Westminster Sermons Part 9

And why? What reason can he give why G.o.d should save him? Because, he says, I have sought Thy commandments.

Now let all rational persons lay this to heart; and consider it well.

There are very few, heathens and savages, as well as Christians, who will not cry, when they find themselves in trouble--Oh save me. The instinct of every man is, to cry to some unseen persons or powers to help him. If he does not cry to the true and good G.o.d, he will cry to some false or bad G.o.d; or to some idol, material or intellectual, of his own invention.

But that is no reason why his prayers should be heard. We read of old heathens at Rome, who prayed to Mercury, the G.o.d of money-making--"Da mihi fallere,"--Help me to cheat my neighbours: while the philosophers, heathen though they were, laughed, with just contempt, at such men and their prayers, and asked--Do you suppose that any G.o.d, if he be worth calling a G.o.d, will answer such a request as that? Nay, in our own times, have not the brigands of Naples been in the habit of carrying a leaden image of St Januarius in their hats, and praying to it to protect them in their trade of robbery and murder? I leave you to guess what answer good St Januarius, and much more He who made St Januarius, and all heaven and earth, was likely to give to such a prayer as that.

So it is not all prayers for help that are heard, or deserve to be heard.

And indeed--I do not wish to be hard, but the truth must be spoken--there are too many people in the world who pray to G.o.d to help them, when they are in difficulties or in danger, or in fear of death and of h.e.l.l, but never pray at any other time, or for any other thing. They pray to be helped out of what is disagreeable. But they never pray to be made good.

They are not good, and they do not care to become good. All they care for, is to escape death, or pain, or poverty, or shame, when they see it staring them in the face: and G.o.d knows I do not blame them. We are all children, and, like children, we cry out when we are hurt; and that is no sin to us. But that is no part of G.o.dliness, not even of mere religion.

But worse--it is still more sad to have to say it, but it is true--most people's notions of the next world, and of salvation, as they call it, are just as childish, material, selfish as their notions of this world.

They all wish and pray to be "saved." What do they mean? To be saved from bodily pain in the next life, and to have bodily pleasure instead.

Pain and pleasure are the only G.o.ds which they really wors.h.i.+p. They call the former--h.e.l.l. They call the latter--heaven. But they know as little of one as of the other; and their notions of both are equally worthy of--Shall I say it? Must I say it?--equally worthy of the savage in the forest. They believe that they must either go to heaven or to h.e.l.l. They have, of course, no wish to go to the latter place; for whatever else there is likely to be there--some of which might not be quite unpleasant or new to them, such as evil-speaking, lying, and slandering, envy, hatred, malice and all uncharitableness, bigotry included--there will be certainly there--they have reason to believe--bodily pain; the thing which they, being mostly comfortable people, dread most, and avoid most: contrary, you will remember, to the opinion of the blessed martyrs, who dreaded bodily pain least, and avoided it least, of all the ills which could befal them. Wherefore they are, in the sight of G.o.d, and of all true men unto this day--the blessed martyrs.

But these people--and there are too many of them by hundreds of thousands--do not want to be blessed. They only want to be comfortable in this world, and in the next. As for blessedness, they do not even know what it means; and our Lord's seven beat.i.tudes, which begin--"Blessed are the poor in spirit"--are not at all to their mind; even, alas! alas!

to the mind of many who call themselves religious and orthodox; at least till they are so explained away, that they shall mean anything, or nothing, save--I trust I am poor in spirit: and nevertheless I am right, and everyone who differs from me is wrong.

The plain truth is--when all fine words, whether said in prayers or sung in hymns, are stript off--that they do not wish to go to h.e.l.l and pain; and therefore prefer, very naturally, though not very spiritually, to go to heaven and pleasure; and so sing of "crossing over Jordan to Canaan's sh.o.r.e," or of "Jerusalem the golden, with milk and honey blest," and so forth, without any clear notion of what they mean thereby, save selfish comfort without end; they really know not what; they really care not where. And that they may arrive there or at a far better place; and have their wish, and more than their wish: I for one heartily desire. But whether they arrive there, or not; and indeed, whether they arrive at some place infinitely better or infinitely worse, depends on whether they will give up selfish calculations of loss and gain, selfish choosing between mere pain and pleasure: and choose this; choose, whatever it may cost them, between being good and being bad, or even being only half good; as little good as they can afford to be without the pains of h.e.l.l into the bargain.

