Sermons Preached at Brighton Part 8

In the second place, there are two ways in which this principle is true. To the pure, all things and all persons are pure, because their purity makes all seem pure.

There are some who go through life complaining of this world; they say they have found nothing but treachery and deceit; the poor are ungrateful, and the rich are selfish, Yet we do not find such the best men. Experience tells us that each man most keenly and unerringly detects in others the vice with which he is most familiar himself.

Persons seem to each man what he is himself. One who suspects hypocrisy in the world is rarely transparent; the man constantly on the watch for cheating is generally dishonest; he who suspects impurity is prurient. This is the principle to which Christ alludes when he says, "Give alms of such things as he have; and behold all things are clean unto you."

Have a large charity! Large "charity hopeth all things." Look at that sublime apostle who saw the churches of Ephesus and Thessalonica pure, because he saw them in his own large love, and painted them, not as they were, but as his heart filled up the picture; he viewed them in the light of his own n.o.bleness, as representations of his own purity.

Once more, to the pure all _things_ are pure, as well as all persons.

That which is natural lies not in things, but in the minds of men.

There is a difference between prudery and modesty. Prudery detects wrong where no wrong is; the wrong lies in the thoughts, and not in the objects. There is something of over-sensitiveness and over-delicacy which shows not innocence, but an inflammable imagination. And men of the world cannot understand that those subjects and thoughts which to them are full of torture, can be harmless, suggesting nothing evil to the pure in heart.

Here however, beware! No sentence of Scripture is more frequently in the lips of persons who permit themselves much license, than the text, "To the pure, all things are pure." Yes, all things natural, but not artificial--scenes which pamper the tastes, which excite the senses.

Innocence feels healthily. To it all nature is pure. But, just as the dove trembles at the approach of the hawk, and the young calf shudders at the lion never seen before, so innocence shrinks instinctively from what is wrong by the same divine instinct. If that which is wrong seems pure, then the heart is not pure but vitiated. To the right minded all that is right in the course of this world seems pure.

Abraham, looking forward to the destruction of Sodom and Gomorrah, entreated that it might be averted, and afterwards acquiesced! To the disordered mind "all things are out of course." This is the spirit which pervades the whole of the Ecclesiastes. There were two things which were perpetually suggesting themselves to the mind of Solomon; the intolerable sameness of this world, and the constant desire for change. And yet that same world, spread before the serene eye of G.o.d, was p.r.o.nounced to be all "very good."

This disordered universe is the picture of your own mind. We make a wilderness by encouraging artificial wants, by creating sensitive and selfish feelings; then we project everything stamped with the impress of our own feelings, and we gather the whole of creation into our own pained being--"the whole creation groaneth and travaileth in pain together until now." The world you complain of as impure and wrong is not G.o.d's world, but your world; the blight, the dullness, the blank, are all your own. The light which is in you has become darkness, and therefore the light itself is dark.

Again, to the pure, all things not only seem pure, but are really so because they are made such.

1. As regards persons. It is a marvellous thing to see how a pure and innocent heart purifies all that it approaches. The most ferocious natures are soothed and tamed by innocence. And so with human beings, there is a delicacy so pure, that vicious men in its presence become almost pure; all of purity which is in them is brought out; like attaches itself to like. The pure heart becomes a centre of attraction, round which similar atoms gather, and from which dissimilar ones are repelled. A corrupt heart elicits in an hour all that is bad in us; a spiritual one brings out and draws to itself all that is best and purest. Such was Christ. He stood in the world, the Light of the world, to which all sparks of light gradually gathered.

He stood in the presence of impurity, and men became pure. Note this in the history of Zaccheus. In answer to the invitation of the Son of man, he says, "Behold, Lord, the half of my goods I give to the poor, and if I have done wrong to any man I restore him fourfold." So also the Scribe, "Well, Master, thou hast well said, there is one G.o.d, and there is none other than He." To the pure Saviour, all was pure. He was lifted up on high, and drew all men unto Him.

Lastly, all situations are pure to the pure. According to the world, some professions are reckoned honourable, and some dishonourable. Men judge according to a standard merely conventional, and not by that of moral rect.i.tude. Yet it was in truth, the men who were in these situations which made them such. In the days of the Redeemer, the publican's occupation was a degraded one, merely because low base men filled that place. But since He was born into the world a poor, labouring man, poverty is n.o.ble and dignified, and toil is honourable.

