There was nothing for him, you see, but to make a clean breast of it; to face his sin, and all its shame and abomination, and confess it all, and throw himself on G.o.d's mercy. And when he did that, there, then, and at once, as Nathan told him, G.o.d put away his sin.

As David says himself, 'I said, I will confess my sins unto the Lord, and so Thou forgavest the wickedness of my sin.'

As it is written, 'If we confess our sins, G.o.d is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.'

And now, my friends, what lesson may we learn from this? It is easy to say, We have not sinned as deeply as David, and therefore his story has nothing to do with us. My friends, whether we have sinned as deeply as David or not, his story has to do with you, and me, and every soul in this church, and every soul in the whole world, or it would not be in the Bible. For no prophecy of Scripture is of private interpretation; that is, it does not only point at one man here and another there: but those who wrote it were moved by the Holy Ghost, who lays down the eternal universal laws of holiness, of right and good, which are right and good for you, and me, and all mankind; and therefore David's story has to do with you and me every time we do wrong, and know that we have done wrong.

Now, my friends, when you have done a wrong thing, you know your conscience torments you with it; you are uneasy, and discontented with yourselves, perhaps cross with those about you; you hardly know why: or rather, though you do know why, you do not like to tell yourself why.

The bad thing which you have done, or the bad tempers which you have given way to, or the person whom you have quarrelled with, hang in your mind, and darken all your thoughts: and you try not to remember them: but conscience _makes_ you remember them, and will not let the dark thought fly away; till you can enjoy nothing, because your heart is not clean and clear; there is something in the background which makes you sad whenever you try to be happy. Then a man tries first to deceive himself. He says to himself, 'No, that sin is not what makes me unhappy--not that;' and he tries to find out any and every reason for his uncomfortable feelings, except the very thing which he knows all the while in the bottom of his heart _is_ the real reason. He says, 'Well, perhaps I am unhappy because I have done something wrong: what wrong can I have done?' And so he sets to work to find out every sin except _the_ sin which is the cause of all, because that one he does not like to face: it is too real, and ugly, and humbling to his proud spirit; and perhaps he is afraid of having to give it up. So I have known a man confess himself a sinner, a miserable sinner, freely enough, and then break out into a rage with you, if you dare to speak a word of the one sin which you know that he has actually committed. 'No, sir,' he will say, 'whatever I may be wrong in, I am right _there_. I have committed sins too many, I know: but you cannot charge me with that, at least;'--and all the more because he knows that everybody round _is_ charging him with it, and that the thing is as notorious as the sun in heaven. But that makes him, in his pride, all the more determined not to confess himself in the wrong on that one point; and he will go and confess to G.o.d, and perhaps to man, all manner of secret sins, nay, even invent sins for himself out of things which are no sins, and confess himself humbly in the wrong where perhaps he is all right, just to drug his conscience, and be able to say, 'I have repented,'--repented, that is, of everything but what he and all the world know that he ought to repent of.

But still his conscience is not easy: he has no peace of mind: he is like David: 'While I held my peace, my bones waxed old through my daily complaining.' G.o.d's hand is heavy on him day and night, and his moisture is like the drought in summer: his heart feels hard and dry; he cannot enjoy himself; he is moody; he lies awake and frets at night, and goes listlessly and heavily about his business in the morning; his heart is not right with G.o.d, and he knows it; G.o.d and he are not at peace, and he knows it.

Then he tries to repent: but it is a false, useless sort of repentance. He says to Himself, as David did, 'Well, then, I will make my peace with G.o.d: I will please Him. I have done one wrong thing. I will do two right ones to make up for it.' If he is a rich man, he perhaps tries David's plan of burnt-offerings and sacrifices. He says, 'I will give away a great deal in charity; I will build a church; I will take a great deal of trouble about societies, and speak at religious meetings, and show G.o.d how much I really do care for Him after all, and what great sacrifices I can make for Him.'

