Town and Country Sermons Part 7

St. Paul is here using a beautiful old tradition of the Rabbis, that the rock which Moses struck in h.o.r.eb followed the Jews through all their forty years' wanderings, and that on every Sabbath day when they stopped, it stopped also, and the elders called to it, 'Flow out, O fountain,' and the water flowed. A beautiful old story, which St. Paul turns into an allegory, to teach, as by a picture, the deepest and the highest truth. Whether that rock followed them or not, he says, there was One who did follow them, from whom flowed living water; and that Rock is Christ. Christ followed them.

Christ the creator, the preserver, the inspirer, the light, the life, the guide of men, and of all the universe. It was to Christ they owed their deliverance from Egypt; to Christ they owed their knowledge of G.o.d, and of the law of G.o.d, to Christ they owed whatever reason, justice, righteousness, good government, there was among them. And to Christ we owe the same.

The rock was a type of him from whom flows living water. As he himself said on earth, 'Whosoever drinketh of the water which I shall give him, shall never thirst; but the water which I shall give him shall be in him a well of water, springing up to everlasting life.' Just as the manna also was a type of him, as he himself declared, when the Jews talked to him of the manna; 'Our fathers did eat manna in the desert, as it is written, He gave them bread from heaven to eat.' Then Jesus said to them, 'Verily, verily, I say unto you, Moses gave you not that bread from heaven.' No: but only a type and picture of it. 'My Father giveth you the true bread from heaven. For the bread of G.o.d is he which cometh down from heaven, and giveth life unto the world... . I am that bread of life.'

My friends, herein is a great mystery. Something of what it means, however, we may learn from that wise and good Jew, Philo, who was St. Paul's teacher according to the flesh, before he became a Christian; and who himself was so near to the kingdom of G.o.d, that St. Paul often in his epistles uses Philo's very words, putting into them a Christian meaning. And what says he concerning the Rock of living waters?

The soul, he says, falls in with a scorpion in the wilderness; and then thirst, which is the thirst of the pa.s.sions--of the l.u.s.ts which war in our members--seizes on it; till G.o.d sends forth on it the stream of his own perfect wisdom, and causes the changed soul to drink of unchangeable health. For the steep rock is the wisdom of G.o.d (by whom he means the Word of G.o.d, whom Philo knew not in the flesh, but whom we know, as the Lord Jesus Christ), which, being both sublime and the first of all things; he quarried out of his own powers; and of it he gives drink to the souls which love G.o.d; and they, when they have drunk, are filled with the most universal manna.

So says Philo, the good Jew, who knew not Christ; and therefore he says only a part of the truth. If you wish to learn the whole truth, you must read St. John's Gospel, and St. Paul's Epistles, especially this very text; and again, the opening of the Epistle to the Ephesians; and again, that most royal pa.s.sage in the opening of the Colossians, where he speaks of the Everlasting Being of Christ, who is before all things, and by whom all things consist--in whom dwells all the fulness of the G.o.dhead bodily, and in whom are hid all the treasures of wisdom and knowledge.

Therefore he is rightly called the Rock, the Rock of Ages, the Eternal Rock; because on him all things rest, and have rested since the foundation of the world, being made, and kept together, and ruled, and inspired by him alone. Therefore he is rightly called the Rock of living waters; for in him are hid all the treasures of wisdom and knowledge, and from him they flow forth freely to all who cry to him in their thirst after truth and holiness. Yes, my friends, by Christ all things live; and therefore, most of all, by Christ our souls live. To be parted from Christ is death. To be joined to Christ and the body of Christ is life.

But what life? The life of the soul. And what is the life of the soul? Holiness, righteousness, sanctification, virtue,--call it what pleases you best. I shall call it goodness. That is the only life of the soul. And why? Because it is the life of Christ. That is the only wisdom of the soul. And why? Because it is the mind of Christ. That is the living water. And why? Because it flows eternally from Christ.

For who is Christ, but the likeness of G.o.d, and the glory of G.o.d?

And what is the likeness of G.o.d, but goodness; and what is the glory of G.o.d, but goodness? Therefore Christ is goodness itself, as it is written, 'Now the Lord is that Spirit.' Yes, if you will believe it, Christ, the only-begotten Son, co-equal and co-eternal, is the very and essential goodness of the Father, coming out everlastingly in action and in life, in himself, and in his people, who are his mystical body, filled with the Spirit of him and his Father; who is the Holy Spirit, the spirit of goodness. From Christ, and not from any created being, comes all goodness in man or angel. Comes from Christ? It were more right, and more according to St. Paul's own words, to say, that all goodness _is_ Christ; Christ dwelling in a man, Christ forming himself in a man, little by little, step by step, as he grows in grace, in purity, in self-control, in experience, in knowledge, in wisdom, in strength, in patience, in love, in charity; till he comes to the stature of a perfect man, to the measure of the fulness of Christ.

