Westminster Sermons Part 15

There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices. And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things? I tell you, Nay: but, except ye repent, ye shall all likewise perish. Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?

I tell you, Nay: but, except ye repent, ye shall all likewise perish.

This story is often used, it seems to me, for a purpose exactly opposite to that for which it is told. It is said that because these Galilaeans, whom Pilate slew, and these eighteen on whom the tower in Siloam fell, were no worse than the people round them, that therefore similar calamities must not be considered judgments and punishments of G.o.d; that it is an offence against Christian charity to say that such sufferers are the objects of G.o.d's anger; that it is an offence against good manners to introduce the name of G.o.d, or the theory of a Divine Providence, in speaking of historical events. They must be ascribed to certain brute forces of nature; to certain inevitable laws of history; to the pa.s.sions of men, to chance, to fate, to anything and everything: rather than to the will of G.o.d.

No man disagrees more utterly than I do with the latter part of this language. But I cannot be astonished at its popularity. It cannot be denied that the theory of a Divine Providence has been much misstated; that the doctrine of final causes has been much abused; that, in plain English, G.o.d's name has been too often taken in vain, about calamities, private and public. Rational men of the world, therefore, may be excused for begging at times not to hear any more of Divine Providence; excused for doubting the existence of final causes; excused for shrinking, whenever they hear a preacher begin to interpret the will of G.o.d about this event or that. They dread a repet.i.tion of the mistake--to call it by the very gentlest term--which priests, in all ages, have been but too ready to commit. For all priesthoods--whether heathen or Christian, whether calling themselves priests, or merely ministers and preachers--have been in all ages tempted to talk as if Divine Providence was exercised solely on their behalf; in favour of their cla.s.s, their needs, their health and comfort; as if the thunders of Jove never fell save when the priesthood needed, I had almost said commanded, them. Thus they have too often arrogated to themselves a right to define who was cursed by G.o.d, which has too soon, again and again, degenerated into a right to curse men in G.o.d's name; while they have too often taught men to believe only in a Providence who interfered now and then on behalf of certain favoured persons, instead of a Providence who rules, always and everywhere, over all mankind. But men have again and again reversed their judgments. They have had to say--The facts are against you. You prophesied destruction to such and such persons; and behold: they have not been destroyed, but live and thrive. You said that such and such persons' calamities were a proof of G.o.d's anger for their sins. We find them, on the contrary, to have been innocent and virtuous persons; often martyrs for truth, for humanity, for G.o.d. The facts, we say, are against you. If there be a Providence, it is not such as you describe. If there be judgments of G.o.d, you have not found out the laws by which He judges: and rather than believe in your theory of Providence, your theory of judgments, we will believe in none.

Thus, in age after age, in land after land, has fanaticism and bigotry brought forth, by a natural revulsion, its usual fruit of unbelief.

But--let men believe or disbelieve as they choose--the warning of the Psalmist still stands true--"Be wise. Take heed, ye unwise among the people. He that nurtureth the heathen; it is He that teacheth man knowledge, shall He not punish?" For as surely as there is a G.o.d, so surely does that G.o.d judge the earth; and every individual, family, inst.i.tution, and nation on the face thereof; and judge them all in righteousness by His Son Jesus Christ, whom He hath appointed heir of all things, and given Him all power in heaven and earth; who reigns and will reign till He hath put all enemies under His feet.

This is the good news of Advent. And therefore it is well that in Advent, if we believe that Christ is ruling us, we should look somewhat into the laws of His kingdom, as far as He has revealed them to us; and among others, into the law which--as I think--He laid down in the text.

Now I beg you to remark that the text, taken fully and fairly, means the very opposite to that popular notion of which I spoke in the beginning of my sermon.

Our Lord does not say--Those Galilaeans were not sinners at all. Their sins had nothing to do with their death. Those on whom the tower fell were innocent men. He rather implies the very opposite.

