, but He had come among His persecutors in love.

3. And now, instead of taking the case of the young, innocent, and confiding, let us take another instance which will present to us our Lord's pa.s.sion under another aspect. Let us suppose that some aged and venerable person whom we have known as long as we could recollect any thing, and loved and reverenced, suppose such a one, who had often done us kindnesses, who had taught us, who had given us good advice, who had encouraged us, smiled on us, comforted us in trouble, whom we knew to be very good and religious, very holy, full of wisdom, full of heaven, with grey hairs and awful countenance, waiting for Almighty G.o.d's summons to leave this world for a better place; suppose, I say, such a one whom we have ourselves known, and whose memory is dear to us, rudely seized by fierce men, stripped naked in public, insulted, driven about here and there, made a laughing-stock, struck, spit on, dressed up in other clothes in ridicule, then severely scourged on the back, then laden with some heavy load till he could carry it no longer, pulled and dragged about, and at last exposed with all his wounds to the gaze of a rude mult.i.tude who came and jeered him, what would be our feelings? Let us in our mind think of this person or that, and consider how we should be overwhelmed and pierced through and through by such a hideous occurrence.

But what is all this to the suffering of the holy Jesus, which we bear to read of as a matter of course! Only think of Him, when in His wounded state, and without garment on. He had to creep up the ladder, as He could, which led Him up the cross high enough for His murderers to nail Him to it, and consider _who_ it was that was in that misery.

Or again, view Him dying, hour after hour bleeding to death; and how?

in peace? no; with His arms stretched out, and His face exposed to view, and any one who pleased coming and staring at Him, mocking Him, and watching the gradual ebbing of His strength, and the approach of death. These are some of the appalling details which the Gospels contain, and surely they were not recorded for nothing, but that we might dwell on them.

Do you think that those who saw these things had much heart for eating or drinking or enjoying themselves? On the contrary, we are told that even "the people who came together to that sight, smote their b.r.e.a.s.t.s and returned[7]." If these were the feelings of the people, what were St. John's feelings, or St. Mary Magdalene's, or St. Mary's, our Lord's blessed mother? Do we desire to be of this company? do we desire, according to His own promise, to be rather blessed than the womb that bare Him, and the paps that He sucked? do we desire to be as His brother, and sister, and mother[8]? Then, surely, ought we to have some portion of that mother's sorrow! When He was on the cross and she stood by, then, according to Simeon's prophecy, "a sword pierced through her soul[9]." What is the use of our keeping the memory of His cross and pa.s.sion, unless we lament and are in sorrow with her? I can understand people who do not keep Good Friday at all; they are indeed very ungrateful, but I know what they mean; I understand them. But I do not understand at all, I do not at all see what men mean who do profess to keep it, yet do not sorrow, or at least try to sorrow. Such a spirit of grief and lamentation is expressly mentioned in Scripture as a characteristic of those who turn to Christ. If then _we_ do not sorrow, have _we_ turned to Him? "I will pour upon the house of David," says the merciful Saviour Himself, before He came on earth, speaking of what was to come, "upon the inhabitants of Jerusalem, the spirit of grace and of supplications; and they shall look upon Me whom they have pierced, and they shall _mourn_, for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born[10]."

One thing I will add:--if there be persons here present who are conscious to themselves that they do not feel the grief which this season should cause them, who feel now as they do at other times, let them consider with themselves whether perhaps this defect does not arise from their having neglected to come to church, whether during this season or at other times, as often as they might. Our feelings are not in our own power; G.o.d alone can rule our feelings; G.o.d alone can make us sorrow, when we would but cannot sorrow; but _will_ He, if we have not diligently sought Him according to our opportunities in this house of grace? I speak of those who might come to prayers more frequently, and do not. I know well that many cannot come. I speak of those who can, if they will. Even if they come as often as they are able, I know well they will not be _satisfied_ with their own feelings; they will be conscious even then that they ought to grieve more than they do; of course none of us feels the great event of this day as he ought, and therefore we all _ought_ to be dissatisfied with ourselves.

