Sermon 18. Steadfastness in Old Paths

"Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls." Jer. vi. 16.

{243} REVERENCE for the old paths is a chief Christian duty. We look to the future indeed with hope; yet this need not stand in the way of our dwelling on the past days of the Church with affection and deference. This is the feeling of our own Church, as continually expressed in the Prayer Book;—not to slight what has gone before, not to seek after some new thing, not to attempt discoveries in religion, but to keep what has once for all been committed to her keeping, and to be at rest.

Now it may be asked, "Why should we for ever be looking back at past times? were men perfect then? is it not possible to improve on the knowledge then possessed?" Let us examine this question.

In what respect should we follow old times? Now {244} here there is this obvious maxim—what God has given us from heaven cannot be improved, what man discovers for himself does admit of improvement: we follow old times then so far as God has spoken in them; but in those respects in which God has not spoken in them, we are not bound to follow them. Now what is the knowledge which God has not thought fit to reveal to us? knowledge connected merely with this present world. All this we have been left to acquire for ourselves. Whatever may have been told to Adam in paradise, or to Noah, about which we know nothing, still at least since that time no divinely authenticated directions (it would appear) have been given to the world at large, on subjects relating merely to this our temporal state of being. How we may till our lands and increase our crops; how we may build our houses, and buy and sell and get gain; how we may cross the sea in ships; how we may make "fine linen for the merchant," or, like Tubal-Cain, be artificers in brass and iron: as to these objects of this world, necessary indeed for the time, not everlastingly important, God has given us no clear instruction. He has not set His sanction here upon any rule of art, and told us what is best. They have been found out by man (as far as we know), and improved by man; and the first essays, as might be expected, were the rudest and least successful. Here then we have no need to follow the old ways. Besides, in many of these arts and pursuits, there is really neither right {245} nor wrong at all; but the good varies with times and places. Each country has its own way, which is best for itself, and bad for others.

Again, God has given us no authority in questions of science. The heavens above, and the earth under our feet, are full of wonders, and have within them their own vast history. But the knowledge of the secrets they contain, the tale of their past revolutions, is not given us from Divine revelation; but left to man to attain by himself. And here again, since discovery is difficult, the old knowledge is generally less sure and complete than the modern knowledge. If we wish to boast about little matters, we know more about the motions of the heavenly bodies than Abraham, whose seed was in number as the stars; we can measure the earth, and fathom the sea, and weigh the air, more accurately than Moses, the inspired historian of the creation; and we can discuss the varied inhabitants of this globe better than Solomon, though "he spake of trees, from the cedar that is in Lebanon, even unto the hyssop that springeth out of the wall ... and of beasts, and of fowl, and of creeping things, and of fishes." [1 Kings iv. 33.] The world is more learned in these things than of old, probably will learn more still; a vast prospect is open to it, and an intoxicating one. Like the children of Cain, before the flood came and destroyed them all, men may increase and abound in such curious or merely useful {246} knowledge; nay, there is no limit to the progress of the human mind here; we may build us a city and a tower, whose top may reach almost to the very heavens.

Such is the knowledge which time has perfected, and in which the old paths are commonly the least direct and safe. But let us turn to that knowledge which God has given, and which therefore does not admit of improvement by lapse of time; this is religious knowledge. Here, whether a man might or might not have found out the truth for himself, or how far he was able without Divine assistance, waiving this question, which is nothing to the purpose, as a fact it has been from the beginning given him by revelation. God taught Adam how to please Him, and Noah, and Abraham, and Job. He has taught every nation all over the earth sufficiently for the moral training of every individual. In all these cases, the world's part of the work has been to pervert the truth, not to disengage it from obscurity. The new ways are the crooked ones. The nearer we mount up to the time of Adam, or Noah, or Abraham, or Job, the purer light of truth we gain; as we recede from it we meet with superstitions, fanatical excesses, idolatries, and immoralities. So again in the case of the Jewish Church, since God expressly gave the Jews a precise law, it is clear man could not improve upon it; he could but add the "traditions of men." Nothing was to be looked for from the cultivation of the human mind. "To the law and to the testimony" was the appeal; {247} and any deviation from it was, not a sign of increasing illumination, but "because there was no light" in the authors of innovation. Lastly, in the Christian Church, we cannot add or take away, as regards the doctrines that are contained in the inspired volume, as regards the faith once delivered to the saints. "Other foundation can no man lay than that is laid, which is Jesus Christ." [1 Cor. iii. 11.]

