YALE UNIVERSITY
LIBRARY

From the Estate of
Miss M.D. Porter

SE RMONS

CHURCH

SERMONS

PREACHED BEFORE THE UNIVERSITY OF

OXFORD

R. W. CHURCH, M.A.
LATE FELLOW OF ORIEL; RECTOR OF WHATLEY

O Sapientia quae ex ore Altissimi prodiisti attingens a tine usque ad finem fortiter
suaviterque disponens omnia : vent ad docendum nos viam prudentiae.

EonOon
MACMILLAN AND CO.
1868

C4ic

NOTICE.
The following sermons were preached in the
writer's turns as Select Preacher at St. Mary's, in
1866-1868. They touch, but only touch, without any preten
sion to system, and most inadequately, a subject of
deep interest and importance — the relations between
Christianity and the ideas and facts of modern
civilised society. It is a subject which has already
engaged the attention of serious and powerful
minds, both in this country and abroad a. But
it has not yet been worked out; and a great
service will be done to our generation by any one
who can grasp its leading truths, and do justice to
its difficult problems.
July, 1868.

* See Preface to Guizot's Meditations sur la Religion Cbretienne
dans ses Rapports avec Vetat actuel des Society's et des Esprits. Paris,
1868.

CONTENTS. SERMON I.
THE GIFTS OF CIVILISATION.
Preached Nov. 18. Twenty-fifth Sunday after
Trinity. 1866.
1 Cor. xii. 31. PAGE
Covet earnestly the best gifts : and yet sheixi I unto you
a more excellent ixiay ...... 1
SERMON II.
CHRIST'S WORDS AND CHRISTIAN SOCIETY.
Preached May 5. Second Sunday after Easter.
1867.
St. Markx. 21.
Then Jesus beholding him loved him, and said unto him,
One thing thou laciest: go thy way, sell whatsoever
thou hast, and give to the poor, and thou shalt have
treasure in heaven: and come, take up the cross, and
follow Me  35

Vill CONTENTS.
SERMON III.
CHRIST'S EXAMPLE.
Preached Oct. 13. Seventeenth Sunday after
Trinity. 1867.
1 Cor. xi. 1. PAGE
Be ye followers of Me, even as I also am qf Christ . 76

SERMON IV.
CIVILISATION AND RELIGION.-
Preached March 29. Fifth Sunday in Lent. 1868.
St. Matt. v. 13, 14, 16.
Te are the salt of the earth : but if the salt have lost
his savour, wherewith shall it be salted f it is thence
forth good for nothing, but to be cast out and to be
trodden under foot of men. Te are the light of the
world. A city that is set on an hill cannot be hid. . . .
Let your light so shine before men, that they may see
your good works, and glorify your Father -which is in
heaven . . . . . . . . .110

SERMON I.
THE GIFTS OF CIVILISATION.
i Cor. xii. 31.
Covet earnestly the best gifts : and yet shew I unto you a more
excellent way.
By these ' best gifts3 St. Paul meant the
miraculous endowments which attended that out
pouring of the Spirit in which Christianity as a
distinct religion began. Nothing can be more
astonishing, yet nothing more natural, than his
picture of the feelings and behaviour of those
who found themselves in possession of these
spiritual powers. The gifts were novelties. The
subject which received them and had to use them,
and was influenced by the consciousness of their
presence and the sight of their effects, was that
human nature which Bad long formed its habits
of dealing with whatever enlarged its capacities

THE GIFTS OF

and its sphere of action, and whose deportment
under this sudden change of condition might be
predicted from an old and sure experience. What
came to pass at Corinth, strange as it seems at
first sight, was in reality no more than there was
reason to expect. Speaking of what he saw on
a large scale, the Apostle describes men thrown
off their balance and carried away by feeling
their natural faculties transformed and exalted
under that Divine influence which was pervading
the Christian Church. The purpose was lost
sight of in their keen appreciation of the in
strument, and in the personal satisfaction of
possessing and using it ; and St. Paul's words
disclose a state of feeling more absorbed by the
interest of a new and strange endowment than
impressed by the awfulness of its immediate
source and the responsibilities of having been
called to hold it. Side by side with gifts from
heaven and ' powers of the world to come/ were
the levity and frivolity of man, surprised and
dazzled, measuring them by his own scale, press
ing them into the service of his vanity ; —

CIVILISATION.

