The Life of Duty Part 7

SERMON LV.

WARY WALKING.

(Twentieth Sunday after Trinity.)

EPHESIANS v. 15.

"See then that ye walk circ.u.mspectly."

Some people tell us that salvation is the easiest thing in the world.

We have only to _feel_ that we believe in Jesus Christ, and all is done. Now neither Jesus Christ Himself, nor the Apostles whom He sent to teach, tell us anything of the kind. On the contrary, our Saviour, whilst He dwells on the fulness and freedom of salvation, offered to all without money, and without price, tells us that many are called, but few chosen. He warns us in to-day's Gospel that when the King makes His Great Wedding Feast of salvation numbers make light of it, and go their way to their farm, and their merchandise. He shows us how, when the Bridegroom cometh suddenly. He finds half of the virgins in darkness, their lamps gone out, and He commands us to watch, because we know not the day nor the hour of the Lord's coming. He tells us also that the way of life eternal is a narrow way, and the gate of salvation a strait gate, whilst the road to eternal ruin is broad, and easy. Our Lord bids us _strive_ to enter in at the narrow gate, and a.s.sures us that few there be who find it. Now all this does not put the Christian life before us as a life of idleness, and inaction; nor does it describe salvation as a very easy thing. Both Jesus and His holy Apostles tell us that we must strive, climb, fight, run the race patiently, walk circ.u.mspectly, watch, pray, arm ourselves, have on a wedding garment; a very different doctrine this from that dangerous, do-nothing creed, which some would have us accept. I think S. Paul had the narrow way and the strait gate in his mind, when he told his followers to walk circ.u.mspectly, looking around them, minding their steps, proceeding with care and caution. It used to be said of old that all roads led to Rome, because she was the capital of the world.

And nowadays, in the most remote country place in England, you will find a road which leads to London. But all roads do not lead to Heaven. Some foolish people like to believe that they can travel anyway they please, and yet reach Heaven at last. They love to imagine that they can hold to any doctrine, however false and extravagant, and set up a gospel of their own, and yet find the way to Heaven. There are some who choose to walk in a way which seems right in their eyes, a way of selfishness, and pride, and obstinacy; they will have _their own way_, they tell us. Yes, but it is not G.o.d's way, and it does not lead to Heaven. There are just two roads from this life to the life to come, no more. The narrow way of G.o.d's commandments, ending in the strait gate which opens on Heaven; and the broad road of sin, terminating in the wide gate of h.e.l.l.

Let us think of some of the rules by which we must walk in the narrow way. We must walk _humbly_. It is a narrow way remember, and if we walk with our heads lifted up by pride, we shall miss our footing, and slip from the path. The gate, too, is strait, or narrow. It is like one of those low-pitched, narrow entrances which you may still see in old buildings, and which were common once in all our ancient towns. A traveller could not get through these gates unless he bent his head, and bowed his shoulders. So, my brothers, if we wish to enter into the gate of life eternal we must do so with bowed head, and with an humble, lowly, penitent, and obedient heart. Pride cast Satan out of Heaven, pride locks the door of life against many a man now. An unbeliever once asked, with a sneer, who made the devil. And he was answered that G.o.d made him what he _was_, and that he had made himself what he _is_.

So is it with us all. G.o.d makes us His children, heirs of Heaven, and we too often, by our foolish pride, make ourselves into devils.

Believe me, the gate of life eternal is far too narrow to admit us with the great swelling garment of pride puffed out on all sides of us.

Next, if we walk along the narrow way _we must not overload ourselves_.

