Parochial and Plain Sermons Volume VIII Part 1

Parochial and Plain Sermons.

Vol. VIII.

by John Henry Newman.

SERMON I.

Reverence in Wors.h.i.+p.

"_Samuel ministered before the Lord, being a child, girded with a linen ephod._"--1 Samuel ii. 18.

Samuel, viewed in his place in sacred history, that is, in the course of events which connect Moses with Christ, appears as a great ruler and teacher of his people; this is his prominent character. He was the first of the prophets; yet, when we read the sacred narrative itself, in which his life is set before us, I suppose those pa.s.sages are the more striking and impressive which represent him, in the office which belonged to him by birth, as a Levite, or minister of G.o.d. He was taken into G.o.d's special service from the first; he lived in His Temple; nay, while yet a child, he was honoured with the apparel of a sacred function, as the text tells us, "he ministered before the Lord, being a child, girded with a linen ephod."

His mother had "given him unto the Lord all the days of his life[1],"

by a solemn vow before his birth; and in him, if in any one, were fulfilled the words of the Psalmist, "Blessed are they that dwell in Thy house, they will be always praising Thee[2]."

Such a constant abode in G.o.d's house would make common minds only familiar with holy things, and irreverent; but where G.o.d's grace is present in the heart, the effect is the reverse; which we might be sure would happen in the case of Samuel. "The Lord was with him," we are told; and therefore the more the outward signs of that Lord met his eye, the more reverent he became, not the more presuming. The more he acquainted himself with G.o.d, the greater would be his awe and holy fear.

Thus the first notice we have of his ministering before the Lord, reminds us of the decency and gravity necessary at all times, and in all persons, in approaching Him. "He ministered before the Lord, being a child, girded with a linen ephod." His mother had made him yearly a little coat for his common use, but in Divine Service he wore, not this, but a garment which would both express, and impress upon him, reverence.

And, in like manner, in his old age, when Saul sent to seek David at Naioth, where Samuel was, his messengers found Samuel and the prophets under him all in decent order. "They saw the company of prophets prophesying, and Samuel over them." And this was so impressive a sight, that it became an instrument of G.o.d's supernatural power towards them, and they prophesied also.

On the other hand, if we would have an example of the want of this reverence, we have it in Saul himself, the reprobate king, who, when he was on his way to Naioth, and was visited by G.o.d's Holy Spirit, did not thereupon receive the garment of salvation, nor was clothed in righteousness, but behaved himself in an unseemly wild way, as one whose dest.i.tution and shame were but detected by the visitation. He stript off his clothes and prophesied before Samuel, and lay down in that state all that day and all that night.

This difference we see even at this day:--of persons professing religion, some are like Samuel, some like Saul; some (as it were) cast off their garments and prophesy in disorder and extravagance; others minister before the Lord, "girded with a linen ephod," with "their loins girt and their lamps burning," like men awfully expecting the coming of their great and glorious Judge. By the latter, I mean the true children of the Holy Catholic Church, by the former, I mean heretics and schismatic.

There have ever been from the first these two kinds of Christians--those who belonged to the Church, and those who did not.

There never was a time since the Apostles' day, when the Church was not; and there never was a time but men were to be found who preferred some other way of wors.h.i.+p to the Church's way. These two kinds of professed Christians ever have been--Church Christians, and Christians not of the Church; and it is remarkable, I say, that while, on the one hand, reverence for sacred things has been a characteristic of Church Christians on the whole, so, want of reverence has been the characteristic on the whole of Christians not of the Church. The one have prophesied after the figure of Samuel, the other after the figure of Saul.

Of course there are many exceptions to this remark in the case of individuals. Of course I am not speaking of inconsistent persons and exceptional cases, in the Church, or out of it; but of those who act up to what they profess. I mean that zealous, earnest, and faithful members of the Church have generally been reverent; and zealous, earnest, and faithful members of other religious bodies have generally been irreverent. Again, after all, there will be real exceptions in the case of individuals which we cannot account for; but I mean that, on, the _whole_, it will be found that reverence is one of the marks or notes of the Church; true though it may be that some particular individuals, who have kept apart from it, have not been without a reverential spirit notwithstanding.