To the man who feels that "the king's daughter is all glorious within," no outward situation can seem inglorious or impure.

There are three words which express almost the same thing, but whose meaning is entirely different. These are, the gibbet, the scaffold, and the cross. So far as we know, none die on the gibbet but men of dishonourable and base life. The scaffold suggests to our minds the n.o.ble deaths of our greatest martyrs. The cross was once a gibbet, but it is now the highest name we have, because He hung on it. Christ has purified and enn.o.bled the cross. This principle runs through life. It is not the situation which makes the man, but the man who makes the situation. The slave may be a freeman. The monarch may be a slave.

Situations are n.o.ble or ign.o.ble, as we make them.

From all this subject we learn to understand two things. Hence we understand the Fall. When man fell, the world fell with him. All creation received a shock. Thorns, briars, and thistles, sprang up.

They were there before, but to the now restless and impatient hands of men they became obstacles and weeds. Death, which must ever have existed as a form of dissolution, a pa.s.sing from one state to another, became a curse; the sting of death was sin--unchanged in itself, it changed in man. A dark, heavy cloud, rested on it--the shadow of his own guilty heart.

Hence too, we understand the Millennium. The Bible says that these things are not to be for ever. There are glorious things to come. Just as in my former ill.u.s.tration, the alteration of the eye called new worlds into being, so now nothing more is needed than to re-create the soul--the mirror on which all things are reflected. Then is realized the prophecy of Isaiah, "Behold, I create all things new," "new heavens and a new earth."

The conclusion of this verse proves to us why all these new creations were called into being--"wherein dwelleth righteousness." To be righteous makes all things new. We do not want a new world, we want _new hearts_. Let the Spirit of G.o.d purify society, and to the pure all things will be pure. The earth will put off the look of weariness and gloom which it has worn so long, and then the glorious language of the prophets will be fulfilled--"The forests will break out with singing, and the desert will blossom as the rose."

XI.

_Preached February 9, 1851._

UNITY AND PEACE.

"And let the peace of G.o.d rule in your hearts, to the which also ye are called in one body; and be ye thankful."--Colossians iii.

15.

There is something in these words that might surprise us. It might surprise us to find that peace is urged on us as a duty. There can be no duty except where there is a matter of obedience; and it might seem to us that peace is a something over which we have no power. It is a privilege to have peace, but it would appear as if there were no power of control within the mind of a man able to ensure that peace for itself. "Yet," says the apostle, "let the peace of G.o.d rule in your hearts."

It would seem to _us_ as if peace were as far beyond our own control as happiness. Unquestionably, we are not masters on our own responsibility of our own happiness. Happiness is the gratification of every innocent desire; but it is not given to us to ensure the gratification of every desire; therefore, happiness is not a duty, and it is nowhere written in the Scripture, "You must be happy." But we find it written by the apostle Paul, "Be ye thankful," implying therefore, that peace is a duty. The apostle says, "Let the peace of G.o.d rule in your hearts;" from which we infer that peace is attainable, and within the reach of our own wills; that if there be not repose there is blame; if there be not peace but discord in the heart, there is something wrong.

This is the more surprising when we remember the circ.u.mstances under which these words were written. They were written from Rome, where the apostle lay in prison, daily and hourly expecting a violent death.

They were written in days of persecution, when false doctrines were rife, and religious animosities fierce; they were written in an epistle abounding with the most earnest and eager controversy, whereby it is therefore implied, that according to the conception of the Apostle Paul, it is possible for a Christian to live at the very point of death, and in the very midst of danger--that it is possible for him to be breathing the atmosphere of religious controversy--it is possible for him to be surrounded by bitterness, and even take up the pen of controversy himself--and yet his soul shall not lose its own deep peace, nor the power of the infinite repose and rest of G.o.d.

Joined with the apostle's command to be at peace, we find another doctrine, the doctrine of the unity of the Church of Christ. "To the which ye are called in one body," in order that ye may be at peace; in other words, the unity of the Church of Christ is the basis on which, and on which alone, can be built the possibility of the inward peace of individuals.

