Discipline and Other Sermons Part 8

'So it pleased the Father,' says St. Paul, 'to gather together in Christ all things, whether in heaven or in earth.' In him were fulfilled, and more than fulfilled, the dim longings, the childlike dreams of heathen poets and sages, and of our own ancestors from whom we sprung. He is the desire of all nations; for whom all were longing, though they knew it not. He is the true sun; the sun of righteousness, who has arisen with healing on his wings, and translated us from the kingdom of darkness into the kingdom of light.

He is the true Adonai, the Lord for whose death though we may mourn upon Good Friday, yet we rejoice this day for his resurrection. He is the true Baldur, the G.o.d of light and life, who, though he died by treachery, and descended into h.e.l.l, yet needed not, to deliver him, the tears of all creation, of men or angels, or that any G.o.d should unlock for him the gates of death; for he rose by his own eternal spirit of light, and saith, 'I am he that was dead, and behold I am alive for evermore. Amen. And I have the keys of death and h.e.l.l.'

And now we may see, it seems to me, what the text has to do with Easter-day. To my mind our Lord is using here the same parable which St. Paul preaches in his famous chapter which we read in the Burial Service. Be not anxious, says our Lord, for your life. Is not the life more than meat? There is an eternal life which depends not on earthly food, but on the will and word of G.o.d your Father; and that life in you will conquer death. Behold the birds of the air, which sow not, nor reap, nor gather into barns, to provide against the winter's need. But do they starve and die? Does not G.o.d guide them far away into foreign climes, and feed them there by his providence, and bring them back again in spring, as things alive from the dead?

And can he not feed us (if it be his will) with a bread which comes down from heaven, and with every word which proceedeth out of the mouth of G.o.d?

Consider, again, the lilies of the field. We must take our Lord's words exactly. He is speaking of the lilies, the bulbous plants which spring into flower in countless thousands every spring, over the downs of Eastern lands. All the winter they are dead, unsightly roots, hidden in the earth. What can come of them? But no sooner does the sun of spring s.h.i.+ne on their graves, than they rise into sudden life and beauty, as it pleases G.o.d, and every seed takes its own peculiar body. Sown in corruption, they are raised in incorruption; sown in weakness, they are raised in power; sown in dishonour, they are raised in glory; delicate, beautiful in colour, perfuming the air with fragrance; types of immortality, fit for the crowns of angels. Consider the lilies of the field, how they grow.

For even so is the resurrection of the dead.

Yes, not without a divine providence--yea, a divine inspiration--has this blessed Easter-tide been fixed, by the Church of all ages, at the season when the earth shakes off her winter's sleep; when the birds come back and the flowers begin to bloom; when every seed which falls into the ground, and dies, and rises again with a new body, is a witness to us of the resurrection of Christ; and a witness, too, that we shall rise again; that in us, as in it, life shall conquer death when every bird which comes back to sing and build among us, is a witness to us of the resurrection of Christ, and of our resurrection; and that in us, as in it, joy shall conquer sorrow.

The seed has pa.s.sed through strange chances and dangers: of a thousand seeds shed in autumn, scarce one survives to grow in spring.

Be it so. Still there is left, as Scripture says, a remnant, an elect, to rise again and live.

The birds likewise--they have been through strange chances, dangers, needs. Far away south to Africa they went--the younger ones by a way they had never travelled before. Thousands died in their pa.s.sage south. Thousands more died in their pa.s.sage back again this spring, by hunger and by storm. Be it so. Yet of them is left a seed, a remnant, an elect, and they are saved, to build once more in their old homes, and to rejoice in the spring, and pour out their songs to G.o.d who made them.

Some say that the seeds grow by laws of nature; the birds come back by instinct. Be it so. What Scripture says, and what we should believe, is this: that the seeds grow by the spirit of G.o.d, the Lord and Giver of life; that the birds come back, and sing, and build by the spirit of G.o.d, the Lord and Giver of life. He works not on them, things without reason, as he works on us reasonable souls: but he works on them nevertheless. They obey his call; they do his will; they show forth his glory; they return to life, they breed, they are preserved, by the same spirit by which the body of Jesus rose from the dead; and, therefore, every flower which blossoms, and every bird which sings, at Easter-tide; everything which, like the seeds, was dead, and is alive again, which, like the birds, was lost, and is found, is a type and token of Christ, their Maker, who was dead and is alive again; who was lost in h.e.l.l on Easter-eve, and was found again in heaven for evermore; and the resurrection of the earth from her winter's sleep commemorates to us, as each blessed Easter-tide comes round, the resurrection of our Lord Jesus Christ, who made all the world, and redeemed all mankind, and sanctifieth to eternal life all the elect people of G.o.d: a witness to us that some day life shall conquer death, light conquer darkness, righteousness conquer sin, joy conquer grief; when the whole creation, which groaneth and travaileth in pain until now, shall have brought forth that of which it travails in labour; even the new heavens and the new earth, wherein shall be neither sighing nor sorrow, but G.o.d shall wipe away tears from all eyes.

