The water of life : and other sermons

THE WATER OF LIFE,

AND OTHER SERMONS.

THE WATER OF LIFE

AND OTHER SERMONS

BY

CHARLES KINGSLEY

MACMILLAN AND CO.

AND NEW YORK

1890

The right of translation is reserved

First Edition (Fcap. 8vo), 1867.

New Edition 1872, Reprinted 1873, 1875.

New Edition, Crown Svo, 1879, Reprinted 1881, 1885.

New Edition 1890.

CONTENTS.

SERMON I.

Page
THE WATER OF LIFE. (Revelation xxii. 17.) . . . i

SERMON II.
THE PHYSICIAN'S CALLING. (St. Matthew ix. 35. ) . . 14

SERMON III.
THE VICTORY OF LIFE. (Isaiah xxxviii. 18, 19.) . . 27

SERMON IV.
THE WAGES OF SIN. (Romans vi. 21-23.) ... 40

SERMON V.
NIGHT AND DAY. (Romans xiii. 12.) . . . . . 56

vi CONTENTS.

SERMON VI.

THE SHAKING OF THE HEAVENS AND THE EARTH.

(Hebrews xii. 26-29. ) 68

SERMON VII.
THE BATTLE OF LIFE. (Galatians v. 16, 17.). . . 83

SERMON VIII.
FREE GRACE. (Isaiah Iv. i.) 90

SERMON IX.
EZEKIEL'S VISION. (Ezekiel'\. i, 26.) . . . .98

SERMON X.
RUTH. (Ruth ii. 4. ) , , ,

SERMON XI.
SOLOMON. (Ecclesiastcs i. 12-14.) 123

CONTENTS. vii

SERMON XII.
PROGRESS. (Ecclesiastes vii. 10.) 134

SERMON XIII.
FAITH. (Habakkuk ii. 4. ) 143

SERMON XIV.
THE GREAT COMMANDMENT. ( Matthew xxii. 37, 38.) . 153

SERMON XV.
THE EARTHQUAKE. (Psalm xlvi. i, 2.) . . . .164

SERMON XVI.

THE METEOR SHOWER. ( Matthew x. 29, 30.) . . . 176

SERMON XVII.
CHOLERA, 1866. (Luke\\\. 16.) 189

CONTENTS.

SERMON XVIII.

THE WICKED SERVANT. (Matthew xviii. 23. ) . . . 203

SERMON XIX.
CIVILIZED BARBARISM. ( Matthew ix. 12.) . . .213

SERMON XX.
THE GOD OF NATURE. (Psalm cxlvii. 7-9.) . . 233

SERMON I.

THE WATER OF LIFE.

(Preached at Westminster Abbey. )

REVELATION xxii. 17.

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.

'T^HIS text is its own witness. It needs no man to
testify to its origin. Its own words show it to be
inspired and divine.

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,

2 THE WATER OF LIFE. [SERM.

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 j 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.

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.

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 —

* Water, water, everywhere,
Yet not a drop to drink.'

And we may bless God — as the Easterns bless Him
for the ancestors who digged their wells — for every

THE WATER OF LIFE.

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.

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.

The East — and indeed the West likewise — was
haunted by dreams of a Water of Life, a Fount of Per
petual 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 ?

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

4 THE WATER OF LIFE. [SERM.

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 P
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 asceti
cism, — 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.

They had, indeed, a graceful ceremony, handed down

THE WATER OF LIFE.

to them from better times, as a sign that those words of
the old psalmists and prophets had once meant some
thing. 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 rnob 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

6 THE WATER OF LIFE. [SERM.

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.

The Spirit and the Bride say, Come. Come, and
drink freely.

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.

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.

But that the God of gods, the Maker of the universe
should say, ' Come, and drink freely;' that He should

[.] THE WATER OF LIFE. 7

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.

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 un
hesitatingly, as a voice from God Himself, a revelation
of the Eternal Author of the universe ; as, God grant
you may accept it this day.

And what is Life ? And what is the Water of Life?

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

8 THE WATER OF LIFE. [SERM.

Spirit, to form in him His own character, which is the
character of God.

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.

The Life of grace and truth ; that is the Life of
Christ, and, therefore, the Life of God.

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.

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, thougli
the outward body decayed, the soul was renewed day

1-1

THE WA TER OF LIFE.

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.

Surely you have seen such. And surely what you
loved in them was the Spirit of God Himself, — that
love, joy, peace, longsuffering, 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.

You have surely seen such persons — if you have
not, / 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

10 THE WATER OF LIFE. [sERM,

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, — / 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?

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 them
selves down into sin, for very weariness and heaviness,
and were for a while as the beasts which have no law.

THE WATER OF LIFE.

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.'

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

12 THE WATER OF LIFE. [SERM.

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 be
coming good ?

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 j 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, —

* 'Tis life, not death for which I pant,
'Tis life, whereof my nerves are scant,
More life, and fuller, that I want.'

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

I.] THE WATER OF LIFE. J3

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.'

SERMON II.

THE PHYSICIAN'S CALLING.

(Preached at Whitehall for St. George's Hospital)

ST. MATTHEW ix. 35.

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.

HTHE 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.

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 Scrip
ture 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

THE PHYSICIAN 'S CALLING. 15

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.

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

1 6 THE PHYSICIAN'S CALLING. [SERM.

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. '

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.

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 —

THE PHYSICIAN'S CALLING.

as it were instinctively, as his natural enemy, and
directly, for the sake of the body of the sufferer.

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.

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 con
fused 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

1 8 THE PHYSICIANS CALLING. [SERM.

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.

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.

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 dis
order ; of joy and strength, not of misery and weakness ?

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 ?

II.] THE PHYSICIAN'S CALLING. 19

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 testi
mony, 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.

But if the medical man bears witness for God and
spiritual things when he seems exclusively occupied

20 THE PHYSICIAN'S CALLING. [sERM.

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 Chris
tianity. Whjjher 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 ricked those

II.] THE PHYSICIAN'S CALLING. 21

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.

