All Saints' Day and Other Sermons

Are any of you, again, in the habit of cheating your neighbours, or dealing unfairly by them?  Your adversary is the everlasting law of justice, which says, Do as you would be done by, for with what measure you mete to others, it shall be measured to you again.

This may show you how a bodily sin, like self-indulgence punishes itself by bringing a man into bondage of bodily misery, from which he cannot escape; and in the same way a spiritual sin, like want of charity, will bring a man into spiritual bondage from which he cannot escape.  And this, as in bodily sins, it will do by virtue of that mysterious and terrible officer of God, which we call Habit.  Habit, by which, we cannot tell how, our having done a thing once becomes a reason for our doing it again, and again after that, till, if the habit be once formed, we cannot help doing that thing, and become enslaved to it, and fast bound by it, in a prison from which there is no escape.  Look for instance at the case of the untruthful man.  Let him beware in time.  Who is his adversary?  Facts are his adversary.  He says one thing, and Fact says another, and a very stubborn and terrible adversary Fact is.  The day will come, most probably in this life, when Facts will bring that untruthful man before God and before men likewise—and cry,—Judge between us which of us is right; and there will come to that false man exposure and shame, and a worse punishment still, perhaps, if he have let the habit grow too strong on him, and have not agreed with his adversary in time.

For have you not seen (alas, you have too surely seen) men who had contracted such a habit of falsehood that they could not shake it off—who had played with their sense of truth so long that they had almost forgotten what truth meant; men who could not speak without mystery, concealment, prevarication, half-statements; who were afraid of the plain truth, not because there was any present prospect of its hurting them, but simply because it was the plain truth—children of darkness, who, from long habit, hated the light—and who, though they had been found out and exposed, could not amend—could not become simple, honest, and truthful—could not escape from the prison of their own bad habits, and the net of lies which they had spread round their own path, till they had paid the uttermost penalty for their deceit?

Look, again, at the case of the uncharitable man, in the habit of forming harsh and cruel judgments of his neighbours.  Then his adversary is the everlasting law of Love, which will surely at last punish him, by the most terrible of all punishments—loss of love to man, and therefore to God.  Are we not (I am, I know, may God forgive me for it) apt to be angry with our brethren without a cause, out of mere peevishness?  Let us beware in time.  Are we not apt to say to them “Raca”—to speak cruelly, contemptuously, fiercely of them, if they thwart us?  Let us beware in time still more.  Are we not worst of all, tempted (as I too often am) to say to them “Thou fool;” to call better men, more useful men more pure men, more pious men than ourselves, hard and cruel names, names from which they would shrink with horror because they cannot see Christian truth in just exactly the same light that we do?  Oh! let us beware then.  Beware lest the everlasting laws of justice and fairness between man and man, of love and charity between man and man, which we have broken, should some day deliver us up, as they delivered those bigoted Jews of old to God our Judge, and He deliver our souls to His most terrible officers, who are called envy, hatred, malice, and all uncharitableness; and they thrust us into that blackest of all prisons, on the gate of which is written, Hardness of heart, and Contempt of God’s Word and commandments, and within which is the outer darkness into which if a man falls, he cannot see the difference between right and wrong: but calls evil good, and good evil, like his companions in the outer darkness—namely, the devil and his angels.  Oh! let us who are coming to lay our gift upon God’s altar at this approaching Christmas tide, consider whether our brother hath aught against us in any of these matters, and, if so, let us leave our gift upon the altar, and be first reconciled to our brother, in heart at least, and with inward shame, and confession, and contrition, and resolution to amend.  But we can only do that by recollecting what gift we are to leave on Christ’s altar,—that it is the gift of self, the sacrifice of ourselves, with all our selfishness, pride, conceit, spite, cruelty.  Ourselves, with all our sins, we are to lay upon Christ’s altar, that our sins may be nailed to His cross, and washed clean in His blood, everlastingly consumed in the fire of His Spirit, the pure spirit of love, which is the Charity of God, that so, self being purged out of us, we may become holy and lively sacrifices to God, parts and parcels of that perfect sacrifice which Christ offered up for the sins of the whole world—even the sacrifice of Himself.