SERMON XV.--THE JEWISH REBELLIONS

1 PETER ii. 11.

Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly l.u.s.ts, which war against the soul.

I think that you will understand the text, and indeed the whole of St. Peter's first Epistle, better, if I explain to you somewhat the state of the Eastern countries of the world in St. Peter's time. The Romans, a short time before St. Peter was born, had conquered all the nations round them, and brought them under law and regular government. St. Peter now tells those to whom he wrote, that they must obey the Roman governors and their laws, for the Lord's sake.

It was G.o.d's will and providence that the Romans should be masters of the world at that time. Jesus Christ the Lord, the King of kings, had so ordained it in his inscrutable wisdom; and they must submit to it, not for fear of the Romans, but for the Lord's sake as the servants of G.o.d, who believed that he was governing the world by his Son Jesus Christ, and that he knew best how to govern it.

That was a hard lesson for them to learn; for they were Jews. This epistle, as the words of it show plainly, was written for Jews; both for those who believed in the Lord Jesus Christ as the true King of the Jews, and for those who ought to have believed in him, but did not. They were strangers and pilgrims (as St. Peter calls them), who had no city or government of their own, but had been scattered abroad among the Gentiles, and settled in all the great cities of the Roman Empire, especially in the East: in Babylon, from which St. Peter wrote his epistle, where the Jews had a great settlement in the rich plains of the river Euphrates; in Syria; in Asia Minor, which we now call Turkey in Asia: in Persia, and many other Eastern lands. There they lived by trade, very much as the Jews live among us now; and as long as they obeyed the Roman law, they were allowed to keep their own wors.h.i.+p, and their own customs, and their law of Moses, and to have their synagogues in which they wors.h.i.+pped the true G.o.d every Sabbath-day. But evil times were coming on these prosperous Jews.

Wicked emperors of Rome and profligate governors of provinces were about to persecute them. In Alexandria in Egypt, hundreds of them had been destroyed by lingering tortures, and thousands ruined and left homeless. Caligula, the mad emperor, had gone further still.

Fancying himself a G.o.d, he had commanded that temples should be raised in his honour, and his statues wors.h.i.+pped everywhere. He had even gone so far as to command that his statue should be set up in the Temple of Jerusalem, and to do actually that which St. Paul prophesied a few years after the man of sin would do, 'Exalt himself over all that is called G.o.d, or that is wors.h.i.+pped; so that he would sit in the temple of G.o.d, and show himself as G.o.d.'

Then followed a strange scene, which will help to explain much of this Epistle of St. Peter. The Jews of Jerusalem did not rise in rebellion. They did what St. Peter told the Jews of Asia Minor to do. They determined to suffer for well-doing,--to die as martyrs, not as rebels. Petronius, the Roman governor who was sent to carry out the order, was a strange mixture of good and bad. He was a peculiarly profligate and luxurious man. He wrote one of the foulest books which ever disgraced the pen of man. But he was kind-hearted, humane, rational. He had orders to set up the Emperor's statue in the temple at Jerusalem; and no doubt he laughed inwardly at the folly: but he must obey orders. Yet he hesitated, when he landed and saw the Jews come to him in thousands, covering the country like a cloud, young and old, rich and poor, unarmed, many clothed in sackcloth and with ashes on their heads, and beseeching him that he would not commit this abomination. He rebuked them sternly. He had a whole army at his back, and would compel them to obey. They answered that they must obey G.o.d rather than man. Petronius's heart relented; he left his soldiers behind and went on to try the Jews at Tiberias. There he met a similar band. He tried again to be stern with them. All other nations had wors.h.i.+pped the Emperor's image, why should not they? Would they make war against their emperor? 'We have no thought of war,' they cried with one voice, 'but we will submit to be ma.s.sacred rather than break our law;' and at once the whole crowd fell with their faces to the earth, and declared that they were ready to offer their throats to the swords of the Roman soldiers.

For forty days that scene lasted; it was the time for sowing, and the whole land lay untilled. Petronius could do nothing with people who were ready to be martyrs, but not rebels; and he gave way. He excused himself to the mad emperor as he best could. He promised the Jews that he would do all he could for them, even at the risk of his own life--and he very nearly lost his life in trying to save them.

