Why? Because from the same motive they had been co-operant to the same great end. The Master has taken up that very thought, and has applied it in relation to the indirect work of His people, when He says, "He that receiveth a prophet in the name of a prophet shall receive a prophet"s reward." The motive is the same; therefore the essential character of the act is the same; therefore the recompense is identical. You can witness for Christ directly, if you can say--and you can all say if you like--"We have found the Messias," and you can witness for Christ by casting yourselves earnestly into sympathy with and, so far as possible, help to the work that your brethren are doing.
Dear friends, I beseech you to remember that we are all of us, if we are His followers, bound in our humble measure and degree, and with a reverent apprehension of the gulf between us and Him, still to take up His words and say, "To this end was I born, and for this cause came I into the world, that I might bear witness to the truth."
II. There is a second thought that I would suggest from these words, and that is that secular events are ordered with a view to this witnessing.
Take the case before us. Here are two independent and hostile powers; on the one hand the bigoted Jewish Sanhedrim, hating the Roman yoke; and on the other hand the haughty and cruel pressure of that yoke on a recalcitrant and reluctant people: and these two internecine enemies are working on their own lines, each very willing to thwart the other, Mechanicians talk of the "composition of forces," by which two pressures acting at right angles to each other on a given object, impart to it a diagonal motion. The Sanhedrim on the one side, representing Judaism, and the captain of the castle on the other, representing the Roman power, work into each other"s hands, although neither of them knows it; and work out the fulfilment of a purpose that is hidden from them both.
No doubt it would be a miserably inadequate account of things to say that the Roman Empire came into existence for the sake of propagating Christianity. No doubt it is always dangerous to account for any phenomenon by the ends which, to our apprehension, it serves. But at the same time the study of the purposes which a given thing, being in existence, serves, and the study of the forces which brought it into existence, ought to be combined, and when combined, they present a double reason for adoring that great Providence which "makes the wrath of men to praise" it, and uses for moral and spiritual ends the creatures that exist, the events that emerge, and even the G.o.dless doings of G.o.dless men.
So here we have a standing example of the way in which, like silk-worms that are spinning threads for a web that they have no notion of, the deeds of men that think not so are yet grasped and twined together by Jesus Christ, the Lord of providence, so as to bring about the realisation of His great purposes. And that is always so, more or less clearly.
For instance, if we wish to understand our own lives, do not let us dwell upon the superficialities of joy or sorrow, gain or loss, but let us get down to the depth, and see that all these externals have two great purposes in view--first, that we may be made like our Lord, as the Scripture itself says, "That we may be partakers of His holiness,"
and then that we may bear our testimony to His grace and love. Oh, if we would only look at life from that point of view, we should be brought to a stand less often at what we choose to call the mysteries of providence! Not enjoyment, not sorrow, but our perfecting in G.o.dliness and of the increase of our power and opportunities to bear witness to Him, are the intention of all that befalls us.
I need not speak about how this same principle must be applied, by every man who believes in a divine providence, to the wider events of the world"s history, I need not dwell upon that, nor will your time allow me to do it, but one word I should like to say, and that is that surely the two facts that we, as Christians, possess, as we believe, the pure faith, and that we, as Englishmen, are members of a community whose influence is world-wide, do not come together for nothing, or only that some of you might make fortunes out of the East Indian and China trade, but in order that all we English Christians might feel that, our speaking as we do the language which is destined, as it would appear, to run round the whole world, and our having, as we have, the faith which we believe brings salvation to every man of every race and tongue who accepts it, and our having this responsible necessary contact with the heathen races, lay upon us English Christians obligations the pressure and solemnity of which we have yet failed to appreciate.
Paul was immortal till his work was done. "Be of good cheer, Paul; thou must bear witness at Rome." And so, for ourselves and for the Gospel that we profess, the same divine Providence which orders events so that His servants may have the opportunities of witnessing to it, will take care that it shall not perish--notwithstanding all the premature jubilation of anti-Christian literature and thought in this day--until it has done its work. We need have no fear for ourselves, for though our blind eyes often fail to see, and our bleeding hearts often fail to accept, the conviction that there are no unfinished lives for His servants, yet we may be sure that He will watch over each of His children till they have finished the work that He gives them to do. And we may be sure, in regard to His great Gospel, that nothing can sink the ship that carries Christ and His fortunes. "Be of good cheer ...
thou hast borne witness ... thou must bear witness."