childish delight in a new acquisition; childish
insensibility, childish excitement, childish dis
play, childish rivalries, mistaking the place and
worth of the gifts themselves, altering their in
tended proportions, inverting their end and in
tention. This was the disorder which the Apostle
had to redress. In these chapters he bids the
Corinthian Christians remember the source and
the reason of this distribution of varied gifts.
He recalls them from their wild extravagance
and selfish thoughtlessness, to soberness and man
liness, and a recollection of the truth. ' Brethren,
be not children in understanding: be babes in
wickedness, but in sense, grown men.' Claim
ing a use for every gift in its own place, he bids
them set on each its right comparative value.
He corrects their estimate, and urges them to
measure, not by personal considerations, but by
larger and nobler ones of the general benefit.
' Forasmuch as ye are zealous of spiritual gifts,
seek that ye may abound to the edifying of the
Church.' Their eagerness was roused at the sight
of the new powers which the kingdom of God
B 2

THE 'GIFTS OF

had brought with it into the world ; and St. Paul
does not discourage their eagerness. Only, he
warns them to direct their zeal wisely, and to
be eager about the greatest and best : ' Covet
earnestly the best gifts/ those which may serve
most widely the good of the whole body, those
which influence most fruitfully the ends for which
it exists.
Yet — as he interrupts himself to add — there is
even a higher point of view than this. It is good
to ' covet earnestly the best gifts.' It is good to
wish to be entrusted with those high gifts which
are the fruits of the Lord's ascension and reign.
It is good to be intent on their exercise, intent
on the great purpose for which they were be
stowed, anxious to push them to their full effect.
Yet the subject has to be lifted to a higher
level still. There is something greater than the
greatest of gifts — than wisdom in the choice of
them, zeal in their exercise, usefulness in their
results. When we are speaking of how Christians
ought to feel and act, it is a maimed view which
leaves out that which is .the characteristic spring

CIVILISATION.

of Christian action, the principle which covers all
cases, the 'new commandment' which is to be
henceforward the quickening spirit of all morality.
'Covet earnestly the best gifts: and yet shew I
unto you a more excellent way.' And then he goes
on to give that description of charity — charity
ih contrast with the greatest powers and most
heroic acts, — charity, as the root of all the
strength and all the charm of goodness, — charity,
as the one essential and ever-growing attribute of
the soul amid the provisional and transitory ar
rangements of this present state — which has made
the thirteenth chapter of this Epistle one of the
landmarks of man's progress in the knowledge of
truth and right.
I hope it is not disrespectful handling of the
words of our great teacher to pass from the
occasion which so deeply stirred his thoughts
to the actual conditions and necessities amid
which our own life is placed, and to see in what
he wrote about spiritual gifts now passed away
a meaning in relation to very different circum
stances, which were beyond his range of view

THE GIFTS OF

and which he could not anticipate. We have
long been accustomed to accept, in theory at
least, the principle laid down by another apostle :
' Every good gift and every perfect gift/ writes
St. James, « is from above, and cometh down
from the Father of Lights, with whom is no
variableness neither shadow of turning.' It is
not, then, I trust, forcing the language of St.
Paul or desecrating it, to apply his words to
what he was not directly thinking of j to apply
them in the most extended sense to all the
powers with which men have been endowed;
to make the words of apostolic truth and sober
ness stretch beyond the temporary interest of the
religious question with which he dealt, to the
universal interests of human society, which is
not indeed co-extensive with the Church, but
which the Church was founded to embrace and
restore, and St. Paul preached his gospel to fill
with light and hope. Those awful gifts, which
were at once the privilege and the snare of the
Christians whom St. Paul had immediately to
teach, have passed away; they were of their

CIVILISATION.

age; they did their work; they left their re
sults behind. But God's wonderful gifts to man
are not gone. They are as real, as manifest,
as operative, as ever. In what surrounds us
in that condition of society in which we are
actually passing our life, we see a world fuller
of gifts — in one very real sense spiritual gifts
of God — than was the Church of Corinth.
'Covet earnestly the best gifts/ the 'greater'
ones, the higher: 'and yet shew I unto you a
more excellent way.' In these words St. Paul
seems at once to put his sanction on all the
great results of human civilisation, and at the
same time to open a wider view beyond it, and
to claim for man a higher end and a higher
law of life, than even it can give.
I use the word 'civilisation/ for want of a
better, to express all that trains and furnishes
man for that civil state which is his proper
condition here : all skill, and endeavour, and
achievement, all exercise and development of
thought, restricted to the sphere of present
things; the high and improving organisation of