And thus, my Christian brethren, our subject divides itself into these two simple branches: in the first place, the unity of the Church of Christ; in the second place, the inward peace of the members of that Church.

The first subject then, which we have to consider, is the Unity of the Church of Christ.

And the first thing we have to do is both clearly to define and understand the meaning of that word "unity." I distinguish the unity of comprehensiveness from the unity of mere singularity. The word one, as oneness, is an ambiguous word. There is a oneness belonging to the army as well as to every soldier in the army. The army is one, and that is the oneness of unity; the soldier is one, but that is the oneness of the unit. There is a difference between the oneness of a body and the oneness of a member of that body. The body is many, and a unity of manifold comprehensiveness. An arm or a member of a body is one, but that is the unity of singularity. Without unity my Christian brethren, peace must be impossible. There can be no peace in the one single soldier of an army. You do not speak of the harmony of one member of a body. There is peace in an army, or in a kingdom joined with other kingdoms; there is harmony in a member united with other members. There is no peace in a unit, there is no possibility of the harmony of that which is but one in itself. In order to have peace you must have a higher unity, and therein consists the unity of G.o.d's own Being. The unity of G.o.d is the basis of the peace of G.o.d--meaning by the unity of G.o.d the comprehensive manifoldness of G.o.d, and not merely the singularity in the number of G.o.d's Being. When the Unitarian speaks of G.o.d as one, he means simply singularity of number. We mean that He is of manifold comprehensiveness--that there is unity between His various powers. Amongst the personalities or powers of His Being there is no discord, but perfect harmony, entire union; and that brethren, is repose, the blessedness of infinite rest, that belongs to the unity of G.o.d--"I and my Father are one."

The second thing which we observe respecting this unity, is that it subsists between things not similar or alike, but things dissimilar or unlike. There is no unity in the separate atoms of a sand-pit; they are things similar; there is an aggregate or collection of them. Even if they be hardened in a ma.s.s they are not one, they do not form a unity: they are simply a ma.s.s. There is no unity in a flock of sheep: it is simply a repet.i.tion of a number of things similar to each other.

If you strike off from a thousand five hundred, or if you strike off nine hundred, there is nothing lost of unity, because there never was unity. A flock of one thousand or a flock of five is just as much a flock as any other number.

On the other hand, let us turn to the unity of peace which the apostle speaks of, and we find it is something different; it is made up of dissimilar members, without which dissimilarity there could be no unity. Each is imperfect in itself, each supplying what it has in itself to the deficiencies and wants of the other members. So, if you strike off from this body any one member, if you cut off an arm, or tear out an eye, instantly the unity is destroyed; you have no longer an entire and perfect body, there is nothing but a remnant of the whole, a part, a portion; no unity whatever.

This will help us to understand the unity of the Church of Christ. If the ages and the centuries of the Church of Christ, if the different Churches whereof it was composed, if the different members of each Church, were similar--one in this, that they all held the same views, all spoke the same words, all viewed truth from the same side, they would have no unity; but would simply be an aggregate of atoms, the sand-pit over again--units, multiplied it may be to infinity, but you would have no real unity, and therefore, no peace. No unity,--for wherein consists the unity of the Church of Christ? The unity of ages, brethren, consists it in this--that every age is merely the repet.i.tion of another age, and that which is held in one is held in another?

Precisely in the same way, that is _not_ the unity of the ages of the Christian Church.