Or, if he is a poor man, he will say, 'Well, then, I will try and be more religious; I will think more about my soul, and come to church as often as I can, and say my prayers regularly, and read good books; and perhaps that will make my peace with G.o.d. At all events, G.o.d shall see that I am not as bad as I look; not altogether bad; that I do care for Him, and for doing right.'

But, rich or poor, the man finds out by bitter experience how truly David said, 'Thou requirest no sacrifice, else would I give it Thee.

Thou delightest not in burnt-offerings.'

Not that they are not good and excellent; but that they are not good coming from him, because his heart is still unrepentant, because, instead of confessing his sin and throwing himself on G.o.d's mercy, he is trying to win G.o.d round to overlook his sin. So almsgiving, and ordinances, and prayer give the poor man no peace. He rises from his knees unrefreshed. He goes out of church with as heavy a heart as he went in, and he finds that for all his praying he does not become a better man, any more than a happier man. There is still that darkness over his soul, like a black cloud spread between him and G.o.d.

My friends, if any of you find yourselves in this sad case, the only remedy which I can give you, the only remedy which I ever found do _me_ any good, or give me back my peace of mind, is David's remedy; the one which he found out at last, and which he spoke of in these blessed Psalms. Confess your sin to G.o.d. Bring it all out. Make a clean breast of it--whatever it may cost you, make a clean breast of it. Only be but _honest_ with G.o.d, and all will come right at once.

Say, not with your lips only, but from the very bottom of your heart, say, 'Oh, good G.o.d, Heavenly Father, I have _nothing_ to say; I am wrong, and yet I do not know how wrong I am; but Thou knowest.

Thou seest all my sin a thousand times more clearly than I do; and if I look black and foul to myself, oh G.o.d, how much more black and how foul must I look to Thee! I know not. All I know is, that I am utterly wrong, and Thou utterly right. I am shapen in sin, conceived in iniquity. My heart it is that is wrong. Not merely this or that wrong which I have done; but my heart, my temper, which will have its own way, which cares for itself, and not for Thee. I have nothing to plead; nothing to throw into the other scale. For if I have ever done right, it was Thou didst right in me, and not me myself, and only my sins are my own doing; so the good in me is all Thine, and the bad in me all my own, and in _me_ dwells no good thing. And as for excusing myself by saying that I love Thee, I had better tell the truth, since Thou knowest it already--I do _not_ love Thee. Oh G.o.d, I love myself, my pitiful, miserable self, well enough, and too well: but as for loving Thee--how many of my good deeds have been done for love of Thee? I have done right from fear of h.e.l.l, from hope of heaven; or to win Thy blessings: but how often have I done right really and purely for Thy sake? I am ashamed to think! My only comfort, my only hope, is, that whether I love Thee or not, Thou lovest me, and hast sent Thy Son to seek and save me. Help me now. Save me now out of my sin, and darkness, and self-conceit. Show Thy love to me by setting this wrong heart of mine right. Give me a clean heart, oh G.o.d, and renew a right spirit within me. If I be wrong myself, how can I make myself right? No; Thou must do it. Thou must purge me, or I shall never be clean; Thou must make me to understand wisdom in the secret depth of my heart, or I shall never see my way. Thou must, for I cannot; and base and bad as I am, I can believe that Thou wilt condescend to help me and teach me, because I know Thy love in Jesus Christ my Lord. And _then_ Thou wilt be pleased with my sacrifices and oblations, because they come from a right heart--a truly humble, honest, penitent heart, which is not trying to deceive G.o.d, or plaster over its own baseness and weakness, but confesses all, and yet trusts in G.o.d's boundless love. Then my alms will rise as a sweet savour before Thee, oh G.o.d; then sacraments will strengthen me, ordinances will teach me, good books will speak to my soul, and my prayers will be answered by peace of mind, and a clear conscience, and the sweet and strengthening sense that I am in my Heavenly Father's house, about my Heavenly Father's business, and that His smile is over me, and His blessing on me, as long as I remain loyal to Him and to His laws.' Feel thus, my friends, and speak to G.o.d thus, and see if the dark stupefying cloud does not pa.s.s away from your heart--see if there and then does not come sunshine and strength, and the sweet a.s.surance that you are indeed forgiven.