We know nothing of the circ.u.mstances of either calamity: but this we know--That our Lord warned the rest of the Jews, that unless they repented--that is, changed their mind, and therefore their conduct, they would all perish in the same way. And we know that that warning was fulfilled, within forty years, so hideously, and so awfully, that the destruction of Jerusalem remains, as one of the most terrible cases of wholesale ruin and horror recorded in history; and--as I believe--a key to many a calamity before and since. Like the taking of Babylon, the fall of Rome, and the French Revolution, it stands out in lurid splendour, as of the nether pit itself, forcing all who believe to say in fear and trembling--Verily there is a G.o.d that judgeth the earth--and a warning to every man, cla.s.s, inst.i.tution, and nation on earth, to set their houses in order betimes, and bear fruit meet for repentance, lest the day come when they too shall be weighed in the balance of G.o.d's eternal justice, and found wanting.

But another lesson we may learn from the text, which I wish to impress earnestly on your minds. These Galilaeans, it seems, were no worse than the other Galilaeans: yet they were singled out as examples: as warnings to the rest.

Believing--as I do--that our Lord was always teaching the universal through the particular, and in each parable, nay in each comment on pa.s.sing events, laying down world-wide laws of His own kingdom, enduring through all time--I presume that this also is one of the laws of the kingdom of G.o.d. And I think that facts--to which after all is the only safe appeal--prove that it is so; that we see the same law at work around us every day. I think that pestilences, conflagrations, accidents of any kind which destroy life wholesale, even earthquakes and storms, are instances of this law; warnings from G.o.d; judgments of G.o.d, in the very strictest sense; by which He tells men, in a voice awful enough to the few, but merciful and beneficent to the many, to be prudent and wise; to learn henceforth either not to interfere with the physical laws of His universe, or to master and to wield them by reason and by science.

I would gladly say more on this point, did time allow: but I had rather now ask you to consider, whether this same law does not reveal itself throughout history; in many great national changes, or even calamities; and in the fall of many an ancient and time-honoured inst.i.tution. I believe that the law does reveal itself; and in forms which, rightly studied, may at once teach us Christian charity, and give us faith and comfort, as we see that G.o.d, however severe, is still just.

I mean this--The more we read, in history, of the fall of great dynasties, or of the ruin of whole cla.s.ses, or whole nations, the more we feel--however much we may acquiesce with the judgment as a whole--sympathy with the fallen. It is not the worst, but often the best, specimens of a cla.s.s or of a system, who are swallowed up by the moral earthquake, which has been acc.u.mulating its forces, perhaps for centuries. Innocent and estimable on the whole, as persons, they are involved in the ruin which falls on the system to which they belong. So far from being sinners above all around them, they are often better people than those around them. It is as if they were punished, not for being who they were, but for being what they were.

History is full of such instances; instances of which we say and cannot help saying--What have they done above all others, that on them above all others the thunderbolt should fall?

Was Charles the First, for example, the worst, or the best, of the Stuarts; and Louis the Sixteenth, of the Bourbons? Look, again, at the fate of Sir Thomas More, Bishop Fisher, and the hapless monks of the Charterhouse. Were they sinners above all who upheld the Romish system in England? Were they not rather among the righteous men who ought to have saved it, if it could have been saved? And yet on them--the purest and the holiest of their party--and not on hypocrites and profligates, fell the thunderbolt.

What is the meaning of these things?--for a meaning there must be; and we, I dare to believe, must be meant to discover it; for we are the children of G.o.d, into whose hearts, because we are human beings and not mere animals, He has implanted the inextinguishable longing to ascertain final causes; to seek not merely the means of things, but the reason of things; to ask not merely How? but Why?

May not the reason be--I speak with all timidity and reverence, as one who shrinks from pretending to thrust himself into the counsels of the Almighty--But may not the reason be that G.o.d has wished thereby to condemn not the persons, but the systems? That He has punished them, not for their private, but for their public faults? It is not the men who are judged, it is the state of things which they represent; and for that very reason may not G.o.d have made an example, a warning, not of the worst, but of the very best, specimens of a doomed cla.s.s or system, which has been weighed in His balance, and found wanting?