But it may be said that, though the word of God is an infallible rule of faith, yet it requires interpreting, and why, as time goes on, should we not discover in it more than we at present know on the subject of religion and morals?

But this is hardly a question of practical importance to us as individuals; for in truth a very little knowledge is enough for teaching a man his duty: and, since Scripture is intended to teach us our duty, surely it was never intended as a storehouse of mere knowledge. Discoveries then in the details of morals and religion, by means of the inspired volume, whether possible or not, must not be looked out for, as the expectation may unsettle the mind, and take it off from matters of duty. Certainly all curious questions at least are forbidden us by Scripture, even though Scripture may be found adequate to answer them.

This should be insisted on. Do we think to become better men by knowing more? Little knowledge is {248} required for religious obedience. The poor and rich, the learned and unlearned, are here on a level. We have all of us the means of doing our duty; we have not the will, and this no knowledge can give. We have need to subdue our own minds, and this no other person can do for us. The case is different in matters of learning and science. There others can and do labour for us; we can make use of their labours; we begin where they ended; thus things progress, and each successive age knows more than the preceding. But in religion each must begin, go on, and end, for himself. The religious history of each individual is as solitary and complete as the history of the world. Each man will, of course, gain more knowledge as he studies Scripture more, and prays and meditates more; but he cannot make another man wise or holy by his own advance in wisdom or holiness. When children cease to be born children, because they are born late in the world's history, when we can reckon the world's past centuries for the age of this generation, then only can the world increase in real excellence and truth as it grows older. The character will always require forming, evil will ever need rooting out of each heart; the grace to go before and to aid us in our moral discipline must ever come fresh and immediate from the Holy Spirit. So the world ever remains in its infancy, as regards the cultivation of moral truth; for the knowledge required for practice is little, and admits of little increase, except in the case of individuals, {249} and then to them alone; and it cannot be handed on to another. "As it was in the beginning, is now, and ever shall be," such is the general history of man's moral discipline, running parallel to the unchanging glory of that All-Perfect God, who is its Author and Finisher.

Practical religious knowledge, then, is a personal gift, and, further, a gift from God; and, therefore, as experience has hitherto shown, more likely to be obscured than advanced by the lapse of time. But further, we know of the existence of an evil principle in the world, corrupting and resisting the truth in its measure, according to the truth's clearness and purity. Whether it be from the sinfulness of our nature, or from the malignity of Satan, striving with peculiar enmity against Divine truth, certain it is that the best gifts of God have been the most woefully corrupted. It was prophesied from the beginning, that the serpent should bruise the heel of Him who was ultimately to triumph over him; and so it has ever been. Our Saviour, who was the Truth itself, was the most spitefully entreated of all by the world. It has been the case with His followers too. He was crucified with thieves; they have been united and blended against their will with the worst and basest of mankind. The purer and more precious the gift which God bestows on us, far from this being a security for its abiding and increasing, rather the more grievously has that gift been abused. {250} St. John even seems to make the greater wickedness in the world the clear consequence and evidence of our Lord's having made His appearing. "Little children, it is the last time" (i.e. the time of the Christian Dispensation): "and as ye have heard that Antichrist shall come, even now are there many Antichrists, whereby we know that it is the last time." [1 John ii. 18.] St. Paul drew the same picture. So far from anticipating brighter times in store for the Church before the end, he portends evil only. "This know" (he says to Timothy), "that in the last days perilous times will come … Evil men and seducers shall wax worse and worse, deceiving and being deceived." [2 Tim. iii. 13.] In these and other passages surely there is no encouragement to look out for a more enlightened, peaceful, and pure state of the Church than it enjoys at present: rather, there is a call on us to consider the old and original way as the best, and all deviations from it, though they seem to promise an easier, safer, and shorter road, yet as really either tending another way, or leading to the right object with much hazard and many obstacles.

