“Walk in the Light”

From our Gospel reading for the third Sunday after Lent, the evangelist tells us to be “followers” of Christ. I like the NIV words here, “BE imitators.” One can be a follower and still not adhere to Christ’s precepts and teachings. But, to be an imitator, we will have to mimic Christ’s behavior.


So we are to be imitators of Christ. How do we do that; by forgiving one another, As God, in Christ has forgiven us. This is the motive which should make us forgive others. God's forgiveness towards us is free, thus our forgiveness of those who have hurt and betrayed us should come without restrictions or limits. Now is it OK to hurt, to free betrayed, to be angry? Yes, but at some point we have to let go so that we do not allow Satan to control our daily life. In 4:31, St. Paul writes that we are to “get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice.” All these things grieve the Holy Spirit.

God has placed us under such a great obligation. We are not only to imitate God in being forgiving, but also in love; we are to live in love. As Christ loved us, is the reason why we should love one another. We should be like Christ, which is being like God, for Christ is God. The apostle makes no distinction between our being the objects of God's love, and our being the objects of Christ's love. We are to be imitators of God in love, for Christ has loved us. He gave himself up for us.

In our epistle for today, St. Paul reminds the Ephesians that they were sometimes living in darkness, “but now are ye light in the Lord: walk as children of light.” We are not to have any “fellowship with the unfruitful works of darkness, but rather reprove them.” The dwellers of the darkness do not produce anything but sin, hatred, malice toward their fellowman, and hardness of the heart.

Those who have their lives illuminated by Christ also introduce that light into the dark areas of human conduct. In Matthew, we heard Jesus tell us, “Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.”

And St. John tells us that “For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.”

God is light, so in Him there is no darkness at all. We cannot walk with God and still walk in darkness; therefore those in the light belong to Christ. Light, by nature, exposes what is in darkness and the contrast reveals sin for what it really is. It is light that makes everything visible.

So as St. Paul reminds us, in Romans, “. . . let us therefore cast off the works of darkness, and let us put on the armour of light.”

A FRUITFUL EXHORTATION to the READING AND KNOWLEDGE OF HOLY SCRIPTURE

AFRUITFUL EXHORTATIONto theREADING AND KNOWLEDGEOF HOLY SCRIPTURE (in two parts, from the Second Book of Homilies)