Meanwhile, let the good which a man does be much, or be it little, he must say, 'The good which I do, _I_ do not, but Christ who dwelleth in me.'

For in every age of man, it is Christ who is awakening in him the hunger and thirst after righteousness, and then satisfying it with the only thing which can satisfy them, namely, his most blessed self.

Yes, believe it. It is Christ in the child which makes it speak the truth; Christ in the child which makes it shrink from whatever it has been told is wrong. It is Christ in the young man, which fills him with lofty aspirations, hopes of bettering the world around him, hopes of training his soul to be all that it can be, and of putting forth all his powers in the service of Christ. It is Christ in the middle-aged man, which makes him strong in good works, labouring patiently, wisely, and st.u.r.dily; so that having drunk of the living waters himself, they may flow out of him again to others in good deeds; a fountain springing up in him to an eternal life of goodness. It is Christ in the old man, which makes him look on with calm content while his own body and mind decay, knowing that the kingdom of G.o.d cannot decay; for Christ is ruling it in righteousness; and all will be well with him, and with his children after him, and with all mankind, and all heaven and earth, if they themselves only will it, long after he has been gathered to his fathers.

Yes, such a man knows in whom he has believed. He knows that the spiritual Rock has been following him through all his wanderings in this weary world; and that that Rock is Christ. He can recollect how, again and again, at his Sabbath haltings in his life's journey, it was to him in the Holy Communion as to the Israelites of old in their haltings in the wilderness, when the priests of Jehovah cried to the mystic rock, 'Flow forth, O fountain,' and the waters flowed.

So can he recollect how, in Holy Communion, there flowed into his soul streams of living water, the water of life, quenching that thirst of his soul, which no created thing could slake; the water of life; of Christ's life, which is the light of men, shewing them what they ought to be and do; the life which is the light; the life which is according to the eternal and divine reason; the life of wisdom; which is the life of love; which is the life of justice; which is the life of Christ; which is the life of G.o.d.

But if these things are so--and so they are, for Christ has said it, St. Paul has said it, St. John has said it--but if these things are so, will they not teach us much about Holy Communion, how we may receive it worthily, and how unworthily?

If what we receive in the Communion be Christ himself, the good Christ who is to make us good; then how can we receive it worthily, if we do not hunger and thirst after goodness? If we do not come thither, longing to be made good, and sanctified, then we come for the wrong thing, to the wrong place. We are like those Corinthians who came to the Lord's supper not to be made good men, but to exalt their own spiritual self-conceit; and so only ate and drank their own d.a.m.nation, not discerning the Lord's body, that it was a holy body, a body of righteousness and goodness.

But if we come hungering and thirsting to be made good men, then we come for the right thing, to the right place. Then we need not stay away, because we feel ourselves intolerably burdened with many sins; that will be our very reason for coming, that we may be cleansed from our sins--cleansed not only from their guilt, but from their power; and cry, in spirit and in truth, as we kneel at that holy table--

Rock of ages, cleft for me, Let me hide myself in thee; By the water and the blood, From thy riven side which flowed, Be of sin the double cure, Cleanse me from its guilt and power.

Yes, from its guilt and from its power also. Let us all pray, each in his own fashion:--

Oh Lamb eternal, beyond all place and time! Oh Lamb slain eternally, before the foundation of the world! Oh Lamb, which liest slain eternally, in the midst of the throne of G.o.d! Let the blood of life, which flows from thee, procure me pardon for the past; let the water of life, which flows from thee, give me strength for the future. I come to cast away my own life, my life of self and selfishness, which is corrupt according to the deceitful l.u.s.ts, that I may live it no more; and to receive thy life, which is created after the likeness of G.o.d, in righteousness and true holiness, that I may live it for ever and ever, and find it a well of life springing up in me to everlasting life. Eternal Goodness, make me good like thee. Eternal Wisdom, make me wise like thee. Eternal Justice, make me just like thee. Eternal Love, make me loving like thee. Then I shall hunger no more, and thirst no more; for

Thou, O Christ, art all I want; More than all in thee I find; Raise me, fallen; cheer me, faint; Heal me, sick; and lead me, blind.

Thou of life the fountain art; Freely let me take of thee; Spring thou up within my heart; Rise to all eternity.

