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diff --git a/old/wtlf10h.htm b/old/wtlf10h.htm new file mode 100644 index 0000000..a4d8609 --- /dev/null +++ b/old/wtlf10h.htm @@ -0,0 +1,5966 @@ +<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01//EN"> +<html> +<head> +<meta http-equiv="Content-Type" content="text/html; charset=US-ASCII"> +<title>The Water of Life and Other Sermons</title> +</head> +<body> +<h2> +<a href="#startoftext">The Water of Life and Other Sermons, by Charles Kingsley</a> +</h2> +<pre> +The Project Gutenberg EBook of The Water of Life and Other Sermons +by Charles Kingsley +(#13 in our series by Charles Kingsley) + +Copyright laws are changing all over the world. Be sure to check the +copyright laws for your country before downloading or redistributing +this or any other Project Gutenberg eBook. + +This header should be the first thing seen when viewing this Project +Gutenberg file. Please do not remove it. 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You can also find out about how to make a +donation to Project Gutenberg, and how to get involved. + + +**Welcome To The World of Free Plain Vanilla Electronic Texts** + +**eBooks Readable By Both Humans and By Computers, Since 1971** + +*****These eBooks Were Prepared By Thousands of Volunteers!***** + + +Title: The Water of Life and Other Sermons + +Author: Charles Kingsley + +Release Date: May, 2004 [EBook #5687] +[Yes, we are more than one year ahead of schedule] +[This file was first posted on August 7, 2002] + +Edition: 10 + +Language: English + +Character set encoding: ASCII +</pre> +<p> +<a name="startoftext"></a> +Transcribed from the 1890 Macmillan and Co. edition by David Price, +email ccx074@coventry.ac.uk<br> +<br> +<br> +<br> +<br> +THE WATER OF LIFE AND OTHER SERMONS BY CHARLES KINGSLEY.<br> +<br> +<br> +<br> +<br> +SERMON I. THE WATER OF LIFE<br> +(<i>Preached at Westminster Abbey</i>)<br> +<br> +<br> +<br> +REVELATION xxii. 17.<br> +<br> +And the Spirit and the Bride say, Come. And let him that heareth +say, Come. And let him that is athirst come. And whosoever +will, let him take the water of life freely.<br> +<br> +<br> +This text is its own witness. It needs no man to testify to its +origin. Its own words show it to be inspired and divine.<br> +<br> +But not from its mere poetic beauty, great as that is: greater than +we, in this wet and cold climate, can see at the first glance. +We must go to the far East and the far South to understand the images +which were called up in the mind of an old Jew at the very name of wells +and water-springs; and why the Scriptures speak of them as special gifts +of God, life-giving and divine. We must have seen the treeless +waste, the blazing sun, the sickening glare, the choking dust, the parched +rocks, the distant mountains quivering as in the vapour of a furnace; +we must have felt the lassitude of heat, the torment of thirst, ere +we can welcome, as did those old Easterns, the well dug long ago by +pious hands, whither the maidens come with their jars at eventide, when +the stone is rolled away, to water the thirsty flocks; or the living +fountain, under the shadow of a great rock in a weary land, with its +grove of trees, where all the birds for many a mile flock in, and shake +the copses with their song; its lawn of green, on which the long-dazzled +eye rests with refreshment and delight; its brook, wandering away - +perhaps to be lost soon in burning sand, but giving, as far as it flows, +Life; a Water of Life to plant, to animal, and to man.<br> +<br> +All these images, which we have to call up in our minds one by one, +presented themselves to the mind of an Eastern, whether Jew or heathen, +at once, as a well-known and daily scene; and made him feel, at the +very mention of a water-spring, that the speaker was telling him of +the good and beautiful gift of a beneficent Being.<br> +<br> +And yet - so do extremes meet - like thoughts, though not like images, +may be called up in our minds, here in the heart of London, in murky +alleys and foul courts, where there is too often, as in the poet’s +rotting sea -<br> +<br> +<br> +‘Water, water, everywhere,<br> +Yet not a drop to drink.’<br> +<br> +<br> +And we may bless God - as the Easterns bless Him for the ancestors who +digged their wells - for every pious soul who now erects a drinking-fountain; +for he fulfils the letter as well as the spirit of Scripture, by offering +to the bodies as well as the souls of men the Water of Life freely.<br> +<br> +But the text speaks not of earthly water. No doubt the words ‘Water +of Life’ have a spiritual and mystic meaning. Yet that alone +does not prove the inspiration of the text. They had a spiritual +and mystic meaning already among the heathens of the East - Greeks and +barbarians alike.<br> +<br> +The East - and indeed the West likewise - was haunted by dreams of a +Water of Life, a Fount of Perpetual Youth, a Cup of Immortality: dreams +at which only the shallow and the ignorant will smile; for what are +they but tokens of man’s right to Immortality, - of his instinct +that he is not as the beasts, - that there is somewhat in him which +ought not to die, which need not die, and yet which may die, and which +perhaps deserves to die? How could it be kept alive? how strengthened +and refreshed into perpetual youth?<br> +<br> +And water - with its life-giving and refreshing powers, often with medicinal +properties seemingly miraculous - what better symbol could be found +for that which would keep off death? Perhaps there was some reality +which answered the symbol, some actual Cup of Immortality, some actual +Fount of Youth. But who could attain to them? Surely the +gods hid their own special treasure from the grasp of man. Surely +that Water of Life was to be sought for far away, amid trackless mountain-peaks, +guarded by dragons and demons. That Fount of Youth must be hidden +in the rich glades of some tropic forest. That Cup of Immortality +must be earned by years, by ages, of superhuman penance and self torture. +Certain of the old Jews, it is true, had had deeper and truer thoughts. +Here and there a psalmist had said, ‘With God is the well of Life;’ +or a prophet had cried, ‘Ho, every one that thirsteth, come ye +to the waters, and buy without money and without price!’ +But the Jews had utterly forgotten (if the mass of them ever understood) +the meaning of the old revelations; and, above all, the Pharisees, the +most religious among them. To their minds, it was only by a proud +asceticism, - by being not as other men were; only by doing some good +thing - by performing some extraordinary religious feat, - that man +could earn eternal life. And bitter and deadly was their selfish +wrath when they heard that the Water of Life was within all men’s +reach, then and for ever; that The Eternal Life was in that Christ who +spoke to them; that He gave it freely to whomsoever He would; - bitter +their wrath when they heard His disciples declare that God had given +to men Eternal Life; that the Spirit and the Bride said. Come.<br> +<br> +They had, indeed, a graceful ceremony, handed down to them from better +times, as a sign that those words of the old psalmists and prophets +had once meant something. At the Feast of Tabernacles - the harvest +feast - at which God was especially to be thanked as the giver of fertility +and Life, their priests drew water with great pomp from the pool of +Siloam; connecting it with the words of the prophet: ‘With joy +shall ye draw water out of the wells of salvation.’ But +the ceremony had lost its meaning. It had become mechanical and +empty. They had forgotten that God was a giver. They would +have confessed, of course, that He was the Lord of Life: but they expected +Him to prove that, not by giving Life, but by taking it away: not by +saving the many, but by destroying all except a favoured few. +But bitter and deadly was their wrath when they were told that their +ceremony had still a living meaning, and a meaning not only for them, +but for all men; for that mob of common people whom they looked on as +accursed, because they knew not the law. Bitter and deadly was +their selfish wrath, when they heard One who ate and drank with publicans +and sinners stand up in the very midst of that grand ceremony, and cry; +‘If any man thirst, let him come to Me and drink. He that +believeth on Me, as the scripture hath said, Out of him shall flow rivers +of living water.’ A God who said to all ‘Come,’ +was not the God they desired to rule over them. And thus the very +words which prove the text to be divine and inspired, were marked out +as such by those bigots of the old world, who in them saw and hated +both Christ and His Father.<br> +<br> +The Spirit and the Bride say, Come. Come, and drink freely.<br> +<br> +Those words prove the text, and other texts like it in Holy Scripture, +to be an utterly new Gospel and good news; an utterly new revelation +and unveiling of God, and of the relations of God to man.<br> +<br> +For the old legends and dreams, in whatsoever they differed, agreed +at least in this, that the Water of Life was far away; infinitely difficult +to reach; the prize only of some extraordinary favourite of fortune, +or of some being of superhuman energy and endurance. The gods +grudged life to mortals, as they grudged them joy and all good things. +That God should say Come; that the Water of Life could be a gift, a +grace, a boon of free generosity and perfect condescension, never entered +into their minds. That the gods should keep their immortality +to themselves seemed reasonable enough. That they should bestow +it on a few heroes; and, far away above the stars, give them to eat +of their ambrosia, and drink of their nectar, and so live for ever; +that seemed reasonable enough likewise.<br> +<br> +But that the God of gods, the Maker of the universe should say, ‘Come, +and drink freely;’ that He should stoop from heaven to bring life +and immortality to light, - to tell men what the Water of Life was, +and where it was, and how to attain it; much more, that that God should +stoop to become incarnate, and suffer and die on the cross, that He +might purchase the Water of Life, not for a favoured few, but for all +mankind; that He should offer it to all, without condition, stint, or +drawback; - this, this, never entered into their wildest dreams.<br> +<br> +And yet, when the strange news was told, it looked so probable, although +so strange, to thousands who had seemed mere profligates or outcasts; +it agreed so fully with the deepest voices of their own hearts, - with +their thirst for a nobler, purer, more enduring Life, - with their highest +idea of what a perfect God should be, if He meant to show His perfect +goodness; it seemed at once so human and humane, and yet so superhuman +and divine; - that they accepted it unhesitatingly, as a voice from +God Himself, a revelation of the Eternal Author of the universe; as, +God grant you may accept it this day.<br> +<br> +And what is Life? And what is the Water of Life?<br> +<br> +What are they indeed, my friends? You will find many answers to +that question, in this, as in all ages: but the one which Scripture +gives is this. Life is none other, according to the Scripture, +than God Himself, Jesus Christ our Lord, who bestows on man His own +Spirit, to form in him His own character, which is the character of +God.<br> +<br> +He is The one Eternal Life; and it has been manifested in human form, +that human beings might copy it; and behold, it was full of grace and +truth.<br> +<br> +The Life of grace and truth; that is the Life of Christ, and, therefore, +the Life of God.<br> +<br> +The Life of grace - of graciousness, love, pity, generosity, usefulness, +self-sacrifice; the Life of truth - of faithfulness, fairness, justice, +the desire to impart knowledge and to guide men into all truth. +The Life, in one word, of charity, which is both grace and truth, both +love and justice, in one Eternal essence. That is the life which +God lives for ever in heaven. That is The one Eternal Life, which +must be also the Life of God. For, as there is but one Eternal, +even God, so is there but one Eternal Life, which is the life of God +and of His Christ. And the Spirit by which it is inspired into +the hearts of men is the Spirit of God, who proceedeth alike from the +Father and from the Son.<br> +<br> +Have you not seen men and women in whom these words have been literally +and palpably fulfilled? Have you not seen those who, though old +in years, were so young in heart, that they seem to have drunk of the +Fountain of perpetual Youth, - in whom, though the outward body decayed, +the soul was renewed day by day; who kept fresh and pure the noblest +and holiest instincts of their childhood, and went on adding to them +the experience, the calm, the charity of age? Persons whose eye +was still so bright, whose smile was still so tender, that it seemed +that they could never die? And when they died, or seemed to die, +you felt that THEY were not dead, but only their husk and shell; that +they themselves, the character which you had loved and reverenced, must +endure on, beyond the grave, beyond the worlds, in a literally Everlasting +Life, independent of nature, and of all the changes of the material +universe.<br> +<br> +Surely you have seen such. And surely what you loved in them was +the Spirit of God Himself, - that love, joy, peace, long-suffering, +gentleness, goodness, which the natural savage man has not. Has +not, I say, look at him where you will, from the tropics to the pole, +because it is a gift above man; the gift of the Spirit of God; the Eternal +Life of goodness, which natural birth cannot give to man, nor natural +death take away.<br> +<br> +You have surely seen such persons - if you have not, <i>I</i> have, +thank God, full many a time; - but if you have seen them, did you not +see this? - That it was not riches which gave them this Life, if they +were rich; or intellect, if they were clever; or science, if they were +learned; or rank, if they were cultivated; or bodily organization, if +they were beautiful and strong: that this noble and gentle life of theirs +was independent of their body, of their mind, of their circumstances? +Nay, have you not seen this, - <i>I</i> have, thank God, full many a +time, - That not many rich, not many mighty, not many noble are called: +but that God’s strength is rather made perfect in man’s +weakness, - that in foul garrets, in lonely sick-beds, in dark places +of the earth, you find ignorant people, sickly people, ugly people, +stupid people, in spite of, in defiance of, every opposing circumstance, +leading heroic lives, - a blessing, a comfort, an example, a very Fount +of Life to all around them; and dying heroic deaths, because they know +they have Eternal Life?<br> +<br> +And what was that which had made them different from the mean, the savage, +the drunken, the profligate beings around them? This at least. +That they were of those of whom it is written, ‘Let him that is +athirst come.’ They had been athirst for Life. They +had had instincts and longings; very simple and humble, but very pure +and noble. At times, it may be, they had been unfaithful to those +instincts. At times, it may be, they had fallen. They had +said ‘Why should I not do like the rest, and be a savage? +Let me eat and drink, for to-morrow I die;’ and they had cast +themselves down into sin, for very weariness and heaviness, and were +for a while as the beasts which have no law.<br> +<br> +But the thirst after The noble Life was too deep to be quenched in that +foul puddle. It endured, and it conquered; and they became more +and more true to it, till it was satisfied at last, though never quenched, +that thirst of theirs, in Him who alone can satisfy it - the God who +gave it; for in them were fulfilled the Lord’s own words: ‘Blessed +are they that hunger and thirst after righteousness, for they shall +be filled.’<br> +<br> +There are those, I fear, in this church - there are too many in all +churches - who have not felt, as yet, this divine thirst after a higher +Life; who wish not for an Eternal, but for a merely endless life, and +who would not care greatly what sort of life that endless life might +be, if only it was not too unlike the life which they live now; who +would be glad enough to continue as they are, in their selfish pleasure, +selfish gain, selfish content, for ever; who look on death as an unpleasant +necessity, the end of all which they really prize; and who have taken +up religion chiefly as a means for escaping still more unpleasant necessities +after death. To them, as to all, it is said, ‘Come, and +drink of the water of life freely.’ But The Life of goodness +which Christ offers, is not the life they want. Wherefore they +will not come to Him, that they may have life. Meanwhile, they +have no right to sneer at the Fountain of Youth, or the Cup of Immortality. +Well were it for them if those dreams were true; in their heart of hearts +they know it. Would they not go to the ends of the earth to bathe +in the Fountain of Youth? Would they not give all their gold for +a draught of the Cup of Immortality, and so save themselves, once and +for all, the trouble of becoming good?<br> +<br> +But there are those here, I doubt not, who have in them, by grace of +God, that same divine thirst for the Higher Life; who are discontented +with themselves, ashamed of themselves; who are tormented by longings +which they cannot satisfy, instincts which they cannot analyse, powers +which they cannot employ, duties which they cannot perform, doctrinal +confusions which they cannot unravel; who would welcome any change, +even the most tremendous, which would make them nobler, purer, juster, +more loving, more useful, more clear-headed and sound-minded; and when +they think of death say with the poet, -<br> +<br> +<br> +‘’Tis life, not death for which I pant,<br> +’Tis life, whereof my nerves are scant,<br> +More life, and fuller, that I want.’<br> +<br> +<br> +To them I say - for God has said it long ago, - Be of good cheer. +The calling and gifts of God are without repentance. If you have +the divine thirst, it will be surely satisfied. If you long to +be better men and women, better men and women you will surely be. +Only be true to those higher instincts; only do not learn to despise +and quench that divine thirst; only struggle on, in spite of mistakes, +of failures, even of sins - for every one of which last your heavenly +Father will chastise you, even while He forgives; in spite of all falls, +struggle on. Blessed are you that hunger and thirst after righteousness, +for you shall be filled. To you - and not in vain - ‘The +Spirit and the Bride say, Come. And let him that heareth say, +Come. And let him that is athirst come. And whosoever will, +let him drink of the water of life freely.’<br> +<br> +<br> +<br> +SERMON II. THE PHYSICIAN’S CALLING<br> +(<i>Preached at Whitehall for St. George’s Hospital</i>.)<br> +<br> +<br> +<br> +ST. MATTHEW ix. 35.<br> +<br> +And Jesus went about all the cities and villages, teaching in their +synagogues, and preaching the gospel of the kingdom, and healing every +sickness and every disease among the people.<br> +<br> +<br> +The Gospels speak of disease and death in a very simple and human tone. +They regard them in theory, as all are forced to regard them in fact, +as sore and sad evils.<br> +<br> +The Gospels never speak of disease or death as necessities; never as +the will of God. It is Satan, not God, who binds the woman with +a spirit of infirmity. It is not the will of our Father in heaven +that one little one should perish. Indeed, we do not sufficiently +appreciate the abhorrence with which the whole of Scripture speaks of +disease and death: because we are in the habit of interpreting many +texts which speak of the disease and death of the body in this life +as if they referred to the punishment and death of the soul in the world +to come. We have a perfect right to do that; for Scripture tells +us that there is a mysterious analogy and likeness between the life +of the body and that of the soul, and therefore between the death of +the body and that of the soul: but we must not forget, in the secondary +and higher spiritual interpretation of such texts, their primary and +physical meaning, which is this - that disease and death are uniformly +throughout Scripture held up to the abhorrence of man.<br> +<br> +Moreover - and this is noteworthy - the Gospels, and indeed all Scripture, +very seldom palliate the misery of disease, by drawing from it those +moral lessons which we ourselves do. I say very seldom. +The Bible does so here and there, to tell us that we may do so likewise. +And we may thank God heartily that the Bible does so. It would +be a miserable world, if all that the clergyman or the friend might +say by the sick-bed were, ‘This is an inevitable evil, like hail +and thunder. You must bear it if you can: and if not, then not.’ +A miserable world, if he could not say with full belief; ‘“My +son, despise not thou the chastening of the Lord, nor faint when thou +art rebuked of Him. For whom the Lord loveth He chasteneth, and +scourgeth every son whom He receiveth.” Thou knowest not +now why thou art afflicted; perhaps thou wilt never know in this life. +But a day will come when thou wilt know: when thou wilt find that this +sickness came to thee at the exact right time, in the exact right way; +when thou wilt find that God has been keeping thee in the secret place +of His presence from the provoking of men, and hiding thee privately +in His tabernacle from the spite of tongues; when thou wilt discover +that thou hast been learning precious lessons for thy immortal spirit, +while thou didst seem to thyself merely tossing with clouded intellect +on a bed of useless pain; when thou wilt find that God was nearest to +thee, at the very moment when He seemed to have left thee most utterly.’<br> +<br> +Thank God, we can say that, and more; and we will say it. But +we must bear in mind, that the Gospels, which are the very parts of +Scripture which speak most concerning disease, omit almost entirely +that cheering and comforting view of it.<br> +<br> +And why? Only to force upon our attention, I believe, a view even +more cheering and comforting: a view deeper and wider, because supplied +not merely to the pious sufferer, but to all sufferers; not merely to +the Christian, but to all mankind. And that is, I believe, none +other than this: that God does not only bring spiritual good out of +physical evil, but that He hates physical evil itself: that He desires +not only the salvation of our souls, but the health of our bodies; and +that when He sent His only begotten Son into the world to do His will, +part of that will was, that He should attack and conquer the physical +evil of disease - as it were instinctively, as his natural enemy, and +directly, for the sake of the body of the sufferer.<br> +<br> +Many excellent men, seeing how the healing of disease was an integral +part of our Lord’s mission, and of the mission of His apostles, +have wished that it should likewise form an integral part of the mission +of the Church: that the clergy should as much as possible be physicians; +the physician, as much as possible, a clergyman. The plan may +be useful in exceptional cases - in that, for instance, of the missionary +among the heathen.<br> +<br> +But experience has decided, that in a civilized and Christian country +it had better be otherwise: that the great principle of the division +of labour should be carried out: that there should be in the land a +body of men whose whole mind and time should be devoted to one part +only of our Lord’s work - the battle with disease and death. +And the effect has been not to lower but to raise the medical profession. +It has saved the doctor from one great danger - that of abusing, for +the purposes of religious proselytizing, the unlimited confidence reposed +in him. It has freed him from many a superstition which enfeebled +and confused the physicians of the Middle Ages. It has enabled +him to devote his whole intellect to physical science, till he has set +his art on a sound and truly scientific foundation. It has enabled +him to attack physical evil with a single-hearted energy and devotion +which ought to command the respect and admiration of his fellow-countrymen. +If all classes did their work half as simply, as bravely, as determinedly, +as unselfishly, as the medical men of Great Britain - and, I doubt not, +of other countries in Europe - this world would be a far fairer place +than it is likely to be for many a year to come. It is good to +do one thing and to do it well. It is good to follow Christ in +one thing, and to follow Him utterly in that. And the medical +man has set his mind to do one thing, - to hate calmly, but with an +internecine hatred, disease and death, and to fight against them to +the end.<br> +<br> +The medical man is complained of at times as being too materialistic +- as caring more for the bodies of his patients than for their souls. +Do not blame him too hastily. In his exclusive care for the body, +he may be witnessing unconsciously, yet mightily, for the soul, for +God, for the Bible, for immortality.<br> +<br> +Is he not witnessing for God, when he shows by his acts that he believes +God to be a God of Life, not of death; of health, not of disease; of +order, not of disorder; of joy and strength, not of misery and weakness?<br> +<br> +Is he not witnessing for Christ when, like Christ, he heals all manner +of sickness and disease among the people, and attacks physical evil +as the natural foe of man and of the Creator of man?<br> +<br> +Is he not witnessing for the immortality of the soul when he fights +against death as an evil to be postponed at all hazards and by all means, +even when its advent is certain? Surely it is so. How often +have we seen the doctor by the dying bed, trying to preserve life, when +he knew well that life could not be preserved. We have been tempted +to say to him, ‘Let the sufferer alone. He is senseless. +He is going. We can do nothing more for his soul; you can do nothing +more for his body. Why torment him needlessly for the sake of +a few more moments of respiration? Let him alone to die in peace.’ +How have we been tempted to say that? We have not dared to say +it; for we saw that the doctor, and not we, was in the right; that in +all those little efforts, so wise, so anxious, so tender, so truly chivalrous, +to keep the failing breath for a few moments more in the body of one +who had no earthly claim upon his care, that doctor was bearing a testimony, +unconscious yet most weighty, to that human instinct of which the Bible +approves throughout, that death in a human being is an evil, an anomaly, +a curse; against which, though he could not rescue the man from the +clutch of his foe, he was bound, in duty and honour, to fight until +the last, simply because it was death, and death was the enemy of man.<br> +<br> +But if the medical man bears witness for God and spiritual things when +he seems exclusively occupied with the body, so does the hospital. +Look at those noble buildings which the generosity of our fellow-countrymen +have erected in all our great cities. You may find in them, truly, +sermons in stones; sermons for rich alike and poor. They preach +to the rich, these hospitals, that the sick-bed levels all alike; that +they are the equals and brothers of the poor in the terrible liability +to suffer! They preach to the poor that they are, through Christianity, +the equals of the rich in their means and opportunities of cure. +I say through Christianity. Whether the founders so intended or +not (and those who founded most of them, St. George’s among the +rest, did so intend), these hospitals bear direct witness for Christ. +They do this, and would do it, even if - which God forbid - the name +of Christ were never mentioned within their walls. That may seem +a paradox; but it is none. For it is a historic fact, that hospitals +are a creation of Christian times, and of Christian men. The heathen +knew them not. In that great city of ancient Rome, as far as I +have ever been able to discover, there was not a single hospital, - +not even, I fear, a single charitable institution. Fearful thought +- a city of a million and a half inhabitants, the centre of human civilization: +and not a hospital there! The Roman Dives paid his physician; +the Roman Lazarus literally lay at his gate full of sores, till he died +the death of the street dogs which licked those sores, and was carried +forth to be thrust under ground awhile, till the same dogs came to quarrel +over his bones. The misery and helplessness of the lower classes +in the great cities of the Roman empire, till the Church of Christ arose, +literally with healing in its wings, cannot, I believe, be exaggerated.<br> +<br> +Eastern piety, meanwhile, especially among the Hindoos, had founded +hospitals, in the old meaning of that word - namely, almshouses for +the infirm and aged: but I believe there is no record of hospitals, +like our modern ones, for the cure of disease, till Christianity spread +over the Western world.<br> +<br> +And why? Because then first men began to feel the mighty truth +contained in the text. If Christ were a healer, His servants must +be healers likewise. If Christ regarded physical evil as a direct +evil, so must they. If Christ fought against it with all His power, +so must they, with such power as He revealed to them. And so arose +exclusively in the Christian mind, a feeling not only of the nobleness +of the healing art, but of the religious duty of exercising that art +on every human being who needed it; and hospitals are to be counted, +as a historic fact, among the many triumphs of the Gospel.<br> +<br> +If there be any one - especially a working man - in this church this +day who is inclined to undervalue the Bible and Christianity, let him +know that, but for the Bible and Christianity, he has not the slightest +reason to believe that there would have been at this moment a hospital +in London to receive him and his in the hour of sickness or disabling +accident, and to lavish on him there, unpaid as the light and air of +God outside, every resource of science, care, generosity, and tenderness, +simply because he is a human being. Yes; truly catholic are these +hospitals, - catholic as the bounty of our heavenly Father, - without +respect of persons, giving to all liberally and upbraiding not, like +Him in whom all live, and move, and have their being; witnesses better +than all our sermons for the universal bounty and tolerance of that +heavenly Father who causes the sun to shine on the evil and the good, +and his rain to fall upon the just and on the unjust, and is perfect +in this, that He is good to the unthankful and the evil.<br> +<br> +And, therefore, the preacher can urge his countrymen, let their opinions, +creed, tastes, be what they may, to support hospitals with especial +freedom, earnestness, and confidence. Heaven forbid that I should +undervalue any charitable institution whatever. May God’s +blessing be on them all. But this I have a right to say, - that +whatever objections, suspicions, prejudices there may be concerning +any other form of charity, concerning hospitals there can be none. +Every farthing bestowed on them must go toward the direct doing of good. +There is no fear in them of waste, of misapplication of funds, of private +jobbery, of ulterior and unavowed objects. Palpable and unmistakeable +good is all they do and all they can do. And he who gives to a +hospital has the comfort of knowing that he is bestowing a direct blessing +on the bodies of his fellow-men; and it may be on their souls likewise.<br> +<br> +For I have said that these hospitals witness silently for God and for +Christ; and I must believe that that silent witness is not lost on the +minds of thousands who enter them. It sinks in, - all the more +readily because it is not thrust upon them, - and softens and breaks +up their hearts to receive the precious seed of the word of God. +Many a man, too ready from bitter experience to believe that his fellow-men +cared not for him, has entered the wards of a hospital to be happily +undeceived. He finds that he is cared for; that he is not forgotten +either by God or man; that there is a place for him, too, at God’s +table, in his hour of utmost need; and angels of God, in human form, +ready to minister to his necessities; and, softened by that discovery, +he has listened humbly, perhaps for the first time in his life, to the +exhortations of a clergyman; and has taken in, in the hour of dependence +and weakness, the lessons which he was too proud or too sullen to hear +in the day of independence and sturdy health. And so do these +hospitals, it seems to me, follow the example and practice of our Lord +Himself; who, by ministering to the animal wants and animal sufferings +of the people, by showing them that He sympathised with those lower +sorrows of which they were most immediately conscious, made them follow +Him gladly, and listen to Him with faith, when He proclaimed to them +in words of wisdom, that Father in heaven whom He had already proclaimed +to them in acts of mercy.<br> +<br> +And now, I have to appeal to you for the excellent and honourable foundation +of St. George’s Hospital. I might speak to you, and speak, +too, with a personal reverence and affection of many years’ standing, +of the claims of that noble institution; of the illustrious men of science +who have taught within its walls; of the number of able and honourable +young men who go forth out of it, year by year, to carry their blessed +and truly divine art, not only over Great Britain, but to the islands +of the farthest seas. But to say that would be merely to say what +is true, thank God, of every hospital in London.<br> +<br> +One fact only, therefore, I shall urge, which gives St. George’s +Hospital special claims on the attention of the rich.<br> +<br> +Situated, as it is, in the very centre of the west end of London, it +is the special refuge of those who are most especially of service to +the dwellers in the Westend. Those who are used up - fairly or +unfairly - in ministering to the luxuries of the high-born and wealthy: +the groom thrown in the park; the housemaid crippled by lofty stairs; +the workman fallen from the scaffolding of the great man’s palace; +the footman or coachman who has contracted disease from long hours of +nightly exposure, while his master and mistress have been warm and gay +at rout and ball; and those, too, whose number, I fear, are very great, +who contract disease, themselves, their wives, and children, from actual +want, when they are thrown suddenly out of employ at the end of the +season, and London is said to be empty - of all but two million of living +souls: - the great majority of these crowd into St. George’s Hospital +to find there relief and comfort, which those to whom they minister +are solemnly bound to supply by their contributions. The rich +and well-born of this land are very generous. They are doing their +duty, on the whole, nobly and well. Let them do their duty - the +duty which literally lies nearest them - by St. George’s Hospital, +and they will wipe off a stain, not on the hospital, but on the rich +people in its neighbourhood - the stain of that hospital’s debts.<br> +<br> +The deficiency in the funds of the hospital for the year 1862-3 - caused, +be it remembered, by no extravagance or sudden change, but simply by +the necessity for succouring those who would otherwise have been destitute +of succour - the deficiency, I say, on an expenditure of 15,000<i>l</i>. +amounts to more than 3,200<i>l</i>. which has had to be met by selling +out funded property, and so diminishing the capital of the institution. +Ought this to be? I ask. Ought this to be, while more wealth is +collected within half a mile of that hospital than in any spot of like +extent in the globe?<br> +<br> +My friends, this is the time of Lent; the time whereof it is written, +- ‘Is not this the fast which I have chosen, to deal thy bread +to the hungry, and bring the poor that is cast out to thine house? when +thou seest the naked that thou cover him, and that thou hide not thyself +from thine own flesh? If thou let thy soul go forth to the hungry, +and satisfy the afflicted soul, then shall thy light rise in obscurity, +and thy darkness be as the noonday. And the Lord shall guide thee +continually, and satisfy thy soul, and make fat thy bones, and thou +shalt be like a watered garden, and as a spring that doth not fail.’<br> +<br> +Let us obey that command literally, and see whether the promise is not +literally fulfilled to us in return.<br> +<br> +<br> +<br> +SERMON III. THE VICTORY OF LIFE<br> +(<i>Preached at the Chapel Royal</i>.)<br> +<br> +<br> +<br> +ISAIAH xxxviii. 18, 19.<br> +<br> +The grave cannot praise thee, death cannot celebrate thee: they that +go down into the pit cannot hope for thy truth. The living, the +living, he shall praise thee.<br> +<br> +<br> +I may seem to have taken a strange text on which to speak, - a mournful, +a seemingly hopeless text. Why I have chosen it, I trust that +you will see presently; certainly not that I may make you hopeless about +death. Meanwhile, let us consider it; for it is in the Bible, +and, like all words in the Bible, was written for our instruction.<br> +<br> +Now it is plain, I think, that the man who said these words - good king +Hezekiah - knew nothing of what we call heaven; of a blessed life with +God after death. He looks on death as his end. If he dies, +he says, he will not see the Lord in the land of the living, any more +than he will see man with the inhabitants of the world. God’s +mercies, he thinks, will end with his death. God can only show +His mercy and truth by saving him from death. For the grave cannot +praise God, death cannot celebrate Him; those who go down into the pit +cannot hope for His truth. The living, the living, shall praise +God; as Hezekiah praises Him that day, because God has cured him of +his sickness, and added fifteen years to his life.<br> +<br> +No language can be plainer than this. A man who had believed that +he would go to heaven when he died could not have used it.<br> +<br> +In many of the Psalms, likewise, you will find words of exactly the +same kind, which show that the men who wrote them had no clear conception, +if any conception at all, of a life after death.<br> +<br> +Solomon’s words about death are utterly awful from their sadness. +With him, ‘that which befalleth the sons of men befalleth beasts; +as one dieth, so dieth the other. Yea, they have all one breath, +so that a man hath no pre-eminence over a beast, and all is vanity. +All go to one place, all are of the dust, and all turn to dust again. +Who knoweth the spirit of man that goeth upward, and the spirit of the +beast that goeth downward to the earth?’<br> +<br> +He knows nothing about it. All he knows is, that the spirit shall +return to God who gave it, - and that a man will surely find, in this +life, a recompence for all his deeds, whether good or evil.<br> +<br> +‘Remember therefore thy Creator in the days of thy youth, while +the evil days come not, nor the years draw nigh, when thou shalt say, +I have no pleasure in them. Fear God, and keep His commandments; +for this is the whole duty of man. For God shall bring every work +into judgment, with every secret thing, whether it be good, or whether +it be evil.’<br> +<br> +This is the doctrine of the Old Testament; that God judges and rewards +and punishes men in this life: but as for death, it is a great black +cloud into which all men must enter, and see and be seen no more. +Only twice or thrice, perhaps, a gleam of light from beyond breaks through +the dark. David, the noblest and wisest of all the Jews, can say +once that God will not leave his soul in hell, neither suffer His holy +one to see corruption; Job says that, though after his skin worms destroy +his body, yet in his flesh he shall see God; and Isaiah, again, when +he sees his countrymen slaughtered, and his nation all but destroyed, +can say, ‘Thy dead men shall live, together with my dead body +shall they arise. Awake and sing, ye that dwell in dust: for thy +dew is as the dew of the morning, which brings the parched herbs to +life and freshness again.’ - Great and glorious sayings, all of +them: but we cannot tell how far either David, or Job, or Isaiah, were +thinking of a life after death. We can think of a life after death +when we use them; for we know how they have been fulfilled in Jesus +Christ our Lord; and we can see in them more than the Jews of old could +do; for, like all inspired words, they mean more than the men who wrote +them thought of; but we have no right to impute our Christianity to +them.<br> +<br> +The only undoubted picture, perhaps, of the next life to be found in +the Old Testament, is that grand one in Isaiah xiv., where he paints +to us the tyrant king of Babylon going down into hell:-<br> +<br> +‘Hell from beneath is moved for thee, to meet thee at thy coming; +it stirreth up the dead for thee, even all the chief ones of the earth; +it hath raised up from their thrones all the kings of the nations. +All they shall speak and say unto thee, Art thou also become weak as +we? art thou become like unto us? Thy pomp is brought down to +the grave, and the noise of thy viols: the worm is spread under thee, +and the worms cover thee. How art thou fallen from heaven, O Lucifer, +son of the morning! how art thou cut down to the ground, which didst +weaken the nations!’ - Awful and grand enough: but quite different, +you will observe, from the notions of hell which are common now-a-days; +and much more like those which we read in the old Greek poets, and especially, +in the Necyomanteia of the Odyssey.<br> +<br> +When it was that the Jews gained any fuller notions about the next life, +it is very difficult to say. Certainly not before they were carried +away captive to Babylon. After that they began to mix much with +the great nations of the East: with Greeks, Persians, and Indians; and +from them, most probably, they learned to believe in a heaven after +death to which good men would go, and a fiery hell to which bad men +would go. At least, the heathen nations round them, and our forefathers +likewise, believed in some sort of heaven and hell, hundreds of years +before the coming of our blessed Lord.<br> +<br> +The Jews had learned, also - at least the Pharisees - to believe in +the resurrection of the dead. Martha speaks of it; and St. Paul, +when he tells the Pharisees that, having been brought up a Pharisee, +he was on their side against the Sadducees. - ‘I am a Pharisee,’ +he says, ‘the son of a Pharisee; for the hope of the resurrection +of the dead I am called in question.’<br> +<br> +But if it be so, - if St. Paul and the Apostles believed in heaven and +hell, and the resurrection of the dead, before they became Christians, +what more did they learn about the next life, when they became Christians? +Something they did learn, most certainly - and that most important. +St. Paul speaks of what our Lord and our Lord’s resurrection had +taught him, as something quite infinitely grander, and more blessed, +than what he had known before. He talks of our Lord as having +abolished death, and brought life and immortality to light; of His having +conquered death, and of His destroying death at last. He speaks +at moments as if he did not expect to die at all; and when he does speak +of the death of the Christian, it is merely as a falling asleep. +When he speaks of his own death, it is merely as a change of place. +He longs to depart, and to be with Christ. Death had looked terrible +to him once, when he was a Jew. Death had had a sting, and the +grave a victory, which seemed ready to conquer him: but now he cries, +‘O Death, where is thy sting? O Grave, where is thy victory?’ +and then he declares that the terrors of death and the grave are taken +away, not by anything which he knew when he was a Pharisee, but through +our Lord Jesus Christ.<br> +<br> +All his old Jewish notions of the resurrection, though they were true +as far as they went, seemed poor and paltry beside what Christ had taught +him. He was not going to wait till the end of the world - perhaps +for thousands of years - in darkness and the shadow of death, he knew +not where or how. His soul was to pass at once into life, - into +joy, and peace, and bliss, in the presence of his Saviour, till it should +have a new body given to it, in the resurrection of life at the last +day.<br> +<br> +This, I think, is what St. Paul learned, and what the Jews had not learned +till our blessed Lord came. They were still afraid of death. +It looked to them a dark and ugly blank; and no wonder. For would +it not be dark and ugly enough to have to wait, we know not where, it +may be a thousand, it may be tens of thousands of years, till the resurrection +in the last day, before we entered into joy, peace, activity or anything +worthy of the name of life? Would not death have a sting indeed, +the grave a victory indeed, if we had to be as good as dead for ten +thousands of years?<br> +<br> +What then? Remember this, that death is an enemy, an evil thing, +an enemy to man, and therefore an enemy to Christ, the King and Head +and Saviour of man. Men ought not to die, and they feel it. +It is no use to tell them, ‘Everything that is born must die, +and why not you? All other animals died. They died, just +as they die now, hundreds of thousands of years before man came upon +this earth; and why should man expect to have a different lot? +Why should you not take your death patiently, as you take any other +evil which you cannot escape?’ The heart of man, as soon +as he begins to be a man, and not a mere savage; as soon as he begins +to think reasonably, and feel deeply; the heart of man answers: ‘No, +I am not a mere animal. I have something in me which ought not +to die, which perhaps cannot die. I have a living soul in me, +which ought to be able to keep my body alive likewise, but cannot; and +therefore death is my enemy. I hate him, and I believe that I +was meant to hate him. Something must be wrong with me, or I should +not die; something must be wrong with all mankind, or I should not see +those I love dying round me.<br> +<br> +Yes, my friends, death is an enemy, - a hideous, hateful thing. +The longer one looks at it, the more one hates it. The more often +one sees it, the less one grows accustomed to it. Its very commonness +makes it all the more shocking. We may not be so much shocked +at seeing the old die. We say, ‘They have done their work, +why should they not go?’ That is not true. They have +not done their work. There is more work in plenty for them to +do, if they could but live; and it seems shocking and sad, at least +to him who loves his country and his kind, that, just as men have grown +old enough to be of use, when they have learnt to conquer their passions, +when their characters are formed, when they have gained sound experience +of this world, and what man ought and can do in it, - just as, in fact, +they have become most able to teach and help their fellow-men, - that +then they are to grow old, and decrepit, and helpless, and fade away, +and die just when they are most fit to live, and the world needs them +most.<br> +<br> +Sad, I say, and strange is that. But sadder, and more strange, +and more utterly shocking, to see the young die; to see parents leaving +infant children, children vanishing early out of the world where they +might have done good work for God and man.<br> +<br> +What arguments will make us believe that that ought to be? That +that is God’s will? That that is anything but an evil, an +anomaly, a disease?<br> +<br> +Not the Bible, certainly. The Bible never tells us that such tragedies +as are too often seen are the will of God. The Bible says that +it is not the will of our Father that one of these little ones should +perish. The Bible tells us that Jesus, when on earth, went about +fighting and conquering disease and death, even raising from the dead +those who had died before their time. To fight against death, +and to give life wheresoever He went - that was His work; by that He +proclaimed the will of God, His Father, that none should perish, who +sent His Son that men might have life, and have it more abundantly. +By that He declared that death was an evil and a disorder among men, +which He would some day crush and destroy utterly, that mortality should +be swallowed up of life.<br> +<br> +And yet we die, and shall die. Yes. The body is dead, because +of sin. Mankind is a diseased race; and it must pay the penalty +of its sins for many an age to come, and die, and suffer, and sorrow. +But not for ever. For what mean such words as these - for something +they must mean? -<br> +<br> +‘If a man keep my saying, he shall never see death.’<br> +<br> +And again, ‘He that believeth in Me, though he were dead, yet +shall he live; and he that liveth and believeth in Me shall never die.’<br> +<br> +Do such words as these mean only that we shall rise again in the resurrection +at the last day? Surely not. Our Lord spoke them in answer +to that very notion.<br> +<br> +‘Martha said to Him, I know that my brother shall rise again, +in the resurrection at the last day. Jesus said unto her, I <i>am</i> +the resurrection and the life;’ and then showed what He meant +by bringing back Lazarus to life, unchanged, and as he had been before +he died.<br> +<br> +Surely, if that miracle meant anything, if these words meant anything, +it meant this: that those who die in the fear of God, and in the faith +of Christ, do not really taste death; that to them there is no death, +but only a change of place, a change of state; that they pass at once, +and instantly, into some new life, with all their powers, all their +feelings, unchanged, - purified doubtless from earthly stains, but still +the same living, thinking, active beings which they were here on earth. +I say, active. The Bible says nothing about their sleeping till +the Day of Judgment, as some have fancied. Rest they may; rest +they will, if they need rest. But what is the true rest? +Not idleness, but peace of mind. To rest from sin, from sorrow, +from fear, from doubt, from care, - this is the true rest. Above +all, to rest from the worst weariness of all - knowing one’s duty, +and yet not being able to do it. That is true rest; the rest of +God, who works for ever, and yet is at rest for ever; as the stars over +our heads move for ever, thousands of miles each day, and yet are at +perfect rest, because they move orderly, harmoniously, fulfilling the +law which God has given them. Perfect rest, in perfect work; that +surely is the rest of blessed spirits, till the final consummation of +all things, when Christ shall have made up the number of His elect.<br> +<br> +I hope that this is so. I trust that this is so. I think +our Lord’s great words can mean nothing less than this. +And if it be so, what comfort for us who must die? What comfort +for us who have seen others die, if death be but a new birth into some +higher life; if all that it changes in us is our body - the mere shell +and husk of us - such a change as comes over the snake, when he casts +his old skin, and comes out fresh and gay, or even the crawling caterpillar, +which breaks its prison, and spreads its wings to the sun as a fair +butterfly. Where is the sting of death, then, if death can sting, +and poison, and corrupt nothing of us for which our friends have loved +us; nothing of us with which we could do service to men or God? +Where is the victory of the grave, if, so far from the grave holding +us down, it frees us from the very thing which holds us down, - the +mortal body?<br> +<br> +Death is not death, then, if it kills no part of us, save that which +hindered us from perfect life. Death is not death, if it raises +us in a moment from darkness into light, from weakness into strength, +from sinfulness into holiness. Death is not death, if it brings +us nearer to Christ, who is the fount of life. Death is not death, +if it perfects our faith by sight, and lets us behold Him in whom we +have believed. Death is not death, if it gives us to those whom +we have loved and lost, for whom we have lived, for whom we long to +live again. Death is not death, if it joins the child to the mother +who is gone before. Death is not death, if it takes away from +that mother for ever all a mother’s anxieties, a mother’s +fears, and lets her see, in the gracious countenance of her Saviour, +a sure and certain pledge that those whom she has left behind are safe, +safe with Christ and in Christ, through all the chances and dangers +of his mortal life. Death is not death, if it rids us of doubt +and fear, of chance and change, of space and time, and all which space +and time bring forth, and then destroy. Death is not death; for +Christ has conquered death, for Himself, and for those who trust in +Him. And to those who say, ‘You were born in time, and in +time you must die, as all other creatures do; Time is your king and +lord, as he has been of all the old worlds before this, and of all the +races of beasts, whose bones and shells lie fossil in the rocks of a +thousand generations;’ then we can answer them, in the words of +the wise man, and in the name of Christ who conquered death:-<br> +<br> +<br> +‘Fly, envious time, till thou run out thy race,<br> +And glut thyself with what thy womb devours,<br> +Which is no more than what is false and vain<br> +And merely mortal dross.<br> +So little is our loss, so little is thy gain.<br> +For when as each bad thing thou hast entombed,<br> +And, last of all, thy greedy self consumed,<br> +Then long eternity shall greet our bliss<br> +With an individual kiss,<br> +And joy shall overtake us as a flood,<br> +When everything that is sincerely good<br> +And perfectly divine,<br> +And truth, and peace, and love shall ever shine<br> +About the supreme throne<br> +Of Him, unto whose happy-making sight alone<br> +When once our heavenly-guided soul shall climb,<br> +Then all this earthly grossness quit,<br> +Attired with stars, we shall for ever sit<br> +Triumphant over death, and chance, and thee, O Time!’<br> +<br> +<br> +<br> +SERMON IV. THE WAGES OF SIN<br> +(<i>Chapel Royal June</i>, 1864)<br> +<br> +<br> +<br> +ROM. vi. 21-23.<br> +<br> +What fruit had ye then in those things whereof ye are now ashamed? for +the end of those things is death. But now being made free from +sin, and become servants to God, ye have your fruit unto holiness, and +the end everlasting life. For the wages of sin is death; but the +gift of God is eternal life through Jesus Christ our Lord.<br> +<br> +<br> +This is a glorious text, if we will only believe it simply, and take +it as it stands.<br> +<br> +But if in place of St. Paul’s words we put quite different words +of our own, and say - By ‘the wages of sin is death,’ St. +Paul means that the punishment of sin is eternal life in torture, then +we say something which may be true, but which is not what St. Paul is +speaking of here. For wages are not punishment, and death is not +eternal life in torture, any more than in happiness.<br> +<br> +That, one would think, was clear. It is our duty to take St. Paul’s +words, if we really believe them to be inspired, simply as they stand; +and if we do not quite understand them, to explain them by St. Paul’s +own words about these matters in other parts of his writings.<br> +<br> +St. Paul was an inspired Apostle. Let him speak for himself. +Surely he knew best what he wished to say, and how to say it.<br> +<br> +Now St. Paul’s opinions about death and eternal life are very +clear; for he speaks of them often, and at great length.<br> +<br> +He considered that the great enemy of God and man, the last enemy Christ +would destroy, was death; and that, after death was destroyed, the end +would come, when God would be all in all. Then came the question, +which has puzzled men in all ages - How death came into the world. +St. Paul answers, By sin. He says, as the author of the third +chapter of Genesis says, that Adam became subject to death by his fall. +By one man, he says, sin entered into the world, and death by sin, and +so death passed upon all men, for that all have sinned. And thus, +he says, death reigned even over those who had not sinned after the +likeness of Adam’s transgression.<br> +<br> +That he is speaking of bodily death is clear, because he is always putting +it in contrast to the resurrection to life, - not merely to a spiritual +resurrection from the death of sin to the life of righteousness; but +to the resurrection of the body, - to our Lord’s being raised +from the dead, that He might die no more.<br> +<br> +Then he speaks of eternal life. He always speaks of it as an actual +life, in a spiritual body, into which our mortal bodies are to be changed. +Nothing can be clearer from what he says in 1 Cor. xv., that he means +an actual rising again of our bodies from bodily death; an actual change +in them; an actual life in them for ever.<br> +<br> +But he says, again and again, - As sin caused the death of the body, +so righteousness is to cause its life.<br> +<br> +‘When ye were the servants of sin,’ he says to the Romans, +‘what fruit had ye in those things whereof ye are now ashamed? +For the end of those things is death. But now being made free +from sin, and become servants to God, ye have your fruit unto holiness, +and the end everlasting life. For the wages of sin is death; but +the gift of God is eternal life through Jesus Christ our Lord.’<br> +<br> +This is St. Paul’s opinion. And we shall do well to believe +it, and to learn from it, this day, and all days.<br> +<br> +The wages of sin and the end of sin is death. Not the punishment +of sin; but something much worse. The wages of sin, and the end +of sin.<br> +<br> +And how is that worse news? My friends, every sinner knows so +well in his heart that it is worse news, more terrible news, for him, +that he tries to persuade himself that death is only the arbitrary punishment +of his sin; or, quite as often, that the punishment of his sin is not +even death, but eternal torment in the next life.<br> +<br> +And why? Because, as long as he can believe that death, or hell, +are only punishments arbitrarily fixed by God against his sins, he can +hope that God will let him off the punishment. Die, he knows he +must, because all men die; and so he makes up his mind to that: but +being sent to hell after he dies, is so very terrible a punishment, +that he cannot believe that God will be so hard on him as that. +No; he will get off, and be forgiven at last somehow, for surely God +will not condemn him to hell. And so he finds it very convenient +and comfortable to believe in hell, just because he does not believe +that he is going there, whoever else may be.<br> +<br> +But, it is a very terrible, heartrending thought, for a man to find +out that what he will receive is not punishment, but wages; not punishment +but the end of the very road which he is travelling on. That the +wages of sin, and the end of sin, to which it must lead, are death; +that every time he sins he is earning those wages, deserving them, meriting +them, and therefore receiving them by the just laws of the world of +God. That does torment him, that does terrify him, if he will +look steadfastly at the broad plain fact - You need not dream of being +let off, respited, reprieved, pardoned in any way. The thing cannot +be done. It is contrary to the laws of God and of God’s +universe. It is as impossible as that fire should not burn, or +water run up hill. It is not a question of arbitrary punishment, +which may be arbitrarily remitted; but of wages, which you needs must +take, weekly, daily, and hourly; and those wages are death: a question +of travelling on a certain road, whereon, if you travel it long enough, +you must come to the end of it; and the end is death. Your sins +are killing you by inches; all day long they are sowing in you the seeds +of disease and death. Every sin which you commit with your body +shortens your bodily life. Every sin you commit with your mind, +every act of stupidity, folly, wilful ignorance, helps to destroy your +mind, and leave you dull, silly, devoid of right reason. Every +sin you commit with your spirit, each sin of passion and temper, envy +and malice, pride and vanity, injustice and cruelty, extravagance and +self-indulgence, helps to destroy your spiritual life, and leave you +bad, more and more unable to do the right and avoid the wrong, more +and more unable to discern right from wrong; and that last is spiritual +death, the eternal death of your moral being. There are three +parts in you - body, mind, and spirit; and every sin you commit helps +to kill one of these three, and, in many cases, to kill all three together.<br> +<br> +So, sinner, dream not of escaping punishment at the last. You +are being punished now, for you are punishing yourself; and you will +continue to be punished for ever, for you will be punishing yourself +for ever, as long as you go on doing wrong, and breaking the laws which +God has appointed for body, mind and spirit. You can see that +a drunkard is killing himself, body and mind, by drink. You see +that he knows that, poor wretch, as well as you. He knows that +every time he gets drunk he is cutting so much off his life; and yet +he cannot help it. He knows that drink is poison, and yet he goes +back to his poison.<br> +<br> +Then know, habitual sinner, that you are like that drunkard. That +every bad habit in which you indulge is shortening the life of some +of your faculties, and that God Himself cannot save you from the doom +which you are earning, deserving, and working out for yourself every +day and every hour.<br> +<br> +Oh how men hate that message! - the message that the true wrath of God, +necessary, inevitable, is revealed from heaven against all unrighteousness +of men. How they writhe under it! How they shut their ears +to it, and cry to their preachers, ‘No! Tell us of any wrath +of God but that! Tell us rather of the torments of the damned, +of a frowning God, of absolute decrees to destruction, of the reprobation +of millions before they are born; any doctrine, however fearful and +horrible: because we don’t quite believe it, but only think that +we ought to believe it. Yes, tell us anything rather than that +news, which cuts at the root of all our pride, of all our comfort, and +all our superstition - the news that we cannot escape the consequences +of our own actions; that there are no back stairs up which we may be +smuggled into heaven; that as we sow, so we shall reap; that we are +filled with the fruits of our own devices; every man his own poisoner, +every man his own executioner, every man his own suicide; that hell +begins in this life, and death begins before we die: - do not say that: +because we cannot help believing it; for our own consciousness and our +own experience tell us it is true.’ No wonder that the preacher +who tells men that is hated, is called a Rationalist, a Pantheist, a +heretic, and what not, just because he does set forth such a living +God, such a justice of God, such a wrath of God as would make the sinner +tremble, if he believed in it, not merely once in a way, when he hears +a stirring sermon about the endless torments: but all day long, going +out and coming in, lying on his bed and walking by the way, always haunted +by the shadow of himself, knowing that he is bearing about in him the +perpetually growing death of sin.<br> +<br> +And still more painful would this message be to the sinner, if he had +any kindly feeling for others; and, thank God, there are few who have +not that. For St. Paul’s message to him is, that the wages +of his sin is death, not merely to himself, but to others - to his family +and children above all. So St. Paul declares in what he says of +his doctrine of original or birth sin, by which, as the Article says, +every man is very far gone from original righteousness, and is of his +own nature inclined to evil, so that the flesh lusteth against the spirit.<br> +<br> +St. Paul’s doctrine is simple and explicit. Death, he says, +reigned over Adam’s children, even over those who had not sinned +after the likeness of Adam’s transgression; agreeing with Moses, +who declares God to be one who visits the sins of the fathers on the +children, to the third and fourth generation of those who hate Him. +But how the sinner will shrink from this message - and shrink the more, +the more feeling he is, the less he is wrapped up in selfishness. +Yes, that message gives us such a view of the sinfulness of sin as none +other can. It tells us why God hates sin with so unextinguishable +a hatred, just because He is a God of Love. It is not that man’s +sin injures God, insults God, as the heathen fancy. Who is God, +that man can stir Him up to pride, or wound or disturb His everlasting +calm, His self-sufficient perfectness? ‘God is tempted of +no man,’ says St. James. No. God hates sin. +He loves all, and sin harms all; and the sinner may be a torment and +a curse, not only to himself, not only to those around him, but to children +yet unborn.<br> +<br> +This is bad news; and yet sinners must hear it. They must hear +it not only put into words by Moses, or by St. Paul, or by any other +inspired writer; but they must hear it, likewise, in that perpetual +voice of God which we call facts.<br> +<br> +Let the sinner who wishes to know what original sin means, and how actual +sin in one man breeds original sin in his descendants, look at the world +around him, and see. Let him see how St. Paul’s doctrine +and the doctrine of the Ten Commandments are proved true by experience +and by fact: how the past, and how the present likewise, show us whole +families, whole tribes, whole aristocracies, whole nations, dwindling +down to imbecility, misery, and destruction, because the sins of the +fathers are visited on the children.<br> +<br> +Physicians, who see children born diseased; born stupid, or even idiotic; +born thwart-natured, or passionate, or false, or dishonest, or brutal, +- they know well what original sin means, though they call it by their +own name of hereditary tendencies. And they know, too, how the +sins of a parent, or of a grand parent, or even a great-grandparent, +are visited on the children to the third and fourth generation; and +they say ‘It is a law of nature:’ and so it is. But +the laws of nature are the laws of God who made her: and His law is +the same law by which death reigns even over those who have not sinned +after the likeness of Adam; the law by which (even though if Christ +be in us, the spirit is life, because of righteousness) the body, nevertheless, +is dead, because of sin.<br> +<br> +Parents, parents, who hear my words, beware - if not for your own sakes, +at least for the sake of your children, and your children’s children +- lest the wages of your sin should be their death.<br> +<br> +And by this time, surely, some of you will be asking, ‘What has +he said? That there is no escape; that there is no forgiveness?’<br> +<br> +None whatsoever, my friends, though you were to cry to heaven for ever +and ever, save the one old escape of which you hear in the church every +Sunday morning: ‘When the wicked man turneth away from his wickedness +that he hath committed, and doeth that which is lawful and right, he +shall save his soul alive.’<br> +<br> +What, does not the blood of Christ cleanse us from all sin?<br> +<br> +Yes, from all sin. But not, necessarily, from the wages of all +sin.<br> +<br> +Judge for yourselves, my friends, again. Listen to the voice of +God revealed in facts. If you, being a drunkard, have injured +your constitution by drink, and then are converted, and repent, and +turn to God with your whole soul, and become, as you may, if you will, +a truly penitent, good, and therefore sober man, - will that cure the +disease of your body? It will certainly palliate and ease it: +because, instead of being drunken, you will have become sober: but still +you will have shortened your days by your past sins; and, in so far, +even though the Lord has put away your sin its wages still remain, as +death.<br> +<br> +So it is, my friends, if you will only believe it, or rather see it +with your own eyes, with every sin, and every sort of sin.<br> +<br> +You will see, if you look, that the Article speaks exact truth when +it says, that the infection of nature doth remain, even in those that +are regenerate. It says that of original sin: but it is equally +true of actual sin.<br> +<br> +Would to God that all men would but believe this, and give up the too +common and too dangerous notion, that it is no matter if they go on +wrong for a while, provided they come right at last!<br> +<br> +No matter? I ask for facts again. Is there a man or woman +in this church twenty years old who does not know that it matters? +Who does not know that, if they have done wrong in youth, their own +wrong deeds haunt them and torment them? - That they are, perhaps the +poorer, perhaps the sicklier, perhaps the more ignorant, perhaps the +sillier, perhaps the more sorrowful this day, for things which they +did twenty, thirty years ago? Is there any one in this church +who ever did a wrong thing without smarting for it? If there is +(which I question), let him be sure that it is only because his time +is not come. Do not fancy that because you are forgiven, you may +not be actually less good men all your lives by having sinned when young.<br> +<br> +I know it is sometimes said, ‘The greater the sinner, the greater +the saint.’ I do not believe that: because I do not see +it. I see, and I thank God for it, that men who have been very +wrong at one time, come very right afterwards; that, having found out +in earnest that the wages of sin are death, they do repent in earnest, +and receive the gift of eternal life through Jesus Christ. But +I see, too, that the bad habits, bad passions, bad methods of thought, +which they have indulged in youth, remain more or less, and make them +worse men, sillier men, less useful men, less happy men, sometimes to +their lives’ end: and they, if they be true Christians, know it, +and repent of their early sins, not once for all only, but all their +lives long; because they feel that they have weakened and worsened themselves +thereby.<br> +<br> +It stands to reason, my friends, that it should be so. If a man +loses his way, and finds it again, he is so much the less forward on +his way, surely, by all the time he has spent in getting back into the +road. If a child has a violent illness, it stops growing, because +the life and nourishment which ought to have gone towards its growth, +are spent in curing its disease. And so, if a man has indulged +in bad habits in his youth, he is but too likely (let him do what he +will) to be a less good man for it to his life’s end, because +the Spirit of God, which ought to have been making him grow in grace, +freely and healthily, to the stature of a perfect man, to the fulness +of the measure of Christ, is striving to conquer old bad habits, and +cure old diseases of character; and the man, even though he does enter +into life, enters into it halt and maimed; and the wages of his sin +have been, as they always will be, death to some powers, some faculties +of his soul.<br> +<br> +Think over these things, my friends; and believe that the wages of sin +are death, and that there is no escaping from God’s just and everlasting +laws. But meanwhile, let us judge no man. This is a great +and a solemn reason for observing, with fear and trembling, our Lord’s +command, for it is nothing less, ‘Judge not, and ye shall not +be judged; condemn not and ye shall not be condemned.’<br> +<br> +For we never can know how much of any man’s misconduct is to be +set down to original, and how much to actual, sin; - how much disease +of mind and heart he has inherited from his parents, how much he has +brought upon himself<br> +<br> +Therefore judge no man, but yourselves. Search your own hearts, +to see what manner of men you really wish to be; judge yourselves, lest +God should judge you.<br> +<br> +Do you wish to go on as you like here on earth, right or wrong, in the +hope that, somehow or other, the punishment of your sins will be forgiven +you at the last day?<br> +<br> +Then know that that is impossible. As a man sows, so shall he +reap; and if you sow to the flesh, of the flesh you will reap - corruption. +The wages of sin are death. Those wages will be paid you, and +you must take them whether you like or not.<br> +<br> +But do you wish to be Good? Do you see (I trust in God that many +of you do) that goodness is the only wise, safe, prudent life for you +because it is the only path the end of which is not death?<br> +<br> +Do you see that goodness is the only right and honourable life for you, +because it is the only path by which you can do your duty to man or +to God; the only method by which you can show your gratitude to God +for all His goodness to you, and can please Him, in return for all that +He has done by His grace and free love to bless you?<br> +<br> +Do you, in a word, repent you truly of your former sins, and purpose +to lead a new life? Then know, that all beyond is the free grace, +the free gift of God. You have to earn nothing, to buy nothing. +The will is all God asks. Eternal life is the gift of God through +Jesus Christ.<br> +<br> +Freely He forgives you all your past sins, for the sake of that precious +blood which was shed on the cross for the sins of the whole world. +Freely He takes you back, as His child, to your Father’s house. +Freely, He gives you His Holy Spirit, the Spirit of Goodness, the Spirit +of Life, to put into your mind good desires, and enable you to bring +those desires to good effect, that you may live the eternal life of +grace and goodness for ever, whether in earth or heaven.<br> +<br> +Yes, it is the Gift of God, which raises you from the death of sin to +the life of righteousness; and if you have that gift, you will not murmur, +surely, though you have to bear, more or less, the just and natural +consequences of your former sins; though you be, through your own guilt, +a sadder man to your dying day. Be content. You are forgiven. +You are cleansed from your sin; is not that mercy enough? Why +are you to demand of God, that He should over and above cleanse you +from the consequences of your sin? He may leave them there to +trouble and sadden you, just because He loves you, and desires to chasten +you, and keep you in mind of what you were, and what you would be again, +at any moment, if His Spirit left you to yourself. You may have +to enter into life halt and maimed: yet, be content; you have a thousand +times more than you deserve, for at least you enter into Life.<br> +<br> +<br> +<br> +SERMON V. NIGHT AND DAY<br> +(<i>Preached at the Chapel Royal</i>)<br> +<br> +<br> +<br> +ROMANS xiii. 12.<br> +<br> +The night is far spent, the day is at hand; let us therefore cast off +the works of darkness, and let us put on the armour of light.<br> +<br> +<br> +Certain commentators would tell us, that St. Paul wrote these words +in the expectation that the end of the world, and the second coming +of Christ, were very near. The night was far spent, and the day +of the Lord at hand. Salvation - deliverance from the destruction +impending on the world, was nearer than when his converts first believed. +Shortly the Lord would appear in glory, and St. Paul and his converts +would be caught up to meet Him in the air.<br> +<br> +No doubt St. Paul’s words will bear this meaning. No doubt +there are many passages in his writings which seem to imply that he +thought the end of the world was near; and that Christ would reappear +in glory, while he, Paul, was yet alive on the earth. And there +are passages; too, which seem to imply that he afterwards altered that +opinion, and, no longer expecting to be caught up to meet the Lord in +the air, desired to depart himself, and be with Christ, in the consciousness +that ‘He was ready to be offered up, and the time of his departure +was at hand.’<br> +<br> +I say that there are passages which seem to imply such a change in St. +Paul’s opinions. I do not say that they actually imply it. +If I had a positive opinion on the matter, I should not be hasty to +give it. These questions of ‘criticism,’ as they are +now called, are far less important than men fancy just now. A +generation or two hence, it is to be hoped, men will see how very unimportant +they are, and will find that they have detracted very little from the +authority of Scripture as a whole; and that they have not detracted +in the least from the Gospel and good news which Scripture proclaims +to men - the news of a perfect God, who will have men to become perfect +even as He, their Father in heaven, is perfect; who sent His only begotten +Son into the world, that the world through Him might be saved.<br> +<br> +In this case, I verily believe, it matters little to us whether St. +Paul, when he wrote these words, wrote them under the belief that Christ’s +second coming was at hand. We must apply to his words the great +rule, that no prophecy of Scripture is of any private interpretation +- that is, does not apply exclusively to any one fact or event: but +fulfils itself again and again, in a hundred unexpected ways, because +he who wrote it was moved by the Holy Spirit, who revealed to him the +eternal and ever-working laws of the Kingdom of God. Therefore, +I say, the words are true for us at this moment. To us, though +we have, as far as I can see, not the least reasonable cause for supposing +the end of the world to be more imminent than it was a thousand years +ago - to us, nevertheless, and to every generation of men, the night +is always far spent, and the day is always at hand.<br> +<br> +And this, surely, was in the mind of those who appointed this text to +be read as the Epistle for the first Sunday in Advent.<br> +<br> +Year after year, though Christ has not returned to judgment; though +scoffers have been saying, ‘Where is the promise of His coming? +for all things continue as they were at the beginning’ - Year +after year, I say, are the clergy bidden to tell the people that the +night is far spent, that the day is at hand; and to tell them so, because +it is true. Whatsoever St. Paul meant, or did not mean, by the +words, a few years after our Lord’s ascension into heaven, they +are there, for ever, written by one who was moved by the Holy Ghost; +and hence they have an eternal moral and spiritual significance to mankind +in every age.<br> +<br> +Whatever these words may, or may not have meant to St. Paul when he +wrote them first, in the prime of life, we may never know, and we need +not know. But we can guess surely enough what they must have meant +to him in after years, when he could say - as would to God we all might +be able to say - ‘I have fought a good fight, I have finished +my course, I have kept the faith: henceforth there is laid up for me +a crown of righteousness, which the Lord, the righteous Judge, shall +give me at that day: and not to me only, but unto all them that love +His appearing.’<br> +<br> +To him, then, the night would surely mean this mortal life on earth. +The day would mean the immortal life to come.