But how about this old sin, which caused the man all this trouble?

He began by trying to forget it. I think, if he be a true penitent, he will not wish to forget it any more. He will not torment himself about it, for he knows that G.o.d has forgiven him. But the more he feels G.o.d has forgiven him, the less likely he will be to forgive himself. The more sure he feels of G.o.d's love and mercy, the more utterly ashamed of himself he will be. And what is more, it is not wise to forget our own sins, when G.o.d has not forgotten them. For G.o.d does not forget our sins, though He forgives them; and a very bad thing it would be for us if He did, my friends. For the wages of sin is death: and even if G.o.d does not slay us for our sins, He is certain to punish us for them in some way, lest we should forget that sin is sin, and fancy that G.o.d's mercy is only careless indulgence. So G.o.d did to David. He then told him that though he was forgiven he would still be punished, 'The Lord has put away thy sin; nevertheless, the child that shall be born unto thee shall surely die.' Punishment and forgiveness went together. Ay, if we will look at it rightly, David's being punished was the very sign that G.o.d had forgiven him. Oh, believe that, my friends; face it; thank G.o.d for it. I at least do, when I look back upon my past life, and see that for every wrong I have ever done, I have been punished: not punished a tenth part as much as I deserve; but still punished, more or less, and made to smart for my own folly, and to learn, by hard unmistakable experience, that it will not pay me, or any man, to break the least of G.o.d's laws; and I thank G.o.d for it.

I tell you to thank G.o.d also, whensoever you are punished for your sins. It is a sign that G.o.d cares for you, that G.o.d loves you, that G.o.d is training and educating you, that G.o.d is your Father, and He is dealing with you as with His sons. For what son is there whom His Father does not chastise? It is a bitter lesson, no doubt; but we have deserved it: then let us bear it like men. No doubt it is bitter: but there is a blessing in it. No chastis.e.m.e.nt at first seems pleasant, says the Apostle, but rather grievous: yet afterwards it yields the peaceable fruit of righteousness to those who are exercised thereby. Be exercised by it, then. Let G.o.d teach you in His own way, even if it seem a harsh and painful way. We have had earthly fathers, says the Apostle, who corrected us, and we gave them reverence. Shall we not much rather be in subjection to G.o.d, the Father of Spirits, and live? For suffering and punishment is the way to Eternal Life--to that true Eternal Life which is knowing G.o.d and G.o.d's love, and becoming like G.o.d. As the Apostle says, G.o.d chastens us only for our profit, that we may be partakers of His holiness. And as king Hezekiah says of affliction, 'Lord, by _these_ things,' by sorrow and chastis.e.m.e.nt, 'men live; and in all these things is the life of the spirit.'

May G.o.d give to you, and me, and all mankind, as often as we do wrong, honest and good hearts to confess our sins thoroughly, and take our punishment meekly, and trust in G.o.d's boundless mercy, in order that if we humble ourselves under His rod, and learn His lessons faithfully in this life, we may not need a worse punishment in the life to come, but be accepted in the last great Day for the sake of Jesus Christ, our blessed Lord and Saviour.

SERMON XX. THE TRUE GENTLEMAN

1 Cor. xii. 31; xiii. 1. Covet earnestly the best gifts: and yet shew I unto you a more excellent way. Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding bra.s.s, or a tinkling cymbal.

My friends, let me say a few plain words this morning to young and old, rich and poor, upon this text.