Oh come to Holy Communion with the words of that glorious hymn not merely on your lips, but in your hearts; and you will never come amiss.

SERMON XV. ANTIPATHIES

(Tenth Sunday after Trinity.)

1 Cor. xii. 3, 4, 5, 6. Wherefore, I give you to understand, that no man speaking by the Spirit of G.o.d calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.

Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same G.o.d which worketh all in all.

We are to come to the Communion this day in love and charity with all men. But are we in love and charity with all men?

I do not mean, are there any persons whom we hate; against whom we bear a spite; whom we should be glad to see in trouble or shame?

G.o.d forbid, my friends, G.o.d forbid. There are, indeed, devil's tempers. And yet more easy for us to keep in the bottom of our hearts, and more difficult to root them out, than we fancy.

It is easy enough for us to forgive (in words at least) a man who has injured us. Easy enough to make up our minds that we will not revenge ourselves. Easy enough to determine, even, that we will return good for evil to him, and do him a kindness when we have a chance. Yes, we would not hurt him for the world: but what if G.o.d hurt him? What if he hurt himself? What if he lost his money?

What if his children turned out ill? What if he made a fool of himself, and came to shame? What if he were found out and exposed, as we fancy that he deserves? Should we be so very sorry? We should not punish him ourselves. No. But do we never catch ourselves thinking whether G.o.d may not punish him; thinking of that with a base secret satisfaction; almost hoping for it, at last? Oh if we ever do, G.o.d forgive us! If we ever find those devil's thoughts rising in us, let us flee from them as from an adder; flee to the foot of Christ's Cross, to the cross of him who prayed for his murderers, Father, forgive them, for they know not what they do; and there cry aloud for the blood of life, which shall cleanse us from the guilt of those wicked thoughts, and for the water of life, which shall cleanse us from the power of them: lest they get the dominion over us, and spring up in us, and spread over our whole hearts; not a well of life, but a well of poison, springing up in us to everlasting d.a.m.nation. Oh let us pray to him to give us truth in our inward parts; that we may forgive and love, not in word only, but in deed and in truth.

I could not help saying this in pa.s.sing. But it is not what the text is speaking of; not what I want to speak of myself to-day. I want to speak of a matter which is smaller, and not by any means so sinful: and which yet in practice is often more tormenting to a truly tender conscience, because it is more common and more continual.

How often, when one examines oneself, whether one be in love and charity with all men, one must recollect that there are many people whom one does not like. I do not mean that one hates them. Not in the least: but they do not suit one. There is something in them which we cannot get on with, as the saying is. Something in their opinions, manners, ways of talking; even--G.o.d forgive us--merely in their voice, or their looks, or their dress, which frets us, and gives us what is called an antipathy to them. And one dislikes them; though they never have harmed us, or we them; and we know them, perhaps, to be better people than ourselves. Now, are we in love and charity with these people? I am afraid not.

I know one is tempted to answer; but I am afraid the answer is worth very little--Why not? We cannot help it. You cannot expect us to like people who do not suit us: any more than you can expect us to like a beetle or a spider. We know the beetle or the spider will not harm us. We know that they are good in their places, and do good, as all G.o.d's creatures are and do; and there is room enough in the world for them and us: but we have a natural dislike to them, and cannot help it; and so with these people. We mean no harm in disliking them. It is natural to us; and why blame us for it.

Now what is the mistake here? Saying that it is _natural_ to us.

We are not meant to live according to nature, but according to grace; and grace must conquer nature, my friends, if we wish to save our souls alive. It is nature, brute nature, which makes some dogs fly at every strange dog they meet. It is nature, brute nature, which makes a savage consider every strange savage as his enemy, and try to kill him. But unless nature be conquered in that savage, it will end, where following brute nature always ends, in death; and the savages will (as all savages are apt to do) destroy each other off the face of the earth, by continual war and murder. It is brute nature which makes low and ignorant persons hate foreign people, because their dress and language seem strange. But unless that natural feeling had been in most of us conquered by the grace of G.o.d, which is the spirit of justice and of love, then England would have remained alone in conceit and ignorance, hated by all the nations; instead of being what, thank G.o.d! she is--the Sanctuary of the world; to which all the oppressed of the earth may flee; and find a welcome, and safety, and freedom, and justice, and peace.