SERMON XXVIII.  ST JOHN THE BAPTIST

Chester Cathedral. 1872.

St Luke iii. 2, 3, 7, 9-14.  “The Word of God came unto John the son of Zacharias in the wilderness.  And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins. . . . Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come?  Bring forth therefore fruits worthy of repentance. . . .  And now also the axe is laid unto the root of the trees: every tree therefore that bringeth not forth good fruit is hewn down and cast into the fire.  And the people asked him saying, What shall we do then?  He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.  Then came also publicans to be baptized unto them, and said unto him, Master, what shall we do?  And he said, Exact no more than that which is appointed you.  And the soldiers likewise demanded of him, saying, And what shall we do?  And he said unto them, Do violence to no man, neither accuse any falsely, and be content with your wages.”

This is St John Baptist’s day.  Let me say a very few words—where many might be said—about one of the noblest personages who ever has appeared on this earth.

Our blessed Lord said, “Among them that are born of women there hath not risen a greater than John the Baptist, notwithstanding, he that is least in the kingdom of heaven is greater than he.”  These are serious words; for which of us dare to say that we are greater than John the Baptist?

But let us at least think a while what John the Baptist was like.  So we shall gain at least the sight of an ideal man.  It is not the highest ideal.  Our Lord tells us that plainly; and we, as Christians, should know that it is not.  The ideal man is our Lord Christ Himself, and none other.  Still, he that has not mounted the lower step of the heavenly stair, has certainly not mounted the higher; and therefore, if we have not attained to the likeness of John the Baptist, still more, we have not attained to the likeness of Christ.  What, then, was John the Baptist like?  What picture of him and his character can we form to ourselves in our own imaginations? for that is all we have to picture him by—helped—always remember that—by the Holy Spirit of God, who helps the imagination, the poetic and dramatic faculty of men; just as much as He helps the logical and argumentative faculty to see things and men as they really are, by the spirit of love, which also is the spirit of true understanding.

How, then, shall we picture John the Baptist to ourselves?  Great painters, greater than the world seems likely to see again, have exercised their fancy upon his face, his figure, his actions.  We must put out of our minds, I fear, at once, many of the loveliest of them all: those in which Raffaelle and others have depicted the child John, in his camel’s hair raiment, with a child’s cross in his hand, worshipping the infant Christ.  There is also one exquisite picture, by Annibale Caracci, if I recollect rightly, in which the blessed babe is lying asleep, and the blessed Virgin signs to St John, pressing forward to adore him, not to awaken his sleeping Lord and God.  But such imaginations, beautiful as they are, and true in a heavenly and spiritual sense, which therefore is true eternally for you, and me, and all mankind, are not historic fact.  For St John the Baptist said himself, “and I knew him not.”

He may have been, we must almost say, he must have been, brought up with or near our Lord.  He may have seen in Him such a child (we must believe that), as he never saw before.  He knew Him at least to be a princely child, of David’s royal line.  But he was not conscious of who and what He was, till the mysterious inner voice, of whom he gives only the darkest hints, said to him, “Upon whom thou shalt see the Spirit descending, and remaining on Him, the same is He which baptizeth with the Holy Ghost.  And I saw and bare record that this is the Son of God.”  But what manner of man was St John the Baptist in the meantime?  Painters have tried their hands at drawing him, and we thank them.  Pictures, says St Augustine, are the books of the unlearned.  And, my friends, when great painters paint, they are the books of the too-learned likewise.  They bring us back, bring us home, by one glance at a human face, a human figure, a human scene of action, out of our philosophies, and criticisms, and doctrines, which narrow our hearts, without widening our heads, to the deeper facts of humanity, and therefore to the deeper facts of theology likewise.  But what picture of St John the Baptist shall we choose whereby to represent him to ourselves, as the forerunner of the incarnate God?