Therefore we need not suppose that these sufferers themselves were the objects of G.o.d's wrath. We may believe that of them, too, stands true the great Law, "Whom the Lord loveth, He chasteneth, and scourgeth every son whom He receiveth." We may believe that of them, too, stands true St Paul's great parable in 1 Cor. xii., which, though a parable, is the expression of a perpetually active law. They have built, it may be, on the true foundation: but they have built on it wood, hay, stubble, instead of gold and precious stone. And the fire of G.o.d, which burns for ever against the falsehoods and follies of the world, has tried their work, and it is burned and lost. But they themselves are saved; yet as through fire.

Looking at history in this light, we may justify G.o.d for many a heavy blow, and fearful judgment, which seems to the unbeliever a wanton cruelty of chance or fate; while at the same time we may feel deep sympathy with--often deep admiration for--many a n.o.ble spirit, who has been defeated, and justly defeated, by those irreversible laws of G.o.d's kingdom, of which it is written--"On whomsoever that stone shall fall, it will grind him to powder." We may look with reverence, as well as pity, on many figures in history, such as Sir Thomas More's; on persons who, placed by no fault of their own in some unnatural and unrighteous position; involved in some decaying and unworkable system; conscious more or less of their false position; conscious, too, of coming danger, have done their best, according to their light, to work like men, before the night came in which no man could work; to do what of their duty seemed still plain and possible; and to set right that which would never come right more: forgetting that, alas, the crooked cannot be made straight, and that which is wanting cannot be numbered; till the flood came and swept them away, standing bravely to the last at a post long since untenable, but still--all honour to them--standing at their post.

When we consider such sad figures on the page of history, we may have, I say, all respect for their private virtues. We may accept every excuse for their public mistakes. And yet we may feel a solemn satisfaction at their downfall, when we see it to have been necessary for the progress of mankind, and according to those laws and that will of G.o.d and of Christ, by which alone the human race is ruled. We may look back on old orders of things with admiration; even with a touch of pardonable, though sentimental, regret. But we shall not forget that the old order changes, giving place to the new;

And G.o.d fulfils Himself in many ways, Lest one good custom should corrupt the world.

And we shall believe, too, if we be wise, that all these things were written for our example, that we may see, and fear, and be turned to the Lord, each asking himself solemnly, What is the system on which I am governing my actions? Is it according to the laws and will of G.o.d, as revealed in facts? Let me discover that in time: lest, when it becomes bankrupt in G.o.d's books, I be involved--I cannot guess how far--in the common ruin of my compeers.

What is my duty? Let me go and work at it, lest a night come, in which I cannot work. What fruit am I expected to bring forth? Let me train and cultivate my mind, heart, whole humanity to bring it forth, lest the great Husbandman come seeking fruit on me, and find none. And if I see a man who falls in the battle of life, let me not count him a worse sinner than myself; but let me judge myself in fear and trembling; lest G.o.d judge me, and I perish in like wise.

SERMON XXI. THE WAR IN HEAVEN.

REV. XIX. 11-16.

And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of G.o.d. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty G.o.d. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.

Let me ask you to consider seriously this n.o.ble pa.s.sage. It was never more worth men's while to consider it than now, when various selfish and sentimental religions--call them rather superst.i.tions--have made men altogether forget the awful reality of Christ's kingdom; the awful fact that Christ reigns, and will reign, till He has put all enemies under His feet.

Who, then, is He of whom the text speaks? Who is this personage, who appears eternally in heaven as a warrior, with His garments stained with blood, the leader of armies, smiting the nations, and ruling them with a rod of iron?

St John tells us that He had one name which none knew save Himself. But he tells us that He was called Faithful and True; and he tells us, too, that He had another name which St John did know; and that is, "The Word of G.o.d."

Now who the Word of G.o.d is, all are bound to know who call themselves Christians; even Jesus Christ our Lord, who was born of the Virgin Mary, crucified under Pontius Pilate, rose again the third day, ascended into heaven, and sitteth at the right hand of G.o.d.