Eastern piety, meanwhile, especially among the Hin
doos, 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.

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.

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

22 THE PHYSICIAN'S CALLING. [SERM.

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; wit
nesses 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.

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 under
value 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

II.] THE PHYSICIAN'S CALLING. 23

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.

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 dis
covery, 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

24 THE PHYSICIAN'S CALLING. [sERM.

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 imme
diately 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.

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.

One fact only, therefore, I shall urge, which gives St.
George's Hospital special claims on the attention of the
rich.

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 West-
end. Those who are used up — fairly or unfairly — in
ministering to the luxuries of the high-born and wealthy :

n.] THE PHYSICIAN'S CALLING. 25

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 expo
sure, 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 com
fort, 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 neigh
bourhood — the stain of that hospital's debts.

The deficiency in the funds of the hospital for the
year 1862-3 — caused, be it remembered, by no ex
travagance 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 i5,ooo/. amounts to more than
3,2oo/. which has had to be met by selling out funded

26 THE PHYSICIAN'S CALLING.

property, and so diminishing the capital of the institu
tion. 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 ?

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.'

Let us obey that command literally, and see whether
the piomise is not literally fulfilled to us in return.

SERMON III.

THE VICTORY OF LIFE.

(Preached at the Chapel Royal.)

ISAIAH xxxviii. 18, 19.

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.

T 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.

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

28 THE VICTORY OF LIFE. [sERM.

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.

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.

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.

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 down
ward to the earth ?'

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.

m.] THE VICTORY OF LIFE. 29

' 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.'

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 think
ing of a life after death. We can think of a life after
death when we use them ; for we know how they have been

3o THE VICTORY OF LIFE. [sERM.

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.

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 : —

1 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.

When it was that the Jews gained any fuller notions
about the next life, it is very difficult to say. Cer-

Hi.] THE VICTORY OF LIFE. 31

tainly 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 fore
fathers likewise, believed in some sort of heaven and
hell, hundreds of years before the coming of our blessed
Lord.

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.'

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 abol
ished death, and brought life and immortality to light ;

32 THE VICTORY OF LIFE. [SERM.

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 any
thing which he knew when he was a Pharisee, but
through our Lord Jesus Christ.

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.

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

Hi.] THE VICTORY OF LIFE. 33

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 any
thing 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 ?

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

c

34 THE VICTORY OF LIFE. [SERM.

hate him. Something must be wrong with me, or I
should not die ; something must be wrong with all man
kind, or I should not see those I love dying round
me.'

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.

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,

HI.] THE VICTORY OF LIFE. 35

children vanishing early out of the world where they
might have done good work for God and man.

What arguments will make us believe that that ought
to be? That that is God's will? That that is any
thing but an evil, an anomaly, a disease ?

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.

Arid 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 some
thing they must mean ? —

' If a man keep my saying, he shall never see death.'

3 6 THE VICTORY OF LIFE. [SERM.

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.'

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.

' Martha said to Him, I know that my brother shall
rise again, in the resurrection at the last day. Jesus
said unto her, I am 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.

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

Hi.] THE VICTORY OF LIFE. 37

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

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 ?

38 THE VICTORY OF LIFE. [SERM.

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 sinful-
ness 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

HI.] THE VICTORY OF LIFE. 39

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 : —

' Fly, envious time, till them run out thy race,
And glut thyself with what thy womb devours,
Which is no more than what is false and vain
And merely mortal dross.
So little is our loss, so little is thy gain.
For when as each bad thing thou hast entombed,
And, last of all, thy greedy self consumed,
Then long eternity shall greet our bliss
With an individual kiss,
And joy shall overtake us as a flood,
When everything that is sincerely good
And perfectly divine,

And truth, and peace, and love shall ever shine
About the supreme throne
Of Him, unto whose happy-making sight alone
When once our heavenly-guided soul shall climb,
Then all this earthly grossness quit,
Attired with stars, we shall for ever sit
Triumphant over death, and chance, and tnee, O Time ! '

SERMON IV.

THE WAGES OF SIN.

( Chapel Royal, June, 1864.^

ROM. vi. 21 — 23.

What fruit had ye then in those things whereof ye are now ashamed 1
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.

'""PHIS is a glorious text, it we will only believe it
simply, and take it as it stands.

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.

That, one would think, was clear. It is our duty to
take St. Paul's words, if we really believe them to be

THE WAGES OF SIN.

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.

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.

Now St. Paul's opinions about death and eternal life
are very clear; for he speaks of them often, and at
great length.

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.

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

42 THE WAGES OF SIN. [SERM.

resurrection of the body, — to our Lord's being raised
from the dead, that He might die no more.

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 i 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.

But he says, again and again, — As sin caused the
death of the body, so righteousness is to cause its
life.

' 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
oar Lord.'

This is St. Paul's opinion. And we shall do well to
believe it, and to learn from it, this day, and all days.

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.

And how is that worse news? My friends, every
sinner knows so well in his heart that it is worse news,

IV.] THE WAGES OF SIN. 43

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.

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 con
demn 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.

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

44 THE WAGES OF SIN. [SERM.

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 arbi
trarily 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

1V.] THE WAGES OF SIN. 45

helps to kill one of these three, and, in many cases, to
kill all three together.

So, sinner, dream not of escaping punishment at the
last. You are being punished now, for you are punish
ing 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.

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.

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

46 THE WAGES OF SIN. [SERM.

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.

And still more painful would this message be to the

IV.] THE WAGES OF SIN. 47

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.

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 perfect-
ness ? ' God is tempted of no man,' says St. James.

48 THE WAGES OF SIN. [SERM.

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.

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.

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.

Physicians, who see children born diseased ; born
stupid, or even idiotic; born thwart-natured, or pas
sionate, 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

IV.] THE WAGES OF SIN. 49

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.

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.

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 ? '

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.'

What, does not the blood of Christ cleanse us from
all sin ?