The best which I can recollect is the great picture by Guido—ah, that he had painted always as wisely and as well—of the magnificent lad sitting on the rock, half clad in his camel’s hair robe, his stalwart hand lifted up to denounce he hardly knows what, save that things are going all wrong, utterly wrong to him; his beautiful mouth open to preach, he hardly knows what, save that he has a message from God, of which he is half-conscious as yet—that he is a forerunner, a prophet, a foreteller of something and some one which is to come, and which yet is very near at hand.  The wild rocks are round him, the clear sky is over him, and nothing more.  He, the gentleman born, the clergyman born—for you must recollect who and what St John the Baptist was, and that he was neither democrat nor vulgar demagogue, nor flatterer of ignorant mobs, but a man of an ancestry as ancient and illustrious as it was civilised, and bound by long ties of duty, of patriotism, of religion, and of the temple worship of God:—he, the noble and the priest, has thrown off—not in discontent and desperation, but in hope and awe—all his family privileges, all that seems to make life worth having; and there aloft and in the mountains, alone with nature and with God, feeding on locusts and wild honey and whatsoever God shall send, and clothed in skins, he, like Elijah of old, renews not merely the habits, but the spirit and power of Elijah, and preaches to a generation sunk in covetousness and superstition, party spirit, and the rest of the seven devils which brought on the fall of his native land, and which will bring on the fall of every land on earth, preaches to them, I say—What?

The most common, let me say boldly, the most vulgar—in the good old sense of the word—the most vulgar morality.  He tells them that an awful ruin was coming unless they repented and mended.  How fearfully true his words were, the next fifty years proved.  The axe, he said, was laid to the root of the tree; and the axe was the heathen Roman, even then master of the land.  But God, not the Roman Cæsar merely, was laying the axe.  And He was a good God, who only wanted goodness, which He would preserve; not badness, which He would destroy.  Therefore men must not merely repent and do penance, they must bring forth fruits meet for penance; do right instead of doing wrong, lest they be found barren trees, and be cut down, and cast into that everlasting fire of God, which, thanks be to His Holy name, burns for ever—unquenchable by all men’s politics, and systems, and political or other economies, to destroy out of God’s Kingdom all that offendeth and whatsoever loveth and maketh a lie—oppressors, quacks, cheats, hypocrites, and the rest.

The people—the farming class—came to him with “What shall we do?”  The young priest and nobleman, in his garment of camel’s hair, has nothing but plain morality for them.  “He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.”  The publicans, the renegades, who were farming the taxes of the Roman conquerors, and making their base profit out of their countrymen’s slavery, came to him,—“Master, what shall we do?”  He does not tell them not to be publicans.  He does not tell his countrymen to rebel, though he must have been sorely tempted to do it.  All he says is, Make the bad and base arrangement as good as you can; exact no more than that which is appointed you.  The soldiers, poor fellows, come to him.  Whether they were Herod’s mercenaries, or real gallant Roman soldiers, we are not told.  Either had unlimited power under a military despotism, in an anarchic and half-enslaved country; but whichever they were, he has the same answer to them of common morality.  You are what you are; you are where you are.  Do it as well as you can.  Do no violence to any man, neither accuse any man falsely, and be content with your wages.

Ah, wise politician, ah, clear and rational spirit, who knows and tells others to do the duty which lies nearest them; who sees (as old Greek Hesiod says), how much bigger the half is than the whole; who, in the hour of his country’s deepest degradation, had divine courage to say, our deliverance lies, not in rebellion, but in doing right.  But he has sterner words.  Pharisees, the separatists, the religious men, who think themselves holier than any one else; and Sadducees, materialist men of the world, who sneer at the unseen, the unknown, the heroic, come to him.  And for Pharisee and Sadducee—for the man who prides himself on believing more than his neighbours, and for the man who prides himself on believing less—he has the same answer.  Both are exclusives, inhuman, while they are pretending to be more than human.  He knew them well, for he was born and bred among them, and he forestalls our Lord’s words to them, “O generation of vipers, who hath warned you to flee from the wrath to come?”