And so with us, my friends. It is natural, and according to the brute nature of the old Adam, to dislike this person and that, just because they do not suit us. But it is according to grace, and the new Adam, who is the Lord from heaven, to honour all men; to love the brotherhood; to throw away our own private fancies and personal antipathies; and, like the Lord Jesus Christ, copy the all-embracing charity of G.o.d. And no one has a right to answer, 'But I must draw the line somewhere.' Thou must not. I am afraid that thou _wilt_, and that I shall, too, G.o.d forgive us both! because we are sinful human beings. We may, but we _must_ not, draw a line as to whom we shall endure in charity. For Christ draws no line. Is it not written, 'No man can say that Jesus is the Lord, but by the Holy Ghost.' Is not the Spirit of Christ in a Christian man, unless he be a reprobate? and who is reprobate, we know not, and dare not try to know; for it is written, 'Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned.'

But what has the text to do with all this?

My friends, is not this just what the text is telling us? I said this moment, that the Spirit of Christ was in a Christian man, unless he be a reprobate. And the text says further, that there are diversities of gifts in Christian men: but the same spirit in all of them.

Yes: people _will_ be different one from another. There are diversities of gifts. Differences in talents, in powers, in character, in kinds of virtue and piety; so that you shall find no two good men, no two useful men, like each other. But there is the same Spirit. The same Spirit of G.o.d is in each, though bearing different fruit in each. And there are differences of administrations, of offices, in G.o.d's kingdom. G.o.d sets one man to do one work, and another to do another: but it is the same Lord who puts each man in his place, and shows him his work, and gives him power to do it. And there are diversities of operations, that is, of ways of working; so that if you put any two men to do the same thing, they will most probably do it each in a different way, and yet both do it well. But it is the same G.o.d, who is working in them both; the G.o.d who works all in all, and has his work done by a thousand different hands, by a thousand different ways.

And it is right and good that people should be so different from each other. 'For the manifestation of the Spirit is given to every man to profit withal.' To profit, to be of use. If all men were alike, no one could learn from his neighbour. If all mankind were as like each other as a flock of sheep, there would be no more work, no more progress, no more improvement in mankind, than there is in a flock of sheep. Now each man can bring his own little share of knowledge or usefulness into the common stock. Each man has, or ought to have, something to teach his neighbour. Each man can learn something from his neighbour: at least he can learn this--to have patience with his neighbour. To live and let live. To bear with what in him seems odd and disagreeable, trusting that G.o.d may have put it there; that G.o.d has need of it; that G.o.d will make use of it.

G.o.d makes use of many things which look to us ugly and disagreeable.

He makes use of the spider and of the beetle. How much more of our brethren, members of Christ, children of G.o.d, inheritors of the kingdom of heaven. Shall they be to us, even if they be odd or disagreeable in some things--shall they be to us as the beetle or the spider, or any other merely natural things? They are men and women, in whom is the Spirit of the living G.o.d. And my friends, if they are good enough for G.o.d, they are good enough for us. Think but one moment. G.o.d the Father adopts a man as his child, G.o.d the Son dies for that man, G.o.d the Holy Ghost inspires that man; and shall we be more dainty than G.o.d? If, in spite of the man's little weaknesses and oddities, G.o.d shall condescend to come down and dwell in that man, making him more or less a good man, doing good work; shall we pretend that we cannot endure what G.o.d endures? Shall we be more dainty, I ask again, than the holy and perfect G.o.d? Oh my friends, let us pray to him to take out of our hearts all selfishness, fancifulness, fastidiousness, and hasty respect of persons, of all which there is none in G.o.d. Let us ask for his Spirit, the Spirit of Charity, which sees G.o.d in all, and all in G.o.d, and therefore sees good in all, and sees all in love.

Then we shall see how much more there is in our neighbours to like, than to dislike. Then all these little differences will seem to us trifles not to be thought of, before the broad fact of a man's being, after all, a man, an Englishman, a Christian, and a good Christian, doing good work where G.o.d has put him. Then we shall be ashamed of our old narrowness of heart; ashamed of having looked so much at the little evil in our neighbours, and not at the great good in them. Then we shall go about the world cheerfully; and our neighbour's faces will seem to us full of light: instead of seeming full of darkness, because our own eyes and minds are dark for want of charity. Then we shall come to the Communion, not with hearts narrowed and shut up, perhaps, from the very person who kneels next to us: but truly open-hearted; with hearts as wide--ah G.o.d, that it were possible!--as the sacred heart of Christ, in which is room for all mankind. And so receiving his body, which is the blessed company of all faithful people, we shall receive Christ, who dwelleth in them, and they in him.

SERMON XVI. ST. PAUL

(Eleventh Sunday after Trinity.)

1 Cor. xv. 8. Last of all he was seen of me, also, as of one born out of due time. For I am the least of the Apostles, that am not meet to be called an apostle, because I persecuted the church of G.o.d.