Unto a Christian man, there can be nothing either more necessary or profitable, than the knowledge of Holy Scripture; forasmuch as in it is contained God's true word, setting forth his glory, and also man's duty. And there is no truth nor doctrine, necessary for our justification and everlasting salvation, but that is, or may be, drawn out of that fountain and well of truth. Therefore as many as be desirous to enter into the right and perfect way unto God, must apply their minds to know Holy Scripture; without the which, they can neither sufficiently know God and his will, neither their office and duty. And as drink is pleasant to them that be dry, and meat to them that be hungry; so is the reading, hearing, searching, and studying of Holy Scripture, to them that be desirous to know God, or themselves, and to do his will. And their stomachs only do loathe and abhor the heavenly knowledge and food of God's word, that be so drowned in worldly vanities, that they neither savour God, nor any godliness: for that is the cause why they desire such vanities, rather than the true knowledge of God.
As they that are sick of an ague, whatsoever they eat and drink, though it be never so pleasant, yet it is as bitter to them as wormwood; not for the bitterness of the meat, but for the corrupt and bitter humour that is in their own tongue and mouth; even so is the sweetness of God's word bitter, not of itself, but only unto them that have their minds corrupted with long custom of sin and love of this world.
Therefore, forsaking the corrupt judgment of fleshly men, which care not but for their carcase, let us reverently hear and read Holy Scripture, which is the food of the soul. let us diligently search for the well of life in the books of the New and Old Testament, and not run to the stinking puddles of men's traditions, devised by men's imagination, for our justification and salvation. For in Holy Scripture is fully contained what we ought to do, and what to eschew, what to believe, what to love, and what to look for at God's hands at length. In these books we shall find the Father from whom, the Son by whom, and the Holy Ghost in whom, all things have their being and keeping up; and these three Persons to be but one God, and one substance.
In these books we may learn to know ourselves, how vile and miserable we be; and also to know God, how good he is of himself, and how he maketh us and all creatures partakers of his goodness. We may learn also in these books to know God's will and pleasure, as much as, for this present time, is convenient for us to know.
And, as the great Clerk and godly Preacher, Saint John Chrysostom, saith, whatsoever is required to the salvation of man, is fully contained in the Scripture of God. He that is ignorant, may there learn and have knowledge. He that is hard-hearted, and an obstinate sinner, shall there find everlasting torments, prepared of God's justice, to make him afraid, and to mollify, or soften, him. He that is oppressed with misery in this world, shall there find relief in the promises of everlasting life, to his great consolation and comfort. He that is wounded by the Devil unto death, shall find there medicine, whereby he may be restored again unto health.
If it shall require to teach any truth, or reprove false doctrine, to rebuke any vice, to commend any virtue, to give good counsel, to comfort, or to exhort, or to do any other thing requisite for our salvation; all those things, saith Saint Chrysostom, we may learn plentifully of the Scripture. There is, saith Fulgentius, abundantly enough, both for men to eat, and children to suck. There is whatsoever is meet for all ages, and for all degrees and sorts of men.
These books, therefore, ought to be much in our hands, in our eyes, in our ears, in our mouths, but most of all in our hearts. For the Scripture of God is the heavenly meat of our souls: the hearing and keeping of it maketh us blessed, sanctifieth us, and maketh us holy; it turneth our souls; it is a light lantern to our feet; it is a sure, steadfast, and everlasting instrument of salvation; it giveth wisdom to the humble and lowly hearts; it comforteth, maketh glad, cheereth, and cherisheth our conscience; it is a more excellent jewel, or treasure, than any gold or precious stone; it is more sweet than honey or honey-comb; it is called the best part, which Mary did choose; for it hath in it everlasting comfort.
The words of Holy scripture be called words of everlasting life: for they be God's instrument, ordained for the same purpose. They have power to turn, through God's promise; and they be effectual through God's assistance; and being received in a faithful heart, they have ever an heavenly spiritual working in them. They are lively, quick, and mighty in operation, and sharper than any two- edged sword, and enter through, even unto the dividing asunder of the soul and the spirit, or the joints and the marrow.
Christ calleth him a wise builder, that buildeth upon his word, upon his sure and substantial foundation. By this word of God we shall be judged: for the word that I speak, saith Christ, is it that shall judge in the last day. He that keepeth the word of Christ, is promised the love and favour of God, and that he shall be the dwelling-place or temple of the blessed Trinity.
This word whosoever is diligent to read, and in his heart to print that he readeth, the great affection to the transitory things of this world shall be minished in him, and the great desire of heavenly things, that be therein promised of God, shall increase in him. And there is nothing that so much strengtheneth our faith and trust in God, that so much keepeth up innocency and pureness of the heart, and also of outward godly life and conversation, as continual reading and recording of God's word. For that thing, which by continual reading of Holy Scripture, and diligent searching of the same, is deeply printed and graven in the heart, at length turneth almost into nature.
And, moreover, the effect and virtue of God's word, is to illuminate the ignorant, and to give more light unto them that faithfully and diligently read it; to conform their hearts, and to encourage them to perform that which of God is commanded. It teacheth patience in all adversity, in prosperity humbleness; what honour is due unto God, what mercy and charity to our neighbour. It giveth good counsel in all doubtful things. It sheweth of whom we shall look for aid and help in all perils; and that God is the only giver of victory in all battles and temptations of our enemies, bodily and ghostly. And in reading of God's word, he not always most profiteth, that is most ready in turning of the book, or in saying of it without the book; but he that is most turned into it; that is most inspired with the Holy Ghost; most in his heart and life altered and changed into that thing which he readeth; he that is daily less and less proud, less wrathful, less covetous, and less desirous of worldly and vain pleasures; he that daily, forsaking his old vicious life, increaseth in virtue more and more. And, to be short, there is nothing that more maintaineth godliness of the mind and driveth away ungodliness, than doth the continual reading or hearing of God's word, if it be joined with a godly mind, and a good affection to know and follow God's will.
For without a single eye, pure intent, and good mind, nothing is allowed for good before God. And, on the other side, nothing more darkeneth Christ and the glory of god, nor bringeth in more blindness and all kinds of vices, than doth the ignorance of God's word.