Now you all, I suppose, think it a good thing to be gentlemen and ladies. All of you, I say. There is not a poor man in this church, perhaps, who has not before now said in his heart, 'Ah, if I were but a gentleman!' or a poor woman who has not said in her heart, 'Ah, if I were but a lady!' You see round you in the world thousands plotting and labouring all their lives long to make money and grow rich, that they may become (as they think) gentlemen, or, at least, their sons after them. And those here who are what the world calls gentlemen and ladies, know very well that those names are names which are very precious to them; and would sooner give up house, land, money, all the comforts upon earth, than give up being called gentlemen and ladies; and these last know, I trust, what some poor people do not know, and what no man knows who fancies that he can make a gentleman of himself merely by gaining money, and setting up a fine house, and a good table, and horses and carriages, and indulging the l.u.s.t of the flesh, and the l.u.s.t of the eye, and the pride of life; for these last ought to know that the right to be called gentlemen and ladies is something which this world did not give, and cannot take away; so that if they were brought to utter poverty and rags, or forced to dig the ground for their own livelihood, they would be gentlemen and ladies still, if they ever had been really and truly such; and what is more, they would make every one who met them feel that they were gentlemen and ladies, in spite of all their poverty.

Now, people do not often understand clearly why this is. They feel, more or less, that so it is; but they cannot explain it. I could tell you why they cannot; but I will not take up your time. But if they cannot explain it, there are those who can. St. Paul explains it in the Epistle. The Lord Jesus Himself explains it in the Gospel. They tell us why money will not make a gentleman. They tell us why poverty will not unmake one: but they tell us more.

They tell us the one only thing which makes a true gentleman. And they tell us more still. They tell us how every one of us, down to the poorest and most ignorant man and woman in this church, may become true gentlemen and ladies, in the sight of G.o.d and of all reasonable men; and that, not only in this life, but after death, for ever, and ever, and ever. And that is by charity, by love.

Now, if you will look two or three chapters back, in the Epistle to the Corinthians--at the 11th and 12th chapters--you will see that these Corinthians were behaving to each other very much as people are apt to do in England now. They all wanted to rise in life, and they wanted to rise upon each other's shoulders. Each man and woman wanted to set themselves up above their neighbours, and to look down upon them. The rich looked down on the poor, and kept apart from them at the Lord's Supper; and no doubt the poor envied the rich heartily enough in return. And these Corinthians were very religious, and some of them, too, very clever. So those who, being poor, could not set themselves up above their neighbours on the score of wealth, wanted to set themselves up on the score of their spiritual gifts. One looked down on his neighbours because he was a deeper scholar than they; another, because he had the gift of tongues, and understood more languages than they; another could prophesy better than any of them, and so, because he was a very eloquent preacher, he tried to get power over his neighbours, and abuse the talents which G.o.d had given him, to pamper his own pride and vanity, and love of managing and ordering people, and of being run after by silly women (as St. Paul calls them), ever learning and never coming to the knowledge of the truth. And of the rest, one party sided with one preacher, or one teacher, and another with another; and each party looked down on the other, and judged them harshly, and said bitter things of them, till, as St. Paul says, they were all split up by heresies, that is, by divisions, party spirit, envying, and grudging in the very Church of G.o.d, and at the very Table of The Lord.

Now says St. Paul, 'Covet earnestly the best gifts: and yet show I you a more excellent way;' and that is charity; love. As much as to say, I do not complain of any of you for trying to be the best that you can, for trying to be as wise as you can be, as eloquent as you can be, as learned as you can be: I do not complain of you for trying to rise; but I _do_ complain of you for trying to rise upon each other's shoulders. I do complain of you for each trying to set up himself, and trying to make use of his neighbours instead of helping them; and, when G.o.d gives you gifts to do good to others with, trying to do good only to yourselves with them.

For he says, you are all members of one body; and all the talents, gifts, understanding, power, money, which G.o.d has bestowed on you, He has given you only that you may help your neighbours with them.