Yes, from all sin. But not, necessarily, from the
wages of all sin.

Judge for yourselves, my friends, again. Listen

50 THE WAGES OF SIN. [sERM.

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.

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.

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.

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 !

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

IV.] THE WAGES OF SIN. 51

the poorer, perhaps the sicklier, perhaps the more ig
norant, 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.

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 them
selves thereby.

It stands to reason, my friends, that it should be so.

52 THE WAGES OF SIN. [SERM.

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 j
and the wages of his sin have been, as they always
will be, death to some powers, some faculties of
his soul.

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.'

For we never can know how much of any man's

IV.] THE WAGES OF SIN. 53

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.

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.

Do you wish to go on as you like here on earth, right
or wrong, in the hope that, somehow or other, the punish
ment of your sins will be forgiven you at the last day ?

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.

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 ?

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 ?

54 THE WAGES OF SIN. [SERM.

Do you, in a word, repent you truly of your formei
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.

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.

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 conse
quences 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

IV.] THE WAGES OF SIN. 55

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,

SERMON V.

NIGHT AND DAY

(Preached at the Chapel Royal )

ROMANS xiii. 12.

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.

/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 des
truction 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.

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

NIGHT AND DAY. 57

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.'

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. Tl ese
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 pro
claims 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.

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 interpre-

58 NIGHT AND DA Y. [sERM.

tation — 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.

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.

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.

V.] NIGHT AND DAY. 59

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.'

To him, then, the night would surely mean this
mortal life on earth. The day would mean the immor
tal life to come.

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,

6o NIGHT AND DAY. [SERM.

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.'

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.

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

V.] NIGHT AND DAY. 61

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 ot
God which will dawn on us when we pass out of this
mortal life into the world to come ?

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.

' 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

6 2 NIGHT AND DA Y. [SERM.

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.

V.] NIGHT AND DA Y. 63

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.

They would see that Christ was around them, knock
ing 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.'

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

64 NIGHT AND DA Y. [SERM.

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 silli
ness, 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.

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

V.] NIGHT AND DA Y. 65

heart, against all that can really harm his mind 01
soul.

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.

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.

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

66 NIGHT AND DA Y. [SERM.

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.

' 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.'

* Beloved, if God so loved us, we ought also to
love one another.'

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.'

Therefore cast away the works of darkness, and put
you on the armour of light, and be good men and true.

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

V.] NIGHT AND DAY. 67

or future : but of holiness ; because he is a Holy
Spirit.

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.

SERMON VI.

THE SHAKING OF THE HEAVENS AND THE
EARTH.

(Preached at the Chapel Royal, IVJiitehall j

HEBREWS xii. 26—29.

But now he hath promised, saying, Yet once more T shake not the
earth only, but also heaven. And this word, Yet once more,
signified! 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.

nPHIS is one of the Royal texts of the New Testa
ment. 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
flay.

SHAKING OF THE HEAVEN'S AND EARTH. 69

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 re
moved, 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.

The era looks differently to different minds, just as
the first century after Christ looked differently, accord
ing 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

•JQ THE SHAKING OF THE [sERM.

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.

' 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.

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 in
creased 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,

Vi.] HEAVENS AND THE EARTH. 71

as measures of the ways of that God whom the heaven,
and the heaven of heavens, cannot contain.

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.

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 indis
putable 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 bolge, tenanted each
by its various species of sinners, was merely re-echoing
the horrors which are to be seen painted on the walls

72 THE SHAKING OF THE [SERM.

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.

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.

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 ?

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

Vi.] HEAVENS AND THE EARTH. 73

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.

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.

And meanwhile — as was to be expected from a gene
ration 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

74 THE SHAKING OF THE [SERM.

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 inter
pretation of Scripture; and whether this demand be
right or wrong, it will not pass unheard.

And even more severely shaken, meanwhile, is that
mediaeval 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

Vi.] HEAVENS AND THE EARTH. 75

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 ? '

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.

* We do not deny ' (they say) ' that the wages of sin
are death. We do not deny the necessity of punish
ment — 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.'

Questions, too, have arisen, of — 'What is 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?

76 THE SHAKING OF THE [sERM.

And if not so controlled, then is not the other alterna
tive 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 ? '

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 year
henceforth.

Vl ] HEAVENS AND THE EARTH. 77

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?

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.

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.

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

78 THE SHAKING OF THE [SERM.

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 change
less King.

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.

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 Him
self may be revealing them? That if those truths

Vi.J HEAVENS AND THE EARTH. 79

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 ?

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, cour
teously, 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 educa
tion. Why should He ? How could He, who said of

So THE SHAKING OF THE [SERM.

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?"

'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.'

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

Vi.] HE A VENS AND THE EAR TH. 8 J

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.

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
a priori, 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.

At least that temper of mind will give us calm;
faith, patience, hope, charity, though the heavens and

82 SHAKING OF HE A VENS AND EARTH.

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, today, 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.

SERMON VII.

THE BATTLE OF LIFE.

GAI.ATIANS v. 16, 17.

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.

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.

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 ? '

How is this? It is a hard saying. Difficult to
believe, on account of the natural selfishness which lies

84 THE BATTLE OF LIFE. [sEKM.

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.

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.

'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.

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 your
selves, and be as the beasts which perish.

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 !

VIL] THE BA TTLE OF LIFE. 85

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.

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.e., factions in Church or State — 'envyings, murders, and
such like.'

Thus men put themselves under the law. Not
under Moses' law, of course, but under some law or
other.

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 selfish
ness, 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

86 THE BATTLE OF LIFE. [sERM.

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:

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 j and
a Spirit of God, who would raise him up to the spiritual
life of love, joy, peace, long-suffering, gentleness, good
ness, 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.'

Love, joy, peace, long-surfering, gentleness, goodness,
faith, meekness, temperance ; these are the fruits of the
Spirit : the spirit of unselfishness j 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

Vii.] THE BA TTLE OF LIFE. 8 7

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.'

'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.

My friends, this is the battle of life.