Indeed so natural is the connexion between a reverential spirit in wors.h.i.+pping G.o.d, and faith in G.o.d, that the wonder only is, how any one can for a moment imagine he has faith in G.o.d, and yet allow himself to be irreverent towards Him. To believe in G.o.d, is to believe the being and presence of One who is All-holy, and All-powerful, and All-gracious; how can a man really believe thus of Him, and yet make free with Him? it is almost a contradiction in terms. Hence even heathen religions have ever considered faith and reverence identical.

To believe, and not to revere, to wors.h.i.+p familiarly, and at one's ease, is an anomaly and a prodigy unknown even to false religions, to say nothing of the true one. Not only the Jewish and Christian religions, which are directly from G.o.d, inculcate the spirit of "reverence and G.o.dly fear," but those other religions which have existed, or exist, whether in the East or the South, inculcate the same. Wors.h.i.+p, forms of wors.h.i.+p--such as bowing the knee, taking off the shoes, keeping silence, a prescribed dress, and the like--are considered as necessary for a due approach to G.o.d. The whole world, differing about so many things differing in creed and rule of life, yet agree in this--that G.o.d being our Creator, a certain self-abas.e.m.e.nt of the whole man is the duty of the creature; that He is in heaven, we upon earth; that He is All-glorious, and we worms of the earth and insects of a day.

But those who have separated from the Church of Christ have in this respect fallen into greater than pagan error. They may be said to form an exception to the concordant voice of a whole world, always and every where; they break in upon the unanimous suffrage of mankind, and determine, at least by their conduct, that reverence and awe are not primary religious duties. They have considered that in some way or other, either by G.o.d's favour or by their own illumination, they are brought so near to G.o.d that they have no need to fear at all, or to put any restraint upon their words or thoughts when addressing Him. They have considered awe to be superst.i.tion, and reverence to be slavery.

They have learnt to be familiar and free with sacred things, as it were, on principle. I think this is really borne out by facts, and will approve itself to inquirers as true in substance, however one man will differ from another in the words in which he would express the fact itself.

Samuel was a little child who had never fallen away from G.o.d, but by His grace had ever served Him. Let us take a very different instance, the instance of a penitent sinner as set before us in the parable of the Publican and Pharisee. I need hardly say which of the two was the most pleasing to G.o.d--the Publican; whereas the Pharisee was not accepted by Him. Now what did the Pharisee do? He did not even go so far as to behave in an unseemly, extravagant way: he was grave and solemn, and yet what he did was enough to displease G.o.d, because he took too much upon himself, and made too much of himself. Though grave and solemn, he was not reverent; he spoke in a haughty, proud way, and made a long sentence, thanking G.o.d that he was not as other men are, and despising the Publican. Such was the behaviour of the Pharisee; but the Publican behaved very differently. Observe how he came to wors.h.i.+p G.o.d; "he stood afar off; he lift not up so much as his eyes unto heaven, but smote upon his breast, saying, G.o.d be merciful to me a sinner[3]." You see his words were few, and almost broken, and his whole conduct humble and reverent; he felt that G.o.d was in heaven, he upon earth, G.o.d All-holy and Almighty, and he a poor sinner.

Now all of us are sinners, all of us have need to come to G.o.d as the Publican did; every one, if he does but search his heart, and watch his conduct, and try to do his duty, will find himself to be full of sins which provoke G.o.d's wrath. I do not mean to say that all men are equally sinners; some are wilful sinners, and of them there is no hope, till they repent; others sin, but they try to avoid sinning, pray to G.o.d to make them better, and come to Church to be made better; but all men are quite sinners enough to make it their duty to behave as the Publican. Every one ought to come into Church as the Publican did, to say in his heart, "Lord, I am not worthy to enter this sacred place; my only plea for coming is the merits of Jesus Christ my Saviour." When, then, a man enters Church, as many do, carelessly and familiarly, thinking of himself, not of G.o.d, sits down coldly and at his ease, either does not say a prayer at all, or merely hides his face for form's sake, sitting all the while, not standing or kneeling; then looks about to see who is in the Church, and who is not, and makes himself easy and comfortable in his seat, and uses the kneeler for no other purpose than to put his feet upon; in short, comes to Church as a place, not of meeting G.o.d and His holy Angels, but of seeing what is to be seen with the bodily eyes, and hearing what is to be heard with the bodily ears, and then goes and gives his judgment about the sermon freely, and says, "I do not like this or that," or "This is a good argument, but that is a bad one," or "I do not like this person so much as that," and so on; I mean when a man acts in all respects as if he was at home, and not in G.o.d's House,--all I can say is, that he ventures to do in G.o.d's presence what neither Cherubim nor Seraphim venture to do, for they veil their faces, and, as if not daring to address G.o.d, praise Him to each other, in few words, and those continually repeated, saying, Holy, holy, holy, Lord G.o.d of Sabaoth.