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THE SECOND PART OF THE SERMON
OF THE KNOWLEDGE OF HOLY SCRIPTURE

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The burning of Archbishop Cranmer

In the first part of this Sermon, which exhorteth to the knowledge of Holy Spirit, was declared. Wherefore the knowledge of the same is necessary and profitable to all men; and that, by the true knowledge and understanding of Scripture, the most necessary points of our duty towards God and our neighbours are also known. Now as concerning the same matter you shall hear what followeth.
If we profess Christ, why be we not ashamed to be ignorant in his doctrine, seeing that every man is ashamed to be ignorant in that learning which be professeth? That man is ashamed to be called a Philosopher which readeth not the books of philosophy; and to be called a Lawyer, an Astronomer, or a Physician, that is ignorant in the books of law, astronomy, and physic. How can any man, then, say that he professeth Christ and his religion, if he will not apply himself, as far forth as he can or may conveniently, to read and hear, and so to know, the books of Christ's Gospel and doctrine? Although other sciences be good, and to be learned, yet no man can deny but this is the chief, and passeth all other incomparably.
What excuse shall we therefore make, at the last day, before Christ, that delight to read or hear men's fantasies and inventions, more than his most holy Gospel? And will find no time to do that, which chiefly, above all things, we should do; and will rather read other things than that, for the which we ought rather to leave reading of all other things? Let us therefore apply ourselves, as far forth as we can have time and leisure, to know God's word, by diligent hearing and reading thereof, as many as profess God, and have faith and trust in him.
But they that have no good affection to God's word, to colour this their fault, allege commonly two vain and feigned excuses. So go about to excuse them by their own frailness and fearfulness, saying, that they dare not read Holy Scripture, lest through their ignorance they should fall into any error. Others pretend that the difficulty to understand it, and the hardness thereof, is so great, that it is meet to be read only of Clerks and learned men.
As touching the first: ignorance of God's word is the cause of all error; as Christ himself affirmed to the Sadducees, saying, that they erred, because they knew not the Scripture. How should they then eschew error, that will be still ignorant? And how should they come out of ignorance, that will not read nor hear that thing which should give them knowledge? He that now hath most knowledge, was at the first ignorant: yet he forbare not to read, for fear he should fall into error; but he diligently read, lest he should remain in ignorance, and, through ignorance, in error.
And if you will not know the truth of God -- a thing most necessary for you -- lest you fall into error, by the same reason you may then lie still, and never go, lest, if you go, you fail into the mire; nor eat any good meat, lest you take a surfeit; nor sow your corn, nor lahour in your occupation, nor use your merchandise, for fear you lose your seed, your labour, your stock: and so, by that reason, it should be the best for you to live idly, and never to take in hand to do any manner of good thing, lest peradventure some evil thing may chance thereof. And if you be afraid to fall into error by reading of Holy Scripture, I shall shew you how you may read it without danger of error.
Read it humbly, with a meek and lowly heart, to the intent you may glorify God, and not yourself, with the knowledge of it: and read it not without daily praying to God that he would direct your reading to good effect; and take upon you to expound it no further than you can plainly understand it: for, as Saint Augustin saith, the knowledge of Holy Scripture is a great, large, and a high place: but the door is very low, so that the high and arrogant man cannot run in; but he must stoop low, and humble himself, that shall enter into it. Irresumption and arrogancy is the mother of all error; and humility needeth to fear no error. For the humility will only search to know the truth: it will not presumptuously and rashly define any thing which it knoweth not.
Therefore the humble man may search any truth boldly in the Scripture, without any danger of error. And if he be ignorant, he ought the more to read and to search Holy Scripture to bring him out of ignorance. I say not nay, but a man may profit with only hearing; but he may much more profit with both hearing and reading.
This have I said, as touching the fear to read, through ignorance of the person.