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 tres
passes 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
dead 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.'

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

88 THE BATTLE OF LIFE. [sERM.

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 ex
perience ; 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?

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,

Vii.] THE BATTLE OF LIFE. fy

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 brittle of life.

SERMON VIII.

FREE GRACE.

(Preached before the Queen at Windsor •, March 12. 1865.)

ISAIAH Iv. i.

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.

T^VERY 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.

This may not seem a very important matter ; and yet

FREE GRACE.

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.

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.

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.

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

92 FREE GRACE. [sERM.

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 dis
annulled 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.

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.

But though the difference of rank be infinite and

Viii.] FREE GRACE. 93

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 Jeru
salem, 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.

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.'

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

94 FRF<E GRACE. [SERM.

made righteous and good j 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 admir
able 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 admir
able 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.

Come unto me, ye that are weary and heavy laden,
and I will refresh you.

Viii.] FREE GRACE. 95

Come unto Me, and take My yoke on you : for My
yoke is easy, and My burden is light.

I am the bread of life. He that cometh to Me
shall never hunger, and he that believeth in Me shall
never thirst.

All that the Father hath given Me shall come unto
Me. And he that cometh to Me I will in no wise
cast out.

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.

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.

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.

Yes. The goodness of God, the condescension of
God, instead of making it more easy for sinners to

96 FREE GRACE. [SERM

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.

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 stern
ness; from one who calls us to come to him, with
boundless condescension, than from one who bids us
stand afar off and tremble ?

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.

viii.] FREE GRACE. 97

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.

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 watei
of life freely. For ever He calls to every anxious
soul, every afflicted soul, every weary soul, every dis
contented 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.

G

SERMON IX.

EZEKIEL'S VISION.
(Preached before the Queen at Windsor, June 26, 1864.)

EZEKIEL i. i, 26.

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.

ZEKIEL'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.

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.

EZEKIEL1 S VISION.

99

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 descrip
tion 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 cheru
bim, 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.

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.

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 be-

TOO EZEKIEVS VISION. [SERM.

lieve, 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 Chaldseans
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.

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 guar
dian angels, who watched over their kings, and gave
them fortune and victory.

For these Chaldseans 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 Judaea after the captivity.

Of them, of course, we read little or nothing in Holy
Scripture; but there is much, and too much, about

IX.] EZEKIEVS VISION. 101

them in the writings of the old Rabbis, the Scribes and
Pharisees of the New Testament.

Now Ezekiel, inspired by the Spirit of God, rises far
above the old Chaldaeans and their dreams. Perhaps
the captive Jews were tempted to worship these cheru
bim and genii, as the Chaldaeans 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 pic
ture of God's spiritual laws, by which He rules the
world.

Be that as it may. In the first place, Ezekiel's cheru
bim are far more wonderful and complicated than those
which he would see on the walls of the Assyrian build
ings. And rightly so ; for this world is far more won
derful, 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 ? '

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

102 EZEKIEVS VISION. [SERM.

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.'

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.

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

[X.] EZE KIEL'S VISION. 103

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 pros
perity 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.'

And is this all ? God forbid. This is more than the
Chaldseans saw, who worshipped angels and not God —
the creature instead of the Creator. But where the
Chaldsean vision ended, Ezekiel's only began. His
prophecy rises far above the imaginations of the
heathen.

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

104 EZEKIECS VISION. [SERM.

that firmament a sapphire throne, and round that throne
a rainbow, the type of forgiveness and faithfulness, and
on that throne A Man.

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.'

This, this is EzekiePs 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 speak
ing 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.

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.

IX.] EZEKIEVS VISION. 105

Man is like God ; and therefore God, in some incon
ceivable 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 Testa
ment, till here, in Ezekiel's vision, it comes to, perhaps,
its clearest stage save one.

That human appearance speaks to Ezekiel, the hap
less 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.'

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.

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

Io6 EZEKIEVS VISION. [sERM.

likewise, and was not ashamed, yea, rather rejoiced,
to call Himself, what He called Ezekiel, the Son of
Man.

' And the Word was made flesh, and dwelt among
us ; and we beheld His glory.' And why ?

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.

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

' Look to Him who, not in vain,
Experienced every human pain ;
He sees our wants, allays our fears,
And counts and treasures up our tears.'

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 per
fection 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.

* He is the Judge of all the earth.' And why ? Let
Him Himself tell us. He says that the Father has

IX.] EZEKIEVS VISION. 107

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.

Oh, Gospel and good news for the weak, the sorrow
ful, 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.

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.'

108 EZEKIEVS VISION. [SERM.

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.

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.

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

IX.] EZEKIEL'S VISION. 109

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 under
stand 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.'

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

IIO EZEKIEUS VISION.

Him for ever, in all the chances and changes of this
mortal life —

• Thou, O Christ, art all I want,

More than all in thee I find ;
Raise me, fallen ; cheer me, faint ;

Heal me, sick ; and lead me, blind.
Thou of life the fountain art,

Freely let me drink of Thee ;
Spring Thou up within my heart,

Rise to all eternity.*

SERMON X.

RUTH.

RUTH ii. 4.

And, behold, Boaz came from Bethlehem, and said unto the
reapers, The Lord be with you. And they answered him, The
Lord bless thee.

1WT OST 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 ?

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 ?

No doubt we learn from it that Ruth was the ances
tress 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 some
thing 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.

112 RUTH. [SERM.

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.

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.

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.

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:

'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.'

X.] RUTH. 113

So when she saw that she was steadfastly minded to
go to her, she left speaking to her.

And they come to Bethlehem, and all the town was
moved about them ; and they said, Is this Naomi ?

'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 ? '

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.

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 after
wards to become so famous and so holy; and had,

H4 RUTIL [SERM.

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 Phoenician traders; for the
Jews then had no money, and very little manufacture,
of their own.

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.

A stately, God-fearing man he plainly was ; respect
able, 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.

And he said to his reapers, The Lord be with you.
And they answered, The Lord bless thee.