What I have said has been enough to suggest what it is to serve G.o.d acceptably, viz. "with reverence and G.o.dly fear," as St. Paul says. We must not aim at forms for their own sake, but we must keep in mind where we are, and then forms will come into our service naturally. We must in all respects act as if we saw G.o.d; that is, if we believe that G.o.d is here, we shall keep silence; we shall not laugh, or talk, or whisper during the Service, as many young persons do; we shall not gaze about us. We shall follow the example set us by the Church itself. I mean, as the words in which we pray in Church are not our own, neither will our looks, or our postures, or our thoughts, be our own. We shall, in the prophet's words, not "do our own ways" there, nor "find our own pleasure," nor "speak our own words;" in imitation of all Saints before us, including the Holy Apostles, who never spoke their own words in solemn wors.h.i.+p, but either those which Christ taught them, or which the Holy Ghost taught them, or which the Old Testament taught them. This is the reason why we always pray from a book in Church; the Apostles said to Christ, "Lord, teach us to pray," and our Lord graciously gave them the prayer called the Lord's Prayer. For the same reason we too use the Lord's Prayer, and we use the Psalms of David and of other holy men, and hymns which are given us in Scripture, thinking it better to use the words of inspired Prophets than our own. And for the same reason we use a number of short pet.i.tions, such as "Lord, have mercy upon us," "O Lord, save the Queen," "O Lord, open Thou our lips,"

and the like, not using many words, or rounding our sentences, or allowing ourselves to enlarge in prayer.

Thus all we do in Church is done on a principle of _reverence_; it is done with the thought that we are in G.o.d's presence. But irreverent persons, not understanding this, when they come into Church, and find nothing there of a striking kind, when they find every thing is read from a book, and in a calm, quiet way, and still more, when they come a second and a third time, and find every thing just the same, over and over again, they are offended and tired. "There is nothing," they say, "to rouse or interest them." They think G.o.d's service dull and tiresome, if I may use such words; for they do not come to Church to honour G.o.d, but to please themselves. They want something new. They think the prayers are long, and wish that there was more preaching, and that in a striking oratorical way, with loud voice and florid style.

And when they observe that the wors.h.i.+ppers in Church are serious and subdued in their manner, and will not look, and speak, and move as much at their ease as out of doors, or in their own houses, then (if they are very profane) they ridicule them, as weak and superst.i.tious. Now is it not plain that those who are thus tired, and wearied, and made impatient by our sacred services below, would most certainly get tired and wearied with heaven above? because there the Cherubim and Seraphim "rest not day and night," saying, "Holy, holy, holy, Lord G.o.d Almighty." Such as this, too, will be the way of the Saints in glory, for we are told that there will be a great voice of much people saying, Alleluia; and again they said Alleluia, and the four-and-twenty elders said Alleluia, and a voice of many waters and of mighty thunderings said Alleluia. Such, too, was our Lord's way, when in His agony He three times repeated the same words, "Thy will, not Mine, be done." It is the delight of all holy beings, who stand around the Throne, to use one and the same form of wors.h.i.+p; they are not tired, it is ever new pleasure to them to say the words anew. They are never tired; but surely all those persons would be soon tired of hearing them, instead of taking part in their glorious chant, who are weaned of Church now, and seek for something more attractive and rousing.