And concerning the hardness of Scripture; he that is so weak that he is not able to brook strong meat, yet he may suck the sweet and tender milk, and defer the rest until he wax stronger, and come to more knowledge: for God receiveth the learned and unlearned, and casteth away none, but is indifferent unto all. And the Scripture is full, as well of low valleys, plain ways, and easy for every man to use and to walk in; as also of high hills and mountains, which few men can climb unto. And whosoever giveth his mind to Holy Scripture with diligent study and burning desire, it cannot be, saith Saint John Chrysostom, that he should be left without help.
For either God Almighty will send him some godly Doctor to teach him— as he did to instruct the Eunuch, a nobleman of Ethiopia, and treasurer unto Queen Candace; who having a great affection to read the Scripture; although he understood it not, yet, for the desire that he had unto God's word, God sent his Apostle Philip to declare unto him the true sense of the Scripture that he read - or else, if we lack a learned man to instruct and teach us, yet God himself from above will give light unto our minds, and teach us those things which are necessary for us, and wherein we be ignorant.
And in another place Chrysostom saith, that man's human and worldly wisdom, or science, is not needful to the understanding of Scripture; but the revelation of the Holy Ghost, who inspireth the true meaning unto them that with humility and diligence do search therefore. He that asketh shall have, and he that seeketh shall find, and he that knocketh shall have the door opened. If we read once, twice, or thrice, and understand not, let us not cease so; but still continue reading, praying, asking of others: and so, by still knocking, at last the door shall be opened, as Saint Augustin saith. Although many things in the Scripture be spoken in obscure mysteries, yet there is nothing spoken under dark mysteries in one place, but the self-same thing in other places is spoken more familiarly and plainly, to the capacity both of learned and unlearned.
And those things, in the Scripture, that be plain to understand, and necessary for salvation, every man's duty is to learn them, to print them in memory, and effectually to exercise them; and, as for the dark mysteries, to be contented to be ignorant in them, until such time as it shall please God to open those things unto him. In the mean season, if he lack either aptness or opportunity, God will not impute it to his folly: but yet is behoveth not, that such as be apt should set aside reading, because some others be unapt to read: nevertheless, for the hardness of such places, the reading of the whole ought not to be set apart. And briefly to conclude: as Saint Augustin saith, By the Scripture all men be amended; weak men be strengthened, and strong men be comforted. So that surely none be enemies to the reading of God's word, but such as either be so ignorant, that they know not how wholesome a thing it is; or else be so sick, that they hate the most comfortable medicine, that should heal them; or so ungodly, that they would wish the people still to continue in blindness and ignorance of God.
Thus we have briefly touched some part of the commodities of God's holy word, which is one of God's chief and principal benefits, given and declared to mankind here on earth. Let us thank God heartily for this his great and special gift, beneficial favour, and fatherly providence. Let us be glad to receive this precious gift of our heavenly Father. Let us hear, read, and know these holy rules,injunctions, and statutes of our Christian religion, and upon that we have made profession to God at our baptism. let us with fear and reverence lay up, in the chest of our hearts, these necessary and fruitful lessons; let us night and day muse, and have meditation and contemplation in them; let us ruminate, and, as it were, chew the cud, that we may have the sweet juice, spiritual effect, marrow, honey, kernel, taste, comport, and consolation of them. let us stay, quiet, and certtty our consciences with the most infallible certainty, truth, and perpetual assurance of them. let us pray to God, the only Author of these heavenly studies, that we may speak, think, believe, live, and depart hence, according to the wholesome doctrine and verities of them.
And, by that means, in this world we shall have God's defence, favour, and grace, with the unspeakable solace of peace, and quietness of conscience; and, after this miserable life, we shall enjoy the endless bliss and glory of heaven: which he grant us all, that died for us all, Jesus Christ: to whom, with the Father and the Holy Ghost, be all honour and glory, both now and everlastingly. Amen.