There are some burdens which we _must_ bear, but the dear Lord, who laid them upon us, will give us strength to carry them. It is the burden of the world's making which will hinder us. We see a man who wants to walk in the right way, who hopes to pa.s.s through the narrow gate, who has so loaded himself with worldly things that he goes staggering along, till at length he slips off on to the broad road to destruction. He is like one escaping from a s.h.i.+pwreck, who tries to swim ash.o.r.e with all his money bags, and is sunk to the bottom by their weight. Sometimes people, coming home from abroad, bring with them a quant.i.ty of smuggled goods, and their clothes are all padded with laces, and other ill-gotten gear. What happens? They are stopped at a narrow gate, and stripped of all their load before they are permitted to return home. So, my brothers, if you would pa.s.s the gate which leads _home_, to the rest which remaineth for the people of G.o.d, you must not overload yourselves with this world's gear. You must not fill up your thoughts with your business, and drag that burden with you to the very edge of the Churchyard mould. You are just blocking up the way to eternal life with your bales of goods, your manufactures, your business books. Some of you are blocking G.o.d's highway with the waggons of worldly commerce, others with the gay chariot of frivolous pleasure. Here is a woman trying to walk in the narrow way. She has a crowd of children hanging upon her skirts. She has tried to be a good mother, but she has let the cares and plans for her children draw her away from G.o.d, and we see her dragged from the narrow way by those whom she ought to have helped along it. Believe me, it is not open, notorious evil-doers who form the majority on the broad road to destruction. It is not the murderer, the thief, the drunkard, the adulterer, the unbeliever, who crowd that down-hill road. They are there with the rest, but they are outnumbered by those whom the world calls very respectable. Amid that crowd of all ages and ranks, there are those who have attended our Church Services, and knelt at our Altars, some of them do so still. They have no vulgar vices, they never swear, or exceed moderation in food and drink, they have wives and families, and they pay their way like respectable householders.

And yet,--Oh! the pity of it--they are travelling on the broad road.

It is not open; disgraceful sin which has placed them there, but just _worldliness_. The dust of the world has filled up every corner of their life, and they have no room for G.o.d. The windows of their soul are so begrimed with the dust and cobwebs of this life that the suns.h.i.+ne of G.o.d's Holy Spirit cannot s.h.i.+ne through them. One is so taken up with his farm that his heart and soul seemed buried in the soil of it. The Gospel message rings in his ear, but he makes light of it. Another is so occupied with his merchandise, with making, and getting, that he has no time to see how it stands with his soul, no time to think of the account to be rendered to G.o.d when all earthly accounts are closed for ever. One is so eager to obtain a good position for himself, or his children, in the world, that he utterly neglects to fit himself, or them, for a place in the world to come.

With some the idol is work, with others pleasure, but in either case they wors.h.i.+p an idol, and not G.o.d. There are women whose minds are so taken up with the latest fas.h.i.+on, and the newest dress, that they have neglected the white garment of holiness, and forgotten the old, old fas.h.i.+on--death. My brothers, my sisters, take heed. It is not so much the coa.r.s.e vices of the brutal and ignorant which ruin souls, as the selfish worldliness of those who ought to know better. If you are living for self, for work, for pleasure, for society, for anything but G.o.d, then, in spite of your respectable name, and your outward forms of religion, you have slipped from the narrow way which leads to life eternal. If you are determined to make this world your Heaven, you must not be astonished if you are shut out of Heaven in the world to come.

If these poor worldly folk could only see the end, could only understand now how hollow and worthless, and disappointing, the things of this world are at the last, they would cast aside every weight, and strive to regain the narrow way of G.o.d's commandments. History is full of instances of those who found, some too late, that the pleasures of the world are worthless. How melancholy is the declaration of one who says, "I have dragged on to thirty-three. What have all those years left to me? Nothing except three and thirty." Diocletian the Emperor tells us that he is happier planting cabbages at Salona, than ruling the world at Byzantium. Another Emperor, Severus, declares that he has held every position in life from the lowest to the highest, and found no good in any. Look into the history of France, and see what the world gave to Madame de Pompadour at the last. She had sacrificed virtue and honour for the glitter of the court of Louis XV. And now in the latter days she tells us that she has no inclination for the things which once pleased her. Her magnificent house in Paris was refurnished in the most lavish style, and it only pleased her for two days! Her country residence was charming, and she alone could not endure it.

They told her all the gossip of the gay world, and she scarcely understood their meaning. "My life," she says, "is a continual death."

At last the end came. And as they carried her to her burial, the king, who had once professed to love her, said with utter unconcern--"The Countess will have a fine day." This is what the world gave to Madame de Pompadour.