But the thing tided over, and the poor Jews conquered, as the Christian martyrs conquered afterwards, by resignation; by that highest courage which shows itself not in anger but in patience, and suffering instead of rebelling.

Well it had been for the Jews elsewhere if they had been of the same mind. But near Babylon, just about the time St. Peter wrote his epistle, the Jews broke out in open rebellion. Two Jewish orphans, who had been bred as weavers and ran away from a cruel master, escaped into the marshes, and there became the leaders of a great band of robbers. They defeated the governor of Babylon in battle; they went to the court of the heathen king of Persia, and became great men there. One of them had the other poisoned, and then committed great crimes, wasted the country of Babylon with fire and sword, and came to a miserable end, being slaughtered in bed when in a drunken sleep. Then the Babylonians rose on all the Jews and ma.s.sacred them: the survivors fled to the great city of Seleucia, and mixed themselves up in party riots with the heathens; the heathens turned on them and slew 50,000 of them; and so, as St. Peter told them, judgment began at the house of G.o.d.

Whether this ma.s.sacre of the Babylonian Jews happened just before or just after St. Peter wrote his epistle from Babylon, we cannot tell.

But it is plain, I think, that either this matter or what led to it was in his mind. It seems most likely that it had happened a little before, and that he wrote to the Jews in the north-east of Asia Minor, to warn them against giving way to the same lawless pa.s.sions which had brought ruin and misery on the Jews of Babylon.

For they were in great danger of falling into the same misery and ruin. The Romans expected the Jews to rebel all over the world.

And, as it fell out, they did rebel, and perished in vast numbers miserably, because they would not take St. Peter's advice; because they would not obey every ordinance of man for the Lord's sake; because they would not honour all men: but looked on all men as the enemies of G.o.d.

Good for them it would have been, had they taken St. Peter's advice, which was the only plan, he said, to save their souls and lives in those terrible times. Good for them if they had believed St. Peter's gospel, when he told them that G.o.d had chosen them to obedience, and purification by the blood of Christ, to an inheritance undefiled and that faded not away.

He said that, remember, to all the Jews, whether Christians or not.

St. Peter took for granted that Christ was Lord and King of all the Jews, whether they believed it or not. He did not say, 'If you believe in Christ, then he is your King; if not, then he is not;'

but--Because you are Jews, you are all Christ's subjects; to him you owe faith, loyalty, and obedience. It was of him the old Jewish prophets foretold, and saw that their prophecies of Christ's coming would be fulfilled, not in their own time, but in your time--in the time of the Jews to whom he spoke. Therefore they were to give up the foolish practices which had been handed down to them from their forefathers. Therefore they were to give up fleshly l.u.s.ts, which warred against the soul, and would only bring them to destruction; therefore they were to be holy, even as G.o.d was holy; therefore they were to purify their souls in sincere brotherly love; therefore they were to keep their conduct honourable among the Gentiles, that, though they were now spoken against as evil-doers, they might see their good works, and glorify G.o.d in the coming day of visitation.

Therefore they were to submit to every ordinance of man for the Lord's sake; and trust to Christ, their true King in heaven, to deliver them from oppression, and free them from injustice, in his own good way and time. Free men they were in the sight of G.o.d, and unjustly enslaved by the Romans: but they were not to make their being free men a cloak and excuse for malice and evil pa.s.sions against the Gentiles (as too many of the Jews were doing), but remember that they were the servants of G.o.d; and serve him, and trust in him to deliver them in his own way and time, by his Son Jesus Christ.

Those Jews who believed St. Peter's gospel and good news that Christ was their King and Saviour, kept their souls in peace.

Those Jews who did not believe St. Peter--and they, unhappily for them, were the far greater number--broke out into mad rebellion again, and perished in vast numbers, till they were destroyed off the face of the earth (as St. Peter had warned them) by their own fleshly l.u.s.ts, which warred against the soul.

But what has this to do with us?

It has everything to do with us, if we believe that we are Christian men; that Christ is our King, and the King of all the world, just as much as he was King of the Jews; that all power is given to him in heaven and earth, and that he is actually exercising his power, and governing all heaven and earth.

Yes. If we really believed in the kingdom of G.o.d and Christ; if we really believed that the fate of nations is determined, not by kings, not by conquerors, not by statesmen, not by parliaments, not by the people, but by G.o.d; that we, England, the world, are going G.o.d's way, and not our own; then we should look hopefully, peacefully, contentedly, on the matters which are too apt now to fret us; for we should say more often than we do, 'It is the Lord: let him do what seemeth to him good.'