Let all persons, then, know for certain, and be a.s.sured beforehand, that if they come to Church to have their hearts put into strange and new forms, and their feelings moved and agitated, they come for what they will not find. We wish them to join Saints and Angels in wors.h.i.+pping G.o.d; to say with the Seraphim, "Holy Lord G.o.d of Sabaoth,"

to say with the Angels, "Glory to G.o.d in the highest, and in earth peace, good-will towards men," to say after our Lord and Saviour, "Our Father, which art in heaven," and what follows; to say with St. Mary, "My soul doth magnify the Lord;" with St. Simeon, "Lord, now lettest Thou Thy servant depart in peace;" with the Three Children who were cast into the fiery furnace, "O all ye works of the Lord, bless ye the Lord, praise Him, and magnify Him for ever," with the Apostles, "I believe in G.o.d the Father Almighty, Maker of heaven and earth, and in Jesus Christ His only Son our Lord; and in the Holy Ghost." We wish to read to them words of inspired Scripture, and to explain its doctrine to them soberly after its pattern. This is what we wish them to say, again and again: "Lord, have mercy;" "We beseech Thee to hear us, O Lord;" "Good Lord, deliver us;" "Glory be to the Father, and to the Son, and to the Holy Ghost." All holy creatures are praising G.o.d continually--we hear them not, still they are praising Him and praying to Him. All the Angels, the glorious company of the Apostles, the goodly fellows.h.i.+p of the Prophets, the n.o.ble army of Martyrs, the Holy Church universal, all good men all over the earth, all the spirits and souls of the righteous, all our friends who have died in G.o.d's faith and fear, all are praising and praying to G.o.d: we come to Church to join them; our voices are very feeble, our hearts are very earthly, our faith is very weak. We do not deserve to come, surely not;--consider what a great favour it is to be allowed to join in the praises and prayers of the City of the Living G.o.d, we being such sinners;--we should not be allowed to come at all but for the merits of our Lord and Saviour. Let us firmly look at the Cross, that is the token of our salvation. Let us ever remember the sacred Name of Jesus, in which devils were cast out of old time. These are the thoughts with which we should come to Church, and if we come a little before the Service begins, and want something to think about, we may look, not at who are coming in and when, but at the building itself, which will remind us of many good things; or we may look into the Prayer Book for such pa.s.sages as the 84th Psalm, which runs thus: "O how amiable are Thy dwellings, Thou Lord of hosts! my soul hath a desire and longing to enter into the Courts of the Lord: my heart and my flesh rejoice in the Living G.o.d."

Such will be our conduct and our thoughts in Church, if we be true Christians; and I have been giving this description of them, not only for the sake of those who are not reverent, but for the sake of those who try to be so,--for the sake of all of us who try to come to Church soberly and quietly, that we may know why we do so, and may have an answer if any one asks us. Such will be our conduct even when we are out of Church. I mean, those who come to Church again and again, in this humble and heavenly way, will find the effect of it, through G.o.d's mercy, in their daily walk. When Moses came down from Mount Sinai, where he had been forty days and forty nights, his face quite shone and dazzled the people, so that he was obliged to put a veil over it. Such is the effect of G.o.d's grace on those who come to Church in faith and love; their mode of acting and talking, their very manner and behaviour, show they have been in G.o.d's presence. They are ever sober, cheerful, modest, serious, and earnest. They do not disgrace their profession, they do not take G.o.d's Name in vain, they do not use pa.s.sionate language, they do not lie, they do not jest in an unseemly way, they do not use shameful words, they keep their mouth; they have kept their mouth in Church, and avoided rashness, so they are enabled to keep it at home. They have bright, smiling, pleasant faces. They do not wear a mock gravity, and, like the hypocrites whom Christ speaks of, make themselves sad countenances, but they are easy and natural, and without meaning it cannot help showing in their look, and voice, and manner, that they are G.o.d's dear children, and have His grace within them. They are civil and obliging, kind and friendly; not envious or jealous, not quarrelsome, not spiteful or resentful, not selfish, not covetous, not n.i.g.g.ardly, not lovers of the world, not afraid of the world, not afraid of what man can do against them.

