That was a beautiful illustration we read in the lesson (Acts x.). Here is Peter called to go in advance of the whole Church! Now, the Lord wants a man to do this, and whom does He choose? He chooses impulsive, energetic, head-first Peter. But then, there is something to be done first God lets down the sheet with all its unclean contents, and Peter fastens his eyes upon it. (I wish you had studied all the sheets the Lord has let down before your eyes, you would have come out very differently to what you have.) Peter studies them, and soon the Divine vision has absorbed Peter's attention. When the Lord has fairly got his attention, then comes the voice, "Now, Peter, rise, slay and eat." Then, when the Lord had taught him his lesson effectually, and when Peter saw that he had not yet explored all the ideas of the Divine mind about the extension of His kingdom, and that his business was to follow his Lord's directions, and not to have his own "ifs" and "buts," but go ahead and do as God bade him, then Peter goes on to carry out the Divine direction. Then the church, aghast, as usual, at anything new—always down upon a measure, whether good or bad, if it has the awful quality of being new—was down upon it. This new church, which had only just itself been brought to God by a set of new measures, is down upon Peter, and they call him to the council to answer for his conduct.
He tells them all about it in the truthful simplicity of a man of God, and, thank God, they had sense enough—yes, and love enough, charity enough, to accept his explanations, and to glorify God. Would to God we could get as much sense and charity in these days!
A lady writes to me, only the other day, of her husband, saying that he sympathises with outside work, but contends that there is everything one wants in the church; and another contends that there is everything everybody wants somewhere else, and so they are down upon all the Peters that dare to do anything out of the jog-trot line. You may reason ever so urgently, and show them that all these old measures are not enough for everybody, that there is a great mass of outlying population which they do not reach—the Gentiles of this generation; you may show them that these Gentiles are without the Holy Ghost, that they are not cleansed, that they are yet common and unclean; you may show them that these new measures of yours are quite as lawful as their old measures, and that, probably, they would be a great deal more useful, and, moreover, that they have been borne in upon you by the Holy Ghost, and that you feel as if there were a fire in your bones urging you to go and try them, but they will not hold their peace and glorify God, but will loose their tongues and villify you.
False Charity looks more at the means than at the end. Its possessor is more concerned about what men will think of him, than what will exalt the Redeemer. You can know it by this mark. Are you more concerned about what your neighbor, Mr. So-and-So, or your minister, Rev. Mr. So-and-So, or even your bishop, thinks about you, than you are about the extension of the kingdom of Christ? Look out, my friend, yours is the wrong sort of Charity. True Charity looks at the end—the spread of righteousness in the earth—the reign of the King—and it is not very fastidious about the measures, so that they are lawful.
I do not advocate anything unlawful, to do good—God forbid. Divine Charity says, "Anywhere with Jesus"—in the temple or outside of it—at the seaside or in Cheapside—on the mountain top or in the market place—in the streets—anywhere, Lord Jesus, if Thou wilt only come and take Thine inheritance and reign over the hearts and souls of men. True Charity is only too glad to become a Jew to the Jews, as weak to the weak, if it can only pick them up;—only too glad to descend to men of low estate, and put its arms round their necks, if it can only bring them to the cross and bring them back to the heart and Heaven of God; and it does not care what the Pharisee on the other side says; it is set on saving the poor sinner; it is pouring in oil and wine, and putting him on its own beast; it is intent on saving him, and does not care what anybody thinks. Have you got it? It is so good. It makes you feel so warm and comfortable inside. It is beautiful, and it proves better and better every day, and it will be better still when you are dying—Faith and Hope will be done away, but this love will last forever!
But this necessitates somebody leading the way—going on in advance. Will you be content to go in advance? Will you endure the hardness of a pioneer? Can you bear the ridicule and gibes of your fellow-men? Dare you go where the Holy Ghost leads, and leave Him to look after the consequences? If so, happy are you, and you shall have a harvest of precious souls; you shall shine as the stars forever; but, if you draw back, His soul shall have no pleasure in you. Step out on to the Divine love, that is able, alone amongst the breakers, to bear your little bark—able to make you more than a conqueror. Oh, step out—follow, follow, follow—do not be afraid!
Spurious Charity is the opposite of this. It must have human notice. Ostentation is its very essence. Cease to notice it, and it will soon die. "I went about to establish mine own righteousness," says Paul, before he got the true Charity. Here was a grand opportunity for Pharisaic Saul. These Nazarenes, were they not everywhere spoken against? Was not this a grand opportunity for him to be everywhere spoken for?—and so he takes advantage of public opinion, and becomes "exceedingly mad" against them; and, not satisfied with persecuting them in his own city, he goes after them into strange cities, but he reveals, afterwards, when he got the Divine Charity, that the mainspring of his zeal was SELF-GLORY.
False Charity hates to be in a minority—you never find it in an unrespectable minority,—it wants company, and that of a respectable, genteel kind. Its possessors are always sticklers for the traditions of the elders; their horizon is bounded very largely by the opinions of men and the attitude of the rulers. They are always asking, "Have any of the rulers believed on Him?"
Now, my friends, let this teach you wisdom and love. Prove all things before you condemn. I have no doubt Saul was an honest man, in the world's acceptation of the term, for he says he persecuted the Nazarenes ignorantly, thinking he was doing God service; but what a grand mistake he was making, and how effectually he was doing the work of the devil! Of course, if he had seen, he was mistaken, he would have ceased to be mistaken.
I wish people would stop and think that the path they are now standing in the well-beaten track on which they are now walking with such slow dignity—was one quite as new and unconventional and outrageous to the coadjutors of their forefathers, as the path which any new departure by the Holy Ghost may set before them now. I wish such people would read history. I suppose they do not, or, if they do, they read it as they do the Bible—they fail to draw any practical principle from it. Such people should read "Neale's History of the Puritans," and see in what a hurricane of excitement, opposition, contempt, and persecution, their forefathers fought for the very paths they are now standing still in, and holding so sacred that they cannot have them disturbed. Do you see how unphilosophically they are acting? If their forefathers had acted on the principles they are acting on, they would have stood still in old paths, and we would never have been in the new ones. These people stand in these paths of traditionalism and routinism, just where their forefathers left them, occupying all their time in admiring the wisdom and benevolence and devotion of their forefathers, instead of imitating their aggressive faith and MARCHING ON TO THE CONQUEST OF THE WORLD.