My friends--What if Christ should answer such people--I do not say that He does always answer them so, for He is very pitiful, and of tender mercy;--but what if He were to answer them, Save you? Help you? O presumptuous mortal, what have you done that Christ should save or help you? You are afraid of being ruined. Why should you not be ruined? What good will it be to your fellow-men if you keep your money, instead of losing it? You are making nothing but a bad use of your money. Why should Christ help you to keep it, and misuse it still more?

You are afraid of death. You do not wish to die. But why should you not die? Why should Christ save you from death? Of what use is your life to Christ, or to any human being? If you are living a bad life, your life is a bad thing, and does harm not only to yourself, but to your neighbours. Why should Christ keep you alive to hurt and corrupt your neighbours, and to set a bad example to your children? If you are not doing your duty where Christ has put you, you are of no use, a c.u.mberer of the ground. What reason can you shew why He should not take you away, and put some one in your place who _will_ do his duty? You are afraid of being lost--why should you _not_ be lost? You are offensive, and an injury to the universe. You are an actual nuisance on Christ's earth and in Christ's Kingdom. Why should He not--as He has sworn--cast out of His Kingdom all things which offend, and you among the rest? Why should He not get rid of you, as you get rid of vermin, as you get rid of weeds; and cast you into the fire, to be burned up with all evil things? Answer that: before you ask Christ to save you, and deliver you from danger, and from death, and from the h.e.l.l which you so much--and perhaps so justly--fear.

And how that question is to be answered, I cannot see.

Certainly the selfish man cannot answer it. The idle man cannot answer it. The profligate man cannot answer it. They are doing nothing for Christ; or for their neighbours, or for the human race; and they cannot expect Christ to do anything for them.

The only men who can answer it; the only men, it seems to me, who can have any hope of their prayers being heard, are those who, like the Psalmist, are trying to do something for Christ, and their neighbours, and the human race; who are, in a word, trying to be good. Those, I mean, who have already prayed, earnestly and often, the first prayer, "Teach me, O Lord, Thy statutes, and I shall keep them to the end." They have--not a right: no one has a right against Christ, no, not the angels and archangels in heaven--not a right, but a hope, through Christ's most precious and undeserved promises, that their prayers will be heard; and that Christ will save them from destruction, because they are, at least, likely to become worth saving; because they are likely to be of use in Christ's world, and to do some little work in Christ's kingdom.

They are G.o.d's: they are soldiers in Christ's army. They are labourers in Christ's garden. They are on G.o.d's side in the battle of life, which is the battle of Christ and of all good men, against evil, against sin and ignorance, and the numberless miseries which sin and ignorance produce. They are not the profligate; they are not the selfish, the idle; they are not the frivolous, the insolent; they are not the wilfully ignorant who do not care to learn, and do not even--so brutish are they--think that there is anything worth learning in the world, save how to turn sixpence into a s.h.i.+lling, and then spend it on themselves. Not such are those who may hope to have their prayers heard, because they are worth hearing, and worth helping. But they are the people who say to themselves, not once in their lives, not once a week on Sundays, but every day and all day long--I must be good; I will be good. I must be of use; I must be doing some work for G.o.d; and therefore I must learn. I must learn G.o.d's laws, and statutes, and commandments, about my station, and calling, and business in life. Else how can I do it aright? I dare no more be ignorant, than I dare be idle. I must learn. But how shall I learn? Stupid I am, and ignorant, and the more I try to learn, the more I discover how stupid I am. The more I do actually learn, the more I discover how ignorant I am. There is so much to be learned; and how to learn it pa.s.ses my understanding. Who will teach me? How shall I get understanding? How shall I get knowledge? And if I get them, how shall I be sure that they are true understanding, and true knowledge? Mad people have understanding enough; and so have some who are not mad, but merely fools. Wit enough they have, active and rapid brains: but their understanding is of no use, for it is only misunderstanding; and therefore the more clever they are, the more foolish they are, and the more dangerous to themselves and their fellow-creatures. Knowledge, too--how shall I be sure that my knowledge, if I get it, is true knowledge, and not false knowledge, knowledge which is not really according to facts? I see too many who have knowledge for which I care little enough. Some know a thousand things which are of no use to them, or to any human being. Others know a thousand things: but know them in a shallow, inaccurate fas.h.i.+on; and so cannot make use of them for any practical purpose. Others know a thousand things: but know them all in a prejudiced and one-sided fas.h.i.+on; till they see things not as things are, but as they are not, and as they never will be; and therefore their knowledge, instead of leading them, misleads them, and they misjudge facts, misjudge men, and earth, and heaven, just as much as the man who should misjudge the sunlight of heaven and fancy it to be green or blue, because he looked at it through a green or blue gla.s.s. How then shall I get true knowledge? Knowledge which will be really useful, really worth knowing? Knowledge which I shall know accurately, and practically too, so that I can use it in daily life, for myself and my fellow-men?