However, if this is not our own fault, we need not be out of heart, for G.o.d will mercifully lead us forward in His own time; but if it arises from our not coming to prayers here as often as we might, then our coldness and deadness _are_ our own fault, and I beg you all to consider that that fault is not a slight one. It is said in the Book of Revelation, "Behold He cometh with clouds; and every eye shall see Him, and they also which pierced Him: and all kindreds of the earth shall wail because of Him[11]." We, my brethren, every one of us, shall one day rise from our graves, and see Jesus Christ; we shall see Him who hung on the cross, we shall see His wounds, we shall see the marks in His hands, and in His feet, and in His side. Do we wish to be of those, then, who wail and lament, or of those who rejoice? If we would not lament at the sight of Him then, we must lament at the thought of Him now. Let us prepare to meet our G.o.d; let us come into His Presence whenever we can; let us try to fancy as if we saw the Cross and Him upon it; let us draw near to it; let us beg Him to look on us as He did on the penitent thief, and let us say to Him, "Lord remember me when Thou comest in Thy kingdom[12]."

Let this be added to the prayer, my brethren, with which you are about to leave this church. After I have given the blessing, you will say to yourselves a short prayer. Well; fancy you see Jesus Christ on the cross, and say to Him with the penitent thief, "Lord, remember me when Thou comest in Thy kingdom;" that is, "Remember me, Lord, in mercy, remember not my sins, but Thine own cross; remember Thine own sufferings, remember that Thou sufferedst for me, a sinner; remember in the last day that I, during my lifetime, felt Thy sufferings, that I suffered on my cross by Thy side. Remember me then, and make me remember Thee now."

[1] 1 Pet. i. 8; ii. 3.

[2] Pa.s.sion-tide.

[3] 1 Pet. ii. 22, 23.

[4] Ps. xxii. 6.

[5] Gen. x.x.xvii. 19, 20.

[6] Matt. xxi. 37-39.

[7] Luke xxiii. 48.

[8] Matt. xii. 46, &c.

[9] Luke ii. 85.

[10] Zech. xii. 10.

[11] Rev. i. 7.

[12] Luke xxiii. 42.

SERMON XI.

Attendance on Holy Communion.

"_Ye will not come to Me, that ye might have life._"--John v. 40.

St. John tells us in to-day's Epistle[1] that "G.o.d hath given unto us eternal life, and this life is in His Son. He that hath the Son hath life, and he that hath not the Son hath not life." Yet in the text the Son Himself, our Saviour, sorrowfully and solemnly expostulates with His own brethren, "Ye will not come to Me, that ye might have life."

"He came unto His own, and His own received Him not." We know from history, as a matter of fact, that they did not receive Him, that they did not come to Him when He came to them; but He says in the text that they would not come, that they did not wish to come, implying that they, and none else but they, were the cause of their not coming.

Does it not seem a plain natural instinct that every one should seek his own good? What then is meant by this unwillingness to come for the greatest of goods, life, an unwillingness, which, guided by the light of Scripture and by experience, we can confidently affirm to prevail at this day as widely and as fully as in the age in which Christ said it?

Here is no question of a comparison of good with good. We cannot account for this unconcern about Christ's gift, by alleging that we have a sufficient treasure in our hands already, and therefore are not interested by the news of a greater. Far from it; for is not the world continually taking away its own gifts, whatever they are? and does it not thereby bring home to us, does it not importunately press upon us, and weary us with the lesson of its own nothingness? Do we not confess that eternal life is the best of all conceivable gifts, before which none other deserve to be mentioned? yet we live to the world.

Nay, and sin also warns us not to trust to its allurements; like the old prophet of Bethel, sin is forced to bear witness against itself, and in the name of the Lord to denounce the Lord's judgments upon us.

While it seduces us, it stings us with remorse; and even when the sense of guilt is overcome, still the misery of sinning is inflicted on us in the inward disappointments and the temporal punishments which commonly follow upon transgression. Yet we will not come unto Christ that we may have life.

Further, it is not that G.o.d treats us as servants or slaves; He does not put a burden on us above our strength: He does not repel us from His Presence till we have prepared some offering to bring before Him, or have made some good progress in the way of life. No, He has begun His dealings with us with special, spontaneous acts of mercy. He has, by an inconceivable goodness, sent His Son to be our life. Far from asking any gift at our hands in the first instance, He has from our infancy taken us in charge, and freely given us "all things that pertain unto life and G.o.dliness." He has been urgent with us in the very morning of our days, and by the fulness of His grace has antic.i.p.ated the first stirrings of pride and l.u.s.t, while as yet sin slept within us. Is it not so? What more could have been done for us?