Of course there is no harm in longing and praying for great gifts, longing and praying to be very wise, or very eloquent; but only that you may do all the more good. And, after all, says St. Paul, there is something more worth longing for, not merely than money, but more worth longing for than the wisdom of a prophet, or the tongue of an angel; and that is charity. If you have _that_, you will be able to do as much good as G.o.d requires of you in your station; and if you have not that, you will not do what G.o.d requires of you, even though you spoke with the tongues of men and of angels. Even though you had the gift of prophecy, and understood all mysteries, and all knowledge; even though you had all faith, so that you could remove mountains; even though you had all good works, and gave all your goods to feed the poor, and your body to be burned as a martyr for the sake of religion, and had not charity, you would be nothing.

Nothing, says St. Paul, but sounding bra.s.s and a tinkling cymbal--an empty vessel, which makes the more noise the less there is in it.

If you have charity, says St. Paul, you will be able to do your share of good where G.o.d has put you, though you may be poor, and ignorant, and stupid, and weak; but if you have not charity, all the wisdom and learning, righteousness and eloquence in the world, will only give you greater power of doing harm.

Yes, he says, I show you a more excellent way to be really great; a way by which the poorest may be as great as the richest,--the simple cottager's wife as great as the most accomplished lady; and that is charity, which comes from the Spirit of G.o.d. Pray for that--try after that; and if you want to know what sort of a spirit it is that you are to pray for and try after, I will tell you. Charity is the very opposite of the selfish, covetous, ambitious, proud, grudging spirit of this world. Charity suffers long, and is kind: charity does not envy: charity does not boast, is not puffed up: does not behave itself unseemly; that is, is never rude, or overbearing, or careless about hurting people's feelings by hard words or looks: seeketh not its own; that is, is not always looking on its own rights, and thinking about itself, and trying to help itself; is not easily provoked: thinketh no evil, that is, is not suspicious, ready to make out the worst case against every one; rejoiceth not in iniquity, but rejoiceth in the truth; that is, is not glad, as too many are, to see people do wrong, and to laugh and sneer over their failings: but rejoiceth in the truth, tries to find out the truth about every one, and judge them honestly, and make fair allowances for them: covereth all things; that is, tries to hide a neighbour's sins as far as is right, instead of gossiping over them, and blazoning them up and down, as too many do: believeth all things; that is, gives every one credit for meaning well as long as it can: hopeth all things; that is, never gives any one up as past mending: endureth all things, keeps its temper, and keeps its tongue; not rendering evil for evil, or railing for railing, but, on the contrary, blessing; and so overcomes evil with good.

In one word, while the spirit of the world thinks of itself, and helps itself, Charity, which is the Spirit of G.o.d, thinks of other people, and helps other people. And now:--to be always thinking of other people's feelings, and always caring for other people's comfort, what is that but the mark, and the only mark, of a true gentleman, and a true lady? There is none other, my friends, and there never will be. But the poorest man or woman can do that; the poorest man or woman can be courteous and tender, careful not to pain people, ready and willing to help every one to the best of their power; and therefore, the poorest man or woman can be a true gentleman or a true lady in the sight of G.o.d, by the inspiration of the Spirit of G.o.d, whose name is Charity.

They can be. And thanks be to the grace of G.o.d, they often are. I can say that I have seen among plain sailors and labouring men as perfect gentlemen (of G.o.d's sort) as man need see; but then they were _always_ pious and G.o.d-fearing men; and so the Spirit of G.o.d had made up to them for any want of scholarship and rank. They were gentlemen, because G.o.d's Spirit had made them gentle. For recollect all, both rich and poor, what that word gentleman means. It is simply a man who is gentle; who, let him be as brave or as wise as he will, yet, as St. Paul says, 'suffers long and is kind; does not boast, does not behave himself unseemly; is not easily provoked, thinketh no evil.'

And recollect, too, what that word lady means. Most of you perhaps do not know. I will tell you. It means, in the ancient English tongue, a person who gives away bread; who deals out loaves to the poor. I have often thought that most beautiful, and full of meaning, a very message from G.o.d to all ladies, to tell them what they ought to be; and not to them only, but to the poorest woman in the parish; for who is too poor to help her neighbours?