When we see new opinions taking hold of men's minds; when we see great changes becoming certain; then, instead of being angry and terrified, we should say with Gamaliel the wise, 'Let them alone: if this counsel or this work be of men, it will come to nought; if it be of G.o.d, you cannot overthrow it, lest haply you be found fighting against G.o.d.'

If, again, we fancied ourselves aggrieved by any law, we should not say, 'It is unjust, therefore I will not obey it:' for it would seem a small matter to us whether the law was unjust to us, which only means, in most cases, that the law is hard on us personally, and that we do not like it; for almost every one considers things just which make for his own interest, while whatever is against his interest is of course unjust. We should say, 'Let the law be hard on me, yet I will obey it for the Lord's sake; if it can be altered by fair and lawful means, well and good; but if not, I will take it as one more burden which I am to bear patiently for the sake of him who lays it on me, Christ my Lord and my King.'

The true question with us ought to be, Does the law force us to do that which is wrong?

If so, we are bound not to obey it, as the Jews were bound not to obey the law which commanded Caesar's image to be set up in the Temple. But if any man knows of a law in this land which compels him to do a wrong thing, I know of none. And let no man fancy that such submission shows a slavish spirit. Not so. St. Peter did not wish to encourage a slavish spirit in Jews and Christians. He told them that they were free: but that they were not to use that belief as a cloak of maliciousness--of spiteful, bitter, and turbulent conduct.

And as a fact, those who have done most for true freedom, in all ages, have not been the violent, noisy, bitter, rebellious spirits, who have cried, 'We are the masters, who shall rule over us?' but the G.o.d-fearing, patient, law-abiding men, who would obey every ordinance of man for the Lord's sake, whether it seemed to them altogether just or not, unless they saw it was ruinous not to themselves merely, but to their country, and to their children after them.

It is because men in their own minds do not believe that Christ is the ruler of the world, that they lose all hope of G.o.d's delivering them, and break out into mad rebellion. It is because, again, men do not believe that Christ is the ruler of the world, that, when their rebellion has failed, they sink into slavishness and dull despair, and bow their necks to the yoke of the first tyrant who arises; and try to make a covenant with death and h.e.l.l. Better far for them, had they made a covenant with Christ, who is ready to deliver men from death and h.e.l.l in this world, as well as in the world to come.

But he who believes in Christ, in the living Christ, the ordering Christ, the governing Christ, will possess his soul in patience. He will not fret himself, lest he should do evil; because he can always put his trust in the Lord, until the tyranny be overpast. He will not hastily rebel: but neither will he truckle basely and cowardly to the ways of this wicked world. For Christ the Lord hates those ways, and has judged them, and doomed them to destruction; and he reigns, and will reign, till he hath put all enemies under his feet.

SERMON XVI.--TERROR BY NIGHT

(Preached in Lent.)

PSALM xci. 5.

Thou shalt not be afraid for the terror by night.

You may see, if you will read your Bible, that the night is spoken of in the Old Testament much as we speak of it now, as a beautiful and holy thing. The old Jews were not afraid of any terror by night.

They rejoiced to consider the heavens, the work of G.o.d's fingers, the moon and the stars, which he had ordained. They looked on night, as we do, as a blessed time of rest and peace for men, in which the beasts of the forest seek their meat from G.o.d, while all things are springing and growing, man knows not how, under the sleepless eye of a good and loving Creator.

But, on the other hand, you may remark that St. Paul, in his Epistles, speaks of night in a very different tone. He is always opposing night to day, and darkness to light; as if darkness was evil in itself, and a pattern of all evil in men's souls. And St. Paul knew what he was saying, and knew how to say it; for he spoke by the Holy Spirit of G.o.d.

The reason of this difference is simple. The old Jews spoke of G.o.d's night, such as we country folks may see, thank G.o.d, as often as we will. St. Paul spoke of man's night, such as it might be seen, alas!

in the cities of the Roman empire. All those to whom he wrote-- Romans, Corinthians, Ephesians, and the rest--dwelt in great cities, heathen and profligate; and night in them was mixed up with all that was ugly, dangerous, and foul. They were bad enough by day: after sunset, they became h.e.l.ls on earth. The people, high and low, were sunk in wickedness; the lower cla.s.ses in poverty, and often despair.

The streets were utterly unlighted; and in the darkness robbery, house-breaking, murder, were so common, that no one who had anything to lose went through the streets without his weapon or a guard; while inside the houses, things went on at night--works of darkness--of which no man who knows of them dare talk. For as St. Paul says, 'It is a shame even to speak of those things which are done by them in secret.' Evil things are done by night still, in London, Paris, New York, and many a great city; but they are pure, respectable, comfortable, and happy, when compared with one of those old heathen cities, which St. Paul knew but too well.