<br> +<br> +For is not this mortal life, compared with that life to come, as night +compared with day? I do not mean to speak evil of it. God +forbid that we should do anything but thank God for this life. +God forbid that we should say impiously to Him, Why hast thou made me +thus? No. God made this mortal life, and therefore, like +all things which He has made, it is very good. But there are good +nights, and there are bad nights; and there are happy lives, and unhappy +ones. But what are they at best? What is the life of the +happiest man without the Holy Spirit of God? A night full of pleasant +dreams. What is the life of the wisest man? A night of darkness, +through which he gropes his way by lanthorn-light, slowly, and with +many mistakes and stumbles. When we compare man’s vast capabilities +with his small deeds; when we think how much he might know, - how little +he does know in this mortal life, - can we wonder that the highest spirits +in every age have looked on death as a deliverance out of darkness and +a dungeon? And if this is life at the best, what is life at the +worst? To how many is life a night, not of peace and rest, but +of tossing and weariness, pain and sickness, anxiety and misery, till +they are ready to cry, When will it be over? When will kind Death +come and give me rest? When will the night of this life be spent, +and the day of God arise? ‘Out of the depths have I cried +unto thee, O Lord. Lord, hear my voice. My soul doth wait +for the Lord, more than the sick man who watches for the morning.’<br> +<br> +Yes, think, - for it is good at times, however happy one may be oneself, +to think - of all the misery and sorrow that there is on earth, and +how many there are who would be glad to hear that it was nearly over; +glad to hear that the night was far spent, and the day was at hand.<br> +<br> +And even the happiest ought to ‘know the time.’ To +know that the night is far spent, and the day at hand. To know, +too, that the night at best was not given us, to sleep it all through, +from sunset to sunrise. No industrious man does that. Either +he works after sunset, and often on through the long hours, and into +the short hours, before he goes to rest: or else he rises before daybreak, +and gets ready for the labours of the coming day. The latter no +man can do in this life. For we all sleep away, more or less, +the beginning of our life, in the time of childhood. There is +no sin in that - God seems to have ordained that so it should be. +But, to sleep away our manhood likewise, - is there no sin in that? +As we grow older, must we not awake out of sleep, and set to work, to +be ready for the day of God which will dawn on us when we pass out of +this mortal life into the world to come?<br> +<br> +As we grow older, and as we get our share of the cares, troubles, experiences +of life, it is high time to wake out of sleep, and ask Christ to give +us light - light enough to see our way through the night of this life, +till the everlasting day shall dawn.<br> +<br> +‘Knowing the time;’ - the time of this our mortal life. +How soon it will be over, at the longest! How short the time seems +since we were young! How quickly it has gone! How every +year, as we grow older seems to go more and more quickly, and there +is less time to do what we want, to think seriously, to improve ourselves. +So soon, and it will be over, and we shall have no time at all, for +we shall be in eternity. And what then? What then? +That depends on what now. On what we are doing now. Are +we letting our short span of life slip away in sleep; fancying ourselves +all the while wide awake, as we do in dreams - till we wake really; +and find that it is daylight, and that all our best dreams were nothing +but useless fancy? How many dream away their lives! Some +upon gain, some upon pleasure, some upon petty self-interest, petty +quarrels, petty ambitions, petty squabbles and jealousies about this +person and that, which are no more worthy to take up a reasonable human +being’s time and thoughts than so many dreams would be. +Some, too, dream away their lives in sin, in works of darkness which +they are forced for shame and safety to hide, lest they should come +to the light and be exposed. So people dream their lives away, +and go about their daily business as men who walk in their sleep, wandering +about with their eyes open, and yet seeing nothing of what is really +around them. Seeing nothing: though they think that they see, +and know their own interest, and are shrewd enough to find their way +about this world. But they know nothing - nothing of the very +world with which they pride themselves they are so thoroughly acquainted. +None know less of the world than those who pride themselves on being +men of the world. For the true light, which shines all round them, +they do not see, and therefore they do not see the truth of things by +that light. If they did, then they would see that of which now +they do not even dream.<br> +<br> +They would see that God was around them, about their path and about +their bed, and spying out all their ways; and in the light of His presence, +they dare not be frivolous, dare not be ignorant, dare not be mean, +dare not be spiteful, dare not be unclean.<br> +<br> +They would see that Christ was around them, knocking at the door of +their hearts, that He may enter in, and dwell there, and give them peace; +crying to their restless, fretful, confused, unhappy souls, ‘Come +unto Me, all ye that labour and are heavy laden, and I will give you +rest. Take My yoke upon you and learn of Me; for I am meek and +lowly in heart: and ye shall find rest unto your souls.’<br> +<br> +They would see that Duty was around them. Duty - the only thing +really worth living for. The only thing which will really pay +a man, either for this life or the next. The only thing which +will give a man rest and peace, manly and quiet thoughts, a good conscience +and a stout heart, in the midst of hard labour, anxiety, sorrow and +disappointment: because he feels at least that he is doing his duty; +that he is obeying God and Christ, that he is working with them, and +for them, and that, therefore, they are working with him, and for him. +God, Christ, and Duty - these, and more, will a man see if he will awake +out of sleep, and consider where he is, by the light of God’s +Holy Spirit.<br> +<br> +Then will that man feel that he must cast away the works of darkness; +whether of the darkness of foul and base sins; or the darkness of envy, +spite, and revenge; or the mere darkness of ignorance and silliness, +thoughtlessness and frivolity. He must cast them away, he will +see. They will not succeed - they are not safe - in such a serious +world as this. The term of this mortal life is too short, and +too awfully important, to be spent in such dreams as these. The +man is too awfully near to God, and to Christ, to dare to play the fool +in their Divine presence. This earth looks to him, now that he +sees it in the true light, one great temple of God, in which he dare +not, for very shame, misbehave himself. He must cast away the +works of darkness, and put on the armour of light, now in the time of +this mortal life; lest, when Christ comes in His glory to judge the +quick and the dead, he be found asleep, dreaming, useless, unfit for +the eternal world to come.<br> +<br> +Then let him awake, and cry to Christ for light: and Christ will give +him light - enough, at least, to see his way through the darkness of +this life, to that eternal life of which it is written, ‘They +need no candle there, nor light of the sun: for the Lord God and the +Lamb are the light thereof.’ And he will find that the armour +of light is an armour indeed. A defence against all enemies, a +helmet for his head, and breastplate for his heart, against all that +can really harm his mind our soul.<br> +<br> +If a man, in the struggle of life, sees God, and Christ, and Duty, all +around him, that thought will be a helmet for his head. It will +keep his brain and mind clear, quiet, prudent to perceive and know what +things he ought to do. It will give him that Divine wisdom, of +which Solomon says, in his Proverbs, that the beginning of wisdom is +the fear of the Lord.<br> +<br> +The light will give him, I say, judgment and wisdom to perceive what +he ought to do; and it will give him, too, grace and power faithfully +to fulfil the same. For it will be a breastplate to his heart. +It will keep his heart sound, as well as his head. It will save +him from breaking his good resolutions, and from deserting his duty +out of cowardice, or out of passion. The light of Christ will +keep his heart pure, unselfish, forgiving; ready to hope all things, +believe all things, endure all things, by that Divine charity which +God will pour into his soul.<br> +<br> +For when he looks at things in the light of Christ, what does he see? +Christ hanging on the cross, praying for His murderers, dying for the +sins of the whole world. And what does the light which streams +from that cross show him of Christ? That the likeness of Christ +is summed up in one word - self-sacrificing love. What does the +light which streams from that cross show him of the world and mankind, +in spite of all their sins? That they belong to Him who died for +them, and bought them with His own most precious blood.<br> +<br> +‘Beloved, herein is love indeed. Not that we loved God, +but that He loved us, and sent His Son to be the propitiation of our +sins.’<br> +<br> +‘Beloved, if God so loved us, we ought also to love one another.’<br> +<br> +After that sight a man cannot hate; cannot revenge. He must forgive; +he must love. From hence he is in the light, and sees his duty +and his path through life. ‘For he that hateth his brother +walketh in darkness, and knoweth not whither he goeth: because darkness +has blinded his eyes. But he that loveth his brother abideth in +the light, and there is no occasion of stumbling in him. For he +who dwelleth in love, dwelleth in God, and God in him.’<br> +<br> +Therefore cast away the works of darkness, and put you on the armour +of light, and be good men and true.<br> +<br> +For of this the Holy Ghost prophesies by the mouth of St. Paul, and +of all apostles and prophets. Not of times and seasons, which +God the Father has kept in His own hand: not of that day and hour of +which no man knows; no, not the Angels in heaven, neither the Son; but +the Father only: not of these does the Holy Ghost testify to men. +Not of chronology, past or future: but of holiness; because he is a +Holy Spirit.<br> +<br> +For this purpose God, the Holy Father, sent His Son into the world. +For this God, the Holy Son, died upon the cross. For this God, +the Holy Ghost - proceeding from both the Father and the Son - inspired +prophets and apostles; that they might teach men to cast away the works +of darkness, and put on the armour of light; and become holy, as God +is holy; pure, as God is pure; true, as God is true; and good, as God +is good.<br> +<br> +<br> +<br> +SERMON VI. THE SHAKING OF THE HEAVENS AND THE EARTH<br> +(<i>Preached at the Chapel Royal, Whitehall</i>.)<br> +<br> +<br> +<br> +HEBREWS XII. 26-29.<br> +<br> +But now he hath promised, saying, Yet once more I shake not the earth +only, but also heaven. And this word, Yet once more, signifieth +the removing of those things that are shaken, as of things that are +made, that those things which cannot be shaken may remain. Wherefore, +we receiving a kingdom which cannot be moved, let us have grace, whereby +we may serve God acceptably with reverence and godly fear: for our God +is a consuming fire.<br> +<br> +<br> +This is one of the Royal texts of the New Testament. It declares +one of those great laws of the kingdom of God, which may fulfil itself, +once and again, at many eras, and by many methods; which fulfilled itself +especially and most gloriously in the first century after Christ; which +fulfilled itself again in the fifth century; and again at the time of +the Crusades; and again at the great Reformation in the sixteenth century; +and is fulfilling itself again at this very day.<br> +<br> +Now, in our fathers’ time, and in our own unto this day, is the +Lord Christ shaking the heavens and the earth, that those things which +are made may be removed, and that those things which cannot be shaken +may remain. We all confess this fact, in different phrases. +We say that we live in an age of change, of transition, of scientific +and social revolution. Our notions of the physical universe are +rapidly altering with the new discoveries of science; and our notions +of Ethics and Theology are altering as rapidly.<br> +<br> +The era looks differently to different minds, just as the first century +after Christ looked differently, according as men looked with faith +towards the future, or with regret towards the past. Some rejoice +in the present era as one of progress. Others lament over it as +one of decay. Some say that we are on the eve of a Reformation, +as great and splendid as that of the sixteenth century. Others +say that we are rushing headlong into scepticism and atheism. +Some say that a new era is dawning on humanity; others that the world +and the Church are coming to an end, and the last day is at hand. +Both parties may be right, and both may be wrong. Men have always +talked thus at great crises. They talked thus in the first century, +in the fifth, in the eleventh, in the sixteenth. And then both +parties were right, and yet both wrong. And why not now? +What they meant to say, and what they mean to say now, is what he who +wrote the Epistle to the Hebrews said for them long ago in far deeper, +wider, more accurate words - that the Lord Christ was shaking the heavens +and the earth, that those things which can be shaken may be removed, +as things which are made - cosmogonies, systems, theories, fashions, +prejudices, of man’s invention: while those things which cannot +be shaken may remain, because they are eternal, the creation not of +man, but of God.<br> +<br> +‘Yet once more I shake not the earth only, but also heaven.’ +Not merely the physical world, and man’s conceptions thereof; +but the spiritual world, and man’s conceptions of that likewise.<br> +<br> +How have our conceptions of the physical world been shaken of late, +with ever-increasing violence! How simple, and easy, and certain, +it all looked to our forefathers! How complex, how uncertain, +it looks to us! With increased knowledge has come - not increased +doubt - that I deny; but increased reverence; increased fear of rash +assertions, increased awe of facts, as the acted words and thoughts +of God. Once for all, I deny that this age is an irreverent one. +I say that an irreverent age is an age like the Middle Age, in which +men dared to fancy that they could and did know all about earth and +heaven; and set up their petty cosmogonies, their petty systems of doctrine, +as measures of the ways of that God whom the heaven and the heaven of +heavens, cannot contain.<br> +<br> +It was simple enough, their theory of the universe. The earth +was a flat plain; for did not the earth look flat? Or if some +believed the earth to be a globe, yet the existence of antipodes was +an unscriptural heresy. Above were the heavens: first the lower +heavens in which the stars were fixed and moved; and above them heaven +after heaven, each peopled of higher orders, up to that heaven of heavens +in which Deity - and by Him, the Mother of Deity - were enthroned.<br> +<br> +And below - What could be more clear, more certain, than this - that +as above the earth was the kingdom of light, and joy, and holiness, +so below the earth was the kingdom of darkness, and torment, and sin? +What could be more certain? Had not even the heathens said so, +by the mouth of the poet Virgil? What could be more simple, rational, +orthodox, than to adopt (as they actually did) Virgil’s own words, +and talk of Tartarus, Styx, and Phlegethon, as indisputable Christian +entities. They were not aware that the Buddhists of the far East +had held much the same theory of endless retribution several centuries +before; and that Dante, with his various <i>bolge</i>, tenanted each +by its various species of sinners, was merely re-echoing the horrors +which are to be seen painted on the walls of any Buddhist temple, as +they were on the walls of so many European churches during the Middle +Ages, when men really believed in that same Tartarology, with the same +intensity with which they now believe in the conclusions of astronomy +or of chemistry.<br> +<br> +To them, indeed, it was all an indisputable or physical fact, as any +astronomic or chemical fact would have been; for they saw it with their +own eyes.<br> +<br> +Virgil had said that the mouth of Tartarus was there in Italy, by the +volcanic lake of Avernus; and after the first eruption of Vesuvius in +the first century, nothing seemed more probable. Etna, Stromboli, +Hecla, must be, likewise, all mouths of hell; and there were not wanting +holy hermits who had heard within those craters, shrieks and clanking +chains, and the shouts of demons tormenting endlessly the souls of the +lost. And now, how has all this been shaken? How much of +all this does any educated man, though he be pious, though he desire +with all his heart to be orthodox - and is orthodox in fact - how much +of all this does he believe, as he believes that the earth is round, +or, that if he steals his neighbour’s goods he commits a crime?<br> +<br> +For, since these days, the earth has been shaken, and with it the heavens +likewise, in that very sense in which the expression is used in the +text. Our conceptions of them have been shaken. The Copernican +system shook them, when it told men that the earth was but a tiny globular +planet revolving round the sun. Geology shook them, when it told +men that the earth has endured for countless ages, during which whole +continents have been submerged, whole seas become dry land, again and +again. Even now the heavens and the earth are being shaken by +researches into the antiquity of the human race, and into the origin +and the mutability of species, which, issue in what results they may, +will shake for us, meanwhile, theories which are venerable with the +authority of nearly eighteen hundred years, and of almost every great +Doctor since St. Augustine.<br> +<br> +And as our conception of the physical universe has been shaken, the +old theory of a Tartarus beneath the earth has been shaken also, till +good men have been glad to place Tartarus in a comet, or in the sun, +or to welcome the possible, but unproved hypothesis, of a central fire +in the earth’s core, not on any scientific grounds, but if by +any means a spot may be found in space corresponding to that of which +Virgil, Dante, and Milton sang.<br> +<br> +And meanwhile - as was to be expected from a generation which abhors +torture, labours for the reformation of criminals, and even doubts whether +it should not abolish capital punishment - a shaking of the heavens +is abroad, of which we shall hear more and more, as the years roll on +- a general inclination to ask whether Holy Scripture really endorses +the Middle-age notions of future punishment in endless torment? +Men are writing and speaking on this matter, not merely with ability +and learning, but with a piety, and reverence for Scripture which (rightly +or wrongly employed) must, and will, command attention. They are +saying that it is not those who deny these notions who disregard the +letter of Scripture, but those who assert them; that they are distorting +the plain literal text, in order to make Scripture fit the writings +of Dante and Milton, when they translate into ‘endless torments +after death,’ such phrases as the outer darkness, the undying +worm, the Gehenna of fire - which manifestly (say these men), if judged +by fair rules of interpretation, refer to this life, and specially to +the fate of the Jewish nation: or when they tell us that eternal death +means really eternal life, only in torments. We demand, they say, +not a looser, but a stricter; not a more metaphoric, but a more literal; +not a more careless, but a more reverent interpretation of Scripture; +and whether this demand be right or wrong, it will not pass unheard.<br> +<br> +And even more severely shaken, meanwhile, is that mediæval conception +of heaven and hell, by the question which educated men are asking more +and more:- ‘Heaven and hell - the spiritual world - Are they merely +invisible places in space, which may become visible hereafter? or are +they not rather the moral world - the world of right and wrong? +Love and righteousness - is not that the heaven itself wherein God dwells? +Hatred and sin - is not that hell itself, wherein dwells all that is +opposed to God?’<br> +<br> +And out of that thought, right or wrong, other thoughts have sprung +- of ethics, of moral retribution - not new at all (say these men), +but to be found in Scripture, and in the writings of all great Christian +divines, when they have listened, not to systems, but to the voice of +their own hearts.<br> +<br> +‘We do not deny’ (they say) ‘that the wages of sin +are death. We do not deny the necessity of punishment - the certainty +of punishment. We see it working awfully enough around us in this +life; we believe that it may work in still more awful forms in the life +to come. Only tell us not that it must be endless, and thereby +destroy its whole purpose, and (as we think) its whole morality. +We, too, believe in an eternal fire; but we believe its existence to +be, not a curse, but a Gospel and a blessing, seeing that that fire +is God Himself, who taketh away the sins of the world, and of whom it +is therefore written, Our God is a consuming fire.’<br> +<br> +Questions, too, have arisen, of - ‘What <i>is</i> moral retribution? +Should punishment have any end but the good of the offender? Is +God so controlled that He must needs send into the world beings whom +He knows to be incorrigible, and doomed to endless misery? And +if not so controlled, then is not the other alternative as to His character +more fearful still? Does He not bid us copy Him, His justice, +His love? Then is that His justice, is that His love, which if +we copied we should be unjust and unloving utterly? Are there +two moralities, one for God, and quite another for man, made in the +image of God? Can these dark dogmas be true of a Father who bids +us be perfect as He is, in that He sends His sun to shine on the evil +and the good, and His rain on the just and unjust? Or of a Son +who so loved the world that He died to save the world and surely not +in vain?’<br> +<br> +These questions - be they right or wrong - educated men and women of +all classes and denominations - orthodox, be it remembered, as well +as unorthodox - are asking, and will ask more and more, till they receive +an answer. And if we of the clergy cannot give them an answer +which accords with their conscience and their reason; if we tell them +that the words of Scripture, and the integral doctrines of Christianity, +demand the same notions of moral retribution as were current in the +days when men racked criminals, burned heretics alive, and believed +that every Mussulman whom they slaughtered in a crusade went straight +to endless torments, - then evil times will come, both for the clergy +and the Christian religion, for many a yeas henceforth.<br> +<br> +What then are we to believe? What are we to do, amid this shaking +of the earth and heaven? Are we to degenerate into a lazy and +heartless scepticism, which, under pretence of liberality and charity, +believes that everything is a little true, everything is a little false +- in one word, believes nothing at all? Or are we to degenerate +into unmanly and faithless wailings, crying out that the flood of infidelity +is irresistible, that the last days are come, and that Christ has deserted +His Church?<br> +<br> +Not if we will believe the text. The text tells us of something +which cannot be moved, though all around it reel and crumble - of a +firm standing-ground, which would endure, though the heavens should +pass away as a scroll, and the earth should be removed, and cast into +the midst of the sea.<br> +<br> +We have a kingdom, the Scripture says, which cannot be moved, even the +kingdom of Him whom it calls shortly after ‘Jesus Christ, the +same yesterday, to-day and for ever.’ An eternal and unchangeable +kingdom, ruled by an eternal and unchangeable King. That is what +cannot be moved.<br> +<br> +Scripture does not say that we have an unchangeable cosmogony, an unchangeable +theory of moral retribution, an unchangeable system of dogmatic propositions. +Whether we have, or have not, it is not of them that Scripture reminds +the Jews, when the heavens and the earth were shaken; when their own +nation and worship were in their death-agony, and all the beliefs and +practices of men were in a whirl of doubt and confusion, of decay and +birth side by side, such as the world had never seen before. Not +of them does it remind the Jews, but of the changeless kingdom, and +the changeless King.<br> +<br> +My friends, lay it seriously to heart, once and for all. Do you +believe that you are subjects of that kingdom, and that Christ is the +living, ruling, guiding King thereof? Whatsoever Scripture does +not say, Scripture speaks of that, again and again, in the plainest +terms. But do you believe it? These are days in which the +preacher ought to ask every man whether he believes it, and bid him, +of whatever else he repents of, to repent, at least, of not having believed +this primary doctrine (I may almost say) of Scripture and of Christianity.<br> +<br> +But if you do believe it, will it seem strange to you to believe this +also, - That, considering who Christ is, the co-eternal and co-equal +Son of God, He may be actually governing His kingdom; and if so, that +He may know better how to govern it than such poor worms as we? +That if the heavens and the earth be shaken, Christ Himself may be shaking +them? if opinions be changing, Christ Himself may be changing them? +If new truths and facts are being discovered, Christ Himself may be +revealing them? That if those truths seem to contradict the truths +which He has already taught us, they do not really contradict them, +any more than those reasserted in the sixteenth century? That +if our God be a consuming fire, He is now burning up (to use St. Paul’s +parable) the chaff and stubble which men have built on the one foundation +of Christ, that, at last, nought but the pure gold may remain? +Is it not possible? Is it not most probable, if we only believe +that Christ is a real, living King, an active, practical King, - who, +with boundless wisdom and skill, love and patience, is educating and +guiding Christendom, and through Christendom the whole human race?<br> +<br> +If men would but believe that, how different would be their attitude +toward new facts, toward new opinions! They would receive them +with grace; gracefully, courteously, fairly, charitably, and with that +reverence and godly fear which the text tells us is the way to serve +God acceptably. They would say: ‘Christ (so the Scripture +tells us) has been educating man through Abraham, through Moses, through +David, through the Jewish prophets, through the Greeks, through the +Romans; then through Himself, as man as well as God; and after His ascension, +through His Apostles, especially through St. Paul, to an ever-increasing +understanding of God, and the universe, and themselves. And even +after their time He did not cease His education. Why should He? +How could He, who said of Himself, “All power is given to me in +heaven and earth;” “Lo, I am with you alway to the end of +the world;” and again, “My Father worketh hitherto, and +I work?”<br> +<br> +‘At the Reformation in the sixteenth century He called on our +forefathers to repent - that is, to change their minds - concerning +opinions which had been undoubted for more than a thousand years. +Why should He not be calling on us at this time likewise? And +if any answer, that the Reformation was only a return to the primitive +faith of the Apostles - Why should not this shaking of the hearts and +minds of men issue in a still further return, in a further correction +of errors, a further sweeping away of additions, which are not integral +to the Christian creeds, but which were left behind, through natural +and necessary human frailty, by our great Reformers? Wise they +were, - good and great, - as giants on the earth, while we are but as +dwarfs; but, as the hackneyed proverb tells us, the dwarf on the giant’s +shoulders may see further than the giant himself.’<br> +<br> +Ah! that men would approach new truth in that spirit; in the spirit +of godly fear, which is inspired by the thought that we are in the kingdom +of God, and that the King thereof is Christ, both God and man, once +crucified for us, now living for us for ever! Ah! that they would +thus serve God, waiting, as servants before a lord, for the slightest +sign which might intimate his will! Then they would look at new +truths with caution; in that truly conservative spirit which is the +duty of all Christians, and the especial strength of the Englishman. +With caution, - lest in grasping eagerly after what is new, we throw +away truth which we have already: but with awe and reverence; for Christ +may have sent the new truth; and he who fights against it, may haply +be found fighting against God. And so would they indeed obey the +Apostolic injunction - Prove all things, hold fast that which is good, +- that which is pure, fair, noble, tending to the elevation of men; +to the improvement of knowledge, justice, mercy, well-being; to the +extermination of ignorance, cruelty, and vice. That, at least, +must come from Christ, unless the Pharisees were right when they said +that evil spirits could be cast out by Beelzebub, prince of the devils.<br> +<br> +How much more Christian, reverent, faithful, as well as more prudent, +rational, and philosophical, would such a temper be than that which +condemns all changes <i>à priori</i>, at the first hearing, or +rather, too often, without any hearing at all, in rage and terror, like +that of the animal who at the same moment barks at, and runs away from, +every unknown object.<br> +<br> +At least that temper of mind will give us calm; faith, patience, hope, +charity, though the heavens and the earth are shaken around us. +For we have received a kingdom which cannot be moved, and in the King +thereof we have the most perfect trust: for us He stooped to earth, +was born, and died on the cross; and can we not trust Him? Let +Him do what He will; let Him teach us what He will; let Him lead us +whither He will. Wherever He leads, we shall find pasture. +Wherever He leads, must be the way of truth, and we will follow, and +say, as Socrates of old used to say, Let us follow the Logos boldly, +whithersoever it leadeth. If Socrates had courage to say it, how +much more should we, who know what he, good man, knew not, that the +Logos is not a mere argument, train of thought, necessity of logic, +but a Person - perfect God and perfect man, even Jesus Christ, ‘the +same yesterday, to-day, and for ever,’ who promised of old, and +therefore promises to us, and our children after us, to lead those who +trust Him into all truth.<br> +<br> +<br> +<br> +SERMON VII. THE BATTLE OF LIFE<br> +<br> +<br> +<br> +GALATIANS v. 16, 17.<br> +<br> +I say then, Walk in the Spirit, and ye shall not fulfil the lust of +the flesh. For the flesh lusteth against the Spirit, and the Spirit +against the flesh: so that ye cannot do the things that ye would.<br> +<br> +<br> +A great poet speaks of ‘Happiness, our being’s end and aim;’ +and he has been reproved for so doing. Men have said, and wisely, +the end and aim of our being is not happiness, but goodness. If +goodness comes first, then happiness may come after. But if not, +something better than happiness may come, even blessedness.<br> +<br> +This it is, I believe, which our Lord may have meant when He said, ‘He +that saveth his life, or soul’ (for the two words in Scripture +mean exactly the same thing), ‘shall lose it. And he that +loseth his life, shall save it. For what is a man profited if +he gain the whole world, and lose his own life?’<br> +<br> +How is this? It is a hard saying. Difficult to believe, +on account of the natural selfishness which lies deep in all of us. +Difficult even to understand in these days, when religion itself is +selfish, and men learn more and more to think that the end and aim of +religion is not to make them good while they live, but merely to save +their souls after they die.<br> +<br> +But whether it be hard to understand or not, we must understand it, +if we would be good men. And how to understand it, the Epistle +for this day will teach us.<br> +<br> +‘Walk in the Spirit, and ye shall not fulfil the lust of the flesh.’ +The Spirit, which is the Spirit of God within our hearts and conscience, +says - Be good. The flesh, the animal, savage nature, which we +all have in common with the dumb animals, says - Be happy. Please +yourself. Do what you like. Eat and drink, for to-morrow +you die.<br> +<br> +But, happily for us, the Spirit lusts against the flesh. It draws +us the opposite way. It lifts us up, instead of dragging us down. +It has nobler aims, higher longings. It, as St. Paul puts it, +will not let us do the things that we would. It will not let us +do just what we like, and please ourselves. It often makes us +unhappy just when we try to be happy. It shames us, and cries +in our hearts - You were not meant merely to please yourselves, and +be as the beasts which perish.<br> +<br> +But how few listen to that voice of God’s Spirit within their +hearts, though it be just the noblest thing of which they will ever +be aware on earth!<br> +<br> +How few listen to it, till the lusts of the flesh are worn out, and +have worn them out likewise, and made them reap the fruit which they +have sowed - sowing to the selfish flesh, and of the selfish flesh reaping +corruption.<br> +<br> +The young man says - I will be happy and do what I like; and runs after +what he calls pleasure. The middle-aged man, grown more prudent, +says - I will be happy yet, and runs after money, comfort, fame and +power. But what do they gain? ‘The works of the flesh,’ +the fruit of this selfish lusting after mere earthly happiness, ‘are +manifest, which are these:’ - not merely that open vice and immorality +into which the young man falls when he craves after mere animal pleasure, +but ‘hatred, variance, emulations, wrath, strife, seditions, heresies’ +- <i>i.e</i>., factions in Church or State - ‘envyings, murders, +and such like.’<br> +<br> +Thus men put themselves under the law. Not under Moses’ +law, of course, but under some law or other.<br> +<br> +For why has law been invented? Why is it needed, with all its +expense? Law is meant to prevent, if possible, men harming each +other by their own selfishness, by those lusts of the flesh which tempt +every man to seek his own happiness, careless of his neighbour’s +happiness, interest, morals; by all the passions which make men their +own tormentors, and which make the history of every nation too often +a history of crime, and folly, and faction, and war, sad and shameful +to read; all those passions of which St. Paul says once and for ever, +that those who do such things ‘shall not inherit the kingdom of +God.’<br> +<br> +These are the sad consequences of giving way to the flesh, the selfish +animal nature within us: and most miserable would man be if that were +all he had to look to. Miserable, were there not a kingdom of +God, into which he could enter all day long, and be at peace; and a +Spirit of God, who would raise him up to the spiritual life of love, +joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance; +and a Son of God, the King of that kingdom, the Giver of that Spirit, +who cries for ever to every one of us - ‘Come unto Me, ye that +are weary and heavy laden, and I will give you rest. Take My yoke +on you, and learn of Me, for I am meek and lowly of heart; and ye shall +find rest unto your souls.’<br> +<br> +Love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, +temperance; these are the fruits of the Spirit: the spirit of unselfishness; +the spirit of charity; the spirit of justice; the spirit of purity; +the Spirit of God. Against them there is no law. He who +is guided by this Spirit, and he only, may do what he would; for he +will wish to do nought but what is right. He is not under the +law, but under grace; and full of grace will he be in all his words +and works. He has entered into the kingdom of God, and is living +therein as God’s subject, obeying the royal law of liberty - ‘Thou +shalt love thy neighbour as thyself.’<br> +<br> +‘The flesh lusteth against the Spirit, and the Spirit against +the flesh, so that ye cannot do the things that ye would,’ says +St. Paul.<br> +<br> +My friends, this is the battle of life.<br> +<br> +In every one of us, more or less, this battle is going on; a battle +between the flesh and the Spirit, between the animal nature and the +divine grace. In every one of us, I say, who is not like the heathen, +dead in trespasses and sins; in every one of us who has a conscience, +excusing or else accusing us. There are those - a very few, I +hope - who are sunk below that state; who have lost their sense of right +and wrong; who only care to fulfil the lusts of the flesh in pleasure, +ease, and vanity. There are those in whom the voice of conscience +is lead for a while, silenced by self-conceit; who say in their prosperity, +like the foolish Laodiceans, ‘I am rich, and increased with goods, +and have need of nothing,’ and know not that in fact and reality, +and in the sight of God, they are ‘wretched, and miserable, and +poor, and blind, and naked.’<br> +<br> +Happy, happy for any and all of us, - if ever we fall into that dream +of pride and false security, - to be awakened again, however painful +the awakening may be! Happy for every man that the battle between +the Spirit and the flesh should begin in him again and again, as long +as his flesh is not subdued to his spirit. If he be wrong, the +greatest blessing which can happen to him is, that he should find himself +in the wrong. If he have been deceiving himself, the greatest +blessing is, that God should anoint his eyes that he may see - see himself +as he is; see his own inbred corruption; see the sin which doth so easily +beset him, whatever it may be. Whatever anguish of mind it may +cost him, it is a light price to pay for the inestimable treasure which +true repentance and amendment brings; the fine gold of solid self-knowledge, +tried in the fire of bitter experience; the white raiment of a pure +and simple heart; the eye-salve of honest self-condemnation and noble +shame. If he have but these - and these God will give him, in +answer to prayer, the prayer of a broken and a contrite heart - then +he will be able to carry on the battle against the corrupt flesh, with +its affections and lusts, in hope. In the assured hope of final +victory. ‘For greater is He that is with us, than he that +is against us? He that is against us is our self, our selfish +self; our animal nature; and He that is with us is God; God and none +other: and who can pluck us out of His hand?<br> +<br> +My friends, the bread and the wine on that table are God’s own +sign to us that He will not leave us to be, like the savage, the slaves +of our own animal natures; that He will feed not merely our bodies with +animal, but our souls with spiritual food; giving us strength to rise +above our selfish selves; and so subdue the flesh to the Spirit, that +at last, however long and weary the fight, however sore wounded and +often worsted we may be, we shall conquer in the battle of life.<br> +<br> +<br> +<br> +SERMON VIII. FREE GRACE<br> +(<i>Preached before the Queen at Windsor, March 12, 1865</i>.)<br> +<br> +<br> +<br> +ISAIAH iv. 1.<br> +<br> +Ho, every one that thirsteth, come ye to the waters, and he that hath +no money; come ye, buy, and eat; yea, come, buy wine and milk without +money and without price.<br> +<br> +<br> +Every one who knows his Bible as he should, knows well this noble chapter. +It seems to be one of the separate poems or hymns of which the Book +of Isaiah is composed. It is certainly one of the most beautiful +of them, and also one of the deepest. So beautiful is it, that +the good men of old who translated the Bible into English, could not +help catching the spirit of the words as they went on with their work, +and making the chapter almost a hymn in English, as it is a hymn in +Hebrew. Even the very sound of the words, as we listen to them, +is a song in itself; and there is perhaps no more perfect piece of writing +in the English language, than the greater part of this chapter.