8 THE GIFTS OF
society, primarily for the purposes of the present
life. The contrast has often struck observers,
and has been drawn out by some of the deepest
as well as of the most superficial, between civili
sation and the religion of the New Testament ;
and it often makes itself felt secretly and im
portunately, even where the feeling is not avowee}
or suffered to come to light. It is true that
civilisation and religion have worked together^
have acted on one another and produced joint
results ; but in their aims and in their nature
they are distinct, and may be, as they have
been before now, in a right cause or a wrong,:
arrayed in opposition to one another. And it
cannot be denied that minds strongly under the
influence of the one, and keenly appreciating
its vast relations, are apt to fear or shrink
from the other. From the religious point of view,
and where religious impressions are clear and
paramount, it seems often strange — I do not say
always as a matter of conscious reflection, but of
unexplained distaste and wonder — to see men
giving their lives to business, or science, or

CIVILISATION.

political life, the pursuits which civilisation
cherishes and which advance it. We are all
of us perforce embarked in it; we all use and
enjoy it and profit by it : arid yet uneasy mis
givings about it come upon us from time to
time ; we are suspicious about its tendencies and
jealous of its claims ; and the things we do every
day, and feel satisfied that they are right for us
to do, we sometimes find it hard to reconcile
with the deeper and more uncompromising of
the religious views of life. And as civilisation
grows more powerful and self-sustained, more
comprehensive in its aims, more sure of its
methods and perfect in its work, we must not
be surprised if there grows with it, among those
in whom its influence is supreme, distrust and
impatience of religion. There have always been
religious despisers of civilisation, and they have
sometimes been its revilers. And there have
been, and always will be, those who would raise
it to an exclusive supremacy, the substitute for
religion, and destined to clear away that which
it replaces. But this supposed antagonism is

io THE GIFTS OF
but one of the many reminders to us of our own
weakness and narrowness. Civilisation and re
ligion have each their own order, and move in
their own path. Perhaps the more clearly we
keep in view their distinctness the better. They
are distinct. But no religious man, at least,
can feel difficulty in believing that distinct as
they may be, and in the hands of men sometimes
opposed, they have essentially one origin, and
come both of them from Him who has made man
for this world, as well as intended him for
another. We hear civilisation both admired and dis
paraged by those who do not duly think whence
it comes. That great spectacle amid which we
live, daily before our eyes, and with so much that
we could not do without, — so familiar, yet so
amazing when we think of the steps and long
strange processes by which it has grown, and the
vast results beyond all human anticipation which
it has come to; that fruitful elaboration of the
best arrangements for the secular wellbeing of
man, not material only, not intellectual only,

CIVILISATION. n
productive not merely of comfort and light, but
goodness; that complex and delicate social ma
chinery, the growth of centuries, and our inherit
ance and possession — let us make all abatements
for its defects and inconsistencies, all reserves
for its blemishes and drawbacks — yet deserves
more respect than it has always received from
religious people, as the great work of God's pro
vidence and order. The world easily suggests
very awful views of its own condition, which
we may call overcharged or morbid, but which
it is not so easy to answer and get rid of. But
the world would indeed be far more dreadful,
if we must not see in its civilisation the leading
and guiding hand of God, the real gifts of the
Author and Giver of all good things. He who
gave us the gospel of immortality, He who gave
us His Son, gave us also civilisation and its
gifts. His gifts are not necessarily dependent
one on another, however much they may be
allied. It is not necessary to trace all our civi
lisation up to Christianity; no one can doubt
how largely the temporal has been indebted to

i a THE GIFTS OF
the spiritual; but it is true that our civilisation
has other sources, wide and ancient ones, besides.
Nor do I see why we should be deterred from
recognising it as God's work and blessing,.
because of its sure ill use, by luxury and pride,
for impurity and wrong. It is but what hap
pened with the gifts at Corinth ; they were
foolishly and wrongly used. However our civi
lisation comes, and however it is used, it is one
of God's ways, as real as the sun and air and
rain, of doing good to men. Surely a Christian
need not be afraid to honour all that is excellent
in civilisation, as being, in whatever way, from
his own Master, whose awful mind and will is
reflected in the universe. Surely he need not
be afraid to say that it is not by religion only
that tones of goodness are struck from the human
soul which charm and subdue us, and that God
has yet other ways, secret in working yet un
deniable in effect, of bringing out the graces
which tend to make men like Himself. The
Apostle's call a — if I may quote his familiar words
a Phil. iv. 8.

CIVILISATION. 13
in the less familiar but not less forcible Latin
version of them — 'Quaecumque vera, quaecum-
que pudica, quaecumque justa, quaecumque sancta,
quaecumque amabilia, quaecumque bonae famae, si
qua virtus, si qua laus disciplinae, haec cogitate/
finds indeed its deepest and truest response in
that faith of which he was the preacher; but
shall we say that it finds no true response apart
from it and beyond it ?
God teaches us about His gifts not only by
His word but by His providence; and His pro
vidence, working in many ages, has unfolded such