Such are they who wors.h.i.+p G.o.d in spirit and in truth in Church; they love Him and they fear Him. And, besides those who profess to love without fearing, there are two sorts of persons who fall short; first, and worst, those who neither fear nor love G.o.d; and, secondly, those who fear Him, but do not love Him. There are, every where, alas! some bold, proud, discontented persons, who, as far as they dare, speak against religion altogether; they do not come to Church, or if they come, come to see about what is going on, not to wors.h.i.+p. These are those who neither love nor fear; but the more common sort of persons are they who have a sort of fear of G.o.d without the love of Him, who feel and know that some things are right, and others wrong, yet do not adhere to the right; who are conscious they sin from time to time, and that wilfully, who have an uneasy conscience, who fear to die; who have, indeed, a sort of serious feeling about sacred things, who reverence the Church and its Ordinances, who would be shocked at open impiety, who do not make a mock at Baptism, much less at the Holy Communion, but, still, who have not the heart to love and obey G.o.d.

This, I fear, my brethren, may be the state of some of you. See to it, that you are clear from the sin of knowing and confessing what is your duty, and yet not doing it. If you be such, and make no effort to become better; if you do not come to Church honestly, for G.o.d's grace to make you better, and seriously strive to be better and to do your duty more thoroughly, it will profit you nothing to be ever so reverent in your manner, and ever so regular in coming to Church. G.o.d hates the wors.h.i.+p of the mere lips; He requires the wors.h.i.+p of the heart. A person may bow, and kneel, and look religious, but he is not at all the nearer heaven, unless he tries to obey G.o.d in all things, and to do his duty. But if he does honestly strive to obey G.o.d, then his outward manner will be reverent also; decent forms will become natural to him; holy ordinances, though coming to him from the Church, will at the same time come (as it were) from his heart; they will be part of himself, and he will as little think of dispensing with them as he would dispense with his ordinary apparel, nay, as he could dispense with tongue or hand in speaking or doing. This is the true way of doing devotional service; not to have feelings without acts, or acts without feelings; but both to do and to feel;--to see that our hearts and bodies are both sanctified together, and become one; the heart ruling our limbs, and making the whole man serve Him, who has redeemed the whole man, body as well as soul.

[1] Sam. i. 11.

[2] Ps. lx.x.xiv. 4.

[3] Luke xviii. 13.

SERMON II.

Divine Calls.

"_And the Lord came, and stood, and called as at other times, Samuel; Samuel. Then Samuel answered, Speak; for Thy servant heareth._"--1 Samuel iii. 10.

In the narrative of which these words form part, we have a remarkable instance of a Divine call, and the manner in which it is our duty to meet it. Samuel was from a child brought to the house of the Lord; and in due time he was called to a sacred office, and made a prophet. He was called, and he forthwith answered the call. G.o.d said, "Samuel, Samuel." He did not understand at first who called, and what was meant; but on going to Eli he learned who spoke, and what his answer should be. So when G.o.d called again, he said, "Speak, Lord, for Thy servant heareth." Here is prompt obedience.

Very different in its circ.u.mstances was St. Paul's call, but resembling Samuel's in this respect, that, when G.o.d called, he, too, promptly obeyed. When St. Paul heard the voice from heaven, he said at once, trembling and astonished, "Lord, what wilt Thou have me to do[1]?"

This same obedient temper of his is stated or implied in the two accounts which he himself gives of his miraculous conversion. In the 22nd chapter he says, "And I said, What shall I do, Lord?" And in the 26th, after telling King Agrippa what the Divine Speaker said to him, he adds what comes to the same thing, "Whereupon, O King Agrippa, _I was not disobedient_ unto the heavenly vision." Such is the account given us in St. Paul's case of that first step in G.o.d's gracious dealings with him, which ended in his eternal salvation. "Whom He did foreknow, He also did predestinate[2];"--"whom He did predestinate, them He also called"--here was the first act which took place in time--"and whom He called, them He also justified, and whom He justified, them He also glorified." Such is the Divine series of mercies; and you see that it was prompt obedience on St. Paul's part which carried on the first act of Divine grace into the second, which knit together the first mercy to the second. "Whom He called, them He also justified." St. Paul was called when Christ appeared to him in the way; he was justified when Ananias came to baptize him: and it was prompt obedience which led him from his call to his baptism. "Lord, what wilt Thou have me to do?" The answer was, "Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do[3]." And when he came to Damascus, Ananias was sent to him by the same Lord who had appeared to him; and he reminded St. Paul of this when he came to him. The Lord had appeared for his call; the Lord appeared for his justification.

