knowledge as a thing of course, without express trouble on our part.
Though there is no art or business of this world which is learned
without time and exertion, yet it is commonly conceived that the
knowledge of God and our duty will come as if by accident or by a
natural process. Men go by their feelings and likings; they take up
what is popular, or what comes first to hand. They think it much if
they now and then have serious thoughts, if they now and then open the
Bible; and their minds recur with satisfaction to such seasons, as if
they had done some very great thing, never remembering that to seek and
gain religious truth is a long and systematic work. And others think
that education will do every thing for them, and that if they learn to
read, and use religious words, they understand religion itself. And
others again go so far as to maintain that exertion is not necessary
for discovering the truth. They say that religious truth is simple and
easily acquired; that Scripture, being intended for all, is at once
open to all, and that if it had difficulties, that very circumstance
would be an objection to it. And others, again, maintain that there
are difficulties in religion, and that this shows that it is an
indifferent matter whether they seek or not as to those matters which
are difficult.
In these and other ways do men deceive themselves into a carelessness
about religious truth. And is not all this varied negligence
sufficient to account for the varieties of religious opinion which we
see all around us? Do not these two facts just illustrate each other;
the discordance of our religious opinions needing some explanation; and
our actual indolence and negligence in seeking the truth accounting for
it? How many sects, all professing Christianity, but opposed to each
other, dishonour this country! Doubtless if men sought the truth with
one tenth part of the zeal with which they seek to acquire wealth or
secular knowledge, their differences would diminish year by year.
Doubtless if they gave a half or a quarter of the time to prayer for
Divine guidance which they give to amusement or recreation, or which
they give to dispute and contention, they would ever be approximating
to each other. We differ in opinion; therefore we cannot all be right;
many must be wrong; many must be turned from the truth; and why is
this, but on account of that undeniable fact which we see before us,
that we do not pray and seek for the Truth?
But this melancholy diversity is sometimes explained, as I just now
hinted, in another way. Some men will tell us that this difference of
opinion in religious matters which exists, is a proof, not that the
Truth is withheld from us on account of our negligence in seeking it,
but that religious truth is not worth seeking at all, or that it is not
given us. The present confused and perplexed state of things, which is
really a proof of God's anger at our negligence, these men say is a
proof that religious truth cannot be obtained; that there is no such
thing as religious truth; that there is no right or wrong in religion;
that, provided we _think_ ourselves right, one set of opinions is as
good as another; that we shall all come right in the end if we do but
mean well, or rather if we do not mean ill. That is, we create
confusion by our negligence and disobedience, and then excuse our
negligence by the existence of that confusion. It is no uncommon
thing, I say, for men to say, "that in religious matters God has willed
that men should differ," and to support their opinion by no better
argument than the fact that they _do_ differ; and they go on to
conclude that _therefore_ we need not perplex ourselves about matters
of _faith_, about which, after all, we cannot be certain. Others,
again, in a similar spirit, argue that forms and ordinances are of no
account; that they are little matters; that it is uncertain what is
right and what is wrong in them, and that to insist on them as
important to religion is the mark of a narrow mind. And others, again,
it is to be feared, go so far as to think that indulgence of the
passions, or self-will, or selfishness, or avarice, is not wrong,
because it is the way of the world and cannot be prevented.
To all such arguments against religious truth, it is sufficient to
reply, that no one who does not seek the truth with all his heart and
strength, can tell what is of importance and what is not; that to
attempt carelessly to decide on points of faith or morals is a matter
of serious presumption; that no one knows _whither_ he will be carried
_if_ he seeks the Truth perseveringly, and therefore, that since he
cannot see at first starting the course into which his inquiries will
be divinely directed, he cannot possibly say beforehand whether they
may not lead him on to certainty as to things which at present he
thinks trifling or extravagant or irrational. "What I do," said our
Lord to St. Peter, "thou knowest not now, but thou shalt know
hereafter." "_Seek_, and ye shall find;" this is the Divine rule, "If
thou _criest_ after knowledge, and _liftest up_ thy voice for
understanding; if thou seekest her as silver, and searchest for her as
_for hid_ treasures; _then_ shalt thou understand the fear of the Lord,
and find the knowledge of God[4]."