At last his preaching of common morality is put to the highest test.  The king—the tyrant as we should call him—the Herod of the day, an usurper, neither a son of David, nor a king chosen by the people, tries to patronize him.  The old spirit of his forefather Aaron, of his forefather Phineas, the spirit of Levi, which (rightly understood), is the Spirit of God, flashes up in the young priestly prophet, in the old form of common morality.  “It is not lawful for thee to have thy brother’s wife.”  We know the rest; how, at the request of Herodias’ daughter, Herod sent and beheaded John in prison, and how she took his head in a charger and brought it to her mother.  Great painters have shown us again and again the last act—outwardly hideous, but really beautiful—of St John’s heroic drama, in a picture of the lovely dancing girl with the prophet’s head in a charger—a dreadful picture; and yet one which needed to be painted, for it was a terrible fact, and is still, and will be till this wicked world’s end, a matter for pity and tears rather than for indignation.  The most perfect representations, certainly the most tragical I know of it, are those which are remarkable, not for their expression, but for their want of expression—the young girl in brocade and jewels, with the gory head in her hands, thinking of nothing out of those wide vacant foolish eyes, save the triumph of self-satisfied vanity; for the spite and revenge is not in her, but in her wicked mother.  She is just the very creature, who, if she had been better trained, and taught what John the Baptist really was, might have reverenced him, worshipped him, and ministered unto him.  Alas! alas! how do the follies of poor humanity repeat themselves in every age.  The butterfly has killed the lion, without after all meaning much harm.  Ah, that such human butterflies would take warning by the fate of Herodias’ daughter, and see how mere vanity will lead, if indulged too long and too freely, to awful crime.

One knows the old stories,—how Herod, and Herodias, and the vain foolish girl fell into disgrace with the Emperor, and were banished into Provence, and died in want and misery.  One knows too the old legends, how Herodias’ daughter reappears in South Europe—even in old German legends—as the witch-goddess, fair and ruinous, sweeping for ever through wood and wold at night with her troop of fiends, tempting the traveller to dance with them till he dies; a name for ever accursed through its own vanity rather than its own deliberate sin, from which may God preserve us all, men as well as women.  So two women, one wicked and one vain, did all they could to destroy one of the noblest human beings who ever walked this earth.  And what did they do?  They did not prevent his being the forerunner and prophet of the incarnate Son of God.  They did not prevent his being the master and teacher of the blessed Apostle St John, who was his spiritual son and heir.  They did not prevent his teaching all men and women, to whom God gives grace to understand him, that the true repentance, the true conversion, the true deliverance from the wrath to come, the true entrance into the kingdom of heaven, the true way to Christ and to God, is common morality.

And now let us bless God’s holy name for all His servants departed in His faith and fear, and especially for His servant St John the Baptist, beseeching Him to give us grace, so to follow his doctrine and holy life, that we may truly repent after his preaching and after his example.  May the Lord forgive our exceeding cowardice, and help us constantly to speak the truth, boldly rebuke vice, and patiently suffer for the truth’s sake; through Jesus Christ our Lord.  Amen.

SERMON XXIX.  THE PRESENT RECOMPENSE

Chester Cathedral, Nave Service, Evening.  May 1872.

Proverbs xi. 31.  “Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner.”

This is the key-note of the Book of Proverbs—that men are punished or rewarded according to their deeds in this life; nay, it is the key-note of the whole Old Testament.  “The eyes of the Lord are over the righteous, and His ears are open unto their prayers; the countenance of the Lord is against them that do evil, to root out the remembrance of them from the earth.”

But here, at the beginning of my sermon, I can fancy some one ready to cry—Stay! you have spoken too strongly.  That is not the key-note of the whole Old Testament.  There are words in it of quite a different note—words which complain to God that the good are not rewarded, and the wicked are not punished: as for instance, when the Psalmist says how the ungodly men of this evil world are filled with God’s hid treasure, and how they have children at their desire, and leave the rest of their substance for their babes.  And again, “I was envious at the foolish, when I saw the prosperity of the wicked.  For there are no bands in their death; but their strength is firm.  They are not in trouble as other men; neither are they plagued like other men. . . .  They set their mouth against the heavens, and their tongue walketh through the earth.  Therefore his people return hither; and waters of a full cup are wrung out to them.  And they say, How doth God know? and is there knowledge in the most High?”  And though the Psalmist says that such persons will come to a sudden and fearful end, yet he confesses that so long as they live they have prospered, while he had been punished all day long, and chastened every morning.  And do we not know that so it is?  Is it not obvious now, and has it not been notorious in every country, and in all times, that so it is?  Do not good men often lead lives of poverty and affliction?  Do not men make large fortunes, or rise to fame and power, by base and wicked means? and do not those same men often enough die in their beds, and leave children behind them, and found families, who prosper for generations after they are dead?  How were they recompensed in the earth?  Now this is one of the puzzles of life, which tries a man’s faith in God, as it tried the psalmists and prophets in old time.  But that the text speaks truth I do not doubt.  I believe that the prosperous bad man is recompensed in the earth—is punished in this life—often with the most terrible of all punishments—Impunity; the not being punished at all; which is the worst thing in this life which can happen to a sinner.  But I am not going to speak of that, but rather of the first part of the text, “The righteous shall be recompensed in the earth.”