III. Lastly, we have here another principle--namely that faithful witnessing is rewarded by further witnessing.
"Thou hast ... in Jerusalem," the little city perched upon its crag; "Thou must ... in Rome," the great capital seated on its seven hills.
The reward for work is more work. Jesus Christ did not say to the Apostle, though he was "wearied with that which came upon him daily, the care of all the churches," "Thou hast borne witness, and now come apart and rest"; but He said to him, "Thou hast filled the smaller sphere; for recompense I put thee into a larger."
That is the law for life and everywhere, the tools to the hand that can use them. The man that can do a thing gets it to do in too large a measure, as he sometimes thinks; but he gets it, and it is all right that he should. "To him that hath shall be given." And it is the law for heaven. "Thou hast borne witness down on the little dark earth; come up higher and witness for Me here, amid the blaze."
It is the law for this Christian work of ours. If you have shone faithfully in your "little corner," as the child"s hymn says, you will be taken out and set upon the lamp-stand, that you "may give light to all that are in the house." And it is the law for this great enterprise of Christian missions, as we all know. We are overwhelmed with our success. Doors are opening around us on every side. There is no limit to the work that English Churches can do, except their inclination to do it. But the opportunities open to us require a far deeper consecration and a far closer dwelling beside our Master than we have ever realised. We are half asleep yet; we do not know our resources in men, in money, in activity, in prayer.
Surely there can be no sadder sign of decadence and no surer precursor of extinction than to fall beneath the demands of our day; to have doors opening at which we are too lazy or selfish to go in; to be so sound asleep that we never hear the man of Macedonia when he stands by us and cries, "Come over and help us!" We are members of a Church that G.o.d has appointed to be His witnesses to the ends of the earth. We are citizens of a nation whose influence is ubiquitous and felt in every land. By both characters, G.o.d summons us to tasks which will tax all our resources worthily to do. We inherit a work from our fathers which G.o.d has shown that He owns by giving us these golden opportunities. He summons us: "Lengthen thy cords and strengthen thy stakes. Come out of Jerusalem; come into Rome." Shall we respond? G.o.d give us grace to fill the sphere in which He has set us, till He lifts us to the wider one, where the faithfulness of the steward is exchanged for the authority of the ruler, and the toil of the servant for the joy of the Lord!
A PLOT DETECTED
"And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul. 13. And they were more than forty which had made this conspiracy. 14. And they came to the chief priests and elders, and said, We have bound ourselves under a great curse, that we will eat nothing until we have slain Paul. 15. Now therefore ye with the council signify to the chief captain that he bring him down unto you to-morrow, as though ye would inquire something more perfectly concerning him: and we, or ever he come near, are ready to kill him.
16. And when Paul"s sister"s son heard of their lying in wait, he went and entered into the castle, and told Paul. 17. Then Paul called one of the centurions unto him, and said, Bring this young man unto the chief captain: for he hath a certain thing to tell him. 18. So he took him, and brought him to the chief captain, and said, Paul the prisoner called me unto him, and prayed me to bring this young man unto thee, who hath something to say unto thee. 19. Then the chief captain took him by the hand, and went with him aside privately, and asked him, What is that thou hast to tell me? 20. And he said, The Jews have agreed to desire thee that thou wouldest bring down Paul to-morrow into the council, as though they would enquire somewhat of him more perfectly.
21. But do not thou yield unto them: for there lie in wait for him of them more than forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him: and now are they ready, looking for a promise from thee. 22. So the chief captain then let the young man depart, and charged him, See thou tell no man that thou hast shewed these things to me."--ACTS xxiii. 12-22.
"The wicked plotteth against the just.... The Lord will laugh at him."
The Psalmist"s experience and his faith were both repeated in Paul"s case. His speech before the Council had set Pharisees and Sadducees squabbling, and the former had swallowed his Christianity for the sake of his being "a Pharisee and the son of a Pharisee." Probably, therefore, the hatchers of this plot were Sadducees, who hated Pharisees even more than they did Christians. The Apostle himself was afterwards not quite sure that his skilful throwing of the apple of discord between the two parties was right (Acts xxiv. 21), and apparently it was the direct occasion of the conspiracy. A Christian man"s defence of himself and his faith gains nothing by clever tactics.
It is very doubtful whether what Paul spoke "in that hour" was taught him by the Spirit.