Such is the case as regards the knowledge of our duty,—that kind of knowledge which alone is really worth earnest seeking. And there is an important reason why we should acquiesce in it;—because the conviction that things are so has no slight influence in forming our minds into that perfection of the religious {251} character, at which it is our duty ever to be aiming. While we think it possible to make some great and important improvements in the subject of religion, we shall be unsettled, restless, impatient; we shall be drawn from the consideration of improving ourselves, and from using the day while it is given us, by the visions of a deceitful hope, which promises to make rich but tendeth to penury. On the other hand, if we feel that the way is altogether closed against discoveries in religion, as being neither practicable nor desirable, it is likely we shall be drawn more entirely and seriously to our own personal advancement in holiness; our eyes, being withdrawn from external prospects, will look more at home. We shall think less of circumstances, and more of our duties under them, whatever they are. In proportion as we cease to be theorists we shall become practical men; we shall have less of self-confidence and arrogance, more of inward humility and diffidence; we shall be less likely to despise others, and shall think of our own intellectual powers with less complacency.

It is one great peculiarity of the Christian character to be dependent. Men of the world, indeed, in proportion as they are active and enterprising, boast of their independence, and are proud of having obligations to no one. But it is the Christian's excellence to be diligent and watchful, to work and persevere, and yet to be in spirit dependent; to be willing to serve, and to rejoice in the permission to do so; to be content to view himself in a {252} subordinate place; to love to sit in the dust. Though in the Church a son of God, he takes pleasure in considering himself Christ's "servant" and "slave;" he feels glad whenever he can put himself to shame. So it is the natural bent of his mind freely and affectionately to visit and trace the footsteps of the saints, to sound the praises of the great men of old who have wrought wonders in the Church and whose words still live; being jealous of their honour, and feeling it to be even too great a privilege for such as he is to be put in trust with the faith once delivered to them, and following them strictly in the narrow way, even as they have followed Christ. To the ears of such persons the words of the text are as sweet music: "Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls."

The history of the Old Dispensation affords us a remarkable confirmation of what I have been arguing from these words; for in the time of the Law there was an increase of religious knowledge by fresh revelations. From the time of Samuel especially to the time of Malachi, the Church was bid look forward for a growing illumination, which, though not necessary for religious obedience, subserved the establishment of religious comfort. Now, I wish you to observe how careful the inspired prophets of Israel are to prevent any kind of disrespect being shown to the memory of former times, {253} on account of that increase of religious knowledge with which the later ages were favoured; and if such reverence for the past were a duty among the Jews when the Saviour was still to come, much more is it the duty of Christians, who expect no new revelation, and who, though they look forward in hope, yet see the future only in the mirror of times and persons past, who (in the Angel's words) "wait for that same Jesus: ... so to come in like manner as they saw Him go into heaven."

Now, as to the reverence enjoined and taught the Jews towards persons and times past, we may notice first the commandment given them to honour and obey their parents and elders. This, indeed, is a natural law. But that very circumstance surely gives force to the express and repeated injunctions given them to observe it, sanctioned too (as it was) with a special promise. Natural affection might have taught it; but it was rested by the Law on a higher sanction. Next, this duty of reverently regarding past times was taught by such general injunctions (more or less express) as the text. It is remarkable, too, when Micah would tell the Jews that the legal sacrifices appointed in time past were inferior to the moral duties, he states it not as a new truth, but refers to its announcement by a prophet in Moses' age,—to the answer of Balaam to Balak, king of Moab.