My brethren, I have been striking the old notes to-day, and re-telling an oft-told story. But sin and sorrow are ever the same, and the one great concern of your life and mine is the same as when Jesus died for us on Calvary. Let us take heed to our ways, and see on which road we are journeying. If we have gone out of the way Jesus will bring us back, _if we want to come back_. Ask Him, brothers, ask Him now. Pray as perhaps you never prayed before.

"True prayer is not the imposing sound Which clamorous lips repeat; But the deep silence of a soul That clasps Jehovah's feet."

"Strive to enter in at the strait gate. For wide is the gate, and broad is the way, which leadeth to destruction, and many there be who go in thereat."

SERMON LVI.

STRONG CHRISTIANS.

(Twenty-first Sunday after Trinity.)

EPHESIANS vi. 10.

"My brethren, be strong in the Lord,"

A weak and cowardly soldier is a pitiful object, but a weak-kneed, cowardly Christian is still more so. S. Paul told the Ephesian Christians to be _strong_ in the Lord, and in these days especially we need strong Christians, strong Churchmen. I do not mean that we want men to presume on their strength, to repeat the sin of the Pharisee of old, and talk of their righteousness, or condemn their neighbours. I do not mean that we must be noisy and violent, and quarrelsome in our religion. None of these things are a proof of strength. A giant of power is ever the gentlest, having the hand of steel in the glove of silk. So the stronger a Christian is the more humbly he bears himself.

A writer of the day says very truly, "if the world wants iron dukes, and iron men, G.o.d wants iron saints." Much of the unbelief and indifference of these days is caused by the weakness of professing Christians. When a man can point to a soldier of Christ who has deserted his post, and fled from the battle, it is no wonder that he hesitates to join an army which has such weak and cowardly warriors.

When the enemies of the Church can show us unprincipled Churchmen, who have no firm faith in the doctrines which they profess, who have drifted away from their moorings, and, like s.h.i.+ps without ballast, are blown about by every wind, it is not surprising if these enemies still remain outside the Church. Can we marvel that some should sneer at Holy Baptism, when they can name those who have tried to wash out the sign of the Cross with every kind of sin? Can we marvel that they make light of Confirmation, when we have so many who have been confirmed going back from holiness, forsaking their Church, and joining the world, the flesh, and the devil? Or need we wonder that they neglect the Blessed Sacrament of the Altar, and try to keep others from it, if they lay their finger on the Communicant whose life is bad? My brothers, we need to set our own house in order, we of the Church are as a city on a hill, men look at us, and woe unto us if the light within us be darkness. What we want are strong Christians to set a strong example. Teaching, argument, may do much with a careless world, but the example of a consistent, holy, life will do far more.

Brethren, be ye strong, first of all, in _Faith_. Be quite sure that you _do_ believe; be quite clear _what_ you believe, and then show your faith _strongly_. Our faith is not built on sand, but on a rock. It is not founded on such words as--perhaps, I suppose, I hope. No, the Creed of the Church says, _I believe_. There are crowds of people outside who will all tell you what they do _not_ believe. There is the infidel who says he does not believe in G.o.d. There is the man who says he believes in G.o.d, but not in the Blessed Trinity. There is one who tells you that he believes in Jesus Christ, but not as G.o.d, only as Man. Then comes another and declares that he does not believe in eternal punishment. One says that he does not believe we are born again in Holy Baptism, another will not believe in the Baptism of infants. Some will not believe in Bishops, and others refuse to credit any sect but their own. But the Church says plainly and boldly, I _believe_. The Faith once delivered to the saints, the Faith which Jesus taught to the first Apostles, the Faith which S. Paul preached, and for which he died, is ours. Let us hold fast to it in unity of spirit, in the bond of peace, and in righteousness of life. Be ready to give a reason for the faith that is in you. There are mysteries which none of us can understand, but, thank G.o.d, we can believe. And we must show this faith of ours not only by believing in the doctrines of the Church, but by putting our full trust and confidence in the mercies of G.o.d. Where is the use of talking about our faith if we are poor, fearful, unhappy people? If our faith is not strong enough to let us trust G.o.d for to-morrow it is not worth having. It is the melancholy, over-anxious, troubled about many things Christian, who is always antic.i.p.ating misfortunes, who does so much harm. Brethren, trust G.o.d all in all, be strong in the Lord, be strong in your faith.