Every century and every age has held a different truth, has put forth different fragments of the truth. In early ages for example, by martyrdom was proclaimed the eternal sanct.i.ty of truth, rather than give up which a man must lose his life.... In our own age it is quite plain those are not the themes which engage us, or the truths which we put in force now. This age, by its revolutions, its socialisms, proclaims another truth--the brotherhood of the Church of Christ; so that the unity of ages subsists on the same principle as that of the unity of the human body: and just as every separate ray--the violet, the blue, and the orange--make up the white ray, so these manifold fragments of truth blended together make up the one entire and perfect white ray of Truth. And with regard to individuals, taking the case of the Reformation, it was given to one Church to proclaim that salvation is a thing received, and not local; to another to proclaim justification by faith; to another the sovereignty of G.o.d; to another the supremacy of the Scriptures; to another the right of private judgment, the duty of the individual conscience. Unite these all, and then you have the Reformation one--one in spite of manifoldness; those very varieties by which they have approached this proving them to be one. Disjoint them and then you have some miserable sect--Calvinism, or Unitarianism; the unity has dispersed. And so again with the unity of the Churches. Whereby would we produce unity? Would we force on other Churches our Anglicanism? Would we have our thirty-nine articles, our creeds, our prayers, our rules and regulations, accepted by every Church throughout the world? If that were unity, then in consistency you are bound to demand that in G.o.d's world there shall be but one colour instead of the manifold harmony and accordance of which this universe is full; that there should be but one chaunted note--the one which we conceive most beautiful. This is not the unity of the Church of G.o.d. The various Churches advance different doctrines and truths. The Church of Germany something different from those of the Church of England. The Church of Rome, even in its idolatry, proclaims truths which we would be glad to seize. By the worship of the Virgin, the purity of women; by the rigour of ecclesiastical ordinances, the sanct.i.ty and permanence of eternal order; by the very priesthood itself, the necessity of the guidance of man by man. Nay, even the dissenting bodies themselves--mere atoms of aggregates as they are--stand forward and proclaim at least this truth, the separateness of the individual conscience, the right of independence.

Peace subsists not between things exactly alike. We do not speak of peace in a single country. We say peace subsists between different countries where war _might_ be. There can be no _peace_ between two men who agree in everything; peace subsists between those who differ.

There is no peace between Baptist and Baptist; so far as they are Baptists, there is perfect accordance and agreement. There may be peace between you and the Romanist, the Jew, or the Dissenter, because there are angles of sharpness which might come into collision if they were not subdued and softened by the power of love. It was given to the Apostle Paul to discern that this was the ground of unity. In the Church of Christ he saw men with different views, and he said So far from that variety destroying unity, it was the only ground of unity.

There are many doctrines, all of them different, but let those varieties be blended together--in other words, let there be the peace of love, and then you will have unity.

Once more this unity, whereof the apostle speaks, consists in submission to one single influence or spirit. Wherein consists the unity of the body? Consists it not in this,--that there is one life uniting, making all the separate members one? Take away the life, and the members fall to pieces: they are no longer one; decomposition begins, and every element separates, no longer having any principle of cohesion or union with the rest.

There is not one of us who, at some time or other, has not been struck with the power there is in a single living influence. Have we never for instance, felt the power wherewith the orator unites and holds together a thousand men as if they were but one; with flashing eyes and throbbing hearts, all attentive to his words, and by the difference of their att.i.tudes, by the variety of the expressions of their countenances testifying to the unity of that single living feeling with which he had inspired them? Whether it be indignation, whether it be compa.s.sion, or whether it be enthusiasm, that one living influence made the thousand for the time, one. Have we not heard how, even in this century in which we live, the various and conflicting feelings of the people of this country were concentrated into one, when the threat of foreign invasion had fused down and broken the edges of conflict and variance, and from sh.o.r.e to sh.o.r.e was heard one cry of terrible defiance, and the different cla.s.ses and orders of this manifold and mighty England were as one? Have we not heard how the mighty winds hold together, as if one, the various atoms of the desert, so that they rush like a living thing, across the wilderness?

And this, brethren, is the unity of the Church of Christ, the subjection to the one uniting spirit of its G.o.d.

It will be said, in reply to this, "Why this is mere enthusiasm. It may be very beautiful in theory, but it is impossible in practice. It is mere enthusiasm to believe, that while all these varieties of conflicting opinion remain, we can have unity; it is mere enthusiasm to think that so long as men's minds reckon on a thing like unity, there can be a thing like oneness." And our reply is, Give us the Spirit of G.o.d, and we shall be one. You cannot produce a unity by all the rigour of your ecclesiastical discipline. You cannot produce a unity by consenting in some form of expression such as this, "Let us agree to differ." You cannot produce a unity by Parliamentary regulations or enactments, bidding back the waves of what is called aggression. Give us the living Spirit of G.o.d, and we shall be one.