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.

'And Boaz said unto her, At meal-time come thou

X.] RUTH. II5

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.

'And when she was risen up to glean, Boaz com
manded 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.

'So she gleaned in the field. until even, and beat
out that she had gleaned : and it was about an ephah
of barley.'

Then follows the simple story, after the simple fashion
of those days. How Naomi bids ' Ruth wash ar.d
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.

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.

And how Boaz goes to the town-gate next day, and
sits down in the gate (for the porch of the gate was a

n6 RUTH. [SERM.

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.

' 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.'

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.

' And he shall be unto thee a restorer of thy life, and
a nourish er of thine old age : for thy daughter-in-law,
which loveth thee, which is better to thee than seven
sons, hath bom him.

' And Naomi took the child, and laid it in her bosom,
and became nurse unto it.

'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.'

X.] RUTH. 117

And so ends the Book of Ruth.

Now, ray 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 ?

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.

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 ?

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

Il8 RUTH. [SERM.

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 he,r 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,

x>] RUTH. 119

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.

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.

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 command
ments ; and to know that, is necessary for your salvation.

And, looked at in this light, the Book of Ruth is indeed
a prophecy ; a forecast and a shadow of the teaching ol
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

120 RUTH. [SERM.

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.

One word more, and I have done.

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

X.] RUTH. I2I

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 legist 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, per
haps, a very useless and paltry person ; while the angels
of God are claiming her as their sister and their peer.

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

122 RUTH.

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.

SERMON XI.

SOLOMON.

ECCLESIASTES i. 12 — 14.

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 he exercised therewith. I have seen all the
works that are done under the sun ; and, behold, all is vanity
and vexation of spirit.

A LL have heard of Solomon the Wise. His name
*V^ has become a proverb among men. It was still
more a proverb among the old Rabbis, the lawyers and
scribes of the Gospels.

Their hero, the man of whom they delighted to talk
and dream, was not David, the Psalmist, and the shep
herd-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.

124 SOLOMON. [SERM.

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 Phari
sees imputed it to their idol, Solomon the Wise.

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.

It tells us how, when he was yet young, God appeared

XL] SOLOMON. 125

to him in a dream, and said, Ask what I shall give thee.
And Solomon made answer —

' . . . . 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.

' 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 ?

'And the speech pleased the Lord, that Solomon
had asked this thing.

' 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;

' 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.

* 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.'

And the promise, says Solomon himself, was fulfilled.

In his days Judah and Israel were many, as the sand
which is by the sea-shore, for multitude, eating and

126 SOLOMON. [SERM.

drinking and making merry; and Solomon reigned
over all kings, from the river to the land of the Philis
tines 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.

' 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....

* 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.

'And I turned myself to behold wisdom, and mad
ness, and folly : for what can the man do that cometh
after the king? even that which hath been already
done.'

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

Xi.] SOLOMON. 127

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.'

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 ?

Yes, my friends, it is. But it is the Paradise of fools.

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.'

He found no rest in pleasure, riches, power, glory,
wisdom itself; he had learnt nothing more after all than

128 SOLOMON. [SERM.

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.

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.

My friends, the truth is, that exceeding gifts from
God like Solomon's are not blessings, they are duties j
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.

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.

XI.] SOLOMON. 129

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.

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.

' Surely I have behaved and quieted myself, as a child
that is weaned of his mother; my soul is even as a
weaned child.'

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 ? '

Let us pray, my friends, for that great — I had almost

said, that crowning grace and virtue of moderation, what

I

130 SOLOMON. [SERM.

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.

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.

Especially let us thank Him for this quiet country life
which we lead here, free from ambition, and rash specu
lation, 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

XL] SOLOMON. 131

the temptation is too terrible to withstand; and it is
not withstood ; and therefore the columns of our news
papers are so often filled with sad cases of bankruptcy,
forgery, extravagant and desperate trading, bubble for
tunes spent in a few years of vain show and luxury,
and ending in poverty and shame.

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.'

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, thev
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

132 SOLOMON. [SERM.

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.

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.

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.

XI.] SOLOMON. 133

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 glad
ness : — 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.

SERMON XII.

PROGRESS.

(Preached before the Queen at Clifden, June 3, 1866.)

ECCLESIASTES Vli. IO.

Say not thou, What is the cause that the former days were bettei
than these ? for thou dost not inquire wisely concerning this.

PHIS 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.

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 altera
tions, both in form and in language : but any later
author, personating Solomon, would surely have put into
his mouth 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

PROGRESS. 135

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.

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
ind world-wide meaning.

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.

The former days were better than his days : he could
not help seeing that they were. He must have feared

136 PROGRESS. [SERM.

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.

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 primaeval 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 despot
ism, 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.

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

XII.] PKOGXESS. 137

and keep His commandments. For that is the whole
duty of man.

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 Byzan
tine, 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.

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.

It is not true of Christian nations that the thing
which has been is that which shall be ; and that there

138 PXOGKESS. [SERM.

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 righteous
ness ; 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.

And, therefore, for us it is not only an act of pru
dence, 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 j 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.'

Very unfaithful are we to the teaching of God's Spirit;
many and heavy are our sins against light and know
ledge, and means, and opportunities of grace. But let
us not add to those sins the sin (for such it is) of in
quiring why the former times were better than these.

XII.] PROGRESS. 139

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 Revolu
tion ; 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

140 PROGRESS. [SERM.

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.

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

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.

XII.] PROGRESS. 143

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.

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 experi
ence will have worked in us hope : hope that He who
has led us thus far will lead us farther still ; that He

I42 PROGRESS.

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 tempta
tions, 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.

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 uni
verse of Him who wills that none should perish.

SERMON XIII.

FAITH.
{Preached before the Queen at Windsor, December 5, 1865 )

HABAKKUK ii. 4.
The just shall live by his faith.

\ 1 TE 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 interpreta
tion is also the most spiritual.

Let us examine the circumstances under which the
prophet spake these words.