But, further, to bind them to the observance of this {254} duty, the past was made the pledge of the future, hope was grounded upon memory; all prayer for favour sent them back to the old mercies of God. "The Lord hath been mindful of us, He will bless us;" [Ps. cxv. 12.] this was the form of their humble expectation. The favour vouchsafed to Abraham and Israel, and the deliverance from Egypt, were the objects on which hope dwelt, and were made the types of blessings in prospect. For instance, out of the many passages which might be cited, Isaiah says, "Awake ... O arm of the Lord, as in the ancient days, in the generations of old." [Isa. li. 9.] Micah, "Feed thy people with thy rod, the flock of thine heritage, which dwell solitary in the wood, in the midst of Carmel; let them feed in Bashan and Gilead, as in the days of old; according to the days of thy coming out of Egypt will I show unto him marvellous things." [Micah vii. 14, 15.] The Psalms abound with like references to past mercies, as pledges and types of future. Prophesying of the reign of Christ, David says, "The Lord said, I will bring again from Bashan, I will bring My people again from the depths of the sea," and Moses too, speaking to the Israelites—"Remember the days of old, consider the years of many generations; ask thy father and he will show thee; thy elders, and they will tell thee." [Deut. xxxii. 7.] Accordingly, while a coming Saviour was predicted, still the claims of past times on Jewish piety were maintained, {255} by His being represented by the prophets under the name and character of David, or in the dress and office of Aaron; so that, the clearer the revelation of the glory in prospect, in the same degree greater honour was put upon the former Jewish saints who typified it. In like manner the blessings promised to the Christian Church are granted to it in the character of Israel, or of Jerusalem, or of Sion.

Lastly, as Moses directed the eyes of his people towards the line of prophets which the Lord their God was to raise up from among them, ending in the Messiah, they in turn dutifully exalt Moses, whose system they were superseding. Samuel, David, Isaiah, Micah, Jeremiah, Daniel, Ezra, Nehemiah, each in succession, bear testimony to Moses. Malachi, the last of the prophets, while predicting the coming of John the Baptist, still gives this charge, "Remember ye the law of Moses, My servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments." [Mal. iv. 4.] In like manner in the New Testament the last of the prophets and apostles describes the saints as singing "the song of Moses, the servant of God" (this is his honourable title, as elsewhere), "and the song of the Lamb." [Rev. xv. 3.] Above all, our blessed Lord Himself sums up the whole subject we have been reviewing, both the doctrine and Jewish illustration of it, in His own authoritative words,—" If they hear not Moses and the {256} prophets, neither will they be persuaded, though one rose from the dead." [Luke xvi. 31.] After this sanction, it is needless to refer to the reverence with which St. Paul regards the law of Moses, and to the commemoration he has made of the Old Testament saints in the eleventh chapter of his Epistle to the Hebrews.

Oh that we had duly drunk into this spirit of reverence and godly fear! Doubtless we are far above the Jews in our privileges; we are favoured with the news of redemption; we know doctrines, which righteous men of old time earnestly desired to be told, and were not. To us is revealed the Eternal Son, the Only-begotten of the Father, full of grace and truth. We are branches of the True Vine, which is sprung out of the earth and spread abroad. We have been granted Apostles, Prophets, Evangelists, pastors, and teachers. We celebrate those true Festivals which the Jews possessed only in shadow. For us Christ has died; on us the Spirit has descended. In these respects we are honoured and privileged, oh how far above all ages before He came! Yet our honours are our shame, when we contrast the glory given us with our love of the world, our fear of men, our lightness of mind, our sensuality, our gloomy tempers. What need have we to look with wonder and reverence at those saints of the Old Covenant, who with less advantages yet so far surpassed us; and still more at those of the Christian Church, who {257} both had higher gifts of grace and profited by them! What need have we to humble ourselves; to pray God not to leave us, though we have left Him; to pray Him to give us back what we have lost, to receive a repentant people, to renew in us a right heart and give us a religious will, and to enable us to follow Him perseveringly in His narrow and humbling way.




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