You see there is a difference between a Christian man's duty in this and a Christian woman's duty, though they both spring from the same spirit. The man, unless he be a clergyman, has not so much time as a woman for actually helping his neighbours by acts of charity. He must till the ground, sail the seas, attend to his business, fight the Queen's enemies; and the way in which the Holy Spirit of Charity will show in him will be more in his temper and his language; by making him patient, cheerful, respectful, condescending, courteous, reasonable, with every one whom he has to do with: but the woman has time to show acts of charity which the man has not. She can teach in the schools, sit by the sick bed, work with her hands for the suffering and the helpless, even though she cannot with her head. Above all, she can give those kind looks and kind words which comfort the broken heart better than money and bodily comforts can do. And she does do it, thank G.o.d! I do not merely mean in such n.o.ble instances of divine charity and self-sacrifice as those ladies who have gone out to nurse the wounded soldiers in the East--true ladies, indeed, of whom I fear more than one, ere they return, will be added to the n.o.ble army of martyrs, to receive in return for the great love which they have shown on earth, the full enjoyment of G.o.d's love in heaven:--not these only, but poor women--women who could not write their own names--women who had hardly clothes wherewith to keep themselves warm--women who were toiling all day long to feed and clothe their own children, till one wondered when in the twenty-four hours they could find five spare minutes for helping their neighbours;--such poor women have I seen, who in the midst of their own daily work and daily care, had still a heart open to hear every one's troubles; a head always planning little comforts and pleasures for others; and hands always busy in doing good.

Instead of being made hard and selfish by their own troubles, they had been taught by them, as the Lord Jesus was, to feel for the troubles of all around them, and went about like ministering angels in the Spirit of G.o.d, which is peace on earth and goodwill towards men.

Oh, my friends, such poor women seemed to me most glorious, most honourable, most venerable! What was all rank or fashion, beauty or accomplishments, when compared with the great honour which the Lord Jesus Christ was putting upon those poor women, by transforming them thus into His own most blessed likeness, and giving them grace to go about, as He the Lord Jesus did, doing good, because G.o.d was with them!

Then I felt that such women, poor, and worn, and hard-handed as they were, were ladies in the sight of that Heavenly Father, who is no respecter of persons; and felt how truly a wise ancient has said,-- 'It is virtue, yea, virtue, gentlemen, which maketh gentlemen; which maketh the poor rich, the strong weak, the simple wise, the base- born n.o.ble. This rank neither the whirling wheel of Fortune can destroy, nor the deceitful cavillings of worldlings separate; neither sickness abate, nor time abolish.' No; for it is written, that though prophecies shall fail, tongues cease, knowledge vanish away, and all that we now know is but in part, yet charity shall never fail those who are full of the Spirit of Love, but abide with them for ever and ever, bringing forth fruit through all eternity to everlasting life.

But what sort of virtue? Do not mistake that. Not what the world calls virtue; not mere legal respectability, which says, I do unto others as they do unto me; which is often merely the whitening outside the sepulchre, and leaves the heart within unrenewed, unrighteous, full of pride and ambition, conceit, cunning, and envy, and unbelief in G.o.d: not that virtue, but the virtue which the Apostle tells us to add to our faith, the virtue from above, which is the same as the wisdom from above, which is first pure, then peaceable, gentle, easy to be entreated; in one word, the Holy Spirit of G.o.d, the Spirit of Divine Love and Charity, which seeketh not its own, which St. Paul has described to us in this epistle; the Holy Spirit of G.o.d, with which the Lord Jesus was filled without measure, and which He manifested to all the world in His most blessed life and death.