<br> +<br> +This may not seem a very important matter; and yet those good men of +old must have felt that there was something in this chapter which went +home especially to their hearts, and would go home to the hearts of +us for whose sake they translated it.<br> +<br> +And those good men judged rightly. The care which they bestowed +on Isaiah’s words has not been in vain. The noble sound +of the text has caught many a man’s ears, in order that the noble +meaning of the text might touch his heart, and bring him back again +to God, to seek Him while He may be found, and call on Him while He +is near; that so the wicked might forsake his way, and the unrighteous +man his thoughts, and return to God, for He will have compassion, and +to our God, for He will abundantly pardon; and that he might find that +God’s thoughts are not as man’s thoughts, nor His ways as +man’s ways, saith the Lord; for as the heavens are higher than +the earth, so are His ways and thoughts higher than ours.<br> +<br> +Yes - I believe that the beauty of this chapter has made many a man +listen to it, who had perhaps never cared to listen to any good before; +and learn a precious lesson from it, which he could learn nowhere save +in the Bible.<br> +<br> +For this text is one of those which have been called the Evangelical +Prophecies, in which the prophet rises far above Moses’ old law, +and the letter of it, which, as St. Paul says, is a letter which killeth; +and the spirit of it, which is a spirit which, as St. Paul says, gendereth +to bondage and slavish dread of God: an utterance in which the prophet +sees by faith the Lord Jesus Christ and His free grace revealed - dimly, +of course, and in a figure - but still revealed by the Spirit of God, +who spake by the prophets. As St. Paul says, Moses’ law +made nothing perfect, and therefore had to be disannulled for its unprofitableness +and weakness, and a better hope brought in, by which we draw near to +God. And here, in this text, we see the better hope coming in, +and as it were dawning upon men - the dawn of the Sun of Righteousness, +Jesus Christ our Lord, who was to rise afterwards, to be a light to +lighten the Gentiles, and the glory of His people Israel.<br> +<br> +And what was this better hope? One, St. Paul says, by which we +could draw nigh to God; come near to Him; as to a Father, a Saviour, +a Comforter, a liege lord - not a tyrant who holds us against our will +as his slaves, but a liege lord who holds us with our will as His tenants, +His vassals, His liege men, as the good old English words were; one +who will take His vassals into His counsel, and inform them with His +Spirit, and teach them His mind, that they may do His will and copy +His example, and be treated by Him as His friends - in spite of the +infinite difference of rank between them and Him, which they must never +forget.<br> +<br> +But though the difference of rank be infinite and boundless - for it +is the difference between sinful man and God perfect for ever - yet +still man can now draw near to God. He is not commanded to stand +afar off in fear and trembling, as the old Jews were at Sinai. +We have not come, says St. Paul, to a mount which burned with fire, +and blackness, and darkness, and storm, and the sound of a trumpet, +and the voice of words, which those who heard entreated that they should +not be spoken to them any more: for they could not endure that which +was commanded: but we are come to the city of the living God, the heavenly +Jerusalem, and to the Church of the first-born which are written in +heaven, and to God the Judge of all, and to the spirits of just men +made perfect, and to Jesus the Mediator of the new covenant, and to +the blood of sprinkling.<br> +<br> +We are come to God, the Judge of all, and to Christ - not bidden to +stand afar off from them. That is the point to which I wish you +to attend. For this agrees with the words of the text, ‘Ho, +every one that thirsteth, come ye to the waters.’<br> +<br> +This message it is, which made this chapter precious in the eyes of +the good men of old. This message it is, which has made it precious, +in all times, to thousands of troubled, hard-worked, weary, afflicted +hearts. This is what has made it precious to thousands who were +wearied with the burden of their sins, and longed to be made righteous +and good; and knew bitterly well that they could not make themselves +good, but that God alone could do that; and so longed to come to God, +that they might be made good: but did not know whether they might come +or not; or whether, if they came, God would receive them, and help them, +and convert them. This message it is, which has made the text +an evangelical prophecy, to be fulfilled only in Christ - a message +which tells men of a God who says, Come. Of a God whom Moses’ +law, saying merely, ‘Thou shalt not,’ did not reveal to +us, divine and admirable as it was, and is, and ever will be. +Of a God whom natural religion, such as even the heathen, St. Paul says, +may gain from studying God’s works in this wonderful world around +us - of a God, I say, whom natural religion does not reveal to us, divine +and admirable as it is. But of a God who was revealed, step by +step, to the Psalmists and the Prophets, more and more clearly as the +years went on; of a God who was fully and utterly revealed, not merely +by, but in Jesus Christ our Lord, who was Himself that God, very God +of very God begotten, being the brightness of His Father’s glory, +and the express image of His person; whose message and call, from the +first day of His ministry to His glorious ascension, was, Come.<br> +<br> +Come unto me, ye that are weary and heavy laden, and I will refresh +you.<br> +<br> +Come unto Me, and take My yoke on you: for My yoke is easy, and My burden +is light.<br> +<br> +I am the bread of life. He that cometh to Me shall never hunger, +and he that believeth in Me shall never thirst.<br> +<br> +All that the Father hath given Me shall come unto Me. And he that +cometh to Me I will in no wise cast out.<br> +<br> +Nay, the very words of this prophecy Christ took to Himself again and +again, speaking of Himself as the fountain of life, health and light; +when He stood and cried, saying, If any man thirst, let him come to +Me, and drink.<br> +<br> +Come unto Me, that ye may have life, is the message of Jesus Christ, +both God and man. Come, that you may have forgiveness of your +sins; come, that you may have the Holy Spirit, by which you may sin +no more, but live the life of the Spirit, the everlasting life of goodness, +by which the spirits of just men, and angels, and archangels, live for +ever before God.<br> +<br> +And what says St. Paul? See that ye refuse not Him that speaketh. +For if they escaped not, who refused Him that spake on earth, much more +shall not we escape, if we turn away from Him that speaketh from heaven.<br> +<br> +Yes. The goodness of God, the condescension of God, instead of +making it more easy for sinners to escape, makes it, if possible, more +difficult. There are those who fancy that because God is merciful +- because it is written in this very chapter, Let a man return to the +Lord, and He will have mercy; and to our God, for He will abundantly +pardon, - that, therefore, God is indulgent, and will overlook their +sins; forgetting that in the verse before it is said, Let the wicked +forsake his ways, and the unrighteous man his thoughts, and then - but +not till then - let him return to God, to be received with compassion +and forgiveness.<br> +<br> +Too many know not, as St. Paul says, that the goodness of God leads +men, not to sin freely and carelessly without fear of punishment, but +leads them to repentance. And yet do not our own hearts and consciences +tell us that it is so? That it is more base, and more presumptuous +likewise, to turn away from one who speaks with love, than one who speaks +with sternness; from one who calls us to come to him, with boundless +condescension, than from one who bids us stand afar off and tremble?<br> +<br> +Those Jews of old, when they refused to hear God speaking in the thunders +of Sinai, committed folly. We, if we refuse to hear God speaking +in the tender words of Jesus crucified for us, commit an equal folly: +but we commit baseness and ingratitude likewise. They rebelled +against a Master: we rebel against a Father.<br> +<br> +But, though we deny Him, He cannot deny Himself. We may be false +to Him, false to our better selves, false to our baptismal vows: but +He cannot be false. He cannot change. He is the same yesterday, +to-day, and for ever. What He said on earth, that He says eternally +in heaven: If any man thirst, let him come to Me and drink.<br> +<br> +Eternally, and for ever, in heaven, says St. John, Christ says, and +is, and does, what Isaiah prophesied that He would say, and be, and +do, - I am the root and offspring of David, and the bright and morning +star. And the Spirit and the Bride (His Spirit and His Church) +say, Come. And let him that is athirst, Come: and whosoever will, +let him take of the water of life freely. For ever He calls to +every anxious soul, every afflicted soul, every weary soul, every discontented +soul, to every man who is ashamed of himself, and angry with himself, +and longs to live a soberer, gentler, nobler, purer, truer, more useful +life - Come. Let him who hungers and thirsts after righteousness, +come to the waters; and he that hath no silver - nothing to give to +God in return for all His bounty - let him buy without silver, and eat; +and live for ever that eternal life of righteousness, holiness, and +peace, and joy in the Holy Spirit, which is the one true and only salvation +bought for us by the precious blood of Christ, our Lord.<br> +<br> +<br> +<br> +SERMON IX. EZEKIEL’S VISION<br> +(<i>Preached before the Queen at Windsor, June 16, 1864</i>.)<br> +<br> +<br> +<br> +EZEKIEL i. 1, 26.<br> +<br> +Now it came to pass, as I was among the captives by the river of Chebar, +that the heavens were opened, and I saw visions of God. And upon +the likeness of the throne was the likeness as the appearance of a man.<br> +<br> +<br> +Ezekiel’s Vision may seem to some a strange and unprofitable subject +on which to preach. It ought not to be so in fact. All Scripture +is given by Inspiration of God, and is profitable for teaching, for +correction, for reproof, for instruction in righteousness. And +so will this Vision be to us, if we try to understand it aright. +We shall find in it fresh knowledge of God, a clearer and fuller revelation, +made to Ezekiel, than had been, up to his time, made to any man.<br> +<br> +I am well aware that there are some very difficult verses in the text. +It is difficult, if not impossible, to understand exactly what presented +itself to Ezekiel’s mind.<br> +<br> +Ezekiel saw a whirlwind come out of the north; a whirling globe of fire; +four living creatures coming out of the midst thereof. So far +the imagery is simple enough, and grand enough. But when he begins +to speak of the living creatures, the cherubim, his description is very +obscure. All that we discover is, a vision of huge creatures with +the feet, and (as some think) the body of an ox, with four wings, and +four faces, - those of a man, an ox, a lion, and an eagle. Ezekiel +seems to discover afterwards that these are the cherubim, the same which +overshadowed the ark in Moses’ tabernacle and Solomon’s +temple - only of a more complex form; for Moses’ and Solomon’s +cherubim are believed to have had but one face each, while Ezekiel’s +had four.<br> +<br> +Now, concerning the cherubim, and what they meant, we know very little. +The Jews, at the time of the fall of Jerusalem, had forgotten their +meaning. Josephus, indeed, says they had forgotten their very +shape.<br> +<br> +Some light has been thrown, lately, on the figures of these creatures, +by the sculptures of those very Assyrian cities to which Ezekiel was +a captive, - those huge winged oxen and lions with human heads; and +those huge human figures with four wings each, let down and folded round +them just as Ezekiel describes, and with heads, sometimes of the lion, +and sometimes of the eagle. None, however, have been found as +yet, I believe, with four faces, like those of Ezekiel’s Vision; +they are all of the simpler form of Solomon’s cherubim. +But there is little doubt that these sculptures were standing there +perfect in Ezekiel’s time, and that he and the Jews who were captive +with him may have seen them often. And there is little doubt also +what these figures meant: that they were symbolic of royal spirits - +those thrones, dominations, princedoms, powers, of which Milton speaks, +- the powers of the earth and heaven, the royal archangels who, as the +Chaldæans believed, governed the world, and gave it and all things +life; symbolized by them under the types of the four royal creatures +of the world, according to the Eastern nations; the ox signifying labour, +the lion power, the eagle foresight, and the man reason.<br> +<br> +So with the wheels which Ezekiel sees. We find them in the Assyrian +sculptures - wheels with a living spirit sitting in each, a human figure +with outspread wings; and these seem to have been the genii, or guardian +angels, who watched over their kings, and gave them fortune and victory.<br> +<br> +For these Chaldæans were specially worshippers of angels and spirits; +and they taught the Jews many notions about angels and spirits, which +they brought home with them into Judæa after the captivity.<br> +<br> +Of them, of course, we read little or nothing in Holy Scripture; but +there is much, and too much, about them in the writings of the old Rabbis, +the Scribes and Pharisees of the New Testament.<br> +<br> +Now Ezekiel, inspired by the Spirit of God, rises far above the old +Chaldæans and their dreams. Perhaps the captive Jews were +tempted to worship these cherubim and genii, as the Chaldæans +did; and it may be that Ezekiel was commissioned by God to set them +right, and by his vision to give a type, pattern, or picture of God’s +spiritual laws, by which He rules the world.<br> +<br> +Be that as it may. In the first place, Ezekiel’s cherubim +are far more wonderful and complicated than those which he would see +on the walls of the Assyrian buildings. And rightly so; for this +world is far more wonderful, more complicated, more cunningly made and +ruled, than any of man’s fancies about it; as it is written in +the Book of Job, - ‘Where wast thou when I laid the foundations +of the earth? declare, if thou hast understanding. Whereupon are +the foundations thereof fastened? or who laid the corner-stone thereof; +when the morning stars sang together, and all the sons of God shouted +for joy?’<br> +<br> +Next (and this is most important), these different cherubim were not +independent of each other, each going his own way, and doing his own +will. Not so. Ezekiel had found in them a divine and wonderful +order, by which the services of angels as well as of men are constituted. +Orderly and harmoniously they worked together. Out of the same +fiery globe, from the same throne of God, they came forth all alike. +They turned not when they went; whithersoever the Spirit was to go, +they went, and ran and returned like a flash of lightning. Nay, +in one place he speaks as if all the four creatures were but one creature: +‘This is the living creature which I saw by the river of Chebar.’<br> +<br> +And so it is, we may be sure, in the world of God, whether in the earthly +or in the heavenly world. All things work together, praising God +and doing His will. Angels and the heavenly host; sun and moon; +stars and light; fire and hail; snow and vapour; wind and storm: all +fulfil His word. ‘He hath made them fast for ever and ever: +He hath given them a law which shall not be broken.’ For +before all things, under all things, and through all things, is a divine +unity and order; all things working towards one end, because all things +spring from one beginning, which is the bosom of God the Father.<br> +<br> +And so with the wheels; the wheels of fortune and victory, and the fate +of nations and of kings. ‘They were so high,’ Ezekiel +said, ‘that they were dreadful.’ But he saw no human +genius sitting, one in each wheel of fortune, each protecting his favourite +king and nation. These, too, did not go their own way and of their +own will. They were parts of God’s divine and wonderful +order, and obeyed the same laws as the cherubim. ‘And when +the living creatures went, the wheels went with them; for the spirit +of the living creature was in the wheels.’ Everywhere was +the same divine unity and order; the same providence, the same laws +of God, presided over the natural world and over the fortunes of nations +and of kings. Victory and prosperity was not given arbitrarily +by separate genii, each genius protecting his favourite king, each genius +striving against the other on behalf of his favourite. Fortune +came from the providence of One Being; of Him of whom it is written, +‘God standeth in the congregation of princes: He is the judge +among gods.’ And again, ‘The Lord is King, be the +people never so impatient: He sitteth between the cherubim, be the earth +never so unquiet.’<br> +<br> +And is this all? God forbid. This is more than the Chaldæans +saw, who worshipped angels and not God - the creature instead of the +Creator. But where the Chaldæan vision ended, Ezekiel’s +only began. His prophecy rises far above the imaginations of the +heathen.<br> +<br> +He hears the sound of the wings of the cherubim, like the tramp of an +army, like the noise of great waters, like the roll of thunder, the +voice of Almighty God: but above their wings he sees a firmament, which +the heathen cannot see, clear as the flashing crystal, and on that firmament +a sapphire throne, and round that throne a rainbow, the type of forgiveness +and faithfulness, and on that throne A Man.<br> +<br> +And the cherubim stand, and let down their wings in submission, waiting +for the voice of One mightier than they. And Ezekiel falls upon +his face, and hears from off the throne a human voice, which calls to +him as human likewise, ‘Son of man, stand upon thy feet, and I +will speak to thee.’<br> +<br> +This, this is Ezekiel’s vision: not the fiery globe merely, nor +the cherubim, nor the wheels, nor the powers of nature, nor the angelic +host - dominions and principalities, and powers - but The Man enthroned +above them all, the Lord and Guide and Ruler of the universe; He who +makes the winds His angels, and the flames of fire His ministers; and +that Lord speaking to him, not through cherubim, not through angels, +not through nature, not through mediators, angelic or human, but speaking +direct to him himself, as man speaks to man.<br> +<br> +As man speaks to man. This is the very pith and marrow of the +Old Testament and of the New; which gradually unfolds itself, from the +very first chapter of Genesis to the last of Revelation, - that man +is made in the likeness of God; and that therefore God can speak to +him, and he can understand God’s words and inspirations.<br> +<br> +Man is like God; and therefore God, in some inconceivable way, is like +man. That is the great truth set forth in the first chapter of +Genesis, which goes on unfolding itself more clearly throughout the +Old Testament, till here, in Ezekiel’s vision, it comes to, perhaps, +its clearest stage save one.<br> +<br> +That human appearance speaks to Ezekiel, the hapless prisoner of war, +far away from his native land. And He speaks to him with human +voice, and claims kindred with him as a human being, saying, ‘Son +of man.’ That is very deep and wonderful. The Lord +upon His throne does not wish Ezekiel to think how different He is to +him, but how like He is to him. He says not to Ezekiel, - ‘Creature +infinitely below Me! Dust and ashes, unworthy to appear in My +presence! Worm of the earth, as far below Me and unlike Me as +the worm under thy feet is to thee!’ but, ‘Son of man; creature +made in My image and likeness, be not afraid! Stand on thy feet, +and be a man; and speak to others what I speak to thee.’<br> +<br> +After that great revelation of God there seems but one step more to +make it perfect; and that step was made in God’s good time, in +the Incarnation of our Lord Jesus Christ.<br> +<br> +Forasmuch as the children are partakers of flesh and blood, He also +- He whom Ezekiel saw in human form enthroned on high - He took part +of flesh and blood likewise, and was not ashamed, yea, rather rejoiced, +to call Himself, what He called Ezekiel, the Son of Man.<br> +<br> +‘And the Word was made flesh, and dwelt among us; and we beheld +His glory.’ And why?<br> +<br> +For many reasons; but certainly for this one. To make men feel +more utterly and fully what Ezekiel was made to feel. That God +could thoroughly feel for man; and that man could thoroughly trust God.<br> +<br> +That God could thoroughly feel for man. For we have a High Priest +who has been made perfect by sufferings, tempted in all points like +as we are; and we can<br> +<br> +<br> +‘Look to Him who, not in vain,<br> +Experienced every human pain;<br> +He sees our wants, allays our fears,<br> +And counts and treasures up our tears.’<br> +<br> +<br> +Again, - That man could utterly trust God. For when St. John and +his companions (simple fishermen) beheld the glory of Jesus, the Incarnate +Word, what was it like? It was ‘full of grace and truth;’ +the perfection of human graciousness, of human truthfulness, which could +win and melt the hearts of simple folk, and make them see in Him, who +was called the carpenter’s son, the beauty of the glory of the +Godhead.<br> +<br> +‘He is the Judge of all the earth.’ And why? +Let Him Himself tell us. He says that the Father has given the +Son authority to execute judgment. And why, once more? Because +He is the Son of God? Our Lord says more, - ‘Because,’ +He says, ‘He is the Son of Man;’ who knows what is in man; +who can feel, understand, discriminate, pity, make allowances, judge +fair, and righteous, and merciful judgment, among creatures whose weakness +He has experienced, whose temptations He has felt, whose pains and sorrows +He has borne in mortal flesh and blood.<br> +<br> +Oh, Gospel and good news for the weak, the sorrowful, the oppressed; +for those who are wearied with the burden of their sins, or wearied +also by the burden of heavy responsibilities, and awful public duties! +When all mortal counsellors fail them, when all mortal help is too weak, +let them but throw themselves on the mercy of Him who sits upon the +throne, and remember that He, though immortal and eternal, is still +the Son of Man, who knows what is in man.<br> +<br> +There are times in which we are all tempted to worship other things +than God. Not, perhaps, to worship cherubim and genii, angels +and spirits, like the old Chaldees, but to worship the laws of political +economy, the laws of statesmanship, the powers of nature, the laws of +physical science, those lower messengers of God’s providence, +of which St. Paul says, ‘He maketh the winds His angels, and flames +of fire His ministers.’<br> +<br> +In such times we have need to remember Ezekiel’s lesson, that +above them all, ruling and guiding, sits He whose form is as the Son +of Man.<br> +<br> +We are not to say that any powers of nature are evil, or the laws of +any science false. Heaven forbid! Ezekiel did not say that +the cherubim were evil, or meaningless; or that the belief in angels +ministering to man was false. He said the very opposite. +But he said, All these obey one whose form is that of a man. He +rules them, and they do His will. They are but ministering spirits +before Him.<br> +<br> +Therefore we are not to disbelieve science, nor disregard the laws of +nature, or we shall lose by our folly. But we are to believe that +nature and science are not our gods. They do not rule us; our +fortunes are not in their hands. Above nature and above science +sits the Lord of nature and the Lord of science. Above all the +counsels of princes, and the struggles of nations, and the chances and +changes of this world of man, sits the Judge of princes and of peoples, +the Lord of all the nations upon earth, He by whom all things were made, +and who upholdeth all things by the word of His power; and He is man, +of the substance of His mother; most human and yet most divine; full +of justice and truth, full of care and watchfulness, full of love and +pity, full of tenderness and understanding; a Friend, a Guide, a Counsellor, +a Comforter, a Saviour to all who trust in Him. He is nearer to +us than nature and science: and He should be dearer to us; for they +speak only to our understanding; but He speaks to our human hearts, +to our inmost spirits. Nature and science cannot take away our +sins, give peace to our hearts, right judgment to our minds, strength +to our wills, or everlasting life to our souls and bodies. But +there sits One upon the throne who can. And if nature were to +vanish away, and science were to be proved (however correct as far as +it went) a mere child’s guess about this wonderful world, which +none can understand save He who made it - if all the counsels of princes +and of peoples, however just and wise, were to be confounded and come +to nought, still, after all, and beyond all, and above all, Christ would +abide for ever, with human tenderness yearning over human hearts; with +human wisdom teaching human ignorance; with human sympathy sorrowing +with human mourners; for ever saying, ‘Come unto me, ye that are +weary and heavy laden, and I will give you rest.’<br> +<br> +Cherubim and seraphim, angels and archangels, dominions and powers, +whether of nature or of grace - these all serve Him and do His work. +He has constituted their services in a wonderful order: but He has not +taken their nature on Him. Our nature He has taken on Him, that +we might be bone of His bone and flesh of His flesh; able to say to +Him for ever, in all the chances and changes of this mortal life -<br> +<br> +<br> +‘Thou, O Christ, art all I want,<br> + More than all in thee I find;<br> +Raise me, fallen; cheer me, faint;<br> + Heal me, sick; and lead me, blind.<br> +Thou of life the fountain art,<br> + Freely let me drink of Thee;<br> +Spring Thou up within my heart,<br> + Rise to all eternity.’<br> +<br> +<br> +<br> +SERMON X. RUTH<br> +<br> +<br> +<br> +RUTH ii. 4.<br> +<br> +And, behold, Boaz came from Bethlehem, and said unto the reapers, The +Lord be with you. And they answered him, The Lord bless thee.<br> +<br> +<br> +Most of you know the story of Ruth, from which my text is taken, and +you have thought it, no doubt, a pretty story. But did you ever +think why it was in the Bible?<br> +<br> +Every book in the Bible is meant to teach us, as the Article of our +Church says, something necessary to salvation. But what is there +necessary to our salvation in the Book of Ruth?<br> +<br> +No doubt we learn from it that Ruth was the ancestress of King David; +and that she was, therefore, an ancestress of our blessed Lord Jesus +Christ: but curious and interesting as that is, we can hardly call that +something necessary to salvation. There must be something more +in the book. Let us take it simply as it stands, and see if we +can find it out.<br> +<br> +It begins by telling us how a man of Bethlehem has been driven out of +his own country by a famine, he and his wife Naomi and his two sons, +and has gone over the border into Moab, among the heathen; how his two +sons have married heathen women, and the name of the one was Ruth, and +the name of the other Orpah. Then how he dies, and his two sons; +and how Naomi, his widow, hears that the Lord had visited His people, +in giving them bread; how the people of Judah were prosperous again, +and she is there all alone among the heathen; so she sets out to go +back to her own people, and her daughters-in-law go with her.<br> +<br> +But she persuades them not to go. Why do they not stay in their +own land? And they weep over each other; and Orpah kisses her +mother-in-law, and goes back; but Ruth cleaves unto her.<br> +<br> +Then follows that famous speech of Ruth’s, which, for its simple +beauty and poetry, has become a proverb, and even a song, among us to +this day.<br> +<br> +And Ruth said, ‘Intreat me not to leave thee, or to return from +following after thee: for whither thou goest, I will go; and where thou +lodgest, I will lodge: thy people shall be my people, and thy God my +God:<br> +<br> +‘Where thou diest, will I die, and there will I be buried: the +Lord do so to me, and more also, if ought but death part thee and me.’<br> +<br> +So when she saw that she was steadfastly minded to go to her, she left +speaking to her.<br> +<br> +And they come to Bethlehem, and all the town was moved about them; and +they said, Is this Naomi?<br> +<br> +‘And she said unto them, Call me not Naomi, call me Mara: for +the Almighty hath dealt very bitterly with me. I went out full, +and the Lord hath brought me home again empty: why then call ye me Naomi, +seeing the Lord hath testified against me, and the Almighty hath afflicted +me?’<br> +<br> +And they came to Bethlehem about the passover tide, at the beginning +of barley harvest, and Ruth went out into the fields to glean, and she +lighted on a part of the field which belonged to Boaz, who was of her +husband’s kindred.<br> +<br> +And Boaz was a mighty man of wealth, according to the simple fashions +of that old land and old time. Not like one of our great modern +noblemen, or merchants, but rather like one of our wealthy yeomen: a +man who would not disdain to work in his field with his own slaves, +after the wholesome fashion of those old times, when a royal prince +and mighty warrior would sow the corn with his own hands, while his +man opened the furrow with the plough before him. There Boaz dwelt, +with other yeomen, up among the limestone hills, in the little walled +village of Bethlehem, which was afterwards to become so famous and so +holy; and had, we may suppose, his vineyard and his olive-garden on +the rocky slopes, and his corn-fields in the vale below, and his flock +of sheep and goats feeding on the downs; while all his wealth besides +lay, probably, after the Eastern fashion, in one great chest - full +of rich dresses, and gold and silver ornaments, and coins, all foreign, +got in exchange for his corn, and wine, and oil, from Assyrian, or Egyptian, +or Phœnician traders; for the Jews then had no money, and very +little manufacture, of their own.<br> +<br> +And he would have had hired servants, too, and slaves, in his house; +treated kindly enough, as members of the family, eating and drinking +at his table, and faring nearly as well as he fared himself.<br> +<br> +A stately, God-fearing man he plainly was; respectable, courteous, and +upright, and altogether worthy of his wealth; and he went out into the +field, looking after his reapers in the barley harvest - about our Easter-tide.<br> +<br> +And he said to his reapers, The Lord be with you. And they answered, +The Lord bless thee.<br> +<br> +Then he saw Ruth, who had happened to light upon his field, gleaning +after the reapers, and found out who she was, and bid her glean without +fear, and abide by his maidens, for he had charged the young men that +they shall not touch her.<br> +<br> +‘And Boaz said unto her, At meal-time come thou hither, and eat +of the bread, and dip thy morsel in the vinegar. And she sat beside +the reapers: and he reached her parched corn, and she did eat, and was +sufficed, and left.<br> +<br> +‘And when she was risen up to glean, Boaz commanded his young +men, saying, Let her glean even among the sheaves, and reproach her +not: and let fall also some of the handfuls of purpose for her, and +leave them, that she may glean them, and rebuke her not.<br> +<br> +‘So she gleaned in the field until even, and beat out that she +had gleaned: and it was about an ephah of barley.’<br> +<br> +Then follows the simple story, after the simple fashion of those days. +How Naomi bids Ruth wash and anoint herself, and put on her best garments, +and go down to Boaz’ floor (his barn as we should call it now) +where he is going to eat, and drink, and sleep, and there claim his +protection as a near kinsman.<br> +<br> +And how Ruth comes in softly and lies down at his feet, and how he treats +her honourably and courteously, and promises to protect her. But +there is a nearer kinsman than he, and he must be asked first if he +will do the kinsman’s part, and buy his cousin’s plot of +land, and marry his cousin’s widow with it.<br> +<br> +And how Boaz goes to the town-gate next day, and sits down in the gate +(for the porch of the gate was a sort of town-hall or vestry-room in +the East, wherein all sorts of business was done), and there he challenges +the kinsman, - Will he buy the ground and marry Ruth? And he will +not: he cannot afford it. Then Boaz calls all the town to witness +that day, that he has bought all that was Elimelech’s, and Ruth +the Moabitess to be his wife.<br> +<br> +‘And all the people that were in the gate, and the elders, said, +We are witnesses. The Lord make the woman that is come into thine +house like Rachel and like Leah, which two did build the house of Israel: +and do thou worthily in Ephratah, and be famous in Bethlehem.’<br> +<br> +And in due time Ruth had a son. ‘And the women said unto +Naomi, Blessed be the Lord, which hath not left thee this day without +a kinsman, that his name may be famous in Israel.<br> +<br> +‘And he shall be unto thee a restorer of thy life, and a nourisher +of thine old age: for thy daughter-in-law, which loveth thee, which +is better to thee than seven sons, hath born him.<br> +<br> +‘And Naomi took the child, and laid it in her bosom, and became +nurse unto it.<br> +<br> +‘And the women her neighbours gave it a name, saying, There is +a son born to Naomi; and they called his name Obed: he is the father +of Jesse, the father of David.’<br> +<br> +And so ends the Book of Ruth.<br> +<br> +Now, my friends, can you not answer for yourselves the question which +I asked at first, - Why is the story of Ruth in the Bible, and what +may we learn from it which is necessary for our salvation?<br> +<br> +I think, at least, that you will be able to answer it - if not in words, +still in your hearts - if you will read the book for yourselves.<br> +<br> +For does it not consecrate to God that simple country life which we +lead here? Does it not tell us that it is blessed in the sight +of Him who makes the grass to grow, and the corn to ripen in its season?<br> +<br> +Does it not tell us, that not only on the city and the palace, on the +cathedral and the college, on the assemblies of statesmen, on the studies +of scholars, but upon the meadow and the corn-field, the farm-house +and the cottage, is written, by the everlasting finger of God - Holiness +unto the Lord? That it is all blessed in His sight; that the simple +dwellers in villages, the simple tillers of the ground, can be as godly +and as pious, as virtuous and as high-minded, as those who have nought +to do but to serve God in the offices of religion? Is it not an +honour and a comfort, to such as us, to find one whole book of the Holy +Bible occupied by the simplest story of the fortunes of a yeoman’s +family, in a lonely village among the hills of Judah? True, the +yeoman’s widow became the ancestress of David, and of his mighty +line of kings - nay, the ancestress of our Lord Jesus Christ Himself. +But the Book of Ruth was not written mainly to tell us that fact. +It mentions it at the end, and as it were by accident. The book +itself is taken up with the most simple and careful details of country +life, country customs, country folk - as if that was what we were to +think of, as we read of Ruth. And that is what we do think of +- not of the ancestress of kings, but of the fair young heathen gleaning +among the corn, with the pious, courteous, high-minded yeoman bidding +her abide fast by his maidens, and when she was athirst drink of the +wine which the young men have drawn, for it has been fully showed him +all she has done for her mother-in-law; and the Lord will recompense +her work, and a full reward be given her of the Lord God of Israel, +under the shadow of whose wings she is to come to trust. That +is the scene which painters naturally draw; that is what we naturally +think of; because God, who gave us the Bible, meant us to think thereof; +and to know, that working in the quiet village, or in the distant field, +women may be as pure and modest, men as high-minded and well-bred, and +both as full of the fear of God, and the thought that God’s eye +is upon them, as if they were in a place, or a station, where they had +nothing to do but to watch over the salvation of their own souls; that +the meadow and the harvest-field need not be, as they too often are, +places for temptation and for defilement; where the old too often teach +the young, not to fear God and keep themselves pure, but to copy their +coarse jests and foul language, and listen to stories which had better +be buried for ever in the dirt out of which they spring. You know +what I mean. You know what field-work too often is. Read +the Book of Ruth, and see what field-work may be, and ought to be.<br> +<br> +Yes, my dear friends. Pure you may be, and gentle, upright, and +godly, about your daily work, if the Spirit of God be within you.<br> +<br> +Country life has its temptations: and so has town life, and every life. +But there has no temptation taken you save such as is common to man. +Boaz, the rich yeoman; Naomi, the broken-hearted and ruined; Ruth, the +fair young widow - all had the very same temptations as are common to +you now, here; but they conquered them, because they feared God and +kept His commandments; and to know that, is necessary for your salvation.<br> +<br> +And, looked at in this light, the Book of Ruth is indeed a prophecy; +a forecast and a shadow of the teaching of the Lord Jesus Himself, who +spake to country folk as never man spake before, and bade them look +upon the simple, every-day matters which were around them in field and +wood, and open their eyes to the Divine lessons of God’s providence, +which also were all around them; who, born Himself in that little village +of Bethlehem, and brought up in the little village of Nazareth, among +the lonely lanes and downs, spoke of country things to country folk, +and bade them read in the great green book which God has laid open before +them all day long. Who bade them to consider the lilies of the +field, how they grew, and the ravens, how God fed them; to look on the +fields, white for harvest, and pray God to send labourers into his spiritual +harvest-field; to look on the tares which grew among the wheat, and +know we must not try to part them ourselves, but leave that to God at +the last day; to look on the fishers, who were casting their net into +the Lake of Galilee, and sorting the fish upon the shore, and be sure +that a day was coming, when God would separate the good from the bad, +and judge every man according to his work and worth; and to learn from +the common things of country life the rule of the living God, and the +laws of the kingdom of heaven.<br> +<br> +One word more, and I have done.<br> +<br> +The story of Ruth is also the consecration of woman’s love. +I do not mean of the love of wife to husband, divine and blessed as +that is. I mean that depth and strength of devotion, tenderness, +and self-sacrifice, which God has put in the heart of all true women; +and which they spend so strangely, and so nobly often, on persons who +have no claim on them, from whom they can receive no earthly reward; +- the affection which made women minister of their substance to our +Lord Jesus Christ; which brought Mary Magdalene to the foot of the Cross, +and to the door of the tomb, that she might at least see the last of +Him whom she thought lost to her for ever; the affection which has made +a wise man say, that as long as women and sorrow are left in the world, +so long will the Gospel of our Lord Jesus live and conquer therein; +the affection which makes women round us every day ministering angels, +wherever help or comfort are needed; which makes many a woman do deeds +of unselfish goodness known only to God; not known even to herself; +for she does them by instinct, by the inspiration of God’s Spirit, +without self-consciousness or pride, without knowing what noble things +she is doing, without spoiling the beauty of her good work by even admitting +to herself, ‘What a good work it is! How right she is in +doing it! How much it will advance the salvation of her own soul!’ +- but thinking herself, perhaps, a very useless and paltry person; while +the angels of God are claiming her as their sister and their peer.<br> +<br> +Yes, if there is a woman in this congregation - and there is one, I +will warrant, in every congregation in England - who is devoting herself +for the good of others; giving up the joys of life to take care of orphans +who have no legal claim on her; or to nurse a relation, who perhaps +repays her with little but exacting peevishness; or who has spent all +her savings, in bringing up her brothers, or in supporting her parents +in their old age, - then let her read the story of Ruth, and be sure +that, like Ruth, she will be repaid by the Lord. Her reward may +not be the same as Ruth’s: but it will be that which is best for +her, and she shall in no wise lose her reward. If she has given +up all for Christ, it shall be repaid her ten-fold in this life, and +in the world to come life everlasting. If, with Ruth, she is true +to the inspirations of God’s Spirit, then, with Ruth, God will +be true to her. Let her endure, for in due time she shall reap, +if she faint not; - and to know that, is necessary for her salvation.<br> +<br> +<br> +<br> +SERMON XI. SOLOMON<br> +<br> +<br> +<br> +ECCLESIASTES i. 12-14.<br> +<br> +I the Preacher was king over Israel in Jerusalem. And I gave my +heart to seek and search out by wisdom concerning all things that are +done under heaven: this sore travail hath God given to the sons of man +to be exercised therewith. I have seen all the works that are +done under the sun; and, behold, all is vanity and vexation of spirit.<br> +<br> +<br> +All have heard of Solomon the Wise. His name has become a proverb +among men. It was still more a proverb among the old Rabbis, the +lawyers and scribes of the Gospels.<br> +<br> +Their hero, the man of whom they delighted to talk and dream, was not +David, the Psalmist, and the shepherd-boy, the man of many wanderings, +and many sorrows: but his son Solomon, with all his wealth, and pomp +and magic wisdom. Ever since our Lord’s time, if not before +it, Solomon has been the national hero of the Jews; while David, as +the truer type and pattern of the Lord Jesus Christ, has been the hero +of Christians.<br> +<br> +The Rabbis, with their Eastern fancy - childishly fond, to this day, +of gold, and jewels, and outward pomp and show - would talk and dream +of the lost glories of Solomon’s court; of his gilded and jewelled +temple, with its pillars of sandal-wood from Ophir, and its sea of molten +brass; of his ivory lion-throne, and his three hundred golden shields; +of his fleets which went away into the far Indian sea, and came back +after three years with foreign riches and curious beasts. And +as if that had not been enough, they delighted to add to the truth fable +upon fable. The Jews, after the time of the Babylonish captivity, +seem to have more and more identified Wisdom with mere Magic; and therefore +Solomon was, in their eyes, the master of all magicians. He knew +the secrets of the stars, and of the elements, the secrets of all charms +and spells. By virtue of his magic seal he had power over all +those evil spirits, with which the Jews believed the earth and sky to +be filled. He could command all spirits, force them to appear +to him and bow before him, and send them to the ends of the earth to +do his bidding. Nothing so fantastic, nothing so impossible, but +those old Scribes and Pharisees imputed it to their idol, Solomon the +Wise.<br> +<br> +The Bible, of course, has no such fancies in it, and gives us a sober +and rational account of Solomon’s wisdom, and of Solomon’s +greatness.<br> +<br> +It tells us how, when he was yet young, God appeared to him in a dream, +and said, Ask what I shall give thee. And Solomon made answer +-<br> +<br> +‘ . . . O Lord my God, Thou hast made Thy servant king instead +of David my father; and I am but a little child: I know not how to go +out or come in.<br> +<br> +‘Give therefore Thy servant an understanding heart to judge Thy +people, that I may discern between good and bad: for who is able to +judge this Thy so great a people?<br> +<br> +‘And the speech pleased the Lord, that Solomon had asked this +thing.<br> +<br> +‘And God said unto him, Because thou hast asked this thing, and +hast not asked for thyself long life; neither hast asked riches for +thyself, nor hast asked the life of thine enemies; but hast asked for +thyself understanding to discern judgment;<br> +<br> +‘Behold, I have done according to thy words: lo, I have given +thee a wise and an understanding heart; so that there was none like +thee before thee, neither after thee shall any arise like unto thee.<br> +<br> +‘And I have also given thee that which thou hast not asked, both +riches and honour: so that there shall not be any among the kings like +unto thee all thy days.’<br> +<br> +And the promise, says Solomon himself, was fulfilled.<br> +<br> +In his days Judah and Israel were many, as the sand which is by the +sea-shore, for multitude, eating and drinking and making merry; and +Solomon reigned over all kings, from the river to the land of the Philistines +and the border of Egypt; and they brought presents, and served Solomon +all the days of his life. And he had peace on all sides round +about him. And Judah and Israel dwelt safely, every man under +his own vine and his own fig-tree, all the days of Solomon.<br> +<br> +‘I was great,’ he says, ‘and increased more than all +that were before me in Jerusalem; also my wisdom remained with me. +And whatsoever mine eyes desired I kept not from them; I withheld not +my heart from any joy; for my heart rejoiced in all my labour . . .<br> +<br> +‘Then I looked on all the works that my hands had wrought, and +on the labour that I had laboured to do: and, behold, all was vanity +and vexation of spirit, and there was no profit under the sun.<br> +<br> +‘And I turned myself to behold wisdom, and madness, and folly: +for what can the man do that cometh after the king? even that which +hath been already done.’<br> +<br> +Yes, my dear friends, we are too apt to think of exceeding riches, or +wisdom, or power, or glory, as unalloyed blessings from God. How +many are there who would say, - if it were not happily impossible for +them, - Oh that I were like Solomon! Happy man that he was, to +be able to say of himself, ‘I was great, and increased more than +all that were before me in Jerusalem. And whatsoever mine eyes +desired, I kept not from them; I withheld not my heart from any joy, +for my heart rejoiced in all my labour.’<br> +<br> +To have everything that he wanted, to be able to do anything that he +liked - was he not a happy man? Is not such a life a Paradise +on earth?<br> +<br> +Yes, my friends, it is. But it is the Paradise of fools.<br> +<br> +Yet, Solomon was not a fool. He says expressly that his wisdom +remained with him through all his labour. Through all his pleasure +he kept alive the longing after knowledge. He even tried, as he +says, wine, and mirth, and folly, yet acquainting himself with wisdom. +He would try that, as well as statesmanship, and the rule of a great +kingdom, and the building of temples and palaces, and the planting of +parks and gardens, and his three thousand Proverbs, and his Songs a +thousand and five; and his speech of beasts and of birds and of all +plants, from the cedar in Lebanon to the hyssop which groweth on the +wall. He would know everything, and try everything. If he +was luxurious and proud, he would be no idler, no useless gay liver. +He would work, and discern, and know, - and at last he found it all +out, and this was the sum thereof - ‘Vanity of vanities, saith +the Preacher; all is vanity.’<br> +<br> +He found no rest in pleasure, riches, power, glory, wisdom itself; he +had learnt nothing more after all than he might have known, and doubtless +did know, when he was a child of seven years old. And that was, +simply to fear God and keep His commandments; for that was the whole +duty of man.<br> +<br> +But though he knew it, he had lost the power of doing it; and he ended +darkly and shamefully, a dotard worshipping idols of wood and stone, +among his heathen queens. And thus, as in David the height of +chivalry fell to the deepest baseness; so in Solomon the height of wisdom +fell to the deepest folly.<br> +<br> +My friends, the truth is, that exceeding gifts from God like Solomon’s +are not blessings, they are duties; and very solemn and heavy duties. +They do not increase a man’s happiness; they only increase his +responsibility - the awful account which he must give at last of the +talents committed to his charge. They increase, too, his danger. +They increase the chance of his having his head turned to pride and +pleasure, and falling shamefully, and coming to a miserable end. +As with David, so with Solomon. Man is nothing, and God is all +in all.<br> +<br> +And as with David and Solomon, so with many a king and many a great +man. Consider those who have been great and glorious in their +day. And in how many cases they have ended sadly! The burden +of glory has been too heavy for them to bear; they have broken down +under it.<br> +<br> +The great Charles the Fifth, Emperor of Germany and King of Spain and +all the Indies: our own great Queen Elizabeth, who found England all +but ruined, and left her strong and rich, glorious and terrible: Lord +Bacon, the wisest of all mortal men since the time of Solomon: and, +in our own fathers’ time, Napoleon Buonaparte, the poor young +officer, who rose to be the conqueror of half Europe, and literally +the king of kings, - how have they all ended? In sadness and darkness, +vanity and vexation of spirit.<br> +<br> +Oh, my friends! if ever proud and ambitious thoughts arise in any of +our hearts, let us crush them down till we can say with David: ‘Lord, +my heart is not haughty, nor mine eyes lofty; neither do I exercise +myself in great matters, or in things too high for me.<br> +<br> +‘Surely I have behaved and quieted myself, as a child that is +weaned of his mother; my soul is even as a weaned child.’<br> +<br> +And if ever idle and luxurious thoughts arise in our hearts, and we +are tempted to say, ‘Soul, thou hast much goods laid up for many +years; take thine ease, eat, drink, and be merry;’ let us hear +the word of the Lord crying against us: ‘Thou fool! This +night shall thy soul be required of thee. Then whose shall those +things be which thou hast provided?’<br> +<br> +Let us pray, my friends, for that great - I had almost said, that crowning +grace and virtue of moderation, what St. Paul calls sobriety and a sound +mind. Let us pray for moderate appetites, moderate passions, moderate +honours, moderate gains, moderate joys; and, if sorrows be needed to +chasten us, moderate sorrows. Let us long violently after nothing, +or wish too eagerly to rise in life; and be sure that what the Apostle +says of those who long to be rich is equally true of those who long +to be famous, or powerful, or in any way to rise over the heads of their +fellow-men. They all fall, as the Apostle says, into foolish and +hurtful lusts, which drown men in destruction and perdition, and so +pierce themselves through with many sorrows.<br> +<br> +And let us thank God heartily if He has put us into circumstances which +do not tempt us to wild and vain hopes of becoming rich, or great or +admired by men.<br> +<br> +Especially let us thank Him for this quiet country life which we lead +here, free from ambition, and rash speculation, and the hope of great +and sudden gains. All know, who have watched the world, how unwholesome +for a man’s soul any trade or occupation is which offers the chance +of making a rapid fortune. It has hurt the souls of too many merchants +and manufacturers ere now. Good and sober-minded men there are +among them, thank God, who can resist the temptation, and are content +to go along the plain path of quiet and patient honesty; but to those +who have not the sober spirit, who have not the fear of God before their +eyes, the temptation is too terrible to withstand; and it is not withstood; +and therefore the columns of our newspapers are so often filled with +sad cases of bankruptcy, forgery, extravagant and desperate trading, +bubble fortunes spent in a few years of vain show and luxury, and ending +in poverty and shame.<br> +<br> +Happy, on the other hand, are those who till the ground; who never can +rise high enough, or suddenly enough, to turn their heads; whose gains +are never great and quick enough to tempt them to wild speculation: +but who can, if they will only do their duty patiently and well, go +on year after year in quiet prosperity, and be content to offer up, +week by week, Agur’s wise prayer: ‘Give me neither poverty +nor riches, but feed me with food sufficient for me.’<br> +<br> +They need never complain that they have no time to think of their own +souls; that the hurry and bustle of business must needs drive religion +out of their minds. Their life passes in a quiet round of labours. +Day after day, week after week, season after season, they know beforehand +what they have to do, and can arrange their affairs for this world, +so as to give them full time to think of the world to come. Every +week brings small gains, for which they can thank the God of all plenty; +and every week brings, too, small anxieties, for which they can trust +the same God who has given them His only-begotten Son, and will with +Him freely give them all things needful for them; who has, in mercy +to their souls and bodies, put them in the healthiest and usefullest +of all pursuits, the one which ought to lead their minds most to God, +and the one in which (if they be thoughtful men) they have the deep +satisfaction of feeling that they are not working for themselves only, +but for their fellow-men; that every sheaf of corn they grow is a blessing, +not merely to themselves, but to the whole nation.<br> +<br> +My friends, think of these things, especially at this rich and blessed +harvest-time; and while you thank your God and your Saviour for His +unexampled bounty in this year’s good harvest, do not forget to +thank Him for having given the sowing and the reaping of those crops +to you; and for having called you to that business in life in which, +I verily believe, you will find it most easy to serve and obey Him, +and be least tempted to ambition and speculation, and the lust of riches, +and the pride which goes before a fall.<br> +<br> +Think of these things; and think of the exceeding mercies which God +heaps on you as Englishmen, - peace and safety, freedom and just laws, +the knowledge of His Bible, the teaching of His Church, and all that +man needs for body and soul. Let those who have thanked God already, +thank Him still more earnestly, and show their thankfulness not only +in their lips, but in their lives; and let those who have not thanked +Him, awake, and learn, as St. Paul bids them, from God’s own witness +of Himself, in that He has sent them fruitful seasons, filling their +hearts with food and gladness: - let them learn, I say, from that, that +they have a Father in heaven who has given them His only-begotten Son, +and will with Him freely give them all things needful: only asking in +return that they should obey His laws - to obey which is everlasting +life.<br> +<br> +<br> +<br> +SERMON XII. PROGRESS<br> +(<i>Preached before the Queen at Clifden, June</i> 3, 1866.)<br> +<br> +<br> +<br> +ECCLESIASTES vii. 10,<br> +<br> +Say not thou, What is the cause that the former days were better than +these? for thou dost not inquire wisely concerning this.<br> +<br> +<br> +This text occurs in the Book of Ecclesiastes, which has been for many +centuries generally attributed to Solomon the son of David. I +say generally, because, not only among later critics, but even among +the ancient Jewish Rabbis, there have been those who doubted or denied +that Solomon was its author.<br> +<br> +I cannot presume to decide on such a question: but it seems to me most +probable, that the old tradition is right, even though the book may +have suffered alterations, both in form and in language: but any later +author, personating Solomon, would surely have put into his month very +different words from those of Ecclesiastes. Solomon was the ideal +hero-king of the later Jews. Stories of his superhuman wealth, +of magical power, of a fabulous extent of dominion, grew up about his +name. He who was said to control, by means of his wondrous seal, +the genii of earth and air, would scarcely have been represented as +a disappointed and broken-hearted sage, who pronounced all human labour +to be vanity and vexation of spirit; who saw but one event for the righteous +and the wicked, and the wise man and the fool; and questioned bitterly +whether there was any future state, any pre-eminence in man over the +brute.<br> +<br> +These, and other startling utterances, made certain of the early Rabbis +doubt the authenticity and inspiration of the Book of Ecclesiastes, +as containing things contrary to the Law, and to desire its suppression, +till they discovered in it - as we may, if we be wise - a weighty and +world-wide meaning.<br> +<br> +Be that as it may, it would certainly be a loss to Scripture, and to +our knowledge of humanity, if it was proved that this book, in its original +shape, was not written by a great king, and most probably by Solomon +himself. The book gains by that fact, not only in its reality +and truthfulness, but in its value and importance as a lesson of human +life. Especially does this text gain; for it has a natural and +deep connection with Solomon and his times.<br> +<br> +The former days were better than his days: he could not help seeing +that they were. He must have feared lest the generation which +was springing up should inquire into the reason thereof, in a tone which +would breed - which actually did breed - discontent and revolution.<br> +<br> +But the fact seemed at first sight patent. The old heroic days +of Samuel and David were past. The Jewish race no longer produced +such men as Saul and Jonathan, as Joab and Abner. A generation +of great men, whose names are immortal, had died out, and a generation +of inferior men, of whom hardly one name has come down to us, had succeeded +them. The nation had lost its primæval freedom, and the +courage and loyalty which freedom gives. It had become rich, and +enervated by luxury and ease. Solomon had civilised the Jewish +kingdom, till it had become one of the greatest nations of the East; +but it had become also, like the other nations of the East, a vast and +gaudy despotism, hollow and rotten to the core; ready to fall to pieces +at Solomon’s death, by selfishness, disloyalty, and civil war. +Therefore it was that Solomon hated all his labour that he had wrought +under the sun; for all was vanity and vexation of spirit.<br> +<br> +Such were the facts. And yet it was not wise to look at them too +closely; not wise to inquire why the former times were better than those. +So it was. Let it alone. Pry not too curiously into the +past, or into the future: but do the duty which lies nearest to thee. +Fear God and keep His commandments. For that is the whole duty +of man.<br> +<br> +Thus does Solomon lament over the certain decay of the Jewish Empire. +And his words, however sad, are indeed eternal and inspired. For +they have proved true, and will prove true to the end, of every despotism +of the East, or empire formed on Eastern principles; of the old Persian +Empire, of the Roman, of the Byzantine, of those of Hairoun Alraschid +and of Aurungzebe, of those Turkish and Chinese-Tartar empires whose +dominion is decaying before our very eyes. Of all these the wise +man’s words are true. They are vanity and vexation of spirit. +That which is crooked cannot be made straight, and that which is wanting +cannot be numbered. The thing which has been is that which shall +be, and there is no new thing under the sun. Incapacity of progress; +the same outward civilization repeating itself again and again; the +same intrinsic certainty of decay and death; - these are the marks of +all empire, which is not founded on that foundation which is laid, even +Jesus Christ.<br> +<br> +But of Christian nations these words are not true. They pronounce +the doom of the old world: but the new world has no part in them, unless +it copies the sins and follies of the old.<br> +<br> +It is not true of Christian nations that the thing which has been is +that which shall be; and that there is no new thing under the sun. +For over them is the kingdom of Christ, the Saviour of all men, specially +of them which believe, the King of all the princes of the earth, who +has always asserted, and will for ever assert, His own overruling dominion. +And in them is the Spirit of God, which is the spirit of truth and righteousness; +of improvement, discovery, progress from darkness to light, from folly +to wisdom, from barbarism to justice, and mercy, and the true civilization +of the heart and spirit.<br> +<br> +And, therefore, for us it is not only an act of prudence, but a duty; +a duty of faith in God; a duty of loyalty to Jesus Christ our Lord, +not to ask, Why the former times were better than these? For they +were not better than these. Every age has had its own special +nobleness, its own special use: but every age has been better than the +age which went before it; for the Spirit of God is leading the ages +on, toward that whereof it is written, ‘Eye hath not seen nor +ear heard, nor hath it entered into the heart of man to conceive, the +things which God hath prepared for those that love Him.’<br> +<br> +Very unfaithful are we to the teaching of God’s Spirit; many and +heavy are our sins against light and knowledge, and means, and opportunities +of grace. But let us not add to those sins the sin (for such it +is) of inquiring why the former times were better than these.<br> +<br> +For, first, the inquiry shows disbelief in our Lord’s own words, +that all dominion is given to Him in heaven and earth, and that He is +with us always, even to the end of the world. And next, it is +a vain inquiry, based on a mistake. When we look back longingly +to any past age, we look not at the reality, but at a sentimental and +untrue picture of our own imagination. When we look back longingly +to the so-called ages of faith, to the personal loyalty of the old Cavaliers; +when we regret that there are no more among us such giants in statesmanship +and power as those who brought Europe through the French Revolution; +when we long that our lot was cast in any age beside our own, we know +not what we ask. The ages which seem so beautiful afar off, would +look to us, were we in them, uglier than our own. If we long to +be back in those so-called devout ages of faith, we long for an age +in which witches and heretics were burned alive; if we long after the +chivalrous loyalty of the old Cavaliers, we long for an age in which +stage-plays were represented, even before a virtuous monarch like Charles +I., which the lowest of our playgoers would not now tolerate. +When we long for anything that is past, we long, it may be, for a little +good which we seem to have lost; but we long also for real and fearful +evil, which, thanks be to God, we have lost likewise. We are not, +indeed, to fancy this age perfect, and boast, like some, of the glorious +nineteenth century. We are to keep our eyes open to all its sins +and defects, that we may amend them. And we are to remember, in +fear and trembling, that to us much is given, and of us much is required. +But we are to thank God that our lot is cast in an age which, on the +whole, is better than any age whatsoever that has gone before it, and +to do our best that the age which is coming may be better even than +this.<br> +<br> +We are neither to regret the past, nor rest satisfied in the present; +but, like St. Paul, forgetting those things that are behind us, and +reaching onward to those things that are before us, press forward, each +and all, to the prize of our high calling in Jesus Christ.<br> +<br> +And as with nations and empires, so with our own private lives. +It is not wise to ask why the former times were better than these. +It is natural, pardonable: but not wise; because we are so apt to mistake +the subject about which we ask, and when we say, ‘Why were the +old times better?’ merely to mean, ‘Why were the old times +happier?’ That is not the question. There is something +higher than happiness, says a wise man. There is blessedness; +the blessedness of being good and doing good, of being right and doing +right. That blessedness we may have at all times; we may be blest +even in anxiety and in sadness; we may be blest, even as the martyrs +of old were blest - in agony and death. The times are to us whatsoever +our character makes them. And if we are better men than we were +in former times, then is the present better than the past, even though +it be less happy. And why should it not be better? Surely +the Spirit of God, the spirit of progress and improvement, is working +in us, the children of God, as well as in the great world around. +Surely the years ought to have made us better, more useful, more worthy. +We may have been disappointed in our lofty ideas of what ought to be +done. But we may have gained more clear and practical notions +of what can be done. We may have lost in enthusiasm, and yet gained +in earnestness. We may have lost in sensibility, yet gained in +charity, activity, and power. We may be able to do far less, and +yet what we do may be far better done.<br> +<br> +And our very griefs and disappointments - Have they been useless to +us? Surely not. We shall have gained, instead of lost, by +them, if the Spirit of God be working in us. Our sorrows will +have wrought in us patience, our patience experience of God’s +sustaining grace, who promises that as our day our strength shall be; +and of God’s tender providence, which tempers the wind to the +shorn lamb, and lays on none a burden beyond what they are able to bear. +And that experience will have worked in us hope: hope that He who has +led us thus far will lead us farther still; that He who brought us through +the trials of youth, will bring us through the trials of age; that He +who taught us in former days precious lessons, not only by sore temptations, +but most sacred joys, will teach us in the days to come fresh lessons +by temptations which we shall be more able to endure; and by joys which, +though unlike those of old times, are no less sacred, no less sent as +lessons to our souls, by Him from whom all good gifts come.<br> +<br> +We will believe this. And instead of inquiring why the former +days were better than these, we will trust that the coming days shall +be better than these, and those which are coming after them better still +again, because God is our Father, Christ our Saviour, the Holy Ghost +our Comforter and Guide. We will toil onward: because we know +we are toiling upward. We will live in hope, not in regret; because +hope is the only state of mind fit for a race for whom God has condescended +to stoop, and suffer, and die, and rise again. We will believe +that we, and all we love, whether in earth or heaven, are destined - +if we be only true to God’s Spirit - to rise, improve, progress +for ever: and so we will claim our share, and keep our place, in that +vast ascending and improving scale of being, which, as some dream - +and surely not in vain - goes onward and upward for ever throughout +the universe of Him who wills that none should perish.<br> +<br> +<br> +<br> +SERMON XIII. FAITH<br> +(<i>Preached before the Queen at Windsor, December</i> 5, 1865)<br> +<br> +<br> +<br> +HABAKKUK ii. 4.<br> +<br> +The just shall live by his faith.<br> +<br> +<br> +We shall always find it most safe, as well as most reverent, to inquire +first the literal and exact meaning of a text; to see under what circumstances +it was written; what meaning it must have conveyed to those who heard +it; and so to judge what it must have meant in the mind of him who spoke +it. If we do so, we shall find that the simplest interpretation +of Scripture is generally the deepest; and the most literal interpretation +is also the most spiritual.<br> +<br> +Let us examine the circumstances under which the prophet spake these +words.<br> +<br> +It was on the eve of a Chaldean invasion. The heathen were coming +into Judea, as we see them still in the Assyrian sculptures - civilizing, +after their barbarous fashion, the nations round them - conquering, +massacring, transporting whole populations, building cities and temples +by their forced labour; and resistance or escape was impossible.<br> +<br> +The prophet’s faith fails him a moment. What is this but +a triumph of evil? Is there a Divine Providence? Is there +a just Ruler of the world? And he breaks out into pathetic expostulation +with God Himself: ‘Wherefore lookest Thou upon them that deal +treacherously, and holdest Thy tongue when the wicked devoureth the +man that is more righteous than he? And makest men as the fishes +of the sea, as the creeping things, which have no ruler over them? +They take up all of them with the line, they gather them with the net. +Therefore they sacrifice unto their net, and burn incense to their line; +for by it their portion is fat, and their meat plenteous. Shall +they therefore empty their net, and not spare to slay continually the +nations?’<br> +<br> +Then the Lord answers his doubts: ‘Behold, his soul which is lifted +up is not upright in him: but the just shall live by his faith.’<br> +<br> +By his faith, plainly, in a just Ruler of the world, - in a God who +avenges wrong, and makes inquisition for innocent blood. He who +will keep his faith in that just God, will remain just himself. +The sense of Justice will be kept alive in him; and the just will live +by his Faith.<br> +<br> +The prophet believes that message; and a mighty change passes over his +spirit. In a burst of magnificent poetry, he proclaims woe to +the unjust Chaldean conqueror. All his greatness is a bubble which +will burst; a suicidal mistake, which will work out its own punishment, +and make him a taunt and a mockery to all nations round. ‘Woe +to him who increaseth that which is not his, and ladeth himself with +thick clay! Woe to him that coveteth an evil covetousness to his +house, that he may set his nest on high, and be delivered from the power +of evil! Woe to him that buildeth a town with blood, and stablisheth +a city with iniquity! Behold, is it not of the Lord of hosts that +the people shall labour in the very fire, and the people shall weary +themselves for very vanity?’ There is a true civilization +for man; but not according to the unjust and cruel method of those Chaldeans. +The Law of the true Civilization, the prophet says, is this: ‘The +earth shall be full of the knowledge of the Lord, as the waters cover +the sea.’<br> +<br> +But what is this to us? Are we like the Chaldeans? God forbid. +But are we not tried by the same temptations to which they blindly yielded? +A nation, strong, rich, luxurious, prosperous in industry at home, and +aggressive (if not in theory, certainly in practice) to less civilized +races abroad - are we not tempted daily to that habit of mind which +the prophet calls - with that tremendous irony in which the Hebrew prophets +surpass all writers - looking on men as the fishes of the sea, as the +creeping things which have no ruler over them, born to devour each other, +and be caught and devoured in their turn, by a race more cunning than +themselves? There are those among us in thousands, thank God, +who nobly resist that temptation; and they are the very salt of the +land, who keep it from decay. But for the many - for the public +- do not too many of them believe that the law of human society is, +after all, only that internecine conflict of interests, that brute struggle +for existence, which naturalists tell us (and truly) is the law of life +for mere plants and animals? Are they not tempted to forget that +men are not mere animals and things, but persons; that they have a Ruler +over them, even God, who desires to educate them, to sanctify them, +to develop their every faculty, that they may be His children, and not +merely our tools; and do God’s work in the world, and not merely +their employer’s work? Are they not - are we not all - tempted +too often to forget this?<br> +<br> +And, then, are we not tempted, all of us, to fall down like the Chaldeans +and worship our own net, because by it our portion is fat, and our meat +plenteous? Are we not tempted to say within ourselves, ‘This +present system of things, with all its anomalies and its defects, still +is the right system, and the only system. It is the path pointed +out by Providence for man. It is of the Lord; for we are comfortable +under it. We grow rich under it; we keep rank and power under +it: it suits us, pays us. What better proof that it is the perfect +system of things, which cannot be amended?’<br> +<br> +Meanwhile, we are sorry (for the English are a kindhearted people) for +the victims of our luxury and our neglect. Sorry for the thousands +whom we let die every year by preventible diseases, because we are either +too busy or too comfortable to save their lives. Sorry for the +savages whom we exterminate, by no deliberate evil intent, but by the +mere weight of our heavy footstep. Sorry for the thousands who +are used-up yearly in certain trades, in ministering to our comfort, +even to our very luxuries and frivolities. Sorry for the Sheffield +grinders, who go to work as to certain death; who count how many years +they have left, and say, ‘A short life and a merry one. +Let us eat and drink, for to-morrow we die.’ Sorry for the +people whose lower jaws decay away in lucifer-match factories. +Sorry for all the miseries and wrongs which this Children’s Employment +Commission has revealed. Sorry for the diseases of artificial +flower-makers. Sorry for the boys working in glass-houses whole +days and nights on end without rest, ‘labouring in the very fire, +and wearying themselves with very vanity.’ - Vanity, indeed, if +after an amount of gallant toil which nothing but the indomitable courage +of an Englishman could endure, they grow up animals and heathens. +We are sorry for them all - as the giant is for the worm on which he +treads. Alas! poor worm. But the giant must walk on. +He is necessary to the universe, and the worm is not. So we are +sorry - for half an hour; and glad too (for we are a kind-hearted people) +to hear that charitable persons or the government are going to do something +towards alleviating these miseries. And then we return, too many +of us, each to his own ambition, or to his own luxury, comforting ourselves +with the thought, that we did not make the world, and we are not responsible +for it.<br> +<br> +How shall we conquer this temptation to laziness, selfishness, heartlessness? +By faith in God, such as the prophet had. By faith in God as the +eternal enemy of evil, the eternal helper of those who try to overcome +evil with good; the eternal avenger of all the wrong which is done on +earth. By faith in God, as not only our Father, our Saviour, our +Redeemer, our Protector: but the Father, Saviour, Redeemer, Protector, +and if need be, Avenger, of every human being. By faith in God, +which believes that His infinite heart yearns over every human soul, +even the basest and the worst; that He wills that not one little one +should perish, but that all should be saved, and come to the knowledge +of the truth.<br> +<br> +We must believe that, if we wish that it should be true of us, that +the just shall live by his faith. If we wish our faith to keep +us just men, leading just lives, we must believe that God is just, and +that He shows His justice by the only possible method - by doing justice, +sooner or later, for all who are unjustly used.<br> +<br> +If we lose that faith, we shall be in danger - in more than danger - +of becoming unjust ourselves. As we fancy God to be, so shall +we become ourselves. If we believe that God cares little for mankind, +we shall care less and less for them ourselves. If we believe +that God neglects them, we shall neglect them likewise.<br> +<br> +And then the sense of justice - justice for its own sake, justice as +the likeness and will of God - will die out in us, and our souls will +surely not live, but die.<br> +<br> +For there will die out in our hearts, just the most noble and God-like +feelings which God has put into them. The instinct of chivalry; +horror of cruelty and injustice; pity for the weak and ill-used; the +longing to set right whatever is wrong; and, what is even more important, +the Spirit of godly fear, of wholesome terror of God’s wrath, +which makes us say, when we hear of any great and general sin among +us, ‘If we do not do our best to set this right, then God, who +does not make men like creeping things, will take the matter into His +own hands, and punish us easy, luxurious people, for allowing such things +to be done.’<br> +<br> +And when a man loses that spirit of chivalry, he loses his own soul. +For that spirit of chivalry, let worldlings say what they will, is the +very spirit of our spirit, the salt which keeps our characters from +utter decay - the very instinct which raises us above the selfishness +of the brute. Yea, it is the Spirit of God Himself. For +what is the feeling of horror at wrong, of pity for the wronged, of +burning desire to set wrong right, save the Spirit of the Father and +the Son, the Spirit which brought down the Lord Jesus out of the highest +heaven, to stoop, to serve, to suffer and to die, that He might seek +and save that which was lost?<br> +<br> +Some say that the age of chivalry is past: that the spirit of romance +is dead. The age of chivalry is never past, as long as there is +a wrong left unredressed on earth, and a man or woman left to say, ‘I +will redress that wrong, or spend my life in the attempt.’<br> +<br> +The age of chivalry is never past, as long as men have faith enough +in God to say, ‘God will help me to redress that wrong; or if +not me, surely he will help those that come after me. For His +eternal will is, to overcome evil with good.’<br> +<br> +The spirit of romance will never die, as long as there is a man left +to see that the world might and can be better, happier, wiser, fairer +in all things, than it is now. The spirit of romance will never +die, as long as a man has faith in God to believe that the world will +actually be better and fairer than it is now; as long as men have faith, +however weak, to believe in the romance of all romances; in the wonder +of all wonders; in that, of which all poets’ dreams have been +but childish hints, and dumb forefeelings - even<br> +<br> +<br> +‘That one far-off divine event<br> +Towards which the whole creation moves;’<br> +<br> +<br> +that wonder of which prophets and apostles have told, each according +to his light; that wonder which Habakkuk saw afar off, and foretold +how that the earth should be filled with the knowledge of the Lord, +as the waters cover the sea; that wonder which Isaiah saw afar off, +and sang how the Lord should judge among the nations, and rebuke among +many people; and they should beat their swords into plough-shares, and +their spears into pruning-hooks; nation should not rise against nation, +neither should they learn war any more; that wonder of which St Paul +prophesied, and said that Christ should reign till He had put all His +enemies under His feet; that wonder of which St. John prophesied; and +said, ‘I saw the Holy City, new Jerusalem, coming down from God +out of heaven. And the nations of them that are saved shall walk +in the light of it, and the kings of the earth bring their glory and +their honour unto it;’ that wonder, finally, which our Lord Himself +bade us pray for, as for our daily bread, and say, ‘Father, thy +kingdom come; thy will be done on earth, as it is in heaven.