This, then, is the lesson taught us by St. Paul's conversion, promptly to obey the call. If we do obey it, to G.o.d be the glory, for He it is works in us. If we do not obey, to ourselves be all the shame, for sin and unbelief work in us. Such being the state of the case, let us take care to act accordingly,--being exceedingly alarmed lest we should not obey G.o.d's voice when He calls us, yet not taking praise or credit to ourselves if we do obey it. This has been the temper of all saints from the beginning--working out their salvation with fear and trembling, yet ascribing the work to Him who wrought in them to will and do of His good pleasure; obeying the call, and giving thanks to Him who calls, to Him who fulfils in them their calling. So much on the pattern afforded us by St. Paul.

Very different in its circ.u.mstances was Samuel's call, when a child in the temple, yet resembling St. Paul's in this particular,--that for our instruction the circ.u.mstance of his obedience to it is brought out prominently even in the words put into his mouth by Eli in the text.

Eli taught him what to say, when called by the Divine voice.

Accordingly, when "the Lord came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak, Lord, for Thy servant heareth."

Such, again, is the temper of mind expressed by holy David in the 27th Psalm, "When Thou saidst, Seek ye My face, my heart said unto Thee, Thy face, Lord, will I seek."

And this temper, which in the above instances is ill.u.s.trated in words spoken, is in the case of many other Saints in Scripture shown in word and deed; and, on the other hand, is ill.u.s.trated negatively by being neglected in the case of others therein mentioned, who might have entered into life, and did not.

For instance, we read of the Apostles, that "Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea, for they were fishers. And He saith unto them, Follow Me, and I will make you fishers of men. _And they straightway_ left their nets and followed Him[4]." Again; when He saw James and John with their father Zebedee, "He _called_ them; and they _immediately left the s.h.i.+p, and their father_, and _followed_ Him." And so of St. Matthew at the receipt of custom, "He said unto him, Follow Me, and he left all, rose up, and followed Him."

Again, we are told in St. John's Gospel, "Jesus would go forth into Galilee, and findeth Philip, and saith unto Him, _Follow_ Me." Again, "Philip findeth Nathanael," and in like manner says to him, "Come and see." "Jesus saw Nathanael coming unto Him, and saith of him, Behold an Israelite indeed, in whom is no guile."

On the other hand, the young ruler shrunk from the call, and found it a hard saying, "If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, and follow Me. But when the young man heard that saying, he went away sorrowful, for he had great possessions[5]." Others who seemed to waver, or rather who asked for some little delay from human feeling, were rebuked for want of prompt.i.tude in their obedience;--for time stays for no one; the word of call is spoken and is gone; if we do not seize the moment, it is lost. Christ was on His road heavenward. He walked by the sea of Galilee[6]; He "pa.s.sed forth[7];" He "pa.s.sed by[8];" He did not stop; all men must join Him, or He would be calling on others beyond them[9]. "He said to another, Follow Me. But he said, Lord, suffer me first to go and bury my father. Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of G.o.d. And another also said, Lord, I will follow Thee: but let me first go bid them farewell, which are at home at my house. And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of G.o.d[10]."

Not unlike these last instances are the circ.u.mstances of the call of the great prophet Elisha, though he does not seem to have incurred blame from Elijah for his lingering on the thoughts of what he was leaving. "He found Elisha, the son of Shaphat, who was ploughing . . .

Elijah pa.s.sed by him, and cast his mantle over him." He did not stay; he pa.s.sed on, and Elisha was obliged to run after him. "And he left the oxen, and ran after Elijah, and said, Let me, I pray thee, kiss my father and my mother, and then I will follow thee." This the prophet allowed him to do, and after that "he arose and followed Elijah, and ministered unto him."