He it is who makes everlasting war as King of kings and Lord of lords.

But against what does He make war? His name tells us that. For it is--Faithful and True; and therefore He makes war against all things and beings who are unfaithful and false. He Himself is full of chivalry, full of fidelity; and therefore all that is unchivalrous and treacherous is hateful in His eyes; and that which He hates, He is both able and willing to destroy.

Moreover, He makes war in righteousness. And therefore all men and things which are unrighteous and unjust are on the opposite side to Him; His enemies, which He will trample under His feet. The only hope for them, and indeed for all mankind, is that He does make war in righteousness, and that He Himself is faithful and true, whoever else is not; that He is always just, always fair, always honourable and courteous; that He always keeps His word; and governs according to fixed and certain laws, which men may observe and calculate upon, and shape their conduct accordingly, sure that Christ's laws will not change for any soul on earth or in heaven. But, within those honourable and courteous conditions, He will, as often as He sees fit, smite the nations, and rule them with a rod of iron; and tread the winepress of the fierceness and wrath of Almighty G.o.d.

And if any say--as too many in these luxurious unbelieving days will say--What words are these? Threatening, terrible, cruel? My answer is,--The words are not mine. I did not put them into the Bible. I find them there, and thousands like them, in the New Testament as well as in the Old, in the Gospels and Epistles as well as in the Revelation of St John. If you do not like them, your quarrel must be, not with me, but with the whole Bible, and especially with St John the Apostle, who said--"Little children, love one another;" and who therefore was likely to have as much love and pity in his heart as any philanthropic, or sentimental, or superst.i.tious, or bigoted, personage of modern days.

And if any one say,--But you must mistake the meaning of the text. It must be understood spiritually. The meek and gentle Jesus, who is nothing but love and mercy, cannot be such an awful and destroying being as you would make Him out to be. Then I must answer--That our Lord was meek and gentle when on earth, and therefore is meek and gentle for ever and ever, there can be no doubt. "I am meek and lowly of heart," He said of Himself. But with that meekness and lowliness, and not in contradiction to it, there was, when He was upon earth, and therefore there is now and for ever, a burning indignation against all wrong and falsehood; and especially against that worst form of falsehood--hypocrisy; and that worst form of hypocrisy--covetousness which shelters itself under religion.

When our Lord saw men buying and selling in the temple, He made a scourge of cords, and drove them out, and overthrew the tables of the money-changers, and said,--"It is written, my Father's house is a house of prayer, but ye have made it a den of thieves."

When He faced the Pharisees, who were covetous, He had no meek and gentle words for them: but, "Ye serpents, ye generation of vipers, how can ye escape the d.a.m.nation of h.e.l.l?"

And because His character is perfect and eternal: because He is the same yesterday, to-day, and for ever, we are bound by the Christian faith to believe that He has now, and will have for ever, the same Divine indignation against wrong, the same determination to put it down: and to cast out of His kingdom, which is simply the whole universe, all that offends, and whosoever loveth and maketh a lie.

And if any say, as some say now-a-days--"Ah, but you cannot suppose that our Lord would propagate His Gospel by the sword, or wish Christians to do so." My friends, this chapter and this sermon has nothing to do with the propagation of the Gospel, in the popular sense; nothing to do with converting heathens or others to Christianity. It has to do with that awful government of the world, of which the Bible preaches from beginning to end; that moral and providential kingdom of G.o.d, which rules over the destiny of every kingdom, every nation, every tribe, every family, nay, over the destiny of each human being; ay, of each horde of Tartars on the furthest Siberian steppe, and each group of savages in the furthest island of the Pacific; rendering to each man according to his works, rewarding the good, punis.h.i.+ng the bad, and exterminating evildoers, even wholesale and seemingly without discrimination, when the measure of their iniquity is full. Christ's herald in this n.o.ble chapter calls men, not to repentance, but to inevitable doom. His angel--His messenger--stands in the sun, the source of light and life; above this petty planet, its fas.h.i.+ons, its politics, its sentimentalities, its notions of how the universe ought to have been made and managed; and calls to whom?--to all the fowl that fly in the firmament of heaven--"Come and gather yourselves together, to the feast of the great G.o.d, that ye may eat the flesh of kings, and of captains, and of mighty men; and the flesh of horses and of them that sit on them; and the flesh of all men, both free and slave, both small and great."