Now is not the answer to the puzzle this: That God is impartial; that He is no respecter of persons, but causing His sun to shine on the evil and on the good, and His rain to fall on the just and on the unjust; and so rewarding every man according to his work, paying him for all work done, of whatever kind it may be?  Some work for this world, which we do see, and God gives them what they earn in this life; some work for the world above, which we cannot see, and God gives them what they earn in this life, for ever and ever likewise.  If a man wishes for treasure on earth, he can have it if he will, and enjoy it as long as it lasts.  If a man wishes for treasure in heaven, he can have it if he will, and enjoy it as long as it lasts.  God deals fairly with both, and pays both what they have earned.

Some set their hearts on this world; some want money, some want power, some want fame and admiration from their fellow-men, some want merely to amuse themselves.  Then they will have what they want if they will take the right way to get it.  If a man wishes to make a large fortune, and die rich, he will very probably succeed, if he will only follow diligently the laws and rules by which God has appointed that money should be made.  If a man longs for power and glory, and must needs be admired and obeyed by his fellow-men, he can have his wish, if he will go the right way to get what he longs for; especially in a free country like this, he will get most probably just as much of them as he deserves—that is, as much as he has talent and knowledge enough to earn.  So did the Pharisees in our Lord’s time.  They wanted power, fame, and money as religious leaders, and they knew how to get them as well as any men who ever lived; and they got them.  Our Lord did not deny that.  They had their reward, He said.  They succeeded—those old Pharisees—in being looked up to as the masters of the Jewish mob, and in crucifying our Lord Himself.  They had their reward; and so may you and I.  If we want any earthly thing, and have knowledge of the way to get it, and have ability and perseverance enough, then we shall very probably get it, and much good it will do us when we have got it after all.  We shall have had our treasure upon earth and our hearts likewise; and when we come to die we shall leave both our treasure and our hearts behind us, and the Lord have mercy on our souls.

But again, there are those, thank God, who have, or are at least trying to get, treasure in heaven, which they may carry away with them when they die, and keep for ever.  And who are they?  Those who are longing and trying to be true and to be good; who have seen how beautiful it is to be true and to be good; to know God and the will of God; to love God and the will of God; and therefore to copy His likeness and to do His will.  Those who long for sanctification, and who desire to be holy, even as their Father in heaven is holy, and perfect, even as their Father in heaven is perfect; and who therefore think, as St Paul bade them, of whatsoever things are just, true, pure, lovely, and of good report, if there be any true manhood, and if there be any just praise—in three words—who seek after whatsoever is true, beautiful, and good.  These are they that have treasure in heaven.  For what is really true, really beautiful, really good, is also really heavenly.  God alone is perfect, good, beautiful, and true; and heaven is heaven because it is filled with the glory of His goodness, His beauty, and His truth.  But wherever there is a soul on earth led by the Spirit of God, and filled by the Spirit of God with good and beautiful and true graces and inspirations, there is a soul which, as St Paul says, is sitting in heavenly places with Christ Jesus—a soul which is already in heaven though still on earth.  We confess it by our own words.  We speak of a heavenly character; we speak even of a heavenly countenance; and we speak right.  We see that that character, though it be still imperfect, and marred by human weaknesses, is already good with the goodness which comes down from heaven; and that that countenance, though it may be mean and plain, is already beautiful with the beauty which comes down from heaven.