This is a subject which cannot too strongly be insisted on. Act up to
your light, though in the midst of difficulties, and you will be
carried on, you do not know how far. Abraham obeyed the call and
journeyed, not knowing whither he went; so we, if we follow the voice
of God, shall be brought on step by step into a new world, of which
before we had no idea. This is His gracious way with us: He gives, not
all at once, but by measure and season, wisely. To him that hath, more
shall be given. But we must begin at the beginning. Each truth has
its own order; we cannot join the way of life at any point of the
course we please; we cannot learn advanced truths before we have
learned primary ones. "Call upon Me," says the Divine Word, "and I
will answer thee, and show thee great and mighty things which thou
knowest not[5]." Religious men are always learning; but when men
refuse to profit by light already granted, their light is turned to
darkness. Observe our Lord's conduct with the Pharisees. They asked
Him on what authority He acted. He gave them no direct answer, but
referred them to the mission of John the Baptist--"The baptism of John,
whence was it? from heaven or from men[6]?" They refused to say. Then
He said, "Neither tell I you by what authority I do these things."
That is, they would not profit by the knowledge they already had from
St. John the Baptist, who spoke of Christ--therefore no more was given
them.
All of us may learn a lesson here, for all of us are in danger of
hastily finding fault with others, and condemning their opinions or
practices; not considering, that unless we have faithfully obeyed our
conscience and improved our talents, we are no fit judges of them at
all. Christ and His Saints are alike destitute of form or comeliness
in the eyes of the world, and it is only as we labour to change our
nature, through God's help, and to serve Him truly, that we begin to
discern the beauty of holiness. Then, at length, we find reason to
suspect our own judgments of what is truly good, and perceive our own
blindness; for by degrees we find that those whose opinions and conduct
we hitherto despised or wondered at as extravagant or unaccountable or
weak, really know more than ourselves, and are above us--and so, ever
as we rise in knowledge and grow in spiritual illumination, they (to
our amazement) rise also, while we look at them. The better we are,
the more we understand their excellence; till at length we are taught
something of their Divine Master's perfections also, which before were
hid from us, and see why it is that, though the Gospel is set on a hill
in the midst of the world, like a city which cannot be hid, yet to
multitudes it is notwithstanding hid, since He taketh the wise in their
own craftiness, and the pure in heart alone can see God.
How are the sheep of Christ's flock scattered abroad in the waste
world! He came to gather them together in one; but they wander again
and faint by the way, as having lost their Shepherd. What religious
opinion can be named which some men or other have not at some time
held? All are equally confident in the truth of their own doctrines,
though the many must be mistaken. In this confusion let us, my
brethren, look to ourselves, each to himself. There must be a right
and a wrong, and no matter whether others agree with us or not, it is
to us a solemn practical concern not to turn away our ears from the
truth. Let not the diversity of opinion, in the world dismay you, or
deter you from seeking all your life long true wisdom. It is not a
search for this day or that, but as you should ever grow in grace, so
should you ever grow also in the knowledge of our Lord and Saviour
Jesus Christ. Care not for the perplexing question which many will put
to you, "How can you be sure that you are right more than others?"
Others are nothing to you, if they are not holy and devout in their
conversation--and we all know what is meant by being holy; we know whom
we should call holy; to be holy is to be like an Apostle. Seek truth
in the way of _obedience_; try to act up to your conscience, and let
your opinions be the result, not of mere chance reasoning or fancy, but
of an improved heart. This way, I say, carries with it an evidence to
ourselves of its being the right way, if any way be right; and that
there is a right and a wrong way conscience also tells us. God surely
will listen to none but those who strive to obey Him. Those who thus
proceed, watching, praying, taking all means given them of gaining the
truth, studying the Scriptures, and doing their duty; in short, those
who seek religious truth by principle and habit, as the main business
of their lives, humbly not arrogantly, peaceably not contentiously,
shall not be "turned unto fables." "The secret of the Lord is with
them that fear Him;" but in proportion as we are conscious to ourselves
that we are indolent, and transgress our own sense of right and wrong,
in the same proportion we have cause to fear, not only that we are not
in a safe state, but, further than this, that we do not know what is a
safe state, and what an unsafe--what is light and what is darkness,
what is truth and what is error; which way leads to heaven and which to
hell. "The way of the wicked is in darkness; they know not at what
they stumble[7]."