<br> +<br> +‘Thy will be done on earth.’ He who bade us ask that +boon for generations yet unborn, was very God of very God. Do +you think that He would have bidden us ask a blessing, which He knew +would never come?<br> +<br> +<br> +<br> +SERMON XIV. THE GREAT COMMANDMENT<br> +<br> +<br> +<br> +MATT. xxii. 37, 32.<br> +<br> +Thou shalt love the Lord thy God with all thy heart, and with all thy +soul, and with all thy mind. This is the first and great commandment.<br> +<br> +<br> +Some say, when they hear this, - It is a hard saying. Who can +bear it? Who can expect us to do as much as that? If we +are asked to be respectable and sober, to live and let live, not to +harm our neighbours wilfully or spitefully, and to come to church tolerably +regularly - we understand being asked to do that - it is fair. +But to love the Lord our God with all our hearts. That must be +meant only for very great saints; for a few exceedingly devout people +here and there. And devout people have been too apt to say, - +You are right. It is we who are to love God with all our hearts +and souls, and give up the world, and marriage, and all the joys of +life, and turn priests, monks, and nuns, while you need only be tolerably +respectable, and attend to your religious duties from time to time, +while we will pray for you. But, my friends, if we read our Bibles, +we cannot allow that. ‘Thou shalt love the Lord thy God,’ +was spoken not to monks and nuns (for there were none in those days), +not to great saints only (for we read of none just then), not even to +priests and clergymen only. It was said to all the Jews, high +and low, free and slave, soldier and labourer, alike - ‘Thou, +a man living in the world, and doing work in the world, with wife and +family, farm and cattle, horse to ride, and weapon to wear - thou shalt +love the Lord thy God.’<br> +<br> +And therefore these words are said to you and me. We English are +neither monks nor nuns, nor likely (thank God) to become so. We +are in the world, with our own family ties and duties, our own worldly +business. And to us, to you and me, as to those old Jews, the +first and great commandment is, ‘Thou shalt love the Lord thy +God.’<br> +<br> +What, then, does it mean? Does it mean that we are to have the +same love toward God as we have toward a wife or a husband?<br> +<br> +Certainly not. But it means at least this - the love which we +should bear toward a Father. All, my friends, turns on this. +Do you look on God as your Father, or do you not? God is your +Father, remember, already. You cannot (as some people seem to +think) make Him your Father by believing that He is one; and you need +not, thanks to His mercy. Neither can you make Him not your Father +by forgetting Him. Be you wise or foolish, right or wrong, God +is your Father in heaven; and you ought to feel towards Him as towards +a father, not with any sentimental, fanciful, fanatical affection; but +with a reverent, solemn, and rational affection; such as that which +the good old Catechism bids us have, when it tells us our duty toward +God.<br> +<br> +‘My duty towards God is to believe in Him, to fear Him, and to +love Him with all my heart, with all my mind, with all my soul, and +with all my strength; to worship Him, to give Him thanks, to put my +whole trust in Him, to call upon Him, to honour His holy Name and His +Word, and to serve Him truly all the days of my life.’<br> +<br> +Now, I ask you - and what I ask you I ask myself, - Do we love the Lord +our God thus? And if not, why not?<br> +<br> +I do not ask you to tell me. I am not going to tell you what is +in my heart; and I do not ask you to tell me what is in yours. +We are free Englishmen, who keep ourselves to ourselves, and think for +ourselves, each man in the depths of his own heart; and who are the +stronger and the wiser for not talking about our feelings to any man, +priest or layman.<br> +<br> +But ask yourselves, each of you, - Do I love God? And if not, +why not?<br> +<br> +There are two reasons, I believe, which are, alas! very common. +For one of them there are great excuses; for the other, there is no +excuse whatsoever.<br> +<br> +In the first place, too many find it difficult to love God, because +they have not been taught that God is loveable, and worthy of their +love. They have been taught dark and hard doctrines, which have +made them afraid of God.<br> +<br> +They have been taught - too many are taught still - not merely that +God will punish the wicked, but that God will punish nine-tenths, or +ninety-nine-hundredths of the human race. That He will send to +endless torments not merely sinners who have rebelled against what they +knew was right, and His command; who have stained themselves with crimes; +who wilfully injured their fellow-creatures: but that He will do the +same by little children, by innocent young girls, by honourable, respectable, +moral men and women, because they are not what is called sensibly converted, +or else what is called orthodox. They have been taught to look +on God, not as a loving and merciful Father, but as a tyrant and a task-master, +who watches to set down against them the slightest mishap or neglect; +who is extreme to mark what is done amiss; who wills the death of a +sinner. Often - strangest notion of all - they have been told +that, though God intends to punish them, they must still love Him, or +they will be punished - as if such a notion, so far from drawing them +to God, could do anything but drive them from Him. And it is no +wonder if persons who have been taught in their youth such notions concerning +God, find it difficult to love Him. Who can be frightened or threatened +into loving any being? How can we love any being who does not +seem to us kind, merciful, amiable, loving? Our love must be called +out by God’s love. If we are to love God, it must be because +He has first loved us.<br> +<br> +But He has first loved us, my friends. The dark and cruel notions +about God - which are too common, and have been too common in all ages +- are not what the world about us teaches, nor what Scripture teaches +us either.<br> +<br> +Look out on the world around you. What witness does it bear concerning +the God who made it? Who made the sunshine, and the flowers, and +singing birds, and little children, and all that causes the joy of this +life? Let Christ Himself speak, and His apostles. No one +can say that their words are not true; that they were mistaken in their +view of this earth, or of God who gave it to us that it might bear witness +of Him. What said our Lord to the poor folk of Galilee, of whom +the Scribes and the Pharisees, in their pride, said, ‘This people, +who knoweth not the law, is accursed.’ - What said our Lord, very +God of very God? He told them to look on the world around, and +learn from it that they had in heaven not a tyrant, not a destroyer, +but a Father; a Father in heaven who is perfect in this, that He causeth +His sun to shine upon them, and is good to the unthankful and the evil.<br> +<br> +What of Him did St. Paul say? - and that not to Christians, but to heathens +- That God had not left Himself without a witness even to the heathen +who knew Him not - and what sort of witness? The witness of His +bounty and goodness. The simple, but perpetual witness of the +yearly harvest - ‘In that He sends men rain and fruitful seasons, +filling their hearts with food and gladness.’<br> +<br> +This is St. Paul’s witness. And what is St. James’s? +He tells men of a Father of lights, from whom comes down every good +and perfect gift; who gives to all liberally, and upbraideth not, grudges +not, stints not, but gives, and delights in giving, - the same God, +in a word, of whom the old psalmists and prophets spoke, and said, ‘Thou +openest Thine hand, and fillest all things with good.’<br> +<br> +And if natural religion tells us thus much, and bears witness of a Father +who delights in the happiness of His creatures, what does revealed religion +and the Gospel of Jesus Christ tell us?<br> +<br> +Oh, my friends, dull indeed must be our hearts if we can feel no love +for the God of whom the Gospel speaks! And perverse, indeed, must +be our minds if we can twist the good news of Christ’s salvation +into the bad news of condemnation! What says St. Paul, - That +God is against us? No. But - ‘If God be for us, who +can be against us?<br> +<br> +‘Who shall lay any thing to the charge of God’s elect? +It is God that justifieth. Who is he that condemneth? It +is Christ that died, yea rather, that is risen again, who is even at +the right hand of God, who also maketh intercession for as.<br> +<br> +‘Who shall separate us from the love of Christ? shall tribulation, +or distress, or persecution, or famine, or nakedness, or peril, or sword?<br> +<br> +‘As it is written, For Thy sake we are killed all the day long; +we are accounted as sheep for the slaughter.<br> +<br> +‘Nay, in all these things we are more than conquerors through +Him that loved us.<br> +<br> +‘For I am persuaded, that neither death, nor life, nor angels, +nor principalities, nor powers, nor things present, nor things to come, +nor height, nor depth, nor any other creature, shall be able to separate +us from the love of God, which is in Christ Jesus our Lord.’<br> +<br> +What says St. John? Does he say that God the Father desires to +punish or slay us; and that our Lord Jesus Christ, or the Virgin Mary, +or the saints, or any other being, loves us better than God, and will +deliver us out of the hands of God? God forbid! ‘We +have known and believed,’ he says, ‘the love that God hath +to us. God is love, and he that dwelleth in love dwelleth in God, +and God in him.’<br> +<br> +My friends, if we could believe those blessed words - I do not say in +all their fulness - we shall never do that, I believe, in this mortal +life - but if we could only believe them a little, and know and believe +even a little of the love that God has to us, then love to Him would +spring up in our hearts, and we should feel for Him all that child ever +felt for father. If we really believed that God who made heaven +and earth was even now calling to each and every one of us, and beseeching +us, by the sacrifice of His well-beloved Son, crucified for us, ‘My +son, give Me thy heart,’ we could not help giving up our hearts +to Him.<br> +<br> +Provided - and there is that second reason why people do not love God, +for which I said there was no excuse - provided only that we wish to +be good, and to obey God. If we do not wish to do what God commands, +we shall never love God. It must be so. There can be no +real love of God which is not based upon a love of virtue and goodness, +upon what our Lord calls a hunger and thirst after righteousness. +‘If ye love Me, keep My commandments,’ is our Lord’s +own rule and test. And it is the only one possible. If we +habitually disobey any person, we shall cease to love that person. +If a child is in the habit of disobeying its parents, dark and angry +feelings towards those parents are sure to arise in its heart. +The child tries to forget its parents, to keep out of their way. +It tries to justify itself, to excuse itself by fancying that its parents +are hard upon it, unjust, grudge it pleasure, or what not. If +its parents’ commandments are grievous to a child, it will try +to make out that those commandments are unfair and unkind. And +so shall we do by God’s commandments. If God’s commandments +seem too grievous for us to obey, then we shall begin to fancy them +unjust and unkind. And then, farewell to any real love to God. +If we do not openly rebel against God, we shall still try to forget +Him. The thought of God will seem dark, unpleasant, and forbidding +to us; and we shall try, in our short-sighted folly, to live as far +as we can without God in the world, and, like Adam after his fall, hide +ourselves from the loving God, just because we know we have disobeyed +Him.<br> +<br> +But if, in spite of many bad habits, we desire to get rid of our bad +habits; if, in spite of many faults, we still desire to be faultless +and perfect; if, in spite of many weaknesses, we still desire to be +strong; if, in one word, we still hunger and thirst after righteousness, +and long to be good men; then, in due time, the love of God will be +shed abroad in our hearts by the Holy Spirit.<br> +<br> +For that will happen to us which happens to all those who have the pure, +true, and heroical love. If we really love a person, we shall +first desire to please them, and therefore the thought of disobeying +and paining them will seem more and more grievous unto us.<br> +<br> +But more. We shall soon rise a step higher. The more we +love them, and the more we see in them, in their characters, things +worthy to be loved, the more we shall desire to be like them, to copy +those parts of their characters which most delight us; and we shall +copy them: though insensibly, perhaps, and unawares.<br> +<br> +For no one can look up for any length of time with love and respect +towards a person better, wiser, greater than themselves, without becoming +more or less like that person in character and in habit of thought and +feeling; and so it will be with us towards God.<br> +<br> +If we really long to be good, it will grow more and more easy to us +to love God. The more pure our hearts are, the more pleasant the +thought of God will be to us; even as it is said, ‘Blessed are +the pure in heart, for they shall see God,’ - in this life as +well as in the life to come. We shall not shrink from God, because +we shall know that we are not wilfully offending Him.<br> +<br> +But more. The more we think of God, the more we shall long to +be like Him. How admirable in our eyes will seem His goodness, +how admirable His purity, His justice, and His bounty, His long-suffering, +His magnanimity and greatness of heart. For how great must be +that heart of God, of which it is written, that ‘He hateth nothing +that He hath made, but His mercy is over all His works;’ ‘that +He willeth that none should perish, but that all should be saved, and +come to the knowledge of the truth.’ Although He be infinitely +high and far off and we cannot attain to Him, yet we shall feel it our +duty and our joy to copy Him, however faintly, and however humbly; and +our highest hope will be that we may behold, as in a glass, the glory +of the Lord, and be changed into His image from glory to glory, even +as by the Spirit of the Lord; that so, whether in this world or in the +world to come, we may at last be perfect, even as our Father in heaven +is perfect, and, like Him, cause the sunlight of our love to slime upon +the evil and on the good; the kindly showers of our good deeds to fall +upon the just and on the unjust; and - like Him who sent His only begotten +Son to save the world - be good to the unthankful and to the evil.<br> +<br> +<br> +<br> +SERMON XV. THE EARTHQUAKE<br> +(<i>Preached October</i> 11, 1863.)<br> +<br> +<br> +<br> +PSALM xlvi. 1, 2.<br> +<br> +God is our refuge and strength, a very present help in trouble. +Therefore will not we fear, though the earth be removed, and though +the mountains be carried into the midst of the sea.<br> +<br> +<br> +No one, my friends, wishes less than I, to frighten you, or to take +a dark and gloomy view of this world, or of God’s dealings with +men. But when God Himself speaks, men are bound to take heed, +even though the message be an awful one. And last week’s +earthquake was an awful message, reminding all reasonable souls how +frail man is, how frail his strongest works, how frail this seemingly +solid earth on which we stand; what a thin crust there is between us +and the nether fires, how utterly it depends on God’s mercy that +we do not, like Korah, Dathan, and Abiram of old, go down alive into +the pit.<br> +<br> +What do we know of earthquakes? We know that they are connected +with burning mountains; that the eruption of a burning mountain is generally +preceded by, and accompanied with, violent earthquakes. Indeed, +the burning mountains seem to be outlets, by which the earthquake force +is carried off. We know that these burning mountains give out +immense volumes of steam. We know that the expanding power of +steam is by far the strongest force in the world; and, therefore, it +is supposed reasonably, that earthquakes are caused by steam underground.<br> +<br> +We know concerning earthquakes two things: first, that they are quite +uncertain in their effects; secondly, quite uncertain in their occurrence.<br> +<br> +No one can tell what harm an earthquake will, or will not, do. +There are three kinds. One which raises the ground up perpendicularly, +and sets it down again - which is the least hurtful; one which sets +it rolling in waves, like the waves of the sea - which is more hurtful; +and one, the most terrible of all, which gives the ground a spinning +motion, so that things thrown down by it fall twisted from right to +left, or left to right. But what kind of earthquake will take +place, no one can tell.<br> +<br> +Moreover, a very slight earthquake may do fearful damage. People +who only read of them, fancy that an earthquake, to destroy man and +his works, must literally turn the earth upside down; that the ground +must open, swallowing up houses, vomiting fire and water; that rocks +must be cast into the sea, and hills rise where valleys were before. +Such awful things have happened, and will happen again: but it does +not need them to lay a land utterly waste. A very slight shock +- a shock only a little stronger than was felt last Wednesday morning, +might have - one hardly dare think of what it might have done in a country +like this, where houses are thinly built because we have no fear of +earthquakes. Every manufactory and mill throughout the iron districts +(where the shock was felt most) might have toppled to the earth in a +moment. Whole rows of houses, hastily and thinly built, might +have crumbled down like packs of cards; and hundreds of thousands of +sleeping human beings might have been buried in the ruins, without time +for a prayer or a cry.<br> +<br> +A little more - a very little more - and all that or more might have +happened; millions’ worth of property might have been destroyed +in a few seconds, and the prosperity and civilization of England have +been thrown back for a whole generation. There is absolutely no +reason whatever, I tell you, save the mercy of God, why that, or worse, +should not have happened; and it is only of the Lord’s mercies +that we were not consumed.<br> +<br> +Next, earthquakes are utterly uncertain as to time. No one knows +when they are coming. They give no warning. Even in those +unhappy countries in which they are most common there may not be a shock +for months or years; and then a sudden shock may hurl down whole towns. +Or there may be many, thirty or forty a-day for weeks, as there happened +in a part of South America a few years ago, when day after day, week +after week, terrible shocks went on with a perpetual underground roar, +as if brass and iron were crashing and clanging under the feet, till +the people were half mad with the continual noise and continual anxiety, +expecting every moment one shock, stronger than the rest, to swallow +them up. It is impossible, I say, to calculate when they will +come. They are altogether in the hand of God, - His messengers, +whose time and place He alone knows, and He alone directs.<br> +<br> +Our having had one last week is no reason for our not having another +this week, or any day this week; and no reason, happily, against our +having no more for one hundred years. It is in God’s hands, +and in God’s hands we must leave it.<br> +<br> +All we can say is, that when one comes, it is likely to be least severe +in this part of England, and most severe (like this last) in the coal +and iron districts of the west and north-west, where it is easy to see +that earthquakes were once common, by the cracks, twists and settlements +in the rocks, and the lava streams, poured out from fiery vents (probably +under water) which pierce the rocks in many places. Beyond that +we know nothing, and can only say, - It is of the Lord’s mercies +that we are not consumed.<br> +<br> +Why do I say these things? To frighten you? No, but to warn +you. When you say to yourselves, - Earthquakes are so uncommon +and so harmless in England that there is no need to think of them, you +say on the whole what is true. It has been, as yet, God’s +will that earthquakes should be uncommon and slight in England; and +therefore we have a reasonable ground of belief that such will be His +will for the future. Certainly He does not wish us to fold our +hands, and say, there is no use in building or improving the country, +if an earthquake may come and destroy it at any moment. If there +be an evil which man can neither prevent or foresee, then, if he be +a wise man, he will go on as if that evil would never happen. +We ever must work on in hope and in faith in God’s goodness, without +tormenting and weakening ourselves by fears about what may happen.<br> +<br> +But when God gives to a whole country a distinct and solemn warning, +especially after giving that country an enormous bounty in an abundant +harvest, He surely means that country to take the warning. And, +if I dare so judge, He means us perhaps to think of the earthquake, +and somewhat in this way.<br> +<br> +There is hardly any country in the world in which man’s labour +has been so successful as in England. Owing to our having no earthquakes, +no really destructive storms, - and, thank God, no foreign invading +armies, - the wealth of England has gone on increasing steadily and +surely for centuries past, to a degree unexampled. We have never +had to rebuild whole towns after an earthquake. We have never +seen (except in small patches) whole districts of fertile land ruined +by the sea or by floods. We have never seen every mill and house +in a country blown down by a hurricane, and the crops mown off the ground +by the mere force of the wind, as has happened again and again in our +West India Islands. Most blessed of all, we have never seen a +foreign army burning our villages, sacking our towns, carrying off our +corn and cattle, and driving us into the woods to starve. From +all these horrors, which have, one or other of them, fallen on almost +every nation upon earth, God has of His great mercy preserved us. +Ours is not the common lot of humanity. We English do not know +the sorrows which average men and women go through, and have been going +through, alas! ever since Adam fell. We have been an exception, +a favoured and peculiar people, allowed to thrive and fatten quietly +and safely for hundreds of years.<br> +<br> +But what if that very security tempts us to forget God? Is it +not so? Are we not - I am sure I am - too apt to take God’s +blessings for granted, without thanking Him for them, or remembering +really that He gave them, and that He can take them away? Do we +not take good fortune for granted? Do we not take for granted +that if we build a house it will endure for ever; that if we buy a piece +of land it will be called by our name long years hence; that if we amass +wealth we shall hand it down safely to our children? Of course +we think we shall prosper. We say to ourselves, To-morrow shall +be as to-day, and yet more abundant.<br> +<br> +Nothing can happen to England, is, I fear, the feeling of Englishmen. +Carnal security is the national sin to which we are tempted, because +we have not now for forty years felt anything like national distress; +and Britain says, like Babylon of old, the lady of kingdoms to whom +foreigners so often compare her, - ‘I shall be a lady for ever; +I am, there is none beside me. I shall never sit as a widow, nor +know the loss of children.’<br> +<br> +What, too, if that same security and prosperity tempts us - as foreigners +justly complain of us - to set our hearts on material wealth; to believe +that our life, and the life of Britain, depends on the abundance of +the things which she possesses? To say - Corn and cattle, coal +and iron, house and land, shipping and rail-roads, these make up Great +Britain. While she has these she will endure for ever.<br> +<br> +Ah, my friends - to people in such a temptation, is it wonderful that +a good God should send a warning unmistakeable, though only a warning; +most terrible, though mercifully harmless; a warning which says, in +a voice which the dullest can hear - Endure for ever? The solid +ground on which you stand cannot do that. Safe? Nothing +on earth is safe for a moment, save in the long-suffering and tender +mercy of Him of whom are all things, and by whom are all things, without +whom not a sparrow falls to the ground. Is the wealth of Britain, +then, what she can see and handle? The towns she builds, the roads +she makes, the manufactures and goods she produces? One touch +of the finger of God, and that might be all rolled into a heap of ruins, +and the labour of years scattered in the dust. You trust in the +sure solid earth? You shall feel it, if but for once, reel and +quiver under your feet, and learn that it is not solid at all, or sure +at all; that there is nothing solid, sure, or to be depended on, but +the mercy of the living God; and that your solid-seeming earth on which +you build is nothing less than a mine, which may bubble, and heave, +and burst beneath your feet, charged for ever with an explosive force, +as much more terrible than that gunpowder which you have invented to +kill each other withal, as the works of God are greater than the works +of man. Safe, truly! It is of God’s mercy from day +to day and hour to hour that we are not consumed.<br> +<br> +This, surely, or something like this, is what the earthquake says to +us. It speaks to us most gently, and yet most awfully, of a day +in which the heavens may pass away with a great noise, and the elements +may melt with fervent heat, and the earth and the works which are therein +may be burnt up. It tells us that this is no impossible fancy: +that the fires imprisoned below our feet can, and may, burst up and +destroy mankind and the works of man in one great catastrophe, to which +the earthquake of Lisbon in 1755 - when 60,000 persons were killed, +crushed, drowned, or swallowed up in a few minutes - would be a merely +paltry accident.<br> +<br> +And it bids us think, as St. Peter bids us: ‘When therefore all +these things are dissolved, what manner of persons ought ye to be in +holy conversation and godliness?’<br> +<br> +What manner of persons?<br> +<br> +Remember, that if an earthquake destroyed all England, or the whole +world; if this earth on which we live crumbled to dust, and were blotted +out of the number of the stars, there is one thing which earthquake, +and fire, and all the forces of nature cannot destroy, and that is - +the human race.<br> +<br> +We should still be. We should still endure. Not, indeed, +in flesh and blood: but in some state or other; each of us the same +as now, our characters, our feelings, our goodness or our badness; our +immortal spirits and very selves, unchanged, ready to receive, and certain +to receive, the reward of the deeds done in the body, whether they be +good or evil. Yes, we should still endure, and God and Christ +would still endure. But as our Saviour, or as our Judge? +That is a very awful thought.<br> +<br> +One day or other, sooner or later, each of us shall stand before the +judgment-seat of Christ, stripped of all we ever had, ever saw, ever +touched, ever even imagined to ourselves, alone with our own consciences, +alone with our own deserts. What shall we be saying to ourselves +then?<br> +<br> +Shall we be saying - I have lost all: The world is gone - the world, +in which were set all my hopes, all my wishes; the world in which were +all my pleasures, all my treasures; the world, which was the only thing +I cared for, though it warned me not to trust in it, as it trembled +beneath my feet? But the world is gone, and now I have nothing +left!<br> +<br> +Or, shall we be saying, - The world is gone? Then let it go. +It was not a home. I took its good things as thankfully as I could. +I took its sorrows and troubles as patiently as I could. But I +have not set my heart on the world. My treasure, my riches, were +not of the world. My peace was a peace which the world did not +give, and could not take away. And now the world is gone, I keep +my peace, I keep my treasure still. My peace is where it was, +in my own heart. My peace is what it was: my faith in God, - faith +that my sins are forgiven me for Christ’s sake: my faith that +God my Father loves me, and cares for me; and that nothing, - height +or depth, or time or space, or life or death, can part me from His love: +my faith that I have not been quite useless in the world; that I have +tried to do my duty in my place; and that the good which I have done, +little as it has been, will not go forgotten by that merciful God, by +whose help it was done, who rewards all men according to the works which +He gives them heart to perform. And my treasure is where it was +- in my heart; and what it was, - the Holy Spirit of God, the spirit +of goodness, of faith and truth, of mercy and justice, of love to God +and love to man, which is everlasting life itself. That I have. +That time cannot abate, nor death abolish, nor the world, nor the destruction +of the world, nor of all worlds, can take away.<br> +<br> +Choose, my friends, which of these two frames of mind would you rather +be in when the great day of the Lord comes, foretold by that earthquake, +and by all earthquakes that ever were.<br> +<br> +Will you be then like those whom St. John saw calling on the mountains +to fall on them, and the hills to hide them from the wrath of Him that +sat on the throne, and from the anger of the Lamb?<br> +<br> +Or will you be like him who saith - God is my hope and strength, my +present help in trouble. Therefore will I not fear, though the +earth be shaken, and though the mountains be carried into the depth +of the sea?<br> +<br> +<br> +<br> +SERMON XVI. THE METEOR SHOWER<br> +(<i>Preached at the Chapel Royal, St. James’s, Nov</i>. 26, 1866.)<br> +<br> +<br> +<br> +ST. MATTHEW x. 29, 30.<br> +<br> +Are not two sparrows sold for a farthing? and one of them shall not +fall on the ground without your Father. But the very hairs of +your head are all numbered.<br> +<br> +<br> +It will be well for us to recollect, once for all, who spoke these words; +even Jesus Christ, who declared that He was one with God the Father; +Jesus Christ, whom His apostles declared to be the Creator of the universe. +If we believe this, as Christian men, it will be well for us to take +our Lord’s account of a universe which He Himself created; and +to believe that in the most minute occurrence of nature, there is a +special providence, by which not a sparrow falls to the ground without +our Father.<br> +<br> +I confess that it is difficult to believe this heartily. It was +never anything but difficult. In the earliest ages, those who +first thought about the universe found it so difficult that they took +refuge in the fancy of special providence which was administered by +the planets above their heads, and believed that the affairs of men, +and of the world on which they lived, were ruled by the aspects of the +sun and moon, and the host of heaven.<br> +<br> +Men found it so difficult in the Middle Age, that they took refuge in +the fancy of a special providence administered by certain demi-gods +whom they called ‘The Saints;’ and believed that each special +disease, or accident, was warded off from mankind, from their cattle, +or from their crops, by a special saint who overlooked their welfare.<br> +<br> +Men find it so difficult now-a-days, that the great majority of civilized +people believe in no special providence at all, and take refuge in the +belief that the universe is ruled by something which they call law.<br> +<br> +Therein, doubtless, they have hold of a great truth; but one which will +be only half-true, and therefore injurious, unless it be combined with +other truths; unless questions are answered which too many do not care +to answer: as, for instance, - Can there be a law without a law-giver? +Can a law work without one who administers the law? Are not the +popular phrases of ‘laws impressed on matter,’ ‘laws +inherent in matter,’ mere metaphors, dangerous, because inaccurate; +confirmed as little by experience and reason, as by Scripture?<br> +<br> +Does not all law imply a will? Does not an Almighty Will imply +a special providence?<br> +<br> +But these are questions for which most persons have neither time nor +inclination. Indeed, the whole matter is unimportant to them. +They have no special need of a special providence. Their lives +and properties are very safe in this civilized country; and their secret +belief is that, whatever influence God may have on the next world, He +has little or no influence on this world; neither on the facts of nature, +nor on the events of history, nor on the course of their own lives; +and that a special providence seems to them - if they dare confess as +much - an unnecessary superstition.<br> +<br> +Only poor folk in cottages and garrets - and a few more who are, happily, +poor in spirit, though not in purse - grinding amid the iron facts of +life, and learning there by little sound science, it may be, but much +sound theology - still believe that they have a Father in heaven, before +whom the very hairs of their head are all numbered; and that if they +had not, then this would not only be a bad world, but a mad world likewise; +and that it were better for them that they had never been born.<br> +<br> +Nevertheless, it is difficult to believe in the special providence of +our Father in heaven. Difficult: though necessary. Just +as it is difficult to believe that the earth moves round the sun. +Contrary, like that fact, to a great deal of our seeming experience.<br> +<br> +It is easy enough, of course, to believe that our Father sends what +is plainly good. Not so easy to believe that He sends what at +least seems evil.<br> +<br> +Easy enough, when we see spring-time and harvest, sunshine and flowers, +to say - Here are ‘acts of God’s providence.’ +Not so easy, when we see blight and pestilence, storm and earthquake, +to say, - Here are ‘acts of God’s providence’ likewise.<br> +<br> +For this innumerable multitude of things, of which we now-a-days talk +as if it were one thing, and had an organic unity of its own, or even +as if it were one person, and had a will of its own, and call it Nature +- a word which will one day be forgotten by philosophers, with the ‘four +elements,’ and the ‘animal spirits;’ - this multitude +of things, I say, which we miscall Nature, has its dark and ugly, as +well as its bright and fair side. Nature, says some one, is like +the spotted panther - most playful, and yet most treacherous; most beautiful, +and yet most cruel. It acts at times after a fashion most terrible, +undistinguishing, wholesale, seemingly pitiless. It seems to go +on its own way, as in a storm or an earthquake, careless of what it +crushes. Terrible enough Nature looks to the savage, who thinks +it crushes him from mere caprice. More terrible still does Science +make Nature look, when she tells us that it crushes, not by caprice, +but by brute necessity; not by ill-will, but by inevitable law. +Science frees us in many ways (and all thanks to her) from the bodily +terror which the savage feels. But she replaces that, in the minds +of many, by a moral terror which is far more overwhelming. Am +I - a man is driven to ask - am I, and all I love, the victims of an +organised tyranny, from which there can be no escape - for there is +not even a tyrant from whom I may perhaps beg mercy? Are we only +helpless particles, at best separate parts of the wheels of a vast machine, +which will use us till it has worn us away, and ground us to powder? +Are our bodies - and if so, why not our souls? - the puppets, yea, the +creatures of necessary circumstances, and all our strivings and sorrows +only vain beatings against the wires of our cage, cries of ‘Why +hast thou made me, then?’ which are addressed to nothing? +Tell us not that the world is governed by universal law; the news is +not comfortable, but simply horrible, unless you can tell us, or allow +others to tell us, that there is a loving giver, and a just administrator +of that law.<br> +<br> +Horrible, I say, and increasingly horrible, not merely to the sentimentalist, +but to the man of sound reason and of sound conscience, must the scientific +aspect of nature become, if a mere abstraction called law is to be the +sole ruler of the universe; if - to quote the famous words of the German +sage - ‘If, instead of the Divine Eye, there must glare on us +an empty, black, bottomless eye-socket;’ and the stars and galaxies +of heaven, in spite of all their present seeming regularity, are but +an ‘everlasting storm which no man guides.’<br> +<br> +It was but a few days ago that we, and this little planet on which we +live, caught a strange and startling glimpse of that everlasting storm +which - shall I say it? - no one guides.<br> +<br> +We were swept helpless, astronomers tell us, through a cloud of fiery +stones, to which all the cunning bolts which man invents to slay his +fellow-man, are but slow and weak engines of destruction.<br> +<br> +We were free from the superstitious terror with which that meteor-shower +would have been regarded in old times. We could comfort ourselves, +too, with the fact that heaven’s artillery was not known as yet +to have killed any one; and with the scientific explanation of that +fact, namely, that most of the bolts were small enough to be melted +and dissipated by their rush through our atmosphere.<br> +<br> +But did the thought occur to none of us, how morally ghastly, in spite +of all its physical beauty, was that grand sight, unless we were sure +that behind it all, there was a living God? Unless we believed +that not one of those bolts fell, or did not fall to the ground without +our Father? That He had appointed the path, and the time, and +the destiny, and the use of every atom of that matter, of which science +could only tell us that it was rushing without a purpose, for ever through +the homeless void?<br> +<br> +We may believe that, mind, without denying scientific laws, or their +permanence in any way. It is not a question, this, of a living +God, whether He interferes with His own laws now and then, but whether +interference is not the law of all laws itself. It is not a question +of special providences here and there, in favour of this person or that; +but whether the whole universe and its history is not one perpetual +and innumerable series of special providences. Whether the God +who ordained the laws is not so administering them, so making them interfere +with, balance, and modify each other, as to cause them to work together +perpetually for good; so that every minutest event (excepting always +the sin and folly of rational beings) happens in the place, time, and +manner, where it is specially needed. In one word, the question +is not whether there be a God, but whether there be a living God, who +is in any true and practical sense Master of the universe over which +He presides; a King who is actually ruling His kingdom, or an Epicurean +deity who lets his kingdom rule itself.