Yet, in spite of all this, men will not come unto Him that they may have life.

So strange is this, that thoughtful persons are sometimes tempted to suppose that the ma.s.s of mankind do not sufficiently know what their duty is; that they need teaching, else they would be obedient. And others fancy that if the doctrines of the Gospel were set before them in a forcible or persuasive manner, this would serve as a means of rousing them to an habitual sense of their true state. But ignorance is not the true cause why men will not come to Christ.

Who are these willing outcasts from Christ's favour, of whom I speak?

Do not think I say a strong thing, my brethren, when I tell you that I am speaking of some of those who now hear me. Not that I dare draw the line any where, or imagine that I can give any rule for knowing for certain, just who come to Him in heart and spirit, and who do not; but I am quite sure that many, who would shrink from giving up their interest in the Gospel, and who profess to cast their lot with Christ, and to trust in His death for their salvation, nevertheless do not really seek Him that they may have life, in spite of their fair speeches. This I say I am too well enabled to know, because in fact so it is, that He has shown us _how_ to come to Him, and I see that men do _not_ come to Him in that way which He has pointed out. He has shown us, that to come to Him for life is a literal bodily action; not a mere figure, not a mere movement of the heart towards Him, but an action of the visible limbs; not a mere secret faith, but a coming to church, a pa.s.sing on along the aisle to His holy table, a kneeling down there before Him, and a receiving of the gift of eternal life in the form of bread and wine. There can be no mistaking His own appointment. He said indeed, "He that cometh to Me shall never hunger;" but then He explained what this coming was, by adding, "He that eateth Me, even he shall live by Me." If then a man does not seek Him where He is, there is no profit in seeking Him where He is not. What is the good of sitting at home seeking Him, when His Presence is in the holy Eucharist? Such perverseness is like the sin of the Israelites who went to seek for the manna at a time when it was not given. May not He who gives the gift, prescribe the place and mode of giving it?

Observe how plain and cogent is the proof of what I have been saying.

Our Lord declares, "Except ye eat the flesh of the Son of Man, and drink His blood, ye have no life in you:" no life, life being the gift He offers in the text; also He says of the bread which He had broken, "_This_ is My Body;" and of the cup, "_This_ is My Blood," is it not very plain, then, that if we refuse to eat that Bread, and drink that Cup, we are refusing to come unto Him that we may have life?

The true reason why people will not come to this Holy Communion is this,--they do not wish to lead religious lives; they do not like to promise to lead religious lives; and they think that that blessed Sacrament does bind them to do so, bind them to live very much more strictly and thoughtfully than they do at present. Allow as much as we will for proper distrust of themselves, reasonable awe, the burden of past sin, imperfect knowledge, and other causes, still after all there is in most cases a reluctance to bear, or at least to pledge themselves to bear, Christ's yoke; a reluctance to give up the service of sin once for all; a lingering love of their own ease, of their own will, of indolence, of carnal habits, of the good opinion of men whom they do not respect; a distrust of their perseverance in holy resolves, grounded on a misgiving about their present sincerity. This is why men will not come to Christ for life; they know that He will not impart Himself to them, unless they consent to devote themselves to Him.

In what way does He offer Himself to them in Holy Communion? through the commands and sanctions of the Law. First, we are warned against secret sin, and called to self-examination; a week's preparation follows, then, when the time of celebration is come, we hear the Commandments read, we are solemnly exhorted to put off every thing which may offend G.o.d; we confess our sins and our deep sorrow for them; lastly, after being admitted to the Sacrament, we expressly bind ourselves to the service of our Lord and Saviour. Doubtless _this_ it is which the unrenewed heart cannot bear, the very notion of giving up sin altogether and once for all. And thus, though a gracious voice cry ever so distinctly from the altar, "Come unto Me, and I will refresh you;" and though it be ever so true that this refreshment is nothing short of life, eternal life, yet we recollect the words which follow, "Take My yoke upon you, and learn of Me," and we forthwith murmur and complain, as if the gift were most ungracious, laden with conditions, and hardly purchased, merely because it is offered in that way in which alone a righteous Lord could offer it,--the way of righteousness.