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, mas-

144 FAITH. [SERM.

sacring, transporting whole populations, building cities
and temples by their forced labour ; and resistance or
escape was impossible.

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 boldest 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 creep
ing 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 ?'

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.'

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.

The prophet believes that message; and a mighty

XIII.] FAITH. 145

change passes over his spirit. In a burst of magnificent
poetry, he proclaims woe to the unjust Chaldean con
queror. All his greatness is a bubble which will burst ;
a suicidal mistake, which will work out its own punish
ment, 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 civiliza
tion 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.'

But what is this to us ? Are we like the Chaldeans ?
God forbid. But are we not tried by the same tempta
tions to which they blindly yielded ? A nation, strong,
rich, luxurious, prosperous in industry at home, and ag
gressive (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

146 FAITH. [SERM.

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 ?

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

XIII.] FAITH. 147

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 ? '

Meanwhile, we are sorry (for the English are a kind-
hearted 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 foot
step. 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 indom
itable courage of an Englishman could endure, they

148 FAITH. [PERM.

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.

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 Pro
tector : 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 know
ledge of the truth.

We must believe that, if we wish that it should be

XIII.] FAITH. 149

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.

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.

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.

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.'

150 FAITH. [SERM.

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 ?

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.'

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.'

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

XIII.] FAITH. 151

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

' That one far-off divine event
Towards which the whole creation moves ; '

that wonder of which prophets and apostles have told,
each according to his light ; that wonder which Habak-
kuk 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,

152 FAITH.

thy kingdom come ; thy will be done on earth, as it
is in heaven.'

'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 ?

SERMON XIV.

THE GREAT COMMANDMENT.

MATT. xxii. 37, 38.

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.

C OME 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

154 THE GREAT COMMANDMENT. [sERM.

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.'

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 busi
ness. 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.'

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?

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

Xiv.] THE GREAT COMMANDMENT. 155

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.

' 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.'

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?

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.

But ask yourselves, each of you, — Do I love God ?
And if not, why not ?

There are two reasons, I believe, which are, alas! very

156 THE GREAT COMMANDMENT. [SERM.

common. For one of them there are great excuses ; for
the other, there is no excuse whatsoever.

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.

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,

XIV.] THE GREAT COMMANDMENT. 157

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.

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.

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 ac
cursed.' — 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, net a

158 THE GREAT COMMANDMENT. [SERM.

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.

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 wit
ness 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.'

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.'

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 ?

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

xiv.] THE GREAT COMMANDMENT. 159

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 ?

'Who shall lay anything 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.

'Who shall separate us from the love of Christ?
shall tribulation, or distress, or persecution, or famine,
or nakedness, or peril, or sword ?

' As it is written, For Thy sake we are killed all the
day long ; we are accounted as sheep for the slaughter.

1 Nay, in all these things we are more than conquer
ors through Him that loved us.

' 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.'

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

i6o THE GREAT COMMANDMENT. [SERM.

to us. God is love, and he that dwelleth in love
dwelleth in God, and God in him.'

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.

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 com
mands, 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 disobey
ing its parents, dark and angry feelings towards those

Xiv.] THE GREAT COMMANDMENT. 161

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.

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.

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

1 62 THE GREAT COMMANDMENT. [sERM.

therefore the thought of disobeying and paining them
will seem more and more grievous unto us.

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.

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.

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.

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 magna
nimity 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 al)

Xiv.] THE GREAT COMMANDMENT. ^3

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 shine 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.

SERMON XV.

THE EARTHQUAKE.
(Preached October II, 1863.;

PSALM xlvi. i, 2.

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.

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 reason
able 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.

What do we know of earthquakes ? We know that
they are connected with burning mountains; that the

THE EARTHQUAKE. 165

eruption of a burning mountain is generally preceded
by, and accompanied with, violent earthquakes. In
deed, 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.

We know concerning earthquakes two things : first,
that they are quite uncertain in their effects ; secondly,
quite uncertain in their occurrence.

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.

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 liter
ally turn the earth upside down ; that the ground must
open, swallowing up houses, vomiting fire and water ;

l66 THE EARTHQUAKE. [SERM.

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 through
out 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.

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.

Next, earthquakes are utterly uncertain as to time.
No one knows when they are coming. They give no

XV.] THE EARTHQUAKE. 167

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 per
petual 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.

Our having had orie 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.

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,

168 THE EARTHQUAKE. [SERM.

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.

Why do I say these things ? To frighten you ? No,
but to warn you. When you say to yourselves, — Earth
quakes 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 torment
ing and weakening ourselves by fears about what may
happen.

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 earth
quake, and somewhat in this way.

XV.] THE EARTHQUAKE. 169

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 in
vading 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.

But what if that very security tempts us to forget

1 70 THE EARTHQUAKE. [SERM.

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.

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.*

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,

xv.] THE EARTHQUAKE. 171

these make up Great Britain. While she has these she
will endure for ever.

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 gun
powder which you have invented to kill each other
withal, as the works of God are greater than the works

1 7 2 THE EARTHQ UAKE. [sERM.

of man. Safe, truly ! It is of God's mercy from day to
day and hour to hour that we are not consumed.

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.

And it bids us think, as St. Peter bids us :

1 When therefore all these things are dissolved, what
manner of persons ought ye to be in holy conversation
and godliness ? '

What manner of persons ?

Remember, that if an earthquake destroyed all Eng
land, 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 earth
quake, and fire, and all the forces of nature cannot
destroy, and that is — the human race.

We should still be. We should still endure. Not,
indeed, in flesh and blood : but in some state or other ;

xv.] THE EAR THQUAKE. 1 7 3

each of us the same as now, our characters, our feel
ings, 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.

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 ?

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 !

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

174 THE EARTHQUAKE. [SERM.

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.

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.

Will you be then like those whom St. John saw
calling on the mountains to fall on them, and the hills

XV.] THE EARTHQUAKE. 175

to hide them from the wrath of Him that sat on the
throne, and from the anger of the Lamb ?

