Sermon 5. Reliance on Religious Observances
{66} IF, when we have done all, we are unprofitable, what are we when we have but a part? and then again, what are we, if that part itself be defective, and defiled with evil? There is no sort of question then, that if reason is to be judge, there can be no boasting towards God even on the part of His most matured saints and exactest servants. There can, I say, be no boasting, because whatever we do is the fruit of His grace, and because we do very little, and because, in spite of His grace, what we do is infected with sin, and because even if we did all, we should be doing no more than we are bound to do. I cannot conceive any one who fairly gave his mind to consider the matter, whatever weight he might give to this or that consideration in particular, however disposed he might be to exalt his natural powers, or his actual services, not coming after all to this conclusion,—to this conclusion in the judgment of reason. And yet, it will be said, there are many persons in {67} the world who are well pleased with what they are and what they do, who are well satisfied with themselves, who think themselves in so fair a way for attaining heaven, that they need not give themselves any extraordinary trouble about it; who are what is commonly called self-righteous. Now I do not allow that those are self-righteous necessarily who are called so, because there is among us much unfair and harsh judging of the feelings and motives of others; but still after all there is a state of mind which is self-righteous,—I mean a state of mind in which a person has no serious fears of future judgment, and is well satisfied with himself. Certainly; but this is no objection to what I have been saying, for you will find this to arise from persons not thinking of God. What I said just now was, that no one who thinks seriously of Almighty God and himself, can pride himself on his services; but this is what men in general cannot bring themselves steadily to do. Self-righteous men are men who live to the world, and do not think of God. They do not think of judgment as sure to come one day or another. They have no fears for the future, because they have no prospect about the future. They are contented with the present, and with themselves, because they live in what is visible and tangible, and do not measure themselves by what is unseen and spiritual. "They, measuring themselves by themselves, and comparing themselves among themselves, are not wise … for not he that commendeth himself is approved, but whom the Lord commendeth." [2 Cor. x. 12, 18.] Worldly men are self-righteous men. {68} Another class of self-righteous men are they who do not believe in the Divinity and Atonement of Christ. These men, again, do not really measure themselves by a heavenly standard and by God's judgment; they measure themselves merely by their own conscience, and their conscience is dark and blind. They have low and narrow views of duty. Once more, men who fasten their minds on any particular object of religion short of God, become self-righteous, for they narrow the field of duty, and make this object the measure of it. Hence, whether men make benevolent schemes and exertions to be the whole of their religion, or ceremonial observances, or maintenance of true doctrine, or obedience to any other portion of God's law, they are insensibly led to be satisfied with their own doings, both because of the vivid consciousness which this prominent object creates in them, that religion is their chief employment, and because of the persuasion which readily comes on them that they duly act up to it. Such was the case of the Pharisee in the parable. And if this is true in the case of objects and observances good in themselves, much more will it happen when men place their religion in such things as are not so;—the main fault in all cases being this, that the persons in question, instead of thinking anxiously of God and His law, think only of a portion of it, which they have of themselves set apart, and make it a sort of idol. On the whole, then, what I have said is true, that in spite of the existence of self-righteous men in fact, no one can really think himself meritorious in God's sight, who comes seriously to consider himself and God, apparent {69} exceptions being those cases in which persons do not think duly of either. This I consider to be the real state of the case; however, the popular view of spiritual pride or self-righteousness is this, that those men are self-righteous, or in great danger of being so, who come often to Church, and are diligent in their moral duties. Now this is the point on which I consider that there is a great deal of unfair and uncharitable judgment among us, persons being said to be satisfied with themselves who are really not so. However, our business is, when the world blames and slanders us, not to be vexed at it, but rather to consider whether there is any foundation for it, any truth at bottom, though there be exaggeration and mistake. I conceive a person may always gain good to his own soul, gain instruction and useful suggestions, by the mistakes of the world about him. Now then let us consider, from this hint given us by ignorant and prejudiced men, whether we, who are blessed so frequently as we are with the ordinances of the Gospel, with the privilege of Prayer and Holy Communion, are or are not in any special danger of spiritual pride, or as of late years it has been called, self-righteousness. Now