I know we shall find it very hard to rouse ourselves, to break the
force of habit, to resolve to serve God, and persevere in doing so.
And assuredly we must expect, even at best, and with all our efforts,
perhaps backslidings, and certainly much continual imperfection all
through our lives, in all we do. But this should create in us a horror
of disobedience, not a despair at overcoming ourselves. We are not
under the law of nature, but under grace; we are not bid do a thing
above our strength, because, though our hearts are naturally weak, we
are not left to ourselves. According to the command, so is the gift.
God's grace is sufficient for us. Why, then, should we fear? Rather,
why should we not make any sacrifice, and give up all that is naturally
pleasing to us, rather than that light and truth should have come into
the world, yet we not find them? Let us be willing to endure toil and
trouble; and should times of comparative quiet be given to us, should
for a while temptation be withdrawn, or the Spirit of comfort poured
upon us, let us not inconsiderately rest in these accidental blessings.
While we thank God for them, let us remember that in its turn the time
of labour and fear, and danger and anxiety, will come upon us; and that
we must act our part well in it. We live here to struggle and to
endure: the time of eternal rest will come hereafter.
"Blessed are the undefiled in the way, who walk in the law of the Lord.
Blessed are they that keep His testimonies, and that seek Him with the
whole heart[8]." "The path of the just is as the shining light, that
shineth more and more unto the perfect day[9]."
[1] Isa. l. 4.
[2] Matt. xiv. 3.
[3] Acts xxiv. 25.
[4] Prov. ii. 3-6.
[5] Jer. xxxiii. 3.
[6] Matt. xxi. 25.
[7] Prov. iv. 19.
[8] Ps. cxix. 1, 2.
[9] Prov. iv. 18.
SERMON XIV.
Obedience to God the Way to Faith in Christ.
"_When Jesus saw that he answered discreetly, He said unto him, Thou
art not far from the kingdom of God._"--Mark xii. 34.
The answer of the scribe, which our blessed Lord here commends, was
occasioned by Christ's setting before him the two great commandments of
the Law. When He had declared the love of God and of man to comprehend
our whole duty, the scribe said, "Master, Thou hast said the truth: for
there is one God; and there is none other but He: and to love Him with
all the heart, and with all the understanding, and with all the soul,
and with all the strength, and to love his neighbour as himself, is
more than all whole burnt-offerings and sacrifices." Upon this
acknowledgment of the duty of general religious obedience, Christ
replied, in the words of the text, "Thou art not far from the kingdom
of God," i. e. Thou art not far from being a Christian.
In these words, then, we are taught, first, that the Christian's faith
and obedience are not the same religion as that of natural conscience,
as being some way beyond it; secondly, that this way is "not far," not
far in the case of those who try to act up to their conscience; in
other words, that obedience to conscience leads to obedience to the
Gospel, which, instead of being something different altogether, is but
the completion and perfection of that religion which natural conscience
teaches.
Indeed, it would have been strange if the God of nature had said one
thing, and the God of grace another; if the truths which our conscience
taught us without the information of Scripture, were contradicted by
that information when obtained. But it is not so; there are not two
ways of pleasing God; what conscience suggests, Christ has sanctioned
and explained; to love God and our neighbour are the great duties of
the Gospel as well as of the Law; he who endeavours to fulfil them by
the light of nature is in the way towards, is, as our Lord said, "not
far from Christ's kingdom;" for to him that hath more shall be given.
It is not in one or two places merely that this same doctrine is
declared to us; indeed, all revelation is grounded on those simple
truths which our own consciences teach us in a measure, though a poor
measure, even without it. It is One God, and none other but He, who
speaks first in our consciences, then in His Holy Word; and, lest we
should be in any difficulty about the matter, He has most mercifully
told us so in Scripture, wherein He refers again and again (as in the
passage connected with the text) to the great Moral Law, as the
foundation of the truth, which His Apostles and Prophets, and last of
all His Son, have taught us: "Fear God, and keep His commandments; for
this is the whole duty of man[1]."
Yet though this is so plain, both from our own moral sense, and the
declarations of Scripture, still for many reasons it is necessary to
insist upon it; chiefly, because, it being very hard to keep God's
commandments, men would willingly persuade themselves, if they could,
that strict obedience is not necessary under the Gospel, and that
something else will be taken, for Christ's sake, in the stead of it.