Next, brethren, be ye strong in _your language_. Now, do not misunderstand me. I do not mean that you are to copy those who, in pulpit and on platform, declare their favourite views and theories in words of the most violent and intemperate kind. But I _do_ mean that when the time comes to speak out, you should speak boldly and plainly.

Let the world know that you _do_ believe in the Lord Jesus Christ, and the doctrines of His Church, and that you are not ashamed to own it.

Never be afraid to show your colours, or to declare the name of your Leader. When Lord Nelson was going into his last battle, they wished him to cover, or lay aside, the glittering orders of victory which adorned his breast. But the hero refused, and perhaps his refusal cost him his life. Well, let us never hide the marks of our profession as Christian soldiers, even if we have to suffer, let men know that we bear about in our bodies the marks of the Lord Jesus Christ. Oh! we want these strong Christians in shop, and factory, in omnibus, and railway carriage, in soldiers' barrack-room, in schoolboys' dormitory, in servants' bed-chamber,--Christians who speak out strongly for Jesus.

Again, brethren, be strong in _self-sacrifice for Jesus_. We must not forget our cross. The surest mark of a Christian is a willingness to deny ourselves for the sake of others. Let me tell you the stories of two simple servant maids who, under very different circ.u.mstances, gave up their life for the life of little children. The scene of the first story was in America, nearly five and twenty years ago; that of the second story was in London, only a few weeks since. A young English girl had taken service in a family going to America, and her special duty was the charge of the three motherless children of her widowed master. One cold day in December they all embarked in a great Mississippi steamboat bound for the far North West. Day after day they steamed through the swollen river, where pieces of ice were already showing, past dark and gloomy sh.o.r.es, lined with lonely forest. One night, near the end of their voyage, the girl had seen her charges, two girls and a boy, safely asleep, and now, when all the other pa.s.sengers had retired, she was reading in the saloon. Suddenly the silence was broken by a terrible cry, which told the frightened pa.s.sengers that the steamboat was on fire. The captain instantly ran the vessel for the sh.o.r.e, and ordered the people to escape as best they could, without waiting to dress. The faithful servant had called her master, and then carried the children from their beds to the crowded deck. Quickly the blazing vessel touched the muddy bank, and the father placed the s.h.i.+vering children and the servant on one of the huge branches which overhung the river. A few other pa.s.sengers, fifteen in all, reached other branches, the rest went down with the burning steamer. But what hope could there be for the children, just s.n.a.t.c.hed from their warm beds, and now exposed unclad to the bitter December night? Their father had no clothing to cover them, and, as he spoke of another steamer which would pa.s.s by in the morning, he had little hope of his children holding out. Then the servant maid declared that if possible she would keep the little ones alive. Clinging in the darkness to the icy branches, she stripped off her own clothing, all but the thin garment next her body, and wrapped up the s.h.i.+vering children. Thus they pa.s.sed the long, dark hours of that terrible night. I know not what prayers were spoken, but I know that Jesus, who suffered cold and hunger for our sakes, made that servant girl strong to sacrifice herself. During the night one of the children died, but in the morning, when the first light came, the little girls were still alive.

Then, when her work was done, the freezing limbs of the brave girl relaxed their hold, a deadly sleep fell on her, and she dropped silently into the rus.h.i.+ng river below. Presently a steamer came in sight, and the two children, for whom she had died, were safe.

Only quite lately there was a great fire in London. In the burning house were a husband and wife, their children, and a servant maid. The parents perished in the flames, but the servant appeared to the sight of the crowd below, framed, as it were, in fire, at a blazing window.

Loudly shouted the excited crowd, bidding the girl to save herself.