<br> +<br> +Is there a living God in the universe, or is there none? That +is the greatest of all questions. Has our Lord Jesus Christ answered +it, or has He not? Easy, well-to-do people, who find this world +pleasant, and whose chief concern is to live till they die, care little +about that question. This world suits them well enough, whether +there be a living God or not; and as for the next world, they will be +sure to find some preacher or confessor who will set their minds easy +about it.<br> +<br> +Fanatics and bigots, of all denominations, care little about that question. +For they say in their hearts - ‘God is our Father, whosesoever +Father He is not. We are His people, and God performs acts of +providence for us. But as for the people outside, who know not +the law, nor the Gospel, either, they are accursed. It is not +our concern to discuss whether God performs acts of providence for them.’<br> +<br> +But here and there, among rich and poor, there are those whose heart +and flesh - whose conscience and whose intellect - cry out for the living +God, and will know no peace till they have found Him.<br> +<br> +A living God; a true God; a real God; a God worthy of the name; a God +who is working for ever, everywhere, and in all; who hates nothing that +He has made, forgets nothing, neglects nothing; a God who satisfies +not only their heads, but their hearts; not only their logical intellects, +but their higher reason - that pure reason, which is one with the conscience +and moral sense. For Him they cry out; Him they seek: and if they +cannot find Him they know no rest. For then they can find no explanation +of the three great human questions - Where am I? Whither am I +going? What must I do?<br> +<br> +Men come to them and say, ‘Of course there is a God. - He created +the world long ago, and set it spinning ever since by unchangeable laws.’ +But they answer, ‘That may be true; but I want more. I want +the living God.’<br> +<br> +Other men come to them and say, ‘Of course there is a God; and +when the universe is destroyed, He will save a certain number of the +elect, or orthodox. Do you take care that you are among that number, +and leave the rest to Him.’ But they answer, ‘That +may be true; but I want more. I want the living God.’<br> +<br> +They will say so very confusedly. They will often not be able +to make men understand their meaning. Nay, they will say and do +- driven by despair - very unwise things. They will even fall +down and worship the Holy Bread in the Sacrament of the Lord’s +Supper, and say, ‘The living God is in that. You have forbidden +us, with your theories, to find the living God either in heaven or earth. +But somewhere He must be. And in despair, we will fall back upon +the old belief that He is in the wafer on the altar, and find there +Him whom our souls must find, or be for ever without a home.’ +Strange and sad, that that should be the last outcome of the century +of mechanical philosophy. But before we blame the doctrine as +materialistic, - which, I fear, it too truly is, - we should remember +that, for the last fifty years, the young have been taught more and +more to be materialists; that they have been taught more and more to +believe in a God who rules over Sundays, but not over week-day business; +over the next world, but not over this; a God, in short, in whom men +do not live, and move, and have their being. They have been brought +up, I say, unconsciously, but surely, as practical materialists, who +make their senses the ground of all their knowledge; and therefore, +when a revulsion happens to them, they are awakened to look for the +living God - they look for him instinctively in visible matter.<br> +<br> +But for the living God thoughtful men will look more and more. +Physical science is forcing on them the question, Do we live, and move, +and have our being in God? Is there a real and perpetual communication +between the visible and the invisible world, or is there not? +Are all the beliefs of man, from the earliest ages, that such there +was, dreams and nothing more? Is any religion whatsoever to be +impossible henceforth? And to find an answer, men will go, either +backward to superstition, or forward into pantheism; for in atheism, +whether practical or theoretical, they cannot abide.<br> +<br> +The Bible says that those old beliefs, however partial or childish, +were no dreams, but instincts of an eternal truth; that there is such +a communication between the universe and the living God. Prophets, +Psalmists, Apostles, speak - like our Nicene Creed - of a Spirit of +God, the Lord and Giver of Life, in words which are not pantheism, but +are the very deliverance from pantheism, because they tell us that that +Spirit proceeds, not merely from a Deity, not merely from a Creator, +but from a Father in heaven, and from a Son who is His likeness and +His Word.<br> +<br> +And from this ground Natural Theology must start, if it is ever to revive +again, instead of remaining, as now, an extinct science. It must +begin from the keyword of the text, ‘Your Father.’ +As long as Natural Theology begins from nature, and not from God Himself, +it will inevitably drift into pantheism, as Pope drifted, in spite of +himself, when he tried to look from nature up to nature’s God. +As long as men speculate on the dealings of a Deity or of a Creator, +they will find out nothing, because they are searching under the wrong +name, and therefore, as logicians will tell you, for the wrong thing.<br> +<br> +But when they begin to seek under the right name - the name which our +Lord revealed to the debased multitudes of Judæa, when He told +them that not a sparrow fell to the ground without - not the Deity, +not the Creator, but their Father; then, in God’s good time, all +may come clear once more.<br> +<br> +This at least will come clear, - a doubt which often presents itself +to the mind of scientific men.<br> +<br> +This earth - we know now that it is not the centre, not the chief body, +of the universe, but a tiny planet, a speck, an atom among millions +of bodies far vaster than itself.<br> +<br> +It was credible enough in old times, when the earth was held to be all +but the whole universe, that God should descend on earth, and take on +Him human nature, to save human beings. Is it credible now? +This little corner of the systems and the galaxies? This paltry +race which we call man? Are they worthy of the interposition, +of the death, of Incarnate God - of the Maker of such a universe as +Science has discovered?<br> +<br> +Yes. If we will keep in mind that one word ‘Father.’ +Then we dare say Yes, in full assurance of Faith. For then we +have taken the question off the mere material ground of size and of +power; to put it once and for ever on that spiritual ground of justice +and love, which is implied in the one word - ‘Father.’<br> +<br> +If God be a perfect Father, then there must be a perpetual intercourse +of some kind between Him and His children; between Him and that planet, +however small, on which He has set His children, that they may be educated +into His likeness. If God be perfect justice, the wrong, and consequent +misery of the universe, how ever small, must be intolerable to Him. +If God be perfect love, there is no sacrifice - remember that great +word - which He may not condescend to make, in order to right that wrong, +and alleviate that misery. If God be the Father of our spirits, +the spiritual welfare of His children may be more important to Him than +the fate of the whole brute matter of the universe. Think not +to frighten us with the idols of size and height. God is a Spirit, +before whom all material things are equally great, and equally small. +Let us think of Him as such, and not merely as a Being of physical power +and inventive craft. Let us believe in our Father in heaven. +For then that higher intellect, - that pure reason, which dwells not +in the heads, but in the hearts of men, will tell them that if they +have a Father in heaven, He must be exercising a special providence +over the minutest affairs of their lives, by which He is striving to +educate them into His likeness; a special providence over the fate of +every atom in the universe, by which His laws shall work together for +the moral improvement of every creature capable thereof; that not a +sparrow can fall to the ground without his knowledge; and that not a +hair of their head can be touched, unless suffering is needed for the +education of their souls.<br> +<br> +<br> +<br> +SERMON XVII. CHOLERA, 1866<br> +<br> +<br> +<br> +LUKE vii. 16.<br> +<br> +There came a fear on all: and they glorified God, saying, That a great +prophet is risen up among us; and, That God hath visited his people.<br> +<br> +<br> +You recollect to what the text refers? How the Lord visited His +people? By raising to life a widow’s son at Nain. +That was the result of our Lord’s visit to the little town of +Nain. It is worth our while to think of that text, and of that +word, ‘visit,’ just now. For we are praying to God +to remove the cholera from this land. We are calling it a visitation +of God; and saying that God is visiting our sins on us thereby. +And we are saying the exact truth. We are using the right and +scriptural word.<br> +<br> +We know that this cholera comes by no miracle, but by natural causes. +We can more or less foretell where it will break out. We know +how to prevent its breaking out at all, save in a scattered case here +and there. Of this there is no doubt whatsoever in the mind of +any well-informed person.<br> +<br> +But that does not prevent its being a visitation of God; yea, in most +awful and literal earnest, a house-to-house visitation. God uses +the powers of nature to do His work: of Him it is written, ‘He +maketh the winds His angels, and flames of fire His ministers.’ +And so this minute and invisible cholera-seed is the minister of God, +by which He is visiting from house to house, searching out and punishing +certain persons who have been guilty, knowingly or not, of the offence +of dirt; of filthy and careless habits of living; and especially, as +has long been known by well-informed men, of drinking poisoned water. +Their sickness, their deaths, are God’s judgment on that act of +theirs, whereby God says to men, - You shall not drink water unfit for +even dumb animals; and if you do, you shall die.<br> +<br> +To this view there are two objections. First, the poor people +themselves are not in fault, but those who supply poisoned water, and +foul dwellings.<br> +<br> +True: but only half true. If people demanded good water and good +houses, there would soon be a supply of them. But there is not +a sufficient supply; because too many of the labouring classes in towns, +though they are earning very high wages, are contented to live in a +condition unfit for civilized men; and of course, if they are contented +so to do, there will be plenty of covetous or careless landlords who +will supply the bad article with which they are satisfied; and they +will be punished by disease for not having taken care of themselves.<br> +<br> +But as for the owners of filthy houses, and the suppliers of poisoned +water, be sure that, in His own way and His own time, God will visit +them; that when He maketh inquisition for blood, He will assuredly requite +upon the guilty persons, whoever they are, the blood of those five or +six thousand of her Majesty’s subjects who have been foully done +to death by cholera in the last two months, as He requited the blood +of Naboth, or of any other innocent victim of whom we read in Holy Writ. +This outbreak of cholera in London, considering what we now know about +it, and have known for twenty years past, is a national shame, scandal, +and sin, which, if man cannot and will not punish, God can and will.<br> +<br> +But there is another objection, which is far more important and difficult +to answer. This cholera has not slain merely fathers and mothers +of families, who were more or less responsible for the bad state of +their dwellings; but little children, aged widows, and many other persons +who cannot be blamed in the least.<br> +<br> +True. And we must therefore believe that to them - indeed to all +- this has been a visitation not of anger but of love. We must +believe that they are taken away from some evil to come; that God permits +the destruction of their bodies, to the saving of their souls. +His laws are inexorable; and yet He hateth nothing that He hath made.<br> +<br> +And we must believe that this cholera is an instance of the great law, +which fulfils itself again and again, and will to the end of the world, +- ‘It is expedient that one die for the people, and that the whole +nation perish not.’<br> +<br> +For the same dirt which produces cholera now and then, is producing +always, and all day long, stunted and diseased bodies, drunkenness, +recklessness, misery, and sin of all kinds; and the cholera will be +a blessing, a cheap price to have paid, for the abolition of the evil +spirit of dirt.<br> +<br> +And thus much for this very painful subject - of which some of you may +say - ‘What is it to us? We cannot prevent cholera; and, +blessed as we are with abundance of the purest water, there is little +or no fear of cholera ever coming into our parish.’<br> +<br> +That last is true, my friends, and you may thank God for it. Meanwhile, +take this lesson at least home with you, and teach it your children +day by day - that filthy, careless, and unwholesome habits of living +are in the sight of Almighty God so terrible an offence, that He sometimes +finds it necessary to visit them with a severity with which He visits +hardly any sin; namely, by inflicting capital punishment on thousands +of His beloved creatures.<br> +<br> +But though we have not had the cholera among us, has God therefore not +visited us? That would surely be evil news for us, according to +Holy Scripture. For if God do not visit us, then He must be far +from us. But the Psalmist cries, ‘Go not far from me, O +Lord.’ His fear is, again and again, not that God should +visit him, but that God should desert him. And more, the word +which is translated ‘to visit,’ in Scripture has the sense +of seeing to a man, overseeing him, being his bishop. If God do +not see to, oversee us, and be our bishop, then He must turn His face +from us, which is what the Psalmist beseeches Him again and again not +to do; praying, ‘Hide not Thy face from me, O Lord,’ and +crying out of the depths of anxiety and trouble, ‘Put thy trust +in God, for I shall yet give Him thanks for the light of His countenance;’ +and again, ‘In Thy presence is’ - not death, but - ‘life; +at Thy right hand is fulness of days for evermore.’ And +again, the Psalmist prays to God to visit him, and visit his thoughts, +- ‘Search me, O Lord, and try the ground of my heart. Search +me, and examine my thoughts. Look well if there be any wickedness +in me, and lead me in the way everlasting.’ Shall we pray +that prayer, my friends? Shall we, with the Psalmist, pray God +to visit, and, if need be, chasten and correct what He sees wrong in +us? Or shall we, with the superstitious, pray to God not to visit +us? to keep away from us? to leave its alone? to forget us? If +He did answer that foolish prayer, there would be an end of us and all +created things; for in God they live and move and have their being - +as it is written, ‘When Thou hidest thy face, they are troubled; +when Thou takest away their breath, they die, and are turned again to +their dust.’ But, happily for us, God will not answer that +foolish prayer. For it is written, ‘If I go up to heaven, +Thou art there; if I go down to hell, Thou art there also.’ +Nowhither can we go from God’s presence: nowhither can we flee +from His Spirit.<br> +<br> +This is the Scripture language. Is ours like it? Have we +not got to think of a visitation of God as a simple calamity? +If a man die suddenly and strangely, he has died by the visitation of +God. But if he be saved from death strangely and suddenly, it +does not occur to us to call that a visitation, and to say with Scripture, +‘The Lord has visited the man with His salvation.’ +If the cholera comes, or the crops fail, we say, - God is visiting us. +If we have an especially healthy year, or a glorious harvest, we never +say with Scripture, ‘The Lord has visited His people in giving +them bread.’ Yet Scripture, if it says, ‘I will visit +their transgressions,’ says also that the Lord visited the children +of Israel to deliver them out of Egypt. If it talks of death as +the visitation of all men, it speaks of God visiting Sarah and Hannah +to give them children. If it says, ‘I will visit the blood +shed in Jezreel,’ it says also, ‘Thy visitation hath preserved +my spirit.’ If it says, ‘At the time they are visited +they shall be cast down,’ it says also, ‘The Lord shall +visit them, and turn away their captivity.’<br> +<br> +If we look through Scripture, we find that the words ‘visit’ +and ‘visitation’ are used about ninety times: that in about +fifty of them the meaning of the words is chastisement of some kind +or other: in about forty it is mercy and blessing: and that in the New +Testament the words never mean anything but mercy and blessing, though +we have begun of late years to use them only in the sense of punishment +and a curse.<br> +<br> +Now, how is this, my friends? How is it that we, who are not under +the terrors of the Law, but under the Gospel of grace, have quite lost +the Gospel meaning of this word ‘visitation,’ and take a +darker view of it than did even the old Jews under the Law? Have +we, whom God hath visited, indeed, in the person of His only-begotten +Son Jesus Christ, any right or reason to think worse of a visitation +of God than had the Jews of old? God forbid. And yet we +do so, I fear; and show daily that we do so by our use of the word: +for out of the abundance of the heart man’s mouth speaketh. +By his words he is justified, and by his words he is condemned; and +there is no surer sign of what a man’s real belief is, than the +sense in which lie naturally, as it were by instinct, uses certain words.<br> +<br> +And what is the cause?<br> +<br> +Shall I say it? If I do, I blame not you more than I blame myself, +more than I blame this generation. But it seems to me that there +is a little - or not a little - atheism among us now-a-days; that we +are growing to be ‘without God in the world.’ We are +ready enough to believe that God has to do with the next world: but +we are not ready to believe that He has to do with this world. +We, in this generation, do not believe that in God we live, and move, +and have our being. Nay, some object to capital punishment, because +(so they say) ‘it hurries men into the presence of their Maker;’ +as if a human being could be in any better or safer place than the presence +of his Maker; and as if his being there depended on us, or on any man, +and not on God Almighty alone, who is surely not so much less powerful +than an earthly monarch, that He cannot keep out of His presence or +in it whomsoever He chooses. When we talk of being ‘ushered +into the presence of God,’ we mean dying; as if we were not all +in the presence of God at this moment, and all day long. When +we say, ‘Prepare to meet thy God,’ we mean ‘Prepare +to die;’ as if we did not meet our God every time we had the choice +between doing a right thing and doing a wrong one - between yielding +to our own lusts and tempers, and yielding to the Holy Spirit of God. +For if the Holy Spirit of God be, as the Christian faith tells us, God +indeed, do we not meet God every time a right, and true, and gracious +thought arises in our hearts? But we have all forgotten this, +and much more connected with this; and our notion of this world is not +that of Holy Scripture - of that grand 104th Psalm, for instance, which +sets forth the Spirit of God as the Lord and Giver of life to all creation: +but our notion is this - that this world is a machine, which would go +on very well by itself, if God would but leave it alone; that if the +course of nature, as we atheistically call it, is not interfered with, +then suns shine, crops grow, trade flourishes, and all is well, because +God does not visit the earth. Ah! blind that we are; blind to +the power and glory of God which is around us, giving life and breath +to all things, - God, without whom not a sparrow falls to the ground, +- God, who visiteth the earth, and maketh it very plenteous, - God, +who giveth to all liberally, and upbraideth not, - God, whose ever-creating +and ever-sustaining Spirit is the source, not only of all goodness, +virtue, knowledge, but of all life, health, order, fertility. +We see not God’s witness in His sending rain and fruitful seasons, +filling our hearts with food and gladness. And then comes the +punishment. Because we will not keep up a wholesome and trustful +belief in God in prosperity, we are awakened out of our dream of unbelief, +to an unwholesome and mistrustful belief in Him in adversity. +Because we will not believe in a God of love and order, we grow to believe +in a God of anger and disorder. Because we will not fear a God +who sends fruitful seasons, we are grown to dread a God who sends famine +and pestilence. Because we will not believe in the Father in heaven, +we grow to believe in a destroyer who visits from heaven. But +we believe in Him only as the destroyer. We have forgotten that +He is the Giver, the Creator, the Redeemer. We look on His visitations +as something dark and ugly, instead of rejoicing in the thought of God’s +presence, as we should, if we had remembered that He was about our path +and about our bed, and spying out all our ways, whether for joy or for +sorrow. We shrink at the thought of His presence. We look +on His visitations as things not to be understood; not to be searched +out in childlike humility - and yet in childlike confidence - that we +may understand why they are sent, and what useful lesson our Father +means us to learn from them: but we look on them as things to be merely +prayed against, if by any means God will, as soon as possible, cease +to visit us, and leave us to ourselves, for we can earn our own bread +comfortably enough, if it were not for His interference and visitations. +We are too like the Gadarenes of old, to whom it mattered little that +the Lord had restored the madman to health and reason, if He caused +their swine to perish in the lake. They were uneasy and terrified +at such visitations of God incarnate. He seemed to them a terrible +and dangerous Being, and they besought Him to depart out of their coasts.<br> +<br> +It would have been wiser, surely, in those Gadarenes, and better for +them, had they cried - ‘Lord, what wilt Thou have us to do? +We see that Thou art a Being of infinite power, for mercy, and for punishment +likewise. And Thou art the very Being whom we want, to teach us +our duty, and to make us do it. Tell us what we ought to do, and +help us, and, if need be, compel us to do it, and so to prosper indeed.’ +And so should we pray in the case of this cholera. We may ask +God to take it away: but we are bound to ask God also, why He has sent +it. Till then we have no reason to suppose that He will take it +away; we have no reason to suppose that it will be merciful in Him to +take it away, till He has taught us why it was sent. This question +of cholera has come now to a crisis, in which we must either learn why +cholera comes, or incur, I hold, lasting disgrace and guilt. And +- if I may dare to hint at the counsels of God - it seems as if the +Almighty Lord had no mind to relieve us of that disgrace and guilt.<br> +<br> +For months past we have been praying that this cholera should not enter +England, and our prayers have not been heard. In spite of them +the cholera has come; and has slain thousands, and seems likely to slay +thousands more. What plainer proof can there be to those who believe +in the providence of God, and the rule of Jesus Christ our Lord, than +that we are meant to learn some wholesome lesson from it, which we have +not learnt yet? It cannot be that God means us to learn the physical +cause of cholera, for that we have known these twenty years. Foul +lodging, foul food, and, above all, natural and physical, foul water; +there is no doubt of the cause. But why cannot we save English +people from the curse and destruction which all this foulness brings? +That is the question. That is our national scandal, shame, and +sin at this moment. Perhaps the Lord wills that we should learn +that; learn what is the moral and spiritual cause of our own miserable +weakness, negligence, hardness of heart, which, sinning against light +and knowledge, has caused the death of thousands of innocent souls. +God grant that we may learn that lesson. God grant that He may +put into the hearts and minds of some man or men, the wisdom and courage +to deliver us from such scandals for the future.<br> +<br> +But I have little hope that that will happen, till we get rid of our +secret atheism; till we give up the notion that God only visits now +and then, to disorder and destroy His own handiwork, and take back the +old scriptural notion, that God is visiting all day long for ever, to +give order and life to His own work, to set it right whenever it goes +wrong, and re-create it whenever it decays. Till then we can expect +only explanations of cholera and of God’s other visitations of +affliction, which are so superstitious, so irrational, so little connected +with the matter in hand, that they would be ridiculous, were they not +somewhat blasphemous. But when men arise in this land who believe +truly in an ever-present God of order, revealed in His Son Jesus Christ; +when men shall arise in this land, who will believe that faith with +their whole hearts, and will live and die for it and by it; acting as +if they really believed that in God we live, and move, and have our +being; as if they really believed that they were in the kingdom and +rule of Christ, - a rule of awful severity, and yet of perfect love, +- a rule, meanwhile, which men can understand, and are meant to understand, +that they may not only obey the laws of God, but know the mind of God, +and copy the dealings of God, and do the will of God; and when men arise +in this land, who have that holy faith in their hearts, and courage +to act upon it, then cholera will vanish away, and the physical and +moral causes of a hundred other evils which torment poor human beings +through no anger of God, but simply through their own folly, and greediness, +and ignorance.<br> +<br> +All these shall vanish away, in the day when the knowledge of the Lord +shall cover the land, and men shall say, in spirit and in truth, as +Christ their Lord has said before, - ‘Sacrifice and burnt-offering +thou wouldest not. Then said I, Lo, I come. In the volume +of the book it is written of Me, that I should do the will of God.’ +And in those days shall be fulfilled once more, the text which says, +- ‘That the people glorified God, saying, A great Prophet, even +Christ the Lord Himself, hath risen up among us, and God hath visited +His people.’<br> +<br> +<br> +<br> +SERMON XVIII. THE WICKED SERVANT<br> +<br> +<br> +<br> +ST. MATTHEW xviii. 23.<br> +<br> +The kingdom of heaven is likened to a certain king, which would take +account of his servants.<br> +<br> +<br> +This parable, which you heard in the Gospel for this day, you all know. +And I doubt not that all you who know it, understand it well enough. +It is so human and so humane; it is told with such simplicity, and yet +with such force and brilliancy that - if one dare praise our Lord’s +words as we praise the words of men - all must see its meaning at once, +though it speaks of a state of society different from anything which +we have ever seen, or, thank God, ever shall see.<br> +<br> +The Eastern despotic king who has no law but his own will; who puts +his servant - literally his slave - into a post of such trust and honour, +that the slave can misappropriate and make away with the enormous sum +of ten thousand talents; who commands, not only him, but his wife and +children to be sold to pay the debt; who then forgives him all out of +a sudden burst of pity, and again, when the wretched man has shown himself +base and cruel, unworthy of that pity, revokes his pardon, and delivers +him to the tormentors till he shall pay all - all this is a state of +things impossible in a free country, though it is possible enough still +in many countries of the East, which are governed in this very despotic +fashion; and justice, and very often injustice likewise, is done in +this rough, uncertain way, by the will of the king alone.<br> +<br> +But, however different the circumstances, yet there is a lesson in this +story which is universal and eternal, true for all men, and true for +ever. The same human nature, for good and for evil, is in us, +as was in that Eastern king and his slave. The same kingdom of +heaven is over us as was over them, its laws punishing sinners by their +own sins; the same Spirit of God which strove with their hearts is striving +with ours. If it was not so, the parable would mean nothing to +us. It would be a story of men who belonged to another moral world, +and were under another moral law, not to be judged by our rules of right +and wrong; and therefore a story of men whom we need not copy.<br> +<br> +But it is not so. If the parable be - as I take for granted it +is - a true story; then it was Christ, the Light who lights every man +who cometh into the world, who put into that king’s heart the +divine feeling of mercy, and inspired him to forgive, freely and utterly, +the wretched slave who worshipped him, kneeling with his forehead to +the ground, and promising, in his terror, what he probably knew he could +not perform - ‘Lord, have patience with me, and I will pay thee +all.’<br> +<br> +And it was Christ, the Light of men, who inspired that king with the +feeling, not of mere revenge, but of just retribution; who taught him +that, when the slave was unworthy of his mercy, he had a right, in a +noble and divine indignation, to withdraw his mercy; and not to waste +his favours on a bad man, who would only turn them to fresh bad account, +but to keep them for those who had justice and honour enough in their +hearts to forgive others, when their Lord had forgiven them.<br> +<br> +We must bear in mind, that the king must have been right, and acting +(whether he knew it or not) by the Spirit of God; else his conduct would +never have been likened to the kingdom of heaven: that is, to the laws +by which God governs both this world and the world to come.<br> +<br> +The kingdom of heaven. The kingdom of God - Would that men would +believe in them a little more! It seems, at times, as if all belief +in them was dying out; as if men, throughout all civilized and Christian +countries, had made up their minds to say - There is no kingdom of God +or of heaven. There will be one hereafter, in the next world. +This world is the kingdom of men, and of what they can do for themselves +without God’s help, and without God’s laws.<br> +<br> +My friends, the Jewish rulers of old said so, and cried, ‘We have +no king but Cæsar.’ And they remain an example to +all time, of what happens to those who deny the kingdom of God. +Christ came to tell them that the kingdom of heaven was at hand, and +the kingdom of God was among them. But they would have none of +it. And what said our Lord of them and their notion? ‘The +prince of this world,’ said He, ‘cometh, and hath nothing +in me. This is your hour and the power of darkness.’ +Yes; the hour in which men had determined to manage the world in their +way, and not in Christ’s, was also the hour of the power of darkness. +That was what they had gained by having their own way; by saying - The +kingdom is ours, and not God’s. They had fallen under the +power of darkness, not of light. The very light within them was +darkness. They utterly mistook their road on earth. At the +very moment that they were trying to make peace with the Roman governor, +by denying that Christ was their King, and demanding that He should +be crucified, - at that very moment the things which belonged to their +peace were hid from their eyes. Never men made so fatal a mistake, +when they thought themselves most politic and prudent. They said +among themselves - ‘Unless we put down this man, the Romans will +come and take away our place,’ <i>i.e</i>. our privileges, and +power, and our nation. And what followed? That the Romans +did come and take away their place and nation, with horrible massacre +and ruin: and so they lost both the kingdom of this world, and the kingdom +of God likewise. Never, I say, did men make a more fatal mistake +in the things of this world than those Jews to whom the kingdom of God +came, and they rejected it.<br> +<br> +And so shall we, my friends, if we forget that, whether we like it or +not, the kingdom of God is within us, and we within it likewise.<br> +<br> +1. The kingdom of God is within us. Every gracious motive, +every noble, just, and merciful instinct within us, is a sign to us +that the kingdom of God is come to us; that we are not as the brutes +which perish; not as the heathen who are too often past feeling, being +alienated from the life of God by reason of the ignorance which is in +them: but, that we are God’s children, inheritors of the kingdom +of heaven; and that God’s Spirit is teaching us the laws of that +kingdom; so that in every child who is baptized, educated, and civilized, +is fulfilled the promise, ‘I will write my laws upon their hearts, +and I will be to them a Father.’<br> +<br> +God’s Spirit is teaching our hearts as He taught the heart of +that old Eastern king. It may be, it ought to be, that He is teaching +us far deeper lessons than He ever taught that king.<br> +<br> +2. We are in the kingdom of God. It is worth our while to +remember that steadfastly just now. Many people are ready to agree +that the kingdom of God is within them. They will readily confess +that religion is a spiritual matter, and a matter of the heart: but +their fancy is that therefore religion, and all just and noble and beautiful +instincts and aspirations, are very good things for those who have them: +but that, if any one has them not, it does not much matter.<br> +<br> +They do not see that there are not only such things as feelings about +God; but that there are also such things as laws of God; and that God +can enforce those laws, and does enforce them, sometimes in a very terrible +manner. They do not believe enough in a living God, an acting +God, a God who will not merely write His laws in our hearts, if we will +let Him, but may also destroy us off the face of the earth, if we would +not let Him. They fancy that God either cannot, or will not, enforce +His own laws, but leaves a man free to accept them, or reject as he +will. There is no greater mistake. Be not deceived; God +is not mocked. As a man sows, so shall he reap. God says +to us, to all men, - Copy Me. Do as I do, and be My children, +and be blest. But if we will not; if, after all God’s care +and love, the tree brings forth no fruit, then, soon or late, the sentence +goes forth against it in God’s kingdom, ‘Cut it down; why +cumbereth it the ground?’<br> +<br> +There is a saying now-a-days, that nations and tribes who will not live +reasonable lives, and behave as men should to their fellow-men, must +be civilized off the face of the earth. The words are false, if +they mean that we, or any other men, have a right to exterminate their +fellow-creatures. But they are true, and more true than the people +who use them fancy, if they are spoken not of man, but of God. +For if men will not obey the laws of God’s kingdom, God does actually +civilize them off the face of the earth. Great nations, learned +churches, powerful aristocracies, ancient institutions, has God civilized +off the face of the earth before now. Because they would not acknowledge +God for their King, and obey the laws of His kingdom, in which alone +are life, and wealth, and health, God has taken His kingdom away from +them, and given it to others who would bring forth the fruits thereof. +The Jews are the most awful and famous example of that terrible judgment +of God, but they are not the only ones. It has happened again +and again. It may happen to you or me, as well as to this whole +nation of England, if we forget that we are in God’s kingdom, +and that only by living according to God’s laws can we keep our +place therein.<br> +<br> +And this is what the parable teaches us. The king tries to teach +the servant one of the laws of his kingdom - that he rules according +to boundless mercy and generosity. God wishes to teach us the +same. The king does so, not by word, but by deed, by actually +forgiving the man his debt. So does God forgive us freely in Jesus +Christ our Lord.<br> +<br> +But more than this, he wishes the servant to understand that he is to +copy his king; that if his king has behaved to him like a father to +his child, he must behave as a brother to his fellow-servants. +So does God wish to teach us.<br> +<br> +But he does not tell the man so, in so many words. He does not +say to him, I command thee to forgive thy debtors as I have forgiven +thee. He leaves the man to his own sense of honour and good feeling. +It is a question not of the law, but of the heart. So does God +with us. He educates us, not as children or slaves, but as free +men, as moral agents. He leaves us to our own reason and conscience, +to reap the fruit which we ourselves have sown. Therefore, about +a thousand matters in life He lays on us no special command. He +leaves us to act according to our good feeling, to our own sense of +honour. It is a matter, I say, of the heart. If God’s +law be written in our hearts, our hearts will lead us to do the right +thing. If God’s law be not in our hearts, then mere outward +commands will not make us do right, for what we do will not be really +right and good, because it will not be done heartily and of our own +will.<br> +<br> +But the servant does not follow his lord’s example.<br> +<br> +Fresh from his lord’s presence, he takes his fellow-servant by +the throat, saying - Pay me that thou owest. His heart has not +been touched. His lord’s example has not softened him. +He does not see how beautiful, how noble, how divine, generosity and +mercy are. He is a hard-hearted, worldly man. The heavenly +kingdom, which is justice and love, is not within him. Then, if +the kingdom of heaven is not in him, he shall find out that he is in +it; and that in a very terrible way:- ‘Thou wicked servant, unworthy +of my pity, because there is no goodness in thine own heart. Thou +wilt not take into thy heart my law, which tells thee, Be merciful as +I am merciful. Then thou shalt feel another and an equally universal +law of mine. As thou doest so shalt thou be done by. If +thou art merciful, thou shalt find mercy. If thou wilt have nothing +but retribution, then nothing but retribution thou shalt have. +If thou must needs do justice thyself, I will do justice likewise. +Because I am merciful, dost thou think me careless? Because I +sit still, that I am patient? Dost thou think me such a one as +thyself?’ And his lord delivered him to the tormentors till +he should pay all that was due unto him.<br> +<br> +My dear friends, this is an awful story. Let us lay it to heart. +And to do that, let us pray God to lay it to our hearts; to write His +laws in our hearts, that we may not only fear them, but love them; not +only see their profitableness, but their fitness; that we may obey them, +not grudgingly or of necessity, but obey them because they look to us +just, and true, and beautiful, and as they are - Godlike. Let +us pray, I say, that God would make us love what He commands, lest we +should neglect and despise what He commands, and find it some day unexpectedly +alive and terrible after all. Let us pray to God to keep alive +His kingdom of grace within us, lest His kingdom of retribution outside +us should fall upon us, and grind us to powder.<br> +<br> +<br> +<br> +SERMON XIX. CIVILIZED BARBARISM<br> +(<i>Preached for the Bishop of London’s Fund, at St. John’s +Church, Notting Hill, June</i> 1866.)<br> +<br> +<br> +<br> +ST. MATTHEW ix. 12.