What those awful words may mean I cannot say. But this I say, that the Apostle would never have used such words, conveying so plain and so terrible a meaning to anyone who has ever seen or heard of a battle-field, if he had really meant by them nothing like a battle-field at all.

It may be that these words have fulfilled themselves many times--at the fall of Jerusalem--at the wars which convulsed the Roman empire during the first century after Christ--at the final fall of the Roman empire before the lances of our German ancestors--in many another great war, and national calamity, in many a land since then. It may be, too, that, as learned divines have thought, they will have their complete fulfilment in some war of all wars, some battle of all battles; in which all the powers of evil, and all those who love a lie, shall be arrayed against all the powers of good, and all those who fear G.o.d and keep His commandments: to fight it out, if the controversy can be settled by no reason, no persuasion; a battle in which the whole world shall discover that, even in an appeal to brute force, the good are stronger than the bad; because they have moral force also on their side; because G.o.d and the laws of His whole universe are fighting for them, against those who transgress law, and outrage reason.

The wisest of living Britons has said,--"Infinite Pity, yet infinite rigour of Law. It is so that the world is made." I should add, It is so the world must be made, because it is made by Jesus Christ our Lord, and its laws are the likeness of His character; pitiful, because Christ is pitiful; and rigorous, because He is rigorous. So pitiful is Christ, that He did not hesitate to be slain for men, that mankind through Him might be saved. But so rigorous is Christ, that He does not hesitate to slay men, if needful, that mankind thereby may be saved. War and bloodshed, pestilence and famine, earthquake and tempest--all of them, as sure as there is a G.o.d, are the servants of G.o.d, doing His awful but necessary work, for the final benefit of the whole human race.

It may be difficult to believe this: at least to believe it with the same intense faith with which prophets and apostles of old believed it, and cried--"When Thy judgments, O Lord, are abroad in the earth, then shall the inhabitants of the world learn righteousness." But we must believe it: or we shall be driven to believe in no G.o.d at all; and that will be worse for us than all the evil that has happened to us from our youth up until now.

But most people find it very difficult to believe in such a G.o.d as the Scripture sets forth--a G.o.d of boundless tenderness; and yet a G.o.d of boundless indignation.

The covetous and luxurious find it very difficult to understand such a being. Their usual notion of tenderness is a selfish dislike of seeing any one else uncomfortable, because it makes them uncomfortable likewise.

Their usual notion of indignation is a selfish desire of revenge against anyone who interferes with their comfort. And therefore they have no wholesome indignation against wrong and wrong-doers, and a great deal of unwholesome tenderness for them. They are afraid of any one's being punished; probably from a fellow-feeling; a suspicion that they deserve to be punished themselves. They hate and dread honest severity, and stern exercise of lawful power. They are indulgent to the bad, severe upon the good; till, as has been bitterly but too truly said,--"Public opinion will allow a man to do anything, except his duty."

Now this is a humour which cannot last. It breeds weakness, anarchy, and at last ruin to society. And then the effeminate and luxurious, terrified for their money and their comfort, fly from an unwholesome tenderness to an unwholesome indignation; break out into a panic of selfish rage; and become, as cowards are apt to do, blindly and wantonly cruel; and those who fancied G.o.d too indulgent to punish His enemies, will be the very first to punish their own.

But there are those left, I thank G.o.d, in this land, who have a clear understanding of what they ought to be, and an honest desire to be it; who know that a manful indignation against wrong-doing, a hearty hatred of falsehood and meanness, a rigorous determination to do their duty at all risks, and to repress evil with all severity, may dwell in the same heart with gentleness, forgiveness, tenderness to women and children; active pity to the weak, the sick, the homeless; and courtesy to all mankind, even to their enemies.