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 ?

SERMON XVI.

THE METEOR SHOWER.

( Preached at the Chapel Royal, St. James's, Nov. 26, i866J

ST. MATTHEW x. 29, 30.

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.

TT 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.

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 i

THE METEOR SHOWER. 177

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.

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.

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.

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; con
firmed as little by experience and reason, as by Scripture?

i y8 THE METEOR SHOWER. [SERM.

Does not all law imply a will ? Does not an Almighty
Will imply a special providence ?

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.

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 num
bered ; 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.

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.

xvi.] THE METEOR SHOWER. 179

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.

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.

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 earth
quake, 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

,8o THE METEOR SPIOWER. [SERM.

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.

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 ga-

XVI.] THE METEOR SHOWER. 181

laxies of heaven, in spite of all their present seeming
regularity, are but an ' everlasting storm which no man
guides.'

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.

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.

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.

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 no* 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

1 82 THE METEOR SHOWER. [SERM.

that it was rushing without a purpose, for ever through
the homeless void ?

We may believe that, mind, without denying scien
tific 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 interfer
ence 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.

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

XVI.] THE METEOR SHOWER. r83

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.

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.'

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.

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

1 84 THE METEOR SHOWER. [sERM.

then they can find no explanation of the three great
human questions — Where am I ? Whither am I going?
What must I do ?

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.'

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.'

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 forbid
den 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

XVI.] THE METEOR SHOWER. 185

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.

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.

The Bible says that those old beliefs, however partial
or childish, were no dreams, but instincts of an eternal

186 THE METEOR SHOWER. [sERM.

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 pan
theism, 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.

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 key
word of the text, 'Your Father.' As long as Natural
Theology begins from nature, and not from God Him
self, 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.

But when they begin to seek under the right name —
the name which our Lord revealed to the debased mul
titudes of Judaea, when He told them that not a sparrow
fell to the ground without — not the Deity, not the Crea
tor, but their Father ; then, in God's good time, all may
come clear once more.

XVL] THE METEOR SHOWER. 187

This at least will come clear, — a doubt which often
presents itself to the mind of scientific men.

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.

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 ?

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. '

If God be a perfect Father, then there must be a per
petual 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

1 88 THE METEOR SHOWER.

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 know
ledge ; and that not a hair of their head can be touched,
unless suffering is needed for the education of their
souls.

SERMON XVII.

CHOLERA, 1866.

LUKE vii. 16.

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.

\ 7OU 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.

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

190 CHOLERA, 1866. [SERM.

this there is no doubt whatsoever in the mind of any
well-informed person.

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'?
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.

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.

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

XVii.] CHOLERA, 1866. 191

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.

But as for the owners of filthy houses, and the sup
pliers 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.

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.

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 destruc
tion of their bodies, to the saving of their souls. His

192 CHOLERA, 1866. [SERM.

laws are inexorable; and yet He hateth nothing that
He hath made.

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.'

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.

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.'

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 inflict
ing capital punishment on thousands of His beloved
creatures.

XVII.] CHOLERA, 1866. 193

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 lisjht 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

N

194 CHOLERA, 1866. [SERM.

us 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.

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.

XVII.] CHOLERA, 1866. 195

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.'

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.

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

196 CHOLERA, 1866. [SERM

real belief is, than the sense in which he naturally, as it
were by instinct, uses certain words.

And what is the cause ?

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

XVII.] CHOLERA, 1866. 197

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 io4th 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 liber
ally, and upbraideth not, — God, whose ever-creating and
ever-sustaining Spirit is the source, not only of all good
ness, 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

198 CHOLERA, 1866. [sERM.

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 inter
ference 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

XVII.] CHOLERA, 1866. 199

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.

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.

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

200 CHOLERA, 1866. [SERM.

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 miser
able 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.

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

XVII.] CHOLERA, 1866. 201

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
aiise 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.

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

202 CHOLERA, 1866.

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.1

SERMON XVIII.

THE WICKED SERVANT.

ST. MATTHEW xviii. 23.

The kingdom of heaven is likened to a certain king, which would
take account of his servants.

HPHIS 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.

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 j 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,

204 THE WICKED SERVANT. [sERM.

and again, when the wretched man has shown himself
base and cruel, unworthy of that pity, revokes his par
don, 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.

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 ot
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 there
fore a story of men whom we need not copy.

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,

XVIII.] THE WICKED SERVANT. 205

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.'

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.

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.

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 coun
tries, 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 king-

206 THE WICKED SERVANT. [sERM.

dom of men, and of what they can do for themselves
without God's help, and without God's laws.

My friends, the Jewish rulers of old said so, and
cried, ' We have no king but Caesar.' 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

XVIII.] THE WICKED SERVANT. 207

away our place/ i.e. 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 like
wise. 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.

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.

i. 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 alien
ated 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.'

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.

2o8 THE WICKED SERVANT. [SERM.

2. We are in the kingdom of God. It is worth OUT
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. *

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 ter
rible 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?'

XVIII.] THE WICKED SERVANT. 209

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.

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

210 THE WICKED SERVANT. [sERM

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.

But more than this, he wishes the servant to under
stand 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.

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.

But the servant does not follow his lord's example.

XVIII.] THE WICKED SERVANT. 211

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 king
dom, 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 retribu
tion, 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.

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

212 THE WICKED SERVANT.

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.

SERMON XIX.

CIVILIZED BARBARISM.

( Preached 'for the Bishop of London's Fund, at St. John's Church,
Netting Hill, June i866J

ST. MATTHEW ix. 12.

They that be whole need not a physician, but they that
are sick.

T HAVE been honoured by an invitation to preach on
behalf of the Bishop of London's Fund for pro
viding for the spiritual wants of this metropolis. By
the bishop, and a large number of landowners, employ
ers 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.

More than ioo,ooo/. was contributed during the first
six months ; nearly 6o,ooo/. in the ensuing year ; beside

214 CIVILIZED BARBARISM. [SERM.

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.