But she was thinking of others. Throwing a bed from the window, she signalled to those below to stretch it out. Then, darting into the burning room, she brought one of the children of her employers, and dropped it safely on to the bed. Fiercer grew the flames, but again this humble heroine faced the fire, and saved the other children. Then the spectators, loudly cheering, begged her to save herself. But her strength was exhausted, she faltered in her jump, and was so injured that death soon came to her. My brothers, no one will raise a grand monument to Emma Willoughby, and Alice Ayres, who pa.s.sed, the one through water, the other through fire, for Christ's dear sake. But surely in G.o.d's great Home of many mansions their names are written in letters of gold.

Lastly, brethren, be strong in _fighting the battle_. You know that life is a great battle-field. And you know, too, that as Christians yours is the _good_ fight. Put on, then, the whole armour of G.o.d. Do not trust to any newly-invented weapons. Take the same armour in which S. Paul, and many another veteran soldier of Christ, fought and conquered. "We wrestle not against flesh and blood." No, our battle is with Satan and his hosts. One of old says that we must strip if we would wrestle with the devil. We must cast aside every weight, strip us of all the hinderances, and worldly cares, which weigh us down; and be clad in the spiritual armour of G.o.d. Hold fast to the old armour, the s.h.i.+eld of faith, the breastplate of righteousness, the sword of the Spirit. Be strong in the strength of the Holy Ghost, for your strength shall be made perfect in weakness. Stand, as Christ's soldiers, side by side, shoulder to shoulder, with your faces to the foe. When Napoleon retreated from Moscow, and the main body had pa.s.sed by, the mounted Cossacks hovered around the stragglers, who, overcome by cold and fatigue, could only force their way slowly through the snow. Many a weary Frenchman thus fell beneath the Cossack lances. Presently a band of these fierce hors.e.m.e.n saw a dark object on the snowy plain, and dashed towards it. They were face to face with a small body of French who had formed into a square to resist them, their bayonets at the charge. The Cossacks rode round and round, seeking for a weak place for attack, and finding none. At length they charged the square, and found it formed of frozen corpses. The Frenchmen had died whilst waiting for the foe. Brothers, may death find us fighting the good fight. "Be strong in the Lord."

SERMON LVII.

THE FORGIVENESS OF SINS.

(Twenty-second Sunday after Trinity.)

S. MATTHEW xviii. 28,

"Pay me that thou owest."

The Gospel shows us in a parable a picture of a king who called his servants to a reckoning. That King is the Lord G.o.d Almighty. We are His servants, and He calls us to account every day. All we possess we owe as a debt to G.o.d. Day by day He gives us our food, and supplies our wants by His good Providence. On every hour of our existence is written, Jehovah-Jireh--The Lord will provide. Day by day G.o.d takes care of us, and s.h.i.+elds us from danger. He provides for our souls as well as for our bodies, and gives us the ministry of His Church, the grace of His Sacraments, the teaching of His Bible, the blessing of prayer. And all these blessings are a debt which we owe to G.o.d, and He is ever saying to us. "Pay Me that thou owest." And how can we pay?

By doing what G.o.d bids us. By using our gifts in His service. We can give Him _wors.h.i.+p_, not only wors.h.i.+p in Church, but in all our everyday life and work, "doing all unto the glory of G.o.d." We can show forth His praise not only with our lips but in our lives. G.o.d has given us hands and brains to work with; and He says, "Pay Me that thou owest."

That means that we must do good work, honest work, unselfish work, because we owe our power to labour as a debt to G.o.d. He has given us a voice, and He says, "Pay Me that thou owest." That means that we must use our voice to sing G.o.d's praise, to maintain His honour, to spread the truth of His Gospel, to comfort His people. We must devote our voice to speaking good words, and never defile it with vile language in the devil's service, because it is a debt which we owe to G.o.d. So with our health, our strength, our time, for all these G.o.d reckons with His servants. If we are misusing these things, wasting our time, devoting our strength to mere selfish, worldly pursuits, neglecting our opportunities, terrible will be the final day of reckoning when G.o.d will say for the last time, "Pay Me that thou owest."