Instead of labouring, under God's grace, to change their wills, to
purify their hearts, and so prepare themselves for the kingdom of God,
they imagine that in that kingdom they may be saved by something short
of this, by their baptism, or by their ceremonial observances (the
burnt offerings and sacrifices which the scribe disparages), or by
their correct knowledge of the truth, or by their knowledge of their
own sinfulness, or by some past act of faith which is to last them
during their lives, or by some strong habitual persuasion that they are
safe; or, again, by the performance of some one part of their duty,
though they neglect the rest, as if God said a thing to us in nature,
and Christ unsaid it; and, when men wish a thing, it is not hard to
find texts in Scripture which may be ingeniously perverted to suit
their purpose. The error then being so common in practice, of
believing that Christ came to gain for us easier terms of admittance
into heaven than we had before (whereas, in fact, instead of making
obedience less strict, He has enabled us to obey God more strictly, and
instead of gaining _easier_ terms of _admittance_, He has gained us
_altogether_ our admittance into heaven, which before was closed
against us); this error, I say, being so common, it may be right to
insist on the opposite truth, however obvious, that obedience to God is
the way to know and believe in Christ.
1. Now, first, let us consider how plainly we are taught in Scripture
that perfect obedience is the standard of Gospel holiness. By St.
Paul: "Be not conformed to this world: but be ye transformed by the
renewing of your mind, that ye may prove what is that good, and
acceptable, and perfect, will of God[2]." "Circumcision is nothing,
and uncircumcision is nothing, but the keeping of the commandments of
God[3]." "Whatsoever things are true . . . honest . . . just . . .
pure . . . lovely . . . of good report: if there be any virtue, and if
there be any praise, think on these things[4]." By St. James:
"Whosoever shall keep the whole law, and yet offend in one point, he is
guilty of all[5]." By St. Peter: "Giving all diligence, add to your
faith virtue . . . knowledge . . . temperance . . . patience . . .
godliness . . . brotherly kindness . . . charity[6]." By St. John:
"Hereby do we know that we know Him, if we keep His commandments."
Lastly, by our Lord Himself: "He that hath My commandments, and keepeth
them, he it is that loveth Me: and he that loveth Me, shall be loved of
My Father, and I will love him, and will manifest Myself to him[7]."
And, above all, the following clear declaration in the Sermon on the
Mount: "Whosoever . . . shall break one of these least commandments,
and shall teach men so, he shall be called the least in the kingdom of
heaven: but whosoever shall do and teach them, the same shall be called
great in the kingdom of heaven[8]."
These texts, and a multitude of others, show that the Gospel leaves us
just where it found us, as regards the necessity of our obedience to
God; that Christ has not obeyed instead of us, but that obedience is
quite as imperative as if Christ had never come; nay, is pressed upon
us with additional sanctions; the difference being, not that He relaxes
the strict rule of keeping His commandments, but that He gives us
spiritual aids, which we have not except through Him, to enable us to
keep them. Accordingly Christ's service is represented in Scripture,
not as different from that religious obedience which conscience teaches
us naturally, but as the perfection of it, as I have already said. We
are told again and again, that obedience to God leads on to faith in
Christ; that it is the only recognized way to Christ; and that,
therefore, to believe in Him, ordinarily implies that we are living in
obedience to God. For instance: "Every man . . . that hath heard and
hath learned of the Father, cometh unto Me[9];" "He that doeth truth,
cometh to the light[10]," i.e. to Christ; "No man can come to Me,
except the Father which hath sent Me, draw him;" "If any man will do
the will of God, he shall know of the doctrine[11]." On the other
hand: "He that hateth Me, hateth My Father also[12];" "If ye had known
Me, ye should have known My Father also[13];" "Whosoever denieth the
Son, the same hath not the Father[14];" "Whosoever transgresseth, and
abideth not in the doctrine of Christ, hath not God: he that abideth in
the doctrine of Christ, he hath both the Father and the Son[15]."
In these and other passages of Scripture we learn, that though Christ
came to be the light of the world, yet He is not and cannot be a light
to all, but to those only who seek Him in the way of His commandments;
and to all others He is hid, the god of this world "blinding the minds
of them which believe not, lest the light of the glorious Gospel of
Christ, who is the Image of God, should shine unto them[16]."