Now, it is unnecessary — it would be almost an imper
tinence — 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 in
crease 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

XIX.] CIVILIZED BARBARISM. 215

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.

I ain 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

216 CIVILIZED BARBARISM. [sERM.

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 whole
some 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.

Am I denying the spiritual destitution of this metro
polis? 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;
aud, 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

XIX.] CIVILIZED BARBARISM. 217

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 paro
chial system.

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 un
born ; 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

218 CIVILIZED BARBARISM. [SERM.

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.

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 -war dens, and by
the democratic constitution of the parish — influences
which he is bound, both by law and by Christianity, to
obey.

XIX.] CIVILIZED BARBARISM. 219

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 neigh
bours, 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 mediaeval 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

220 CIVILIZED BARBARISM. [sERM.

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 re
organize 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.

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 civili
zations — whether heathen or Mussulman, Jew or Chris
tian — 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 them-

XIX.] CIVILIZED BARBARISM. 221

selves, 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.

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 civili
zation), 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,

222 CIVILIZED BARBARISM. [sERM.

but which (in as far as he is not a savage) has made
him.

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 !

Consider the case, not of the average wretched, but
of the average comfortable man. The small shop
keeper, the workman, skilled or unskilled — how small
a consciousness has he of citizenship. What few in
centives to regard civism as a solemn duty. For
consider, of what is he a member ?

He is a member of a family; and, in general, he
fulfils his family duties well.

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.

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

XIX.] CIVILIZED BARBARISM. 223

school of all freedom, of all loyalty, of all true civi
lization.

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.

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 through
out 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.

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 insti
tuted by God, and nature, and fact, whether the man

224 CIVILIZED BARBARISM. [SERM.

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 out
ward 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

XIX.] CIVILIZED BARBARISM. 225

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 —

' Too happy if, in that dread day,
His life be given him for a prey.'

Our fathers saw that happen throughout half Europe,
at a crisis when, while the outward crust of civiliza
tion 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.

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, pal
pable, 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,

226 CIVILIZED BARBARISM. [sERM.

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, prima 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 ot
the same human and divine family. Enter with them,
in that plain form, into the free corporate self-govern
ment 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

XIX.] CIVILIZED BARBARISM. 227

learnt those habits of self-government, which are the
admiration of Europe.

' 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.

' 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 your
selves 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, com
mon 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.

'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

228 CIVILIZED BARBARISM. [SERM.

money, as a sign of our repentance, to build and estab
lish 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.'

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.

XIX.] CIVILIZED BARBARISM. 229

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.

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, think
ing 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

230 CIVILIZED BARBARISM. [sERM.

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 organi-

XIX.] CIVILIZED BARBARISM. 231

zation which would belong to them, and to their children
after them.

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 reli
giosity; 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

232

CIVILIZED BARBARISM.

are not a people of citizens, but masses of incoherent
atoms, ready to fall to pieces before every storm.

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 !

SERMON XX.

THE GOD OF NATURE.
(Preached during a wet harvest. )

PSALM cxlvii. 7—9.

Sing unto the Lord with thanksgiving ; sing praise upon the harp
unto our God : who covereth the heaven with clouds, who pre-
pareth 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.

PHERE 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, more
over, instead of being loved, as it is by us, as the high
way of our commerce, and the producer of vast stores
of food — the sea, I say, was almost feared by the old

234 THE GOD OF NATURE. [SERM.

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.

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
1 47th and i48th. In truth, it is more than cheerful
ness; it is joy, rejoicing which can only express itself in
a song.

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.

And why is this ? Because the men who wrote these
Psalms had faith in God.

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:

xx.] THE GOD OF NATURE. 235

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.

The Psalmist saw that God was good, and worthy
to be praised. But he saw, too, that he and his fore
fathers would never have found out that for them
selves. 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.

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, oy 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.

236 THE GOD OF NATURE. [SERM.

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 dis
ease. And they began, too, to pray, not to God,
but to certain saints in heaven, to protect them against
bodily ills.

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.

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

XX.] THE GOD OF NATURE. 237

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.'

Now, that the ground does not now bring forth thorns
and thistles to us, we know. For it brings forth what
soever fair flower, or useful herb, we plant therein,
according to the laws of nature, which are the laws 01
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 1 04th Psalm ; and I ask any reasonable person to
read that Psalm through — the Psalm which contains the
]ewish natural theology, the Jew's view of this world,

238 THE GOD OF NATURE. [sERM.

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 ?

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.1

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 thence
forth?

Accordingly, we hear no more in the Bible anywhere
of this same curse. We hear instead the very opposite ;
for one says, in the ngih 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 i48th Psalm,
another speaks by the Spirit of God ; * Let all things

xx.] THE GOD OF NATURE. 239

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.'

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.

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.

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

240 THE GOD OF NATURE. [SERM.

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.

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 never-

XX.] THE GOD OF NATURE. 341

theless ? Shall we not believe that His very chastise
ments 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. Recol
lect, 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 —

' Safe in the hand of one. disposing Power,
Or in the natal, or the mortal hour,
All nature is but art, unknown to thee ;
All chance, discretion which thou canst not see.
All discord, harmony not understood ;
All partial evil, universal good ;
And spite of pride, in erring reason's spite,
One truth is clear— whatever is, is right.'

Q

242

THE GOD OF NA TURE.

And pray to God that He may fill you with His
Spirit, the spirit of wisdom and understanding, of know
ledge 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.

GLASGOW : PRINTED AT THE UNIVERSITY PRESS BY ROBERT MACLEHOSE.

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Now Publishing Monthly, 35. 6d. each. Vols. I. to XXII. ready.

THE WORKS OF CHARLES KINGSLEY.

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HYP ATI A.

YEAST.

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TWO YEARS AGO.

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POEMS.

THE HEROES. With Illustrations.

THE WATER BABIES. With Illustrations by Linley Sam-
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MADAME HOW AND LADY WHY. With Illustrations.

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