Ah, my friends, this is not an easy lesson to learn. Christ's disciples and apostles could not learn it all at once. They tried to hinder little children from coming to Him. They rebuked the blind man who called after Him. How could the great Prophet of Nazareth stoop to trouble Himself about such poor insignificant people? They could not conceive, either, why the Lord Jesus should choose to die shamefully, when He might have lived in honour: it seemed unworthy of Him. They were shocked at His words. 'That be far from Thee, Lord,' said Peter. Afterwards, when they really understood what that word 'Lord,' meant, and what sort of a man a true and perfect Lord ought to be, then they saw how fit, and proper, and glorious, Christ's self-sacrifice was. When, too, they learnt to look on Him, not merely as a great prophet, but as the Son of the Living G.o.d, then they understood His conduct, and saw that it behoved an only-begotten Son of G.o.d to suffer all these things before He entered into His glory.

But the Scribes and Pharisees never understood it. To the last they were puzzled and angered by that very self-sacrifice of His: He must be a bad man, they thought, or He would not care so much for bad men. 'A friend of publicans and sinners,' they called Him, thinking that a shameful blame to Him, while it was really the very highest praise. But if they could not see the beauty of His conduct, can we? It is very difficult, I do not deny it, my friends, for the selfishness and pride of fallen man: it is difficult to see that the Cross was the most glorious throne that was even set up on earth, and that the crown of thorns was worth all the crowns of czars and emperors: difficult, indeed, not to stumble at the stumbling-block of the Cross, and to say, 'It cannot surely be more blessed to give than to receive:' difficult, not to say in our hearts, 'The way to be great is surely to rise above other men, not to stoop below them; to make use of them, and not to make ourselves slaves to them.' And yet the Lord Jesus Christ did so; He took on Himself the form of a slave, and made Himself of no reputation: and what was fit and good for Him, must surely be fit and good for us. But it is a hard lesson to the pride of fallen creatures: very hard. And nothing, I believe, but sorrow will teach it us: sorrow is teaching it some of us now. We surely are beginning to see, that to suffer patiently for conscience sake, is the most beautiful thing on earth or in heaven: we begin to see that those poor soldiers, dying by inches of cold and weariness, without a murmur, because it was their Duty, were doing a n.o.bler work even than they did when they fought at Alma and Inkermann; and that those ladies who are drudging in the hospitals, far away from home, amid filth and pestilence, are doing, if possible, a n.o.bler work still, a n.o.bler work than if they were queens or empresses, because they have taken up the Cross and followed Christ; because they are not seeking their own good, but the good of others. And if we will not learn it from those glorious examples, G.o.d will force us to learn it, I trust, every one of us, by sorrow and disappointment.

Ah, my friends, might one not learn it at once, if one would but open one's eyes and look at things as they are? Every one is longing for something; each has his little plan for himself, of what he would like to be, and like to do, and says to himself all day long, 'If I could but get _that_ one thing, I should be happy: If I could but get that, then I should want no more!' Foolish man, self- deceived by his own l.u.s.ts! Perhaps he cannot get what he wants, and therefore he cannot enjoy what he has, and is moody, discontented, peevish, a torment to himself, and perhaps a torment to his family.

Or perhaps he does get what he wants: and is he happy after all?

Not he. He is like the greedy Israelites of old, when they longed for the quails; and G.o.d sent the quails: but while the meat was yet in their mouths, they loathed it. So it is with a man's fancy. He gets what he fancies; and he plays with it for a day, as a child with a new toy, and most probably _spoils_ it, and next day throws it away to run after some new pleasure, which will cheat him in just the same way as the last did; and so happiness flits away ahead before him; and he is like the simple boy in the parable, who was to find a crock of gold where the rainbow touched the ground: but as he moved on, the rainbow moved on too, and kept always a field off from him. You may smile: but just as foolish is every soul of us, who fancies that he will become happy by making himself great; admired, rich, comfortable, in short, by making himself anything whatsoever, or getting anything whatsoever for himself. Just as foolish is every poor soul, and just as unhappy, as long as he will go on thinking about himself, instead of copying the Lord Jesus Christ, and thinking about others; as long as he will keep to the pattern of the old selfish Adam, which is corrupt according to the deceitful l.u.s.ts, the longings and fancies which deceive a man into expecting to be happy when he will not be happy; instead of putting on the new man, which after G.o.d's likeness is created in righteousness and true holiness: and what is true holiness but that very charity of which St. Paul has been preaching to us, the spirit of love, and mercy, and gentleness, and condescension, and patience, and active benevolence?