2. And if we look to the history of the first propagation of the
Gospel, we find this view confirmed. As far as we can trace the
history, we find the early Christian Church was principally composed of
those who had long been in the habit of obeying their consciences
carefully, and so preparing themselves for Christ's religion, that
kingdom of God from which the text says they were not far. Zacharias
and Elisabeth, to whom the approach of Christ's kingdom was first
revealed, are described as "both righteous before God, walking in all
the commandments and ordinances of the Lord, blameless[17]." Joseph,
St. Mary's husband, is called "a just man[18];" Simeon is spoken of as
"a just and devout[19]" man; Nathaniel, as "an Israelite in whom was no
guile[20];" Joseph of Arimathea was "a good man and a just[21];"
Cornelius, the centurion, was a "religious man, and one that feared God
with all his house, who gave much alms to the people, and prayed to God
alway[22]." And in the book of Acts generally, we shall find (as far
as we are told any thing) that those chiefly were addressed and
converted by St. Paul, who had previously trained themselves in a
religious life:--At Perga, St. Paul addressed the Israelites and those
who feared God, not the mere thoughtless heathen; and many of these
followed him[23]. At Thessalonica a great multitude of religious
Greeks believed[24]; and at Athens the Apostle still disputed with the
Jews, and with the professedly religious persons, though he also
addressed the educated heathens who lived there. Here then is much
evidence that Christ and His Apostles chiefly sought and found their
first followers, not among open sinners, but among those who were
endeavouring, however imperfectly, to obey God.
But it may be asked, Did Christ hold out no hope for those who had
lived in sin? Doubtless He did, if they determined to forsake their
sin. He came to save all, whatever their former life, who gave
themselves up to Him as their Lord and Saviour; and in His Church He
gathered together of every kind, those who had departed from God, as
well as those who had ever served Him well. Open sinners must have a
beginning of repentance, if they are to repent; and on this first
beginning Christ invites them to Him at once, without delay, for pardon
and for aid. But this is not the question; of course all who come to
Him will be received; none will be cast out[25]. But the question is,
not this, but whether they are likely to come, to hear His voice, and
to follow Him; again, whether they will, generally speaking, prove as
consistent and deeply-taught Christians as those who, compared with
them, have never departed from God at all; and here all the advantage,
doubtless, is on the side of those who (in the words of Scripture) have
walked in the ordinances of the Lord blameless[26]. When sinners truly
repent, then, indeed, they are altogether brothers in Christ's kingdom
with those who have not in the same sense "need of repentance;" but
that they should repent at all is (alas!) so far from being likely,
that when the unexpected event takes place it causes such joy in heaven
(from the marvellousness of it) as is not even excited by the ninety
and nine just persons who need no such change of mind[27]. Of such
changes some instances are given us in the Gospels for the
encouragement of all penitents, such as that of the woman, mentioned by
St. Luke, who "loved much." Christ most graciously went among sinners,
if so be He might save them; and we know that even those open sinners,
when they knew that they were sinners, were nearer salvation, and in a
better state, than the covetous and irreligious Pharisees, who added to
their other gross sins, hypocrisy, blindness, a contempt of others, and
a haughty and superstitious reliance on the availing virtue of their
religious privileges.
And, moreover, of these penitents of whom I speak--and whom, when they
become penitents, we cannot love too dearly (after our Saviour's
pattern), nay, or reverence too highly, and whom the Apostles, after
Christ's departure, brought into the Church in such vast
multitudes--none, as far as we know, had any sudden change of mind from
bad to good wrought in them; nor do we hear of any of them honoured
with any important station in the Church. Great as St. Paul's sin was
in persecuting Christ's followers, before his conversion, that sin was
of a different kind; he was not transgressing, but obeying his
conscience (however blinded it was); he was doing what he thought his
duty, when he was arrested by the heavenly vision, which, when
presented to him, he at once "obeyed;" he was not sinning _against
light_, but _in_, darkness. We know nothing of the precise state of
his mind immediately before his conversion; but we do know thus much,
that years elapsed after his conversion before he was employed as an
Apostle in the Church of God.