Men had rather give up the promise than implicate themselves in the threats which surround it. Bright and attractive as is the treasure presented to us in the Gospel, still the pearl of great price lies in its native depths, at the bottom of the ocean. We see it indeed, and know its worth; but not many dare plunge in to bring it thence. What reward offered to the diver shall overcome the imminent peril of a frightful death? and those who love sin, and whose very life consists in habits and practices short of religious, what promised prize can reconcile them to the certain destruction of what they delight in, the necessary annihilation of all their most favourite indulgences and enjoyments which are contrary to the rule of the Gospel? Let us not suppose that any exhortations will induce such men to change their conduct; they confess the worth of the soul, their obligation to obey, and their peril if they do not; yet, for all this, the present sacrifice required of them is too much for them. They may be told of their Lord's love for them, His self-denying mercy when on earth, His free gifts, and His long-suffering since; they will not be influenced; and why? because the fault is in their heart; they do not like G.o.d's service. _They_ know full well what they would have, if they might choose. Christ is said to have done all things for us; "Far from it,"

say they, "He is not a Mediator suited to our case. Give life, give holiness, give truth, give a Saviour to deliver from sin; this is not enough: no, _we_ want a Saviour to deliver _in_ sin. This is our need.

It is a small thing to offer us life, if it be in the way of G.o.d's commandments; it is a mockery of our hopes to call that a free gift, which is, in fact, a heavy yoke. We want to do nothing at all, and then the gift will be free indeed. If our hearts _must_ be changed to fit us for heaven, let them be changed, only let us have no trouble in the work ourselves. Let the change be part of the work done for us; let us literally be clay in the hands of the potter; let us sleep, and dream, and wake in the morning new men; let us have no fear and trembling, no working out salvation, no self-denial. Let Christ suffer, but be it ours to rejoice only. What we wish is, to be at ease; we wish to have every thing our own way; we wish to enjoy both this world and the next; we wish to be happy all at once. If the Gospel promises this, we accept it; but if not, it is but a bondage, it has no persuasiveness, it will receive no acceptance from us." Such is the language of men's hearts, though their tongues do not utter it; language most unthankful, most profane, most sinful.

These reflections I recommend to the serious attention of those who live in neglect of Holy Communion; but, alas! I must not quit the subject without addressing some cautions to those who are in the observance of it. I would that none of us had need of cautions; but the best of us is in warfare, and on his trial, and none of us can be the worse for them. I need not remind you, my brethren, that there is a peril attached to the unworthy reception; for this is the very excuse which many plead for not receiving; but it often happens, as in other matters also, that men have fears when they should not fear, and do not fear when they should fear. A slight consideration will show this; for what is the danger in communicating? that of coming to it, as St. Paul implies, _without_ fear. It is evident then, that, in spite of what was just now said, when persons are in danger of receiving it unworthily, they commonly do not really feel their danger; for their very danger consists in their not fearing. If they did truly and religiously fear the blessed Sacrament, so far they would not be in danger of an unworthy reception.

Now it is plain when it is that persons are in danger of receiving it fearlessly and thoughtlessly; not when they receive it for the first time, but when they have often received it, when they are in the habit of receiving it. This is the dangerous time.

When a Christian first comes to Holy Communion, he comes with awe and anxiety. At least, I will not suppose the case of a person so little in earnest about his soul, and so profane, as to despise the ordinance when he first attends it. Perhaps he has no clear doctrinal notion of the sacred rite, but the very t.i.tle of it, as the Sacrament of his Lord's Body and Blood, suffices to make him serious. Let us believe that he examines himself, and prays for grace to receive the gift worthily; and he feels at the time of celebration and afterwards, that, having bound himself more strictly to a religious life, and received Divine influences, he has more to answer for. But after he has repeated his attendance several times, this fear and reverence wear away with the novelty. As he begins to be familiar with the words of the prayers, and the order of the Service, so does he both hear and receive with less emotion and solemnity. It is not that he is a worse man than he was at first, but he is exposed to a greater temptation to be profane. He had no deeper religious principle when he first communicated than he has now (probably not so deep), but his want of acquaintance with the Service kept him from irreverence, indifference, and wandering thoughts: but now this accidental safeguard is removed, and as he has not succeeded in acquiring any habitual reverence from former seasons of communicating, and has no clear knowledge of the nature of the Sacrament to warn and check him, he is exposed to his own ordinary hardness of heart and unbelief, in circ.u.mstances much more perilous than those in which they are ordinarily displayed. If it is a sin to neglect G.o.d in the world, it is a greater sin to neglect Him in church. Now is the time when he is in danger of not discerning the Lord's Body, of receiving the gift of life as a thing of course, without awe, grat.i.tude, and self-abas.e.m.e.nt. And the more constant he is in his attendance at the sacred rite, the greater will be his risk; his _risk_, I say; that is, if he neglects to be jealous over himself, to watch himself narrowly, and to condemn and hate in himself the faintest risings of coldness and irreverence; for, of course, if he so acts, the less will be his risk, and the greater will be his security that his heart will not betray him. But I speak of those who are not sufficiently aware of their danger, and these are many.