Knowledge, too, which shall be clear knowledge, not warped or coloured by my own fancies, pa.s.sions, prejudices, but pure, and calm, and sound; Sicc.u.m Lumen, "Dry Light," as the greatest of English Philosophers called it of old?

To all such, who long for light, that by the light they may see to live the life, G.o.d answers, through His only-begotten Son, The Word who endureth for ever in heaven:--

"Ask, and ye shall receive; seek, and ye shall find; knock, and it shall be opened to you. For if ye, being evil, know how to give good gifts to your children, much more will your heavenly Father give His Holy Spirit to those who ask Him."

Yes, ask for that Holy Spirit of G.o.d, that He may lead you into all truth; into all truth, that is, which is necessary for you to know, in order to see your way through the world, and through your duty in the world. Ask for that Holy Spirit; that He may give you eyes to see things as they are, and courage to feel things as they are, and to do your work in them, and by them, whether they be pleasant or unpleasant, prosperous or adverse. Ask Him; and He will give you true knowledge to know what a serious position you are in, what a serious thing life is, death is, judgment is, eternity is; that you may be no trifler nor idler, nor mere sc.r.a.per together of gain which you must leave behind you when you die: but a truly serious man, seriously intent on your duty; seriously intent on working G.o.d's work in the place and station to which He has called you, before the night comes in which no man can work.

If a man is doing that; if he is earnestly trying to learn what is true, in order that he may do what is right; then he has--I do not say a right--but at least a reason, or a shadow of reason, when he cries to G.o.d in his trouble--

"I am Thine, oh save me, for I have sought thy commandments."

"I am Thine." Not merely G.o.d's creature: the very birds, and bees, and flowers are that; and do their duty far better than I--G.o.d forgive me--do mine.

"I am Thine." Not merely G.o.d's child: the sinners and the thoughtless are that, though--G.o.d help them--they care not for Him, nor for His laws, nor for themselves and their glorious inheritance as children of G.o.d.

And I too am G.o.d's child: but I trust that I am more. I am G.o.d's school- child. O Lord Jesus Christ, I claim Thy help as my schoolmaster, as well as my Lord and Saviour. I am the least of Thy school-children; and it may be the most ignorant and most stupid. I do not pretend to be a scholar, a divine, a philosopher, a saint. I am a very weak, foolish, insufficient personage; sitting on the lowest form in Thy great school- house, which is the whole world; and trying to spell out the mere letters of Thy alphabet, in hope that hereafter I may be able to make out whole words, and whole sentences, of Thy commandments, and having learnt them, do them. For if Thou wilt but teach me Thy statutes, O Lord, then I will try to keep them to the end. For I long to be on Thy side, and about Thy work. I long to help--if it be ever so little--in making myself better, and my neighbours better. I long to be useful, and not useless; a benefit, and not a nuisance; a fruit-bearing tree, and not a noxious weed, in Thy garden; and therefore I hope that Thou wilt not cut me down, nor root me up, nor let foul creatures trample me under foot. Have mercy on me, O Lord, in my trouble, for the sake of the truth which I long to learn, and for the good which I long to do. Poor little weak plant though I may be, I am still a plant of Thy planting, which is doing its best to grow, and flower, and bear fruit to eternal life; and Thou wilt not despise the work of Thine own hands, O Lord, who died that I might live? Thou wilt not let me perish? I have stuck unto Thy testimonies: O Lord, confound me not.