A prayer before Advent

STIR up, we beseech thee, O Lord, the wills of thy faithful people; that they, plenteously bringing forth the fruit of good works, may by thee be plenteously rewarded; through Jesus Christ our Lord. Amen. 

This prayer is based on Jeremiah xxiii. 5. and S. JOHN vi. 5.
 
This, as we now have it, is the Collect of a transition Sunday. We owe this to our Reformers, who, by skilfully altering “The fruit of the Divine work” into “The fruit of good works,” and by introducing the “plenteous reward,” have made it clear that they at least intended us to regard Advent as the consummation of the Christian life. All our Trinity Seasons of growth in good works are to be tested at the Final Advent, and there shall be a plenteous reward for those who have been God’s faithful people in the final “Well done, good and faithful servants.” This thought was lacking in the ancient service books, which, as has been said, regarded this Sunday as wholly of Advent and prayed only for greater grace.
There is still, however, no less obvious reference than previously to the Advent subject, and indirectly also to the Epistle and Gospel. These have taught us that the promise of the First Advent given as in the Epistle was completely fulfilled as recorded in the Gospel. The First Advent is the pledge of the Second Advent. We, therefore, pray in view of that solemn event :—
     A.   For Quickened Wills.
The will is the man, and God will not force the will lest He destroy in us this very image of Himself. We. pray, therefore, that He would stir and rouse our wills into free action, by His Spirit, by His promises, and especially by His promise of the second coming of Christ (cf. Hebrews x. 24, 25).
     B.   For Greater Fruitfulness.
Our fruitfulness is indeed, according to the ancient Collect, “The fruit of the Divine action,” but it is none the less ours, for it depends upon our wills to allow the seed of grace room to grow and bear fruit in the garden of our hearts, lives, characters, and dispositions.
     C.   For the Final Reward.
The reward will be according to our works, and plenteous fruitfulness shall be plenteously rewarded, but the will, the fruit, and the reward are all “Through Jesus Christ our Lord.”  -Rev. P. M. Scott, D.D.

Meditaion on Minor Propers Jer 29:1, 4-14 & Titus 3:1-8. 23rd Sunday in Trinitytide

Remember the old folk hymn that was made popular years ago by Burl Ives? "I am a poor wayfaring stranger, Just passing through this world below ..."
Well, that's the background to today's readings. Jeremiah is writing to a captive people. They've been taken away from their true home and forced to live in exile in a strange land.
St. Paul has similar thoughts as he writes to the Church. He had often said things about our being strangers and pilgrims, with our citizenship in heaven. Both readings start from the same assumption: that we are not really where we belong, but that we are where God has put us for now. Against that background, Jeremiah and Paul give us strikingly similar advice as to how we are to behave in this strange land.
"Build ye houses," says Jeremiah, "and dwell in them; and plant gardens, and eat the fruit of them; Take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; that ye may be increased there, and not diminished.

You're going to be here for quite a while. Settle in, and, even though this isn't permanent, be the best citizens you can be, and, in doing so, be an influence toward God's ways
And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the LORD for it: for in the peace thereof shall ye have peace.
We are strangers, but we are not rebels. We seek to build, not to destroy. We seek peace, not endless strife.

St. Paul tells us to
"... be subject to principalities and powers, to obey magistrates, to be ready to every good work,"
It is hard to remember in a world that proclaims government of the people, by the people, and for the people, that it is not the job of a Christian people
to rule, but rather to serve, and it is not rights we seek, but God's will in our own lives, and the spreading of God's Word and His love by the way we live our lives.
St. Paul continues, challenging us:
"To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men."

Does this sound like the way politics is being done in our land in the name of Christ? Or is it so that we have opposing camps, each claiming to be advancing Christian principles, and yet hurling invective, calling names,
making accusations, shouting in anger? Isn't that a good description of current politics? As a matter of fact, it sounds like church politics too. We Anglicans seem not able to stop shouting at each other. Where is the gentleness and meekness that the Apostle is calling for? Certainly there is right and there is wrong, but there is a right way and a wrong way to promote truth. If the spreading of truth is done in such a way that we are biting and devouring one another, have we perhaps used truth to promote a lie?
"For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy,
hateful, and hating one another. But after that the kindness and love of God our Saviour toward man appeared, "
Our Lord has offered us forgiveness, and calls upon us to forgive. He offers us mercy, and requires us to show mercy.
He is patient and longsuffering with us, for which we should be very thankful indeed, and expects us to be patient.
We believe truth, but we need also to live the truth. As St. Paul; said,
"This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men."
And, if we will hear Him, and do all that we are able to follow Him, and tearfully repent when we fail Him, then we can claim the words of Jeremiah:
"Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart. And I will be found of you, saith the LORD: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the LORD; and I will bring you again into the place whence I caused you to be carried away captive."


Let us pray.
Almighty God, who alone gavest us the breath of life, and alone canst keep alive in us the holy desires thou dost impart; We beseech thee, for thy compassion's sake, to sanctify all our thoughts and endeavours; that we may neither begin an action without a pure intention nor continue it without thy blessing. And grant that, having thre eyes of the mind opened to behold things invisihble and unseen, we may in heart be inspired by thy wisdom, and in work be upheld by thy strength, and in the end be accepted of thee as thy faithful servants; through Jesus Christ our Saviour. Amen.
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