"The corruption of the best is the worst." There is a close and strange alliance between formal religion and murderous hatred and vulpine craft, as the history of ecclesiastical persecution shows; and though we have done with fire and f.a.ggot now, the same evil pa.s.sions and tempers do still in modified form lie very near to a Christianity which has lost its inward union with Jesus and lives on surface adherence to forms. In that sense too "the letter killeth." We lift up our hands in horror at these fierce fanatics, "ready to kill" Paul, because he believed in resurrection, angel, and spirit. We need to guard ourselves lest something of their temper should be in us. There is a devilish ingenuity about the details of the plot, and a truly Oriental mixture of murderous pa.s.sion and calculating craft. The serpent"s wisdom and his poison fangs are both apparent. The forty conspirators must have been "ready," not only to kill Paul, but to die in the attempt, for the distance from the castle to the council-chamber was short, and the detachment of legionaries escorting the prisoner would have to be reckoned with.
The pretext of desiring to inquire more fully into Paul"s opinions derived speciousness from his ambiguous declaration, which had set the Council by the ears and had stopped his examination. Luke does not tell us what the Council said to the conspirators, but we learn from what Paul"s nephew says in verse 20 that it "agreed to ask thee to bring down Paul." So once more the tail drove on the head, and the Council became the tool of fierce zealots. No doubt most of its members would have shrunk from themselves killing Paul, but they did not shrink from having a hand in his death. They were most religious and respectable men, and probably soothed their consciences with thinking that, after all, the responsibility was on the shoulders of the forty conspirators.
How men can cheat themselves for a while as to the criminality of indirectly contributing to criminal acts, and how rudely the thin veil will be twitched aside one day!
II. The abrupt introduction of Paul"s nephew into the story piques curiosity, but we cannot say more about him than is told us here. We do not know whether he was moved by being a fellow-believer in Jesus, or simply by kindred and natural affection. Possibly he was, as his uncle had been, a student under some distinguished Rabbi. At all events, he must have had access to official circles to have come on the track of the plot, which would, of course, be covered up as much as possible.
The rendering in the margin of the Revised Version gives a possible explanation of his knowledge of it by suggesting that he had "come in upon them"; that is, upon the Council in their deliberations. But probably the rendering preferred in the text is preferable, and we are left to conjecture his source of information, as almost everything else about him. But it is more profitable to note how G.o.d works out His purposes and delivers His servants by "natural" means, which yet are as truly divine working as was the sending of the angel to smite off Peter"s chains, or the earthquake at Philippi.
This lad was probably not an inhabitant of Jerusalem, and that he should have been there then, and come into possession of the carefully guarded secret, was more than a fortunate coincidence. It was divinely ordered, and G.o.d"s finger is as evident in the concatenation of co-operating natural events as in any "miracle." To co-ordinate these so that they concur to bring about the fulfilment of His will may be a less conspicuous, but is not a less veritable, token of a sovereign Will at work in the world than any miracle is. And in this case how wonderfully separate factors, who think themselves quite independent, are all handled like p.a.w.ns on a chessboard by Him who "makes the wrath of man to praise Him, and girds Himself with the remainder thereof!"
Little did the fiery zealots who were eager to plunge their daggers into Paul"s heart, or the lad who hastened to tell him the secret he had discovered, or the Roman officer who equally hastened to get rid of his troublesome prisoner, dream that they were all partners in bringing about one G.o.d-determined result--the fulfilment of the promise that had calmed Paul in the preceding night: "So must thou bear witness also at Rome."
III. Paul had been quieted after his exciting day by the vision which brought that promise, and this new peril did not break his peace. With characteristic clear-sightedness he saw the right thing to do in the circ.u.mstances, and with characteristic prompt.i.tude he did it at once.
Luke wastes no words in telling of the Apostle"s emotions when this formidable danger was sprung on him, and the very reticence deepens the impression of Paul"s equanimity and practical wisdom. A man who had had such a vision last night might well possess his soul in patience, even though such a plot was laid bare this morning; and each servant of Jesus may be as well a.s.sured, as was Paul the prisoner, that the Lord shall "keep him from all evil," and that if his life is "witness" it will not end till his witness is complete. Our faith should work in us calmness of spirit, clearness of perception of the right thing to do, swift seizing of opportunities. Paul trusted Jesus" word that he should be safe, whatever dangers threatened, but that trust stimulated his own efforts to provide for his safety.
IV. The behaviour of the captain is noteworthy, as showing that he had been impressed by Paul"s personal magnetism, and that he had in him a strain of courtesy and kindliness. He takes the lad by the hand to encourage him, and he leads him aside that he may speak freely, and thereby shows that he trusted him. No doubt the youth would be somewhat fl.u.s.tered at being brought into the formidable presence and by the weight of his tidings, and the great man"s gentleness would be a cordial. A superior"s condescension is a wonderful lip-opener. We all have some people who look up to us, and to whom small kindlinesses from us are precious. We do not "render to all their dues," unless we give gracious courtesy to those beneath, as well as "honour" to those above, us. But the captain could clothe himself too with official reserve and keep up the dignity of his office. He preserved an impenetrable silence as to his intentions, and simply sealed the young man"s lips from tattling about the plot or the interview with him. Promptly he acted, without waiting for the Council"s application to him. At once he prepared to despatch Paul to Caesarea, glad enough, no doubt, to wash his hands of so troublesome a charge. Thus he too was a cog in the wheel, an instrument to fulfil the promise made in vision, G.o.d"s servant though he knew it not.
A LOYAL TRIBUTE [Footnote: Preached on the occasion of the Jubilee of Queen Victoria.]
"...Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence, 3. We accept it always ... with all thankfulness."--ACTS xxiv. 2-3.
These words were addressed by a professional flatterer to one of the worst of the many bad Roman governors of Syria. The speaker knew that he was lying, the listeners knew that the eulogium was undeserved; and among all the crowd of bystanders there was perhaps not a man who did not hate the governor, and would not have been glad to see him lying dead with a dagger in his breast.
But both the fawning Tertullus and the oppressor Felix knew in their heart of hearts that the words described what a governor ought to be.
And though they are touched with the servility which is not loyalty, and embrace a conception of the royal function attributing far more to the personal influence of a monarch than our State permits, still we may venture to take them as the starting-point for two or three considerations suggested to us, by the celebrations of the past week.
I almost feel that I owe an apology for turning to that subject, for everything that can be said about it has been said far better than I can say it. But still, partly because my silence might be misunderstood, and partly because an opportunity is thereby afforded for looking from a Christian point of view at one or two subjects that do not ordinarily come within the scope of one"s ministry, I venture to choose such a text now.
I. The first thing that I would take it as suggesting is the grateful acknowledgment of personal worth.
I suppose the world never saw a national rejoicing like that through which we have pa.s.sed. For the reigns that have been long enough to admit of it have been few, and those in which intelligently and sincerely a whole nation of freemen could partic.i.p.ate have been fewer still. But now all England has been one; whatever our divisions of opinion, there have been no divisions here. Not only have the bonfires flared from hill to hill in this little island of ours, but all over the world, into every out of the way corner where our widely-spread race has penetrated, the same sentiment has extended. All have yielded to the common impulse, the rejoicing of a free people in a good Queen.
That common sentiment has embraced two things, the office and the person. There was a pathetic contrast between these two when that sad-hearted widow walked alone up the nave of Westminster Abbey, and took her seat on the stone of destiny on which for a millennium kings have been crowned. The contrast heightened both the reverence due to the office and the sympathy due to the woman. The Sovereign is the visible expression of national power, the incarnation of England, living history, the outcome of all the past, the representative of harmonised and blended freedom and law, a powerful social influence from which much good might flow, a moderating and uniting power amidst fierce partisan bitterness and hate, a check against rash change. There is no n.o.bler office upon earth.
And when, as is the case in this long reign, that office has been filled with some consciousness of its responsibilities, the recognition of the fact is no flattery but simple duty. We cannot attribute to the personal initiative of the Queen the great and beneficent changes which have coincided with her reign. Thank G.o.d, no monarch can make or mar England now. But this we can say,
"Her court was pure, her life serene."
A life touched with many gracious womanly charities, delighting in simple country pleasures, not strange to the homes of the poor, quick to sympathise with sorrow, especially the humblest, as many a weeping widow at a pit mouth has thankfully felt; sternly repressive of some forms of vice in high places, and, as we may believe, not ignorant of the great Comforter nor disobedient to the King of kings,--for such a royal life a nation may well be thankful. We outsiders do not know how far personal influence from the throne has in any case restrained or furthered national action, but if it be true, as is alleged, that twice in her reign the Queen has kept England from the sin and folly of war, once from a fratricidal conflict with the great new England across the Atlantic, then we owe her much. If in later years that life has somewhat shrunk into itself and sat silent, with Grief for a companion, those who know a like desolation will understand, and even the happy may honour an undying love and respect the seclusion of an undying sorrow. So I say: "Forasmuch as under thee we enjoy great quietness, we accept it with all thankfulness."
II. My text may suggest for us a wider view of progress which, although not initiated by the Queen, has coincided with her fifty years" reign.
In the Revised Version, instead of "worthy deeds are done," we read "_evils are corrected_"; and that is the true rendering. The double function which is here attributed falsely to an oppressive tyrant is the ancient ideal of monarchy--first, that it shall repress disorders and secure tranquillity within the borders and across the frontiers; and second, that abuses and evils shall be corrected by the foresight of the monarch.
Now, in regard to both these functions we have learned that a nation can do them a great deal better than a sovereign. And so when we speak of progress during this fifty years" reign, we largely mean the progress which England in its toiling millions and in its thinking few has won for itself. Let me in very brief words try to touch upon the salient points of that progress for which as members of the nation it becomes us as Christian people to be thankful. Enough hosannas have been sung already, and I need not add my poor voice to them, about material progress and commercial prosperity and the growth of manufacturing industry and inventions and all the rest of it. I do not for a moment mean to depreciate these, but it is of more importance that a telegraph should have something to say than that it should be able to speak across the waters, and "man doth not live by bread alone, but by every word that proceedeth out of the mouth of G.o.d." We who live in a great commercial community and know how solid comfort and hope and gladness are all contingent, in millions of humble homes, upon the manufacturing industry of these districts, shall never be likely to underrate the enormous expansion in national industry, and the consequent enormous increase in national wealth, which belongs to this last half century. I need say nothing about these.
Let me remind you, and I can only do it in a sentence or two, of more important changes in these fifty years. English manners and morals have been bettered, much of savagery and coa.r.s.eness has been got rid of; low, cruel amus.e.m.e.nts have been abandoned. Thanks to the great Total Abstinence movement very largely, the national conscience has been stirred in regard to the great national sin of intoxication. A national system of education has come into operation and is working wonders in this land. Newspapers and books are cheapened; political freedom has been extended and "broadened slowly down," as is safe, "from precedent to precedent," so that no party thinks now of reversing any of the changes, howsoever fiercely they were contested ere they were won.
Religious thought has widened, the sects have come nearer each other, men have pa.s.sed from out of a hard doctrinal Christianity, in which the person of Christ was buried beneath the cobwebs of theology, into a far freer and a far more Christ-regarding and Christ-centred faith. And if we are to adopt such a point of view as the brave Apostle Paul took, the antagonism against religion, which is a marked feature of our generation, and contrasts singularly with the sleepy acquiescence of fifty years ago, is to be put down to the credit side of the account.
"For," he said, like a bold man believing that he had an irrefragable truth in his hands, "I will tarry here, for a great door and an effectual is opened, and there are many adversaries." Wherever a whole nation is interested and stirred about religious subjects, even though it may be in contradiction and antagonism, G.o.d"s truth can fight opposition far better than it can contend with indifference. Then if we look upon our churches, whilst there is amongst them all abounding worldliness much to be deplored, there is also, thank G.o.d, springing up amongst us a new consciousness of responsibility, which is not confined to Christian people, for the condition of the poor and the degraded around us; and everywhere we see good men and women trying to stretch their hands across these awful gulfs in our social system which make such a danger in our modern life, and to reclaim the outcasts of our cities, the most hopeless of all the heathen on the face of the earth.
These things, on which I have touched with the lightest hand, all taken together do make a picture for which we may be heartily thankful.
Only, brethren, let us remember that that sort of talk about England"s progress may very speedily become offensive self-conceit, and a measuring of ourselves with ludicrous self-satisfaction against all other nations. There is a b.a.s.t.a.r.d patriotism which has been very loud-mouthed in these last days, of which wise men should beware.
Further, such a contemplation of the elements of national progress, which we owe to no monarch and to no legislature, but largely to the indomitable pluck and energy of our people, to Anglo-Saxon persistence not knowing when it is beaten, and to the patient meditation of thoughtful minds and the self-denying efforts of good philanthropical and religious people--such a contemplation, I say, may come between us and the recognition of the highest source from which it flows, and be corrupted into forgetfulness of G.o.d. "Beware lest when thou hast eaten and art full, and thy silver and thy gold is multiplied, and all that thou hast is multiplied, then thine heart be lifted up, and thou forget the Lord thy G.o.d... and thou say in thine heart, My power, and the might of mine hand, hath gotten me this wealth. But thou shalt remember the Lord thy G.o.d, for it is He that giveth thee power to get wealth."
And the last caution that I would put in here is, let us beware lest the hosannas over national progress shall be turned into "Rest and be thankful," or shall ever come in the way of the strenuous and persistent reaching forth to the fair ideal that lies so far before us.