<br> +<br> +They that be whole need not a physician, but they that are sick.<br> +<br> +<br> +I have been honoured by an invitation to preach on behalf of the Bishop +of London’s Fund for providing for the spiritual wants of this +metropolis. By the bishop, and a large number of landowners, employers +of labour, and others who were aware of the increasing heathendom of +the richest and happiest city of the world, it was agreed that, if possible, +a million sterling should be raised during the next ten years, to do +what money could do in wiping out this national disgrace. It is +a noble plan; and it has been as yet - and I doubt not will be to the +end - nobly responded to by the rich laity of this metropolis.<br> +<br> +More than 100,000<i>l</i>. was contributed during the first six months; +nearly 60,000<i>l</i>. in the ensuing year; beside subscriptions which +are promised for the whole, or part of the ten years. The money, +therefore, does not flow in as rapidly as was desired: but there is +as yet no falling off. And I believe that there will be, on the +contrary, a gradual increase in the subscriptions as the objects of +this fund are better understood, and as its benefits are practically +felt.<br> +<br> +Now, it is unnecessary - it would be almost an impertinence - to enlarge +on a spiritual destitution of which you are already well aware. +There are, we shall all agree, many thousands in London who are palpably +sick of spiritual disease, and need the physician. But I have +special reasons for not pressing this point. If I attempted to +draw subscriptions from you by painting tragical and revolting pictures +of the vice, heathendom, and misery of this metropolis, I might make +you fancy that it was an altogether vicious, heathen, and miserable +spot: than which there can be no greater mistake. These evils +are not the rule, but the exceptions. Were they not the exceptions, +then not merely the society of London, and the industry of London, and +the wealth of London, but the very buildings of London, the brick and +the mortar, would crumble to the ground by natural and inevitable decay. +The unprecedentedly rapid increase of London is, I firmly believe, a +sure sign that things in it are done on the whole not ill, but well; +that God’s blessing is on the place; that, because it is on the +whole obeying the eternal laws of God, therefore it is increasing, and +multiplying, and replenishing the earth, and subduing it. And +I do not hesitate to say, that I have read of no spot of like size upon +this earth, on which there have ever been congregated so many human +beings, who are getting their bread so peaceably, happily, loyally, +and virtuously; and doing their duty - ill enough, no doubt, as we all +do it - but still doing it more or less, by man and God.<br> +<br> +I am well aware that many will differ from me; that many men and many +women - holy, devoted, spending their lives in noble and unselfish labours +- persons whose shoes’ latchet I am not worthy to unloose - take +a far darker view of the state of this metropolis. But the fact +is, that they are naturally brought in contact chiefly with its darker +side. Their first duty is to seek out cases of misery: and even +if they do not, the miserable will, of their own accord, come to them. +It is their first duty too - if they be clergymen - to rebuke, and if +possible, to cure, open vice, open heathendom, as well as to relieve +present want and wretchedness: and may God’s blessing be on all +who do that work. But in doing it they are dealing daily - and +ought to deal, and must deal - with the exceptional, and not with the +normal; with cases of palpable and shocking disease, and not with cases +of at least seeming health. They see that, into London, as into +a vast sewer, gravitates yearly all manner of vice, ignorance, weakness, +poverty: but they are apt to forget, at times - and God knows I do not +blame them for it in the least - that there gravitates into London, +not as into a sewer, but as into a wholesome and fruitful garden, a +far greater amount of health, strength, intellect, honesty, industry, +virtue, which makes London; which composes, I verily believe, four-fifths +of the population of London. For if it did not, as I have said +already, London would decay and die, and not grow and live.<br> +<br> +Am I denying the spiritual destitution of this metropolis? Am +I arguing against the necessity of the Bishop of London’s Fund? +Am I trying to cool your generosity towards it? Am I raising against +it the text - ‘They that be whole need not a physician, but they +that are sick?’ Am I trying to prove that the sick are fewer +than was fancied, the healthy more numerous; and, therefore, the physician +less needed? Would to heaven that I dare so do. Would to +heaven that I could prove this fund unnecessary and superfluous. +But instead thereof, I fear that I must say - that the average of that +health, strength, intellect, honesty, industry, virtue, which makes +London - that the average of all that, I verily believe, is to be counted +(though it knows it not) among the sick, and not among the sound. +It is sick, over and above those personal sins which are common to all +classes; it is sick of a great social disease; of a disease which is +very dangerous for the nation to which we belong; which will increase +more and more, and become more and more dangerous, unless it is stopped +wholesale, by some such wholesale measure as this. That disease +is (paradoxical as it may seem) Want of Civilization; Barbarism, which +is the child of ungodliness. And that can, I verily believe again, +be cured only (as far as we in the nineteenth century have discovered) +by an extension of the parochial system.<br> +<br> +And yet - let us beware of that expression - Parochial System. +It seems to imply that the parish is a mere system; an artificial arrangement +of man’s invention. Now that is just what the parish is +not. It is founded on local ties; and they are not a system, but +a fact. You do not assemble men into parishes: you find them already +assembled by fact, which is the will of God. You take your stand +upon the merest physical ground of their living next door to each other; +their being likely to witness each other’s sayings and doings; +to help each other and like each other, or to debauch each other and +hate each other; upon the fact that their children play in the same +street, and teach each other harm or good, thereby influencing generations +yet unborn; upon the fact that if one takes cholera or fever, the man +who lives next door is liable to take it too - in short, on the broad +fact that they are members of each other, for good or evil. You +take your stand on this physical ground of mere neighbourhood; and say +- This bond of neighbourhood is, after all, one of the most human - +yea, of the most Divine - of all bonds. Every man you meet is +your brother, and must be, for good or evil: you cannot live without +him; you must help, or you must injure, each other. And, therefore, +you must choose whether you will be a horde of isolated barbarians - +your living in brick and mortar, instead of huts and tents, being a +mere accident - barbarians, I say, at continual war with each other: +or whether you will go on to become civilized men; that is, fellow-citizens, +members of the same body, confessing and exercising duties to each other +which are not self-chosen, not self-invented, but real; which encompass +you whether you know them or not; laid on you by Almighty God, by the +mere fact of your being men and women living in contact with each other.<br> +<br> +Out of this great and true law arises the idea of a parish, a local +self-government for many civil purposes, as well as ecclesiastical ones, +under a priest who - if he is to be considered as a little constitutional +monarch - has his powers limited carefully both by the supreme law, +by his assessors the church-wardens, and by the democratic constitution +of the parish - influences which he is bound, both by law and by Christianity, +to obey.<br> +<br> +Arising, in the first place, from the fact that our forefathers colonized +England in small separate families, each with its own jurisdiction and +worship; our country parish churches being, to this day, often the sites +of old heathen tribe-temples, and this very place, Notting-hill, being +possibly a little colony of the Nottingas - the same tribe which gave +their name to the great city of Nottingham; arising from this fact, +and from the very ancient institution of frank-pledge between local +neighbours, this parochial system, above all other English institutions, +has helped to teach us how to govern, and therefore how to civilize, +ourselves. It was overlaid, all but extinguished, by the monastic +system, during the latter part of the Middle Ages. It re-asserted +itself, in fuller vigour than ever, at the Reformation. But with +its benefits, its defects were restored likewise. The tendency +of the mediæval Church had been to become merely a church for +paupers. The tendency of the Church of England during the sixteenth, +seventeenth, and eighteenth centuries, was to become merely a church +for burghers. It has been, of late, to become merely a church +for paupers again. The causes of this reaction are simple enough. +Population increased so rapidly that the old parish bounds were broken +up; the old parish staff became too small for working purposes. +The Church had (and, alas! has still) to be again a missionary church, +as she became in the twelfth and thirteenth centuries, when feudal violence +had destroyed the self-government of the parishes - often the parishes +themselves - and filled the land with pauperism and barbarism. +But that is but a transitional state. Her duty is now becoming +more and more (and those who wish her well must help her to fulfil her +duty) to reorganize the ancient parochial system on a deeper and sounder +footing than ever; on a footing which will ensure her being a church, +not merely for pauper, nor merely for burgher, but for pauper and for +burgher equally and alike.<br> +<br> +But some will say that parochial civilization is only a peculiar form +of civilization, because its centre is a church. Peculiar? +That is the last word which any one would apply to such a civilization, +if he knows history. Will any one mention any civilization, past +or present, whose centre has not been (as long as it has been living +and progressive) a church? All past civilizations - whether heathen +or Mussulman, Jew or Christian - have each and every one of them, as +a fact, held that the common and local worship of a God was a sign to +them of their common and local unity; a sign to them of their religion, +that is, the duties which bound them to each other, whether they liked +or not. To all races and nations, as yet, their sacred grove, +church, temple, or other place of worship, has been a sign to them that +their unity and duties were not invented by themselves, but were the +will and command of an unseen Being, who would reward or punish them +according as they did those duties or left them undone. So it +has been in the civilizations of the past. So it will be in the +civilization of the future. If the Christian religion were swept +away - as it never will be, for it is eternal - and a civilization founded +on what is called Nature put in its place, then we should see a worship +of something called Nature, and a temple thereof, set up as the symbol +of that Natural civilization. So the Jacobins of France - when +they tried to civilize France on the mere ground of what they called +Reason - had, whether they liked it or not, to instal a worship of Reason, +and a goddess of Reason, for as long as they could contrive to last.<br> +<br> +To the world’s end, a church of some kind or other will be the +centre and symbol of every civilization which is worthy of the name; +of every civilization which signifies, not merely that men live in somewhat +better houses, travel rather faster by railway, and read a few more +books (which is the popular meaning of civilization), but which means +- as it meant among the Greeks, the Romans, the Jews, the Christians, +among those who discovered the idea and the very words which express +it - that each and every truly civilized man is a civis, a citizen, +the conscious and obedient member of a corporate body which he did not +make, but which (in as far as he is not a savage) has made him.<br> +<br> +How far from this idea are the great masses of our really wealthy and +well-to-do Londoners? How much is it needed, that wise men should +try to re-awaken in them the sense of corporate life, and literally +civilize them once more!<br> +<br> +Consider the case, not of the average wretched, but of the average comfortable +man. The small shopkeeper, the workman, skilled or unskilled - +how small a consciousness has he of citizenship. What few incentives +to regard civism as a solemn duty. For consider, of what is he +a member?<br> +<br> +He is a member of a family; and, in general, he fulfils his family duties +well.<br> +<br> +Yes, thank God, the family life of Englishmen is sound. The hearts +of the children do not need to be turned to their fathers, or the hearts +of the fathers to the children, as they did in Judea of old. Family +life, which is the foundation of all national life - nay, of all Christian +and church life - is, on the whole, sound. And having that foundation +we can build on it safely and well, if we be wise.<br> +<br> +But of what else is the average Londoner a member? Of a benefit-club, +of a trades’ union, of a volunteer corps. Each will be a +valuable element of education, for it will teach him that self-government, +which is the school of all freedom, of all loyalty, of all true civilization.<br> +<br> +Or he may be a member of some Nonconformist sect. That, too, will +be a valuable element, for it will teach him the solemn fact of his +own personality; his direct responsibility to God for his own soul.<br> +<br> +And I cannot pass this point of my sermon without expressing my sense +of the great work which the Dissenting sects have done, and are doing, +for this land (with which the Bishop of London’s plan will in +no wise interfere), in teaching this one thing, which the Church of +England, while trying to carry out her far deeper and higher conception +of organization, has often forgotten; that, after all, and before all, +and throughout all, each man stands alone, face to face with Almighty +God. This idea has helped to give the middle classes of England +an independence, a strong, vigorous, sharp-cut personality, which is +an invaluable wealth to the nation. God forbid that we should +try to weaken it, even for reasons which may seem to some devout and +orthodox.<br> +<br> +But all these memberships, after all, are only voluntary ones, not involuntary. +They are assumed by man himself - the worldly associations on the ground +of mutual interest; the spiritual associations on that of identity of +opinions. They are not instituted by God, and nature, and fact, +whether the man knows of them or not, likes them or not. They +are of the nature of clubs, not of citizenship. They are not founded +on that human ground which is, by virtue of the Incarnation, the most +divine ground of all. And for the many they do not exist. +The majority of small shopkeepers, and the majority of labourers too, +are members, as far as they are aware, of nothing, unless it be a club +at some neighbouring public-house. The old feudal and burgher +bonds of the Middle Age, for good or for evil, have perished by natural +and necessary decay; and nothing has taken their place. Each man +is growing up more and more isolated; tempted to selfishness, to brutal +independence; tempted to regard his fellow-men as rivals in the struggle +for existence; tempted, in short, to incivism, to a loss of the very +soul and marrow of civilization, while the outward results of it remain; +and therefore tempted to a loss of patriotism, of the belief that he +possesses here something far more precious than his private fortune, +or even his family; even a country for which he must sacrifice, if need +be, himself. And if that grow to be the general temper of England, +or of London, in some great day of the Lord, some crisis of perplexity, +want, or danger, - then may the Lord have mercy upon this land; for +it will have no mercy on itself: but divided, suspicious, heartless, +cynical, unpatriotic, each class, even each family, even each individual +man, will run each his own way, minding his own interest or safety; +content, like the debased Jews, if he can find the life of his hand; +and:-<br> +<br> +<br> +‘Too happy if, in that dread day,<br> +His life he given him for a prey.’<br> +<br> +<br> +Our fathers saw that happen throughout half Europe, at a crisis when, +while the outward crust of civilization was still kept up, the life +of it, all patriotism, corporate feeling, duty to a common God, and +faith in a common Saviour, had rotted out unperceived. At one +blow the gay idol fell, and broke; and behold, inside was not a soul, +but dust. God grant that we may never see here the same catastrophe, +the same disgrace.<br> +<br> +Now, one remedy - I do not say the only remedy - there are no such things +as panaceas; all spiritual and social diseases are complicated, and +their remedies must be complicated likewise - but one remedy, palpable, +easy, and useful, whenever and wherever it has been tried, is this - +to go to these great masses of brave, honest, industrious, but isolated +and uncivilized men, after the method of the Bishop of this diocese, +and his fund; and to say to them, - ‘Of whatever body you are, +or are not members, you are members of that human family for which our +Lord Jesus Christ was contented to be betrayed, and to suffer death +upon the Cross; over which He now liveth and reigneth, with the Father +and the Holy Ghost, one God, world without end. You are children +of God the Father of spirits, who wills that all should be saved, and +come to the knowledge of the truth. You are inheritors - that +is, members not by your own will, or the will of any man, but by the +will of God who has chosen you to be born in a Christian land of Christian +parents - inheritors, I say, of the kingdom of heaven, from your cradles +to your graves, and after that, if you will, for ever and ever. +Behave as such. Claim your rights; for they are yours already: +and not only claim your rights, but confess your duties. Remember +that every man, woman, and child in your street is, primâ facie, +just as much a member of Christ as you are. Treat them as such; +associate yourselves with them as such. Accept the simple physical +fact that they live next door to you, as God’s will toward you +both, and as God’s sign to you that you and they are members of +the same human and divine family. Enter with them, in that plain +form, into the free corporate self-government of a Christian parish. +Fear no priestly tyranny; from that danger you are guaranteed by the +fact, that the great majority of the promoters of this fund are laymen, +of all shades of opinion. You are guaranteed, still further, by +the fact, that in the parochial system there can be no tyranny. +It is one of the very institutions by which Englishmen have learnt those +habits of self-government, which are the admiration of Europe.<br> +<br> +‘Do, then, the duty which lies nearest you; your duty to the man +who lives next door, and to the man who lives in the next street. +Do your duty to your parish; that you may learn to do your duty by your +country and to all mankind, and prove yourselves thereby civilized men.<br> +<br> +‘And confess your sins in this matter, if not to us, at least +to God. Confess that while you, in your sturdy, comfortable independence, +have been fancying yourselves whole and sound, you have been very sick, +and need the physician to cure you of the deadly and growing disease +of selfish barbarism. Confess that, while you have been priding +yourselves on English self-help and independence, you have not deigned +to use them for those purposes of common organization, common worship, +for which the very savages and heathens have, for ages past, used such +freedom as they have had. Confess that, while you have been talking +loudly about the rights of humanity, you have neglected too often its +duties, and lived as if the people in the same street had no more to +do with you than the beasts which perish.<br> +<br> +‘Confess your sins. We monied men confess ours. We +ought to have foreseen the rapid growth of this city. We ought +to have planned and laboured more earnestly for its better organization. +And we freely offer our money, as a sign of our repentance, to build +and establish for you institutions which you cannot afford to establish +for yourselves. We excuse you, moreover, in very great part. +You have been gathered together so suddenly into these vast new districts, +or rather chaos of houses, and you have meanwhile shifted your dwellings +so rapidly, and under the pressure of such continual labour, that you +have not had time enough to organize yourselves. But we, too, +have our excuse. We have actually been trying, at vast expense +and labour to ourselves, for the last forty years, to meet your new +needs. But you have outgrown all our efforts. Your increase +has taken us by surprise. Your prosperity has outrun our goodwill. +It shall do so no more. We are ready to do our part in the good +work of repentance. We ask you to do yours. You are more +able to do it than you ever were: richer, better educated, more acquainted +with the blessings of association. We do not come to you as to +paupers, merely to help you. We come to you as to free and independent +citizens, to teach you to help yourselves, and show yourselves citizens +indeed.’<br> +<br> +I hope, ay, I believe, that such an appeal as this, made in an honest +and liberal spirit, which proves its honesty and liberality by great +and generous gifts out of such private wealth as no nation ever had +before, will be met by the masses of London, in the same spirit as that +in which it has been made.<br> +<br> +I am certain of it, if only the ecclesiastical staff employed by this +Fund will keep steadfastly in mind what they have to do. True +it is, and happily true, that they can do nothing but good. If +they confine themselves to the celebration of public worship, to teaching +children, to giving the consolations of religion to those with whom +want and wretchedness bring them in contact - all that will be gain, +clear gain, vast gain. But that, valuable, necessary as it is, +will not be sufficient to evoke a full response from the people of London.<br> +<br> +But if they will, not leaving the other undone, do yet more; if they +will attempt the more difficult, but the equally necessary and more +permanent labour - that of attacking the disease of barbarism, not merely +in its symptoms, but in its very roots and its causes; if they will +recognise the fact, that with the disease there coexists a great deal +of sturdy and useful health; if they will have courage and address to +face, not merely the non-working, non-earning, and generally non-thinking +hundreds, but the working, earning, thinking thousands of each parish; +in fact, the men and women who make London what it is; if they will +approach them with charity, confidence, and respect; if they will remember +that they are justly jealous of that personal independence, that civil +and religious liberty, which is theirs by law and right; if they will +conduct themselves, not as lords over God’s heritage, but as examples +to the flock; if they will treat that flock, not as their subjects, +but as their friends, their fellow-workers, their fellow-counsellors +- often their advisers; if they will remember that ‘Give and take, +live and let live,’ are no mere worldly maxims, but necessary, +though difficult Christian duties; then, I believe, they will after +awhile receive an answer to their call such as they dare not as yet +expect; such an answer as our forefathers gave to the clergy of the +early Middle Age, when they showed them that the kingdom of God was +the messenger of civilization, of humanity, of justice and peace, of +strength and well-being in this world, as well as in the next. +The clergy would find in the men and women of London not merely disciples, +but helpers. They would meet, not with fanatical excitement, not +even with enthusiasm, not even with much outward devotion; but with +co-operation, hearty and practical though slow and quiet - co-operation +all the more valuable, in every possible sense, because it will be free +and voluntary; and the Bishop of London’s Fund would receive more +and more assistance, not merely of heads and hands, but of money when +money was needed, from the inhabitants of the very poorest and most +heathen districts, as they began to feel that they were giving their +money towards a common blessing, and became proud to pay their share +towards an organization which would belong to them, and to their children +after them.<br> +<br> +So runs my dream. This may be done: God grant that it may! +For now, it may be, is our best chance of doing it. Now is the +accepted time; now is the day of salvation. If these masses increase +in numbers and in power for another generation, in their present state +of anarchy, they may be lost for ever to Christianity, to order, to +civilization. But if we can civilize, in that sense which is both +classical and Christian, the masses of London, and of England, by that +parochial method which has been (according to history) the only method +yet discovered, then we shall have helped, not only to save innumerable +souls from sin, and from that misery which is the inevitable and everlasting +consequence of sin, but we shall have helped to save them from a specious +and tawdry barbarism, such as corrupted and enervated the seemingly +civilized masses of the later Roman empire; and to save our country, +within the next century, from some such catastrophe as overtook the +Jewish monarchy in spite of all its outward religiosity; the catastrophe +which has overtaken every nation which has fancied itself sound and +whole, while it was really broken, sick, weak, ripe for ruin. +For such, every nation or empire becomes, though the minority above +be never so well organized, civilized, powerful, educated, even virtuous, +if the majority below are not a people of citizens, but masses of incoherent +atoms, ready to fall to pieces before every storm.<br> +<br> +From that, and from all adversities, may God deliver us, and our children +after us, by graciously beholding this His Family, for which our Lord +Jesus Christ was content to suffer death upon the Cross; and by pouring +out His Spirit upon all estates of men in His holy Church, that every +member of the same, in his calling and ministry, may freely and godly +serve Him; till we have no longer the shame and sorrow of praying for +English men and women, as we do for Jews, Turks, infidels, and heretics, +that God would take from them all ignorance, hardness of heart, and +contempt of His Word, and fetch them home to that flock of His, to which +they all belong!<br> +<br> +<br> +<br> +SERMON XX. THE GOD OF NATURE<br> +(<i>Preached during a wet harvest</i>.)<br> +<br> +<br> +<br> +PSALM cxlvii. 7-9.<br> +<br> +Sing unto the Lord with thanksgiving; sing praise upon the harp unto +our God: who covereth the heaven with clouds, who prepareth rain for +the earth, who maketh grass to grow upon the mountains. He giveth +to the beast his food, and to the young ravens which cry.<br> +<br> +<br> +There is no reason why those who wrote this Psalm, and the one which +follows it, should have looked more cheerfully on the world about them +than we have a right to do. The country and climate of Judea is +not much superior to ours. If we suffer at times from excess of +rain and wind, Judea suffers from excess of drought and sunshine. +It suffers, too, at times, from that most terrible of earthly calamities, +from which we are free - namely, from earthquakes. The sea, moreover, +instead of being loved, as it is by us, as the highway of our commerce, +and the producer of vast stores of food - the sea, I say, was almost +feared by the old Jews, who were no sailors. They looked on it +as a dangerous waste; and were thankful to God that, though the waves +roared, He had set them a bound which they could not pass.<br> +<br> +So that there is no reason why the old Jews should think and speak more +cheerfully about the world than we here in England ought. They +had, too, the same human afflictions, sicknesses, dangers, disappointments, +losses and chastisements as we have. They had their full share +of all the ills to which flesh is heir. Yet look, I beg you, at +the cheerfulness of these two Psalms, the 147th and 148th. In +truth, it is more than cheerfulness; it is joy, rejoicing which can +only express itself in a song.<br> +<br> +These Psalms are songs, to be sung to music, and even in our translation +they are songs still, sounding like poetry, and not like prose.<br> +<br> +And why is this? Because the men who wrote these Psalms had faith +in God.<br> +<br> +They trusted God. They saw that He was worthy of their trust. +They saw that He was to be honoured, not merely for His boundless wisdom +and His boundless power: for a being might have them, and yet make a +bad use of them. But He was to be trusted, because He was a good +God. He was to be honoured, not for anything which men might get +out of Him (as the heathen fancied) by flattering Him, and begging of +Him: but He was to be honoured for His own sake, for what He was in +Himself - a just, merciful, kind, generous, magnanimous, and utterly +noble and perfect, moral Being, worthy of all admiration, praise, honour, +and glory.<br> +<br> +The Psalmist saw that God was good, and worthy to be praised. +But he saw, too, that he and his forefathers would never have found +out that for themselves. It was too great a discovery for man +to make. God must have showed it to them. God had showed +His word to Jacob, His statutes and ordinances to Israel.<br> +<br> +He had not done so to any other nation, neither had the heathen knowledge +of His laws. And, therefore, they did not trust God; they did +not consider Him a good God, and so they worshipped Baalim, the sun +and moon and stars, with silly and foul ceremonies, to procure from +them good harvests; and burnt their children in the fire to Moloch, +the fire-king, to keep off the earthquakes and the floods. God +had not taught them what He had taught Israel - to trust in Him, and +in His word which ran very swiftly, and in His laws, which could not +be broken: a faith which, my friends, we must do our best to keep up +in ourselves, and in our children after us. For it is very easy +to lose it, this faith in God. We are tempted to lose it, all +our lives long.<br> +<br> +Our forefathers, in the days of Popery, lost it; and because they did +not trust in God as a good God, who took good care of the world which +He had made, they fell to believing that the devil, and witches, the +servants of the devil, could raise storms, blight crops, strike cattle +and human beings with disease. And they began, too, to pray, not +to God, but to certain saints in heaven, to protect them against bodily +ills.<br> +<br> +One saint could cure one disease, and one another; one saint protected +the cattle, another kept off thunder, and so forth - I will not tell +you more, lest I should tempt you to smile in this holy place; and tempt +you, too, to look down on your forefathers, who (though they made these +mistakes) were just as honest and virtuous men as we.<br> +<br> +And even lately, up to this very time, there are those who have not +full faith in God; though they be good and pious persons, and good Protestants +too, who would shrink with horror from worshipping saints, or any being +save God alone. But they are apt to shut their eyes to the beauty +and order of God’s world, and to the glory of God set forth therein, +and to excuse themselves by quoting unfairly texts of Scripture. +They say that this world is all out of joint; corrupt, and cursed for +Adam’s sin: yet, where it is out of joint, and where it is corrupt, +they cannot show. And, as for its being cursed for Adam’s +sin, that is a dream which is contradicted by Holy Scripture itself. +For see. We read in Genesis iii. 17, ‘Cursed is the ground +for thy sake; in sorrow shalt thou eat of it all the days of thy life; +thorns also and thistles shall it bring forth to thee.’<br> +<br> +Now, that the ground does not now bring forth thorns and thistles to +us, we know. For it brings forth whatsoever fair flower, or useful +herb, we plant therein, according to the laws of nature, which are the +laws of God. Neither do men eat thereof in sorrow; but, as Solomon +says, ‘eat their bread in joyfulness of heart.’ And +so did they in the Psalmist’s days; who never speak of the tillage +of the land without some expression of faith and confidence, and thankfulness +to that God who crowns the year with His goodness, and His clouds drop +fatness; while the hills rejoice on every side, and the valleys stand +so thick with corn, that they laugh and sing - of faith, I say, and +gratitude toward that God who brings forth the grass for the cattle, +and green herb for the service of men; who brings food out of the earth, +and wine to make glad the heart of man, and oil to give him a cheerful +countenance, and bread to strengthen man’s heart. Those +well-known words are in the 104th Psalm; and I ask any reasonable person +to read that Psalm through - the Psalm which contains the Jewish natural +theology, the Jew’s view of this world, and of God’s will +and dealings with it - and then say, could a man have written it who +thought that there was any curse upon this earth on account of man’s +sin?<br> +<br> +But more. The Book of Genesis says that there is none; for, after +it has said in the third chapter, ‘Cursed is the ground for thy +sake,’ it says again, in the eighth chapter, verse 21, ‘And +the Lord said in His heart, I will not again curse the ground for man’s +sake. While the earth remaineth, seed-time and harvest, cold and +heat, summer and winter, shall not cease.’<br> +<br> +Can any words be plainer? Whatever the curse in Adam’s days +may have been, does not the Book of Genesis represent it as being formally +abrogated and taken away in the days of Noah, that the regular course +of nature, fruitful and beneficent, might endure thenceforth?<br> +<br> +Accordingly, we hear no more in the Bible anywhere of this same curse. +We hear instead the very opposite; for one says, in the 119th Psalm, +speaking indeed of God, ‘O Lord, Thy word endureth for ever in +heaven. Thy truth also remaineth from one generation to another. +Thou hast laid the foundation of the earth, and it abideth. They +continue this day according to Thine ordinance: for all things serve +Thee.’ And so in the 148th Psalm, another speaks by the +Spirit of God; ‘Let all things praise the name of the Lord: for +He commanded, and they were created. He hath also established +them for ever and ever: He hath given them a law which shall not be +broken.’<br> +<br> +Yes, my friends, God’s law shall not be broken, and it is not +broken. And that faith, that the laws which govern the whole material +universe, cannot be broken, will be to us faith full of hope, and joy, +and confidence, if we will remember, with the Psalmist, that they are +the laws of the living God, and of the good God.<br> +<br> +They are the laws of the living God: not the laws of nature, or fate, +or necessity - all three words which mean little or nothing - but of +a living God in whom we live, and move, and have our being; whose word +- the creating, organizing, inspiring word - runneth very swiftly, making +all things to obey God, and not themselves.<br> +<br> +And they are the laws of a good God; of a moral God; of a generous, +loving, just, and merciful God, who, as the Psalmist reminds us (and +that is the reason of his confidence and his joy), while He telleth +the number of the stars, and calleth them all by their names, condescends +at the same time to heal those who are broken in heart; of a God who, +while He giveth fodder to the cattle, and feedeth the young ravens who +call on Him, at the same time careth for those who fear Him, and put +their trust in His mercy; of a God who, while His power is great and +His wisdom infinite, at the same time sets up the meek, and brings the +ungodly down to the ground; of a Father in heaven who is perfect in +this - that He sends His sun and rain alike on the just and the unjust, +and is good to the unthankful and the evil; of a Father, lastly, who +so loved the world, that He spared not His only-begotten Son, but freely +gave Him for us, and has committed to that Son all power in heaven and +earth; - all power over the material world, which we call nature, as +well as over the moral world, which is the hearts and spirits of men +- to that Word of God who runneth very swiftly, who is sharper than +a two-edged sword, and yet more tender than the love of woman; even +Jesus Christ the Saviour, the Word of God, who was in the beginning +with God, and was God; by whom all things were made; who is the true +Light, which lighteth every man that cometh into the world, if by any +means he will receive the light of God, and see thereby the true and +wise laws of Nature and of Spirit.<br> +<br> +This is our God. This is He who sends food and wealth, rain and +sunshine. Shall we not trust Him? If we thank Him for plenty, +and fine weather, which we see to be blessings without doubt, shall +we not trust Him for scarcity and bad weather, which do not seem to +us to be blessings, and yet may be blessings nevertheless? Shall +we not believe that His very chastisements are mercies? Shall +we not accept them in faith, as the child takes from its parent’s +hand bitter medicine, the use of which it cannot see; but takes it in +faith that its parent knows best, and that its parent’s purpose +is only love and benevolence? Shall we not say with Job - Though +He slay me, yet will I trust in Him? He cannot mean my harm; He +must mean my good, and the good of all mankind. He must - even +by such seeming calamities as great rains, or failure of crops - even +by them He must be benefiting mankind. Recollect, as a single +instance, that the great rains of 1860, which terrified so many, are +proved now to have saved some thousands of lives in England from fever +and similar diseases. Take courage; and have, as the old Psalmist +had, faith in God. Believe that nothing goes wrong in this world, +save through the sin, and folly, and ignorance of man; that God is always +right, always wise, always benevolent: and be sure that you, each and +all, are -<br> +<br> +<br> +‘Safe in the hand of one disposing Power,<br> +Or in the natal, or the mortal hour,<br> +All nature is but art, unknown to thee;<br> +All chance, discretion which thou can it not see.<br> +All discord, harmony not understood;<br> +All partial evil, universal good;<br> +And spite of pride, in erring reason’s spite,<br> +One truth is clear - whatever is, is right.’<br> +<br> +<br> +And pray to God that He may fill you with His Spirit, the spirit of +wisdom and understanding, of knowledge and grace of the Lord, and show +to you, as He showed to the Jews of old, His laws and judgments, and +so teach you how to see that the only thing on earth which is not right, +is - the sin of man.<br> +<br> +<br> +<br> +<br> +<br> +*** END OF THE PROJECT GUTENBERG EBOOK, THE WATER OF LIFE ETC. ***<br> +<pre> + +******This file should be named wtlf10h.htm or wtlf10h.zip****** +Corrected EDITIONS of our EBooks get a new NUMBER, wtlf11h.htm +VERSIONS based on separate sources get new LETTER, wtlf10ah.htm + +Project Gutenberg eBooks are often created from several printed +editions, all of which are confirmed as Public Domain in the US +unless a copyright notice is included. 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