Once on this earth was exhibited, as it were, a specimen of perfect antic.i.p.ation of such an unity, when the "rushing mighty wind" of Pentecost came down in the tongues of fire and sat on every man; when the Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, the "Cretes and Arabians," the Jew and the Gentile, each speaking one language, yet blended and fused into one unity by enthusiastic love, heard one another speak as it were, in one language, the manifold works of G.o.d; when the spirit of giving was subst.i.tuted for the spirit of mere rivalry and compet.i.tion, and no man said the things he had were his own, but all shared in common. Let that spirit come again, as come it will, and come it must; and then, beneath the influences of a mightier love, we shall have a n.o.bler and a more real unity.

We pa.s.s on now, in the second place, to consider the _individual peace_ resulting from this unity. As we have endeavoured to explain what is meant by unity, so now, let us endeavour to understand what is meant by peace. Peace then, is the opposite of pa.s.sion, and of labour, toil, and effort. Peace is that state in which there are no desires madly demanding an impossible gratification; that state in which there is no misery, no remorse, no sting. And there are but three things which can break that peace. The first is discord between the mind of man and the lot which he is called on to inherit; the second is discord between the affections and powers of the soul; and the third is doubt of the rect.i.tude, and justice, and love, wherewith this world is ordered. But where these things exist not, where a man is contented with his lot, where the flesh is subdued to the spirit, and where he believes and feels with all his heart that all is right, there is peace, and to this says the apostle, "ye are called,"--the grand, peculiar call of Christianity,--the call, "Come unto Me, all ye that labour and are heavy laden, and I will give you rest."

This was the dying bequest of Christ: "Peace I leave with you, my peace I give unto you: not as the world giveth give I unto you:" and therein lies one of the greatest truths of the blessed and eternal character of Christianity, that it applies to, and satisfies the very deepest want and craving of our nature. The deepest want of man is not a desire for happiness, but a craving for peace; not a wish for the gratification of every desire, but a craving for the repose of acquiescence in the will of G.o.d; and it is this which Christianity promises. Christianity does not promise happiness, but it does promise peace. "In the world ye shall have tribulation," saith our Master, "but be of good cheer; I have overcome the world." Now, let us look more closely, into this peace.

The first thing we see respecting it is, that it is called G.o.d's peace. G.o.d is rest: the infinite nature of G.o.d is infinite repose. The "_I am_" of G.o.d is contrasted with the _I am become_ of all other things. Everything else is in a state of _becoming_, G.o.d is in a state of _Being_. The acorn has become the plant, and the plant has become the oak. The child has become the man, and the man has become good, or wise, or whatever else it may be. G.o.d ever _is_; and I pray you once more to observe, that this peace of G.o.d, this eternal rest in the Almighty Being, arises out of His unity. Not because He is an unit, but because He is an unity. There is no discord between the powers and attributes of the mind of G.o.d; there is no discord between His justice and His love; there is no discord demanding some miserable expedient to unite them together, such as some theologians imagined when they described the sacrifice and atonement of our Redeemer by saying, it is the clever expedient whereby G.o.d reconciles His justice with His love.

G.o.d's justice and love are one. Infinite justice must be infinite love. Justice is but another sign of love. The infinite rest of the "_I am_" of G.o.d arises out of the harmony of His attributes.

The next thing we observe respecting this divine peace which has come down to man on earth is, that it is a _living peace_. Brethren, let us distinguish. There are several things called peace which are by no means divine or G.o.dlike peace. There is peace, for example, in the man who lives for and enjoys self, with no n.o.bler aspiration goading him on to make him feel the rest of G.o.d; that is peace, but that is merely the peace of toil. There is rest on the surface of the caverned lake, which no wind can stir; but that is the peace of stagnation. There is peace amongst the stones which have fallen and rolled down the mountain's side, and lie there quietly at rest; but that is the peace of inanity. There is peace in the hearts of enemies who lie together, side by side, in the same trench of the battle-field, the animosities of their souls silenced at length, and their hands no longer clenched in deadly enmity against each other; but that is the peace of death.

If our peace be but the peace of the sensualist satisfying pleasure, if it be but the peace of mental torpor and inaction, the peace of apathy, or the peace of the soul dead in trespa.s.ses and sins, we may whisper to ourselves, "Peace, peace," but there will be no peace; _there_ is not the peace of unity nor the peace of G.o.d, for the peace of G.o.d is the living peace of love.