Ah, my friends, do not forget what I said just now; that a man could not become happy by making himself anything. No. Not by making himself anything: but he may by letting G.o.d make him something. If he will let G.o.d make him a new creature in Jesus Christ, then he will be more than happy--he will be blessed: then he will be a blessing to himself, and a blessing to every one whom he meets: then all vain longing, and selfishness, and pride, and ambition, and covetousness, and peevishness and disappointment, will vanish out of his heart, and he will work manfully and contentedly where G.o.d has placed him--cheerful and open-hearted, civil and patient, always thinking about others, and not about himself; trying to be about his Master's business, which is doing good; and always finding too, that his Master Christ sets him some good work to do day by day, and gives him strength to do it. And how can a man get that blessed and n.o.ble state of mind? By prayer and practice. You must ask for strength from G.o.d: but then you must believe that He answers your prayer, and gives you that strength; and therefore you must try and use it. There is no more use in praying without practising than there is in practising without praying. You cannot learn to walk without walking: no more can you learn to do good without trying to do good.

Ask, then, of G.o.d, grace and help to do good: Pray to Him this very day to take all selfishness and meanness out of your hearts, and to give you instead His Holy Spirit of Love and Charity, which alone can make you n.o.ble in His sight; and try this day, try every day of your lives, to do some good to those around you. Oh make a rule, and pray to G.o.d to help you to keep it, never, if possible, to lie down at night without being able to say, 'I have made one human being at least a little wiser, or a little happier, or a little better this day.' You will find it easier than you think, and pleasanter: easier, because if you wish to do G.o.d's work, G.o.d will surely find you work to do; and pleasanter, because in return for the little trouble it may cost you, or the little choking of foolish vulgar pride it may cost you, you will have a peace of mind, a quiet of temper, a cheerfulness and hopefulness about yourself and all around you, such as you never felt before; and over and above that, if you look for a reward in the life to come, recollect this--what we have to hope for in the life to come is, to enter into the joy of our Lord. And how did He fulfil that joy, but by humbling Himself, and taking the form of a slave, and coming not to be ministered to but to minister, and to give His whole life, even to the death upon the cross, a ransom for many? Be sure, that unless you take up His cross, you will not share His crown. Be sure, that unless you follow in His footsteps, you will never reach the place where He is.

If you wish to enter into the joy of your Lord, be sure that His joy is now, as it was in Judaea of old, over every sinner that repenteth, every mourner that is comforted, every hungry mouth that is fed, every poor soul, sick or in prison, who is visited.

That is the joy of your Lord--to show mercy; and that must be your joy too, if you wish to enter into His joy. Surely that is plain.

You must rejoice in doing the same work that He rejoices in, and then His joy and yours will be the same; then you will enter into His joy, and He will enter into yours; then, as St. John says, you will dwell in Christ, and Christ in you, because you love the brethren; and you will hear through all eternity the blessed words, 'Inasmuch as ye did it unto one of the least of these little ones, ye did it unto Me.'

SERMON XXI. TOLERATION

[Preached at Bideford, 1854]

Philippians iii. 15, 16. And if in any thing ye shall be otherwise minded, G.o.d shall reveal even this to you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.

My friends, allow me to speak a few plain and honest words, ere we part, on a matter which is near to, and probably important to, many of us here. We all know how the Christian Church has in all ages been torn in pieces by religious quarrels; we all know too well how painfully these religious quarrels have been brought home to our very doors and hearts of late.