Therefore remember this. If you wish to have reasonable hope when you have to pray--"Lord, save me:" pray first, and pray continually--"Teach me, O Lord, Thy statutes, and I will keep them to the end."

SERMON XIII. THE ONE ESCAPE.

PSALM CXIX. 67.

Before I was troubled, I went wrong: but now have I kept Thy Word.

Let me speak this afternoon once more about the 119th Psalm, and the man who wrote it.

And first: he was certainly of a different opinion from nine persons out of ten, I fear from ninety-nine out of a hundred, of every country, every age, and every religion.

For, he says--Before I was troubled, I went wrong: but now have I kept Thy Word. Whereas nine people out of ten would say to G.o.d, if they dared--Before I was troubled, I kept Thy Word. But now that I am troubled; of course I cannot help going wrong.

He makes his troubles a reason for doing right. They make their troubles an excuse for doing wrong.

Is it not so? Do we not hear people saying, whenever they are blamed for doing what they know to be wrong--I could not help it? I was forced into it. What would you have a man do? One must live; and so forth. One finds himself in danger, and tries to lie himself out of it. Another finds himself in difficulties, and begins playing ugly tricks in money matters. Another finds himself in want, and steals. The general opinion of the world is, that right-doing, justice, truth, and honesty, are very graceful luxuries for those who can afford them; very good things when a man is easy, prosperous, and well off, and without much serious business on hand: but not for the real hard work of life; not for times of ambition and struggle, any more than of distress and anxiety, or of danger and difficulty. In such times, if a man may not lie a little, cheat a little, do a questionable stroke of business now and then; how is he to live? So it is in the world, so it always was; and so it always will be. From statesmen ruling nations, and men of business "conducting great financial operations," as the saying is now, down to the beggar- woman who comes to ask charity, the rule of the world is, that honesty is _not_ the best policy; that falsehood and cunning are not only profitable, but necessary; that in proportion as a man is in trouble, in that proportion he has a right to go wrong.

A right to go wrong. A right to make bad worse. A right to break G.o.d's laws, because we are too stupid or too hasty to find out what G.o.d's laws are. A right, as the wise man puts it, to draw bills on nature which she will _not_ honour; but return them on a man's hands with "No effects"

written across them, leaving the man to pay after all, in misery and shame. Truly said Solomon of old--The foolishness of fools is folly.

But the Psalmist, because he was inspired by the Spirit of G.o.d, was of quite the opposite opinion. So far from thinking that his trouble gave him a right to go wrong, he thought that his trouble laid on him a duty to go right, more right than he had ever gone before; and that going right was the only possible way of getting out of his troubles.

"Take from me," he cries, "the way of lying, and cause Thou me to make much of Thy law.

"I have chosen the way of truth, and Thy judgments have I laid before me.

"Incline mine heart unto Thy testimonies, and not unto covetousness.

"Oh turn away mine eyes, lest they behold vanity, and quicken Thou me in Thy way.

"Thy word is my comfort in my trouble; for Thy word hath quickened me.

"The proud have had me exceedingly in derision, yet have I not shrunk from Thy law.

"For I remembered Thine everlasting judgments, O G.o.d, and received comfort.

"Thy statutes have been my songs, in the house of my pilgrimage.

"I have thought upon Thy name, O Lord, in the night-season, and have kept Thy law."

This was the Psalmist's plan for delivering himself out of trouble. A very singular plan, which very few persons try, either now, or in any age. And therefore it is, that so many persons are not delivered out of their troubles, but sink deeper and deeper into them, heaping new troubles on old ones, till they are crushed beneath the weight of their own sins.

What the special trouble was, in which the Psalmist found himself, we are not told. But it is plain from his words, that it was just that very sort of trouble, in which the world is most ready to excuse a man for lying, cringing, plotting, and acting on the old devil's maxim that "Cunning is the natural weapon of the weak." For the Psalmist was weak, oppressed and persecuted by the great and powerful. But his method of defending himself against them was certainly not the way of the world.

Princes, he says, sat and spoke against him. But; instead of fawning on them, excusing himself, entreating their mercy: he was occupied in G.o.d's statutes.