Here, too, let me mention another sin of a similar character into which communicants are apt to fall; _viz._ a forgetfulness, after communicating, that they have communicated. Even when we resist the coldness which frequent communion may occasion, and strive to possess our minds in as profound a seriousness as we felt when the rite was new to us, even then there is often a painful difference between our feelings before we have attended it, and after. We are diligent in preparation, we are careless in retrospect; we dismiss from our memory what we cherished in our expectations; we forget that we ever hoped and feared. But consider; when we have solemn thoughts about Holy Communion only till we have come to it, what does this imply, but that we imagine that we have received the benefit of it once for all, as a thing done and over, and that there is nothing more to seek? This is but a formal way of worshipping; as if we had wiped off a writing which was against us, and there was an end of the matter. But blessed are those servants who are ever expecting Him, who is ever coming to them; whether He come "at even, or at midnight, or at c.o.c.k-crowing, or in the morning;" whereas those who first come to Him for the gift of grace, and then neglect to wait for its progressive accomplishment in their hearts, how profanely they act! it is as if to receive the blessing in mockery, and then to cast it away. Surely, after so great a privilege, we ought to behave ourselves as if we had partaken some Divine food and medicine (if great things may be compared to ordinary), which, in its own inscrutable way, and in its own good time, will "prosper in the thing whereunto G.o.d sends it"--the fruit of the tree of life which Adam forfeited, which had that virtue in it, that it was put out of his reach in haste, lest he should take and eat, and live for ever. How earnest, then, should be our care lest this gracious treasure which we carry within us should be lost by our own fault, by the unhealthy excitements, or the listless indolence, to which our nature invites us!

"Quench not the Spirit," says the Apostle; surely our privilege is a burden heavy to bear, before it turn to a principle of life and strength, till Christ be formed in us perfectly; and we the while, what cause have we to watch, and pray, and fulfil all righteousness, till the day dawn, and the day-star arise in our hearts!

Nor let us suppose that by once or twice seeking G.o.d in this gracious ordinance, we can secure the gift for ever; "Seek the Lord and His strength, seek His face evermore." The bread which comes down from heaven is like the manna, "_daily_ bread," and that "till He come,"

till His "kingdom come." In His coming at the end of the world, all our wishes and prayers rest and are accomplished; and in His present communion we have a stay and consolation meanwhile, joining together the past and future, reminding us that He has come once, and promising us that He will come again. Who can live any time in the world, pleasant as it may seem on first entering it, without discovering that it is a weariness, and that if this life is worth any thing, it is because it is the pa.s.sage to another? It needs no great religion to feel this; it is a self-evident truth to those who have much experience of the world. The only reason why all do not feel it is, that they have not lived long enough to feel it; and those who feel it more than others, have but been thrown into circ.u.mstances to feel it more. But while the times wax old, and the colours of earth fade, and the voice of song is brought low, and all kindreds of the earth can but wail and lament, the sons of G.o.d lift up their heads, for their salvation draweth nigh. Nature fails, the sun shines not, and the moon is dim, the stars fall from heaven, and the foundations of the round world shake; but the Altar's light burns ever brighter; there are sights there which the many cannot see, and all above the tumults of earth the command is heard to show forth the Lord's death, and the promise that the Lord is coming.

"Happy are the people that are in such a case!" who, when wearied of the things seen, can turn with good hope to the things unseen; yea, "blessed are the people who have the Lord for their G.o.d!" "Come unto Me," He says, "all ye that labour and are heavy laden, and I will give you rest." Rest is better than toil; peace satisfies, and quietness disappoints not. These are sure goods. Such is the calm of the heavenly Jerusalem, which is the mother of us all; and such is their calm worship, the foretaste, of heaven, who for a season shut themselves out from the world, and seek Him in invisible Presence, whom they shall hereafter see face to face.

[1] First Sunday after Easter.