We read in the parable of to-day's Gospel that one of the king's servants owed him ten thousand talents. This was so vast a sum that no man could possibly pay it. In that servant we see ourselves. We owe a debt to G.o.d which we cannot pay. The wages of sin is death, and as sinners we are like the servant, we owe a vast debt, and we have not wherewithal to pay. Nothing that we can do will put away our sin, or excuse us from the penalty. That servant in the parable prayed his lord to have patience, saying that he would pay all. We may think foolishly that we can pay the debt of old sins by leading good lives now. But it may not be. If a man owes money he is not excused the debt because now he pays his way. Our sins are the great debt of ten thousand talents. G.o.d's law is written in the ten commandments, and we have broken them a thousand times. We cannot pay. The king in his mercy forgave the servant. So G.o.d forgives us through the merits and mediation of Jesus Christ. He paid the debt which we cannot pay, He bore our sins, the sin of Adam born with us, and the actual sins of our lives, on the Cross of Calvary. His Blood was the price which paid the debt. When we are baptised we are baptised into His Death, and the sin of Adam is forgiven. When we repent truly of a sin of our own committing, we are made partakers in the benefits of His Pa.s.sion. When we come devoutly to Holy Communion our sinful bodies are made clean by Christ's Body, and our souls washed in His most Precious Blood, and our sins are forgiven us. But the parable not only teaches us our need of pardon, and the fulness of G.o.d's mercy, but the necessity of forgiving each other. The servant who owed the vast debt was pardoned. Yet he would not forgive his fellow servant who owed him a trifling sum. The story of the unmerciful servant is being repeated everywhere around us.

We see men crying to G.o.d for mercy--poor, sinful, debtors, bankrupts, who have not wherewithal to pay. Every day we are obliged to confess that we owe a debt to G.o.d, and cannot pay it. And every day the Lord of mercy and love forgives us our debt. Yes, but only on certain conditions. G.o.d has Himself taught us to say, Forgive us our debts, as we forgive our debtors. If we are unmerciful servants, refusing to our fellow men what G.o.d gives us, He will treat us as He treated the servant of the parable. He had forgiven him all, but now He withdraws His pardon, and delivers him to the tormentors. A man with an unforgiving spirit, who nourishes hatred and revenge against a neighbour, is already possessed by a devil, and his future must be spent in the society of devils.

And now bring the matter home to your own individual cases. Are you nouris.h.i.+ng bitter, unforgiving feelings against anyone who has injured you? Is there anyone whose success annoys you, and whose misfortune would give you pleasure? Are you thinking of some wrong done to you, some hard word spoken about you, some unjust judgment pa.s.sed on you; and are you hoping that a day may come when the person who has so acted, or spoken, may suffer for it? My brothers, if so, you are just so many unmerciful servants, going through the world, and seizing your brother-sinners by the throat, and saying--"Pay me that thou owest."

Give up calling yourselves Christians, give up asking G.o.d to pardon you, unless you can freely and fully forgive your brethren the little debts of this little world. A certain king of France said that nothing smelt so sweet as the dead body of an enemy. And there are people among us now who tell us that revenge is sweet. But it is false. To forgive is sweet, is blessed, to hate brings only the remorse of devils. But you tell me it is so hard to forgive sometimes. So it is, but the greater the pardon given the greater the blessing. And remember that forgiveness must not be measured, and stinted, but free, and full. We must not say, "I will forgive him this once, but never more." S. Peter asked Jesus how often he should pardon a brother's sin, and suggested seven times. The Jewish teachers said that after three faults men need not forgive. S. Peter was in advance of them, but the Lord's answer must have astonished him,--"until seventy times seven," that meant _always_, without stint, or measure. And remember also, that forgiveness must be real and true. We may not forgive with our lips, and bear malice in our hearts. Such sham forgiveness is only too common. A man was lying on his sick bed, and the clergyman by his side was urging him to be reconciled to some one who had injured him.

After much persuasion the man said, "If I die I will forgive him, but if I live he had better keep out of my way." And again, our forgiveness must be willing, not forced from us. As says our greatest poet--

"the quality of mercy is not strain'd; It droppeth, as the gentle rain from Heaven, Upon the place beneath: it is twice blessed; It blesseth him that gives, and him that takes: Tis mightiest in the mightiest."

A boy, nearly broken-hearted with grief, stood by his mother's coffin.

"Oh! let me see my dear mother once more, only once more," he pleaded.