of course there is a danger of persons becoming self-satisfied, in being regular and exemplary in devotional exercises; there is danger, which others have not, of their so attending to them as to forget that they have other duties to attend to. I mean the danger, of which I was just now speaking, of having their attention drawn off from other duties by their very attention to this duty in particular. And what is still most likely of all, {70} persons who are regular in their devotions may be visited with passing thoughts every now and then, that they are thereby better than other people; and these occasional thoughts may secretly tend to make them self-satisfied, without their being aware of it, till they have a latent habit of self-conceit and contempt of others. Such cases certainly are possible or probable; in none of them do persons actually rely on their merit, or boastfully plead their services in God's sight; but still those services do seem to be a snare to them, leading some of them to forget how far they are from perfection on the whole, and how much they sin; leading others to forget that they have other duties also to do; and encouraging others again in a quiet, unobtrusive self-complacency, while they still acknowledge themselves to be sinners. What is done statedly forces itself upon the mind, impresses the memory and imagination, and seems to be a substitute for other duties; and what is contained in definite outward acts has a completeness and tangible form about it, which is likely to satisfy the mind. I do not deny then there is some danger, lest persons who are frequent in devotional services should be as the Pharisees,—do nothing else, and be well contented that they do so much. Accordingly you may hear ill-natured persons, or scoffers, say severe things against those who are strict in their religious observances, as if in other respects they were worse than others, or were hypocritical. All this is but the language of the world, and not to be believed; still I do not deny that persons who are frequent in prayers and other religious exercises should be jealous over themselves, and not take for {71} granted they are going on right, particularly since their very strictness is a call on them for a more exact observance of their other duties. But all this is quite a different matter, from such danger being an objection to observing devotional duties. If there is a danger, let it be watched and prevented, but let not the observance be omitted: there are few things which are not dangerous. All things may be perverted and abused. The great lesson set before us in the Gospel is to use the world without abusing it, and in like manner to use God's mercies without abusing them. If frequent attendance at the Lord's Table or at prayers leads, unless we are watchful, to spiritual pride, our duty is to be watchful, not to omit attendance. However, I do not think, after all, that there is any very great danger to a serious mind in the frequent use of these great privileges. Indeed, it were a strange thing to say that the simple performance of what God has told us to do can do harm to any but those who have not the love of God in their hearts, and to such persons all things are harmful; they pervert every thing into evil. It is impossible (praised be God!) that earnest and humble minds should derive any thing from Christ's ordinances but those high and ineffable blessings which are lodged in them. Christ's gifts are not snares, but mercies. Let us then see how this danger, which I have allowed to exist in devotional observances, is counteracted in the case of serious minds. 1. Now, first, the evil in question (supposing it to exist) is singularly adapted to be its own corrective. It can only do us injury when we do not know its existence. {72} When a man knows and feels the intrusion of self-satisfied and self-complacent thoughts, here is something at once to humble him and destroy that complacency. To know of a weakness is always humbling; now humility is the very grace needed here. To know we are passionate, or slothful, or severe, is indeed the first step towards removing such defects, but does not directly tend to remove them. Knowledge of our indolence does not encourage us to exertion, but induces despondence; but to know we are self-satisfied is a direct blow to self-satisfaction. There is no satisfaction in perceiving that we are self-satisfied. No one can be self-righteous who knows and laments his proud thoughts; but a person may be slothful who knows and laments that he is slothful. Here then is one great safeguard against our priding ourselves on our observances. Evil thoughts do us no harm, if recognized, if repelled, if protested against by the indignation and self-reproach of the mind. It is when we do not discern them, when we admit them, when we cherish them, that they ripen into principles. And if this is true of all bad thoughts, much more is it of those now spoken of, which humble us on their detection as much as they elate us on their first entrance. I do not deny that the intrusion of such vain and foolish thoughts takes off from the comfort of our devotion, when they occur; but that is another matter. The question is not about comfort, but about mischief. It is no good reason for giving over devotional exercises, that we have not all the comfort from them which we might have. 2. But again, if religious persons are troubled with {73} proud thoughts about their own excellence and strictness, I think it is only when they are young in their religion, and that the trial will wear off; and that for many reasons. I would not indeed speak with undue decision on such a point,—every one has his particular temptations; yet one should hardly think that any but minds very young in the faith, minds to whom religion was a new thing, would pride themselves on their performances or rest upon them,—I mean, would even have the temptation to do so; for surely it does not require much keenness of spiritual sight to see how very far our best is from what it should be. Satisfaction with our own doings, as I have said, arises from fixing the mind on some one part of our duty, instead of attempting the whole of it. In proportion as we narrow the field of our duties, we become able to compass them. Men who pursue only this duty or only that duty, are in danger of self-righteousness;—zealots, bigots, devotees, men of the world, sectarians, are for this reason self-righteous. For the same reason, persons beginning a religious course are self-righteous, though they often think themselves just the reverse. They consider, perhaps, all religion to lie in confessing themselves sinners, and having warm feelings concerning their redemption and justification, in having what they consider faith; and, as all this is fulfilled in them, they come to think they have attained and are sure of heaven; and all because they have so very contracted a notion of the range of God's commandments, of the rounds of that ladder which reaches from earth to heaven. And in the same way, I admit that religious persons who for one reason or another are led {74} to begin a greater strictness than hitherto in their devotional observances, in attending prayers or the Lord's Supper, or in fasting, or in almsgiving, are, on beginning, in some danger of becoming self-satisfied; for the same reason,—as fixing their minds on one certain portion of their duty and becoming excited about it; and this the more, inasmuch as the observances in question are something definite and precise, and on the other hand are evidently neglected by others. But the remedy of the evil is obvious, and one which, since it will surely be applied by every religious person, because he is religious, will, under God's grace, effect in no long time a cure. Try to do your whole duty, and you will soon cease to be well-pleased with your religious state. If you are in earnest, you will try to add to your faith virtue; and the more you effect, the less will you seem to yourself to do. On the other hand, attend prayer and the Holy Eucharist without corresponding strictness in other matters; and it is plain what will follow, from the nature of the human mind, without going to more solemn considerations. The more you neglect your daily, domestic, relative, temporal, duties, the more you will prize yourself on your (I cannot call them religious, your) formal, ceremonial observances. Thus it is plain that self-satisfaction is the feeling either of a beginner, or of a very defective and negligent Christian. 3. But this is not all. Certainly this objection, that devotional practices, such as prayer, fasting, and communicating, tend to self-righteousness, is the objection of those, or at least is just what the objection of those {75} would be, who never attempted them. Men speak as if it was the easiest thing in the world to fast and pray, and do austerities, and as if such courses were the most seductive, easiest, pleasantest, methods of attaining heaven. I do not deny that there are certain states of society, certain ages and countries, in which they are much easier than in others; but this is true of all duties. We, for instance, of this day, find manliness and candour as easy as some eastern nations might find fasting and meditation. But that is not the question. We are what we are,—Englishmen; and for us who are active in our habits and social in our tempers, fasting and meditation have no such great attractions, and are of no such easy observance. When then an objector fears lest such observances should make him self-righteous, were he to attempt them, I do think he is over-anxious, over-confident in his own power to fulfil them; he trusts too much in his own strength already, and, depend on it, to attempt them would make him less self-righteous, not more so. He need not be so very fearful of being too good; he may assure himself that the smallest of his Lord's commandments are to a spiritual mind solemn, arduous, and inexhaustible. Is it an easy thing to pray? It is easy to wait for a rush of feelings, and then to let our petitions be borne upon them; and never to attempt the duty till then; but it is not at all easy to be in the habit day after day and hour after hour, in all frames of mind, and under all outward circumstances, to bring before God a calm, collected, awakened soul. It is not at all easy to keep the mind from wandering in prayer, to keep out all intrusive thoughts about other things. It {76} is not at all easy to realize what we are about, who is before us, what we are seeking, and what our state is. It is not at all easy to throw off the world and to understand that God and Christ hear us, that Saints and Angels are standing by us, and the devil desiring to have us. What indeed is after all meant, by asserting that regular and stated prayers are dangerous to a sensitive and serious mind? They are dangerous to the blind and formal; but so all things are; but where is the really serious mind that will say it is easy to take delight in stated prayer, to attend to it duly? Is not at the best our delight in it transient, and our attention irregular? Is all this satisfactory and elating? And so again of austerities; there may be persons so constituted by nature as to take pleasure in mortifications for their own sake, and to be able to practise them adequately; and they certainly are in danger of practising them for their own sakes, not through faith, and of becoming spiritually proud in consequence: but surely it is idle to speak of this as an ordinary danger. And so again a religious mind has a perpetual source of humiliation from this consciousness also, viz., how far his actual conduct in the world falls short of the profession which his devotional observances involve. It is not a pleasant, not an inspiring, not an elating reflection, to think that you are making a profession which you must in some measure dishonour by your daily imperfections. There is nothing flattering and soothing in the thought that you are inviting the world to criticise you, and preparing it to expect more than it will find; to say nothing of the more bitter feelings which the professions {77} and the vows of obedience, made in Church and broken in the world, cost you when thought of in God's sight. Alas! is it at all a comfort to add to the catalogue of those sins which we must answer for in the Last Day? yet this we must do, or at least run the risk of it, if we attempt those services which some persons would persuade us necessarily tend to self-righteousness. 4. But, after all, what is this shrinking from responsibility, which fears to be obedient lest it should fail, but cowardice and ingratitude? What is it but the very conduct of the Israelites, who, when Almighty God bade them encounter their enemies and so gain Canaan, feared the sons of Anak, because they were giants? To fear to do our duty lest we should become self-righteous in doing it, is to be wiser than God; it is to distrust Him; it is to do and to feel like the unprofitable servant who hid his Lord's talent, and then laid the charge of his sloth on his Lord, as being a hard and austere man. At best we are unprofitable servants when we have done all; but if we are but unprofitable when we do our best to be profitable, what are we, when we fear to do our best, but unworthy to be His servants at all? No! to fear the consequences of obedience is to be worldly-wise, and to go by reason when we are bid go by faith. Let us dare to do His commandments, leaving to Him to bring us through, who has imposed them. Let us risk dangers which cannot in truth be realized, however they threaten, since He has bid us risk them, and will protect us in them. Let us bear, what probably will befall us, the assaults of Satan, the sins of infirmity, the remains of the old {78} Adam, involuntary mistakes, the smarting of our wounds, and the dejection and desolateness ensuing, if it be His will. He has promised to lead us safely heavenward, in spite of all things being against us; He will keep us from all wilful sin: but the infirmities which beset us, our ignorances, waywardnesses, weaknesses, and misconceptions, these He still ordains should try us and humble us, should move in us vexation of spirit and self-abasement, and should bring us day by day to the foot of His Cross for pardon. Let us then compose ourselves, and bear a firm and courageous heart. Let us steel ourselves, not against self-reproach and self-hatred, but against unmanly fear. Let us feel what we really are,—sinners attempting great things, and succeeding at best only so far as to show that we do attempt them. Let us simply obey God's will, whatever may befall; whether it tend to elate us or to depress us, what is that to us? He can turn all things to our eternal good. He can bless and sanctify even our infirmities. He can lovingly chastise us, if we be puffed up, and He can cheer us when we despond. He can and will exalt us the more we afflict ourselves; and we shall afflict ourselves the more, in true humbleness of mind, the more we really obey Him. Blessed are they who in any matter do His will; and they are thrice blessed who, in what they are doing, are also interesting themselves, as in the case which has been under our consideration, in His special sacramental promises. Blessed indeed are they, who, while obeying God, are seeking Christ; who, while they do a duty, receive a privilege; who commemorate His death because {79} He bids them, and while they do so gain the virtue of it in the very commemoration; who live in Him, both in the thought of Him and the possession of Him; who glory in Him who died for them, and was buried, and rose again, and now lives in their hearts; who are willing to take their part with Him, in suffering as in joy; who willingly associate themselves in that Mysterious Communion which He offers them, and which, though it brings glory in the end, brings suffering and affliction at present,—which makes them at present in a special way heirs of tears and pain and disappointment and reproach, heirs of special trials which may come upon them though they live in the most peaceful times, which may come without the world perceiving that they differ in their lot from other men, trials which work for them a far more exceeding and eternal weight of glory, and which in the present world are recompensed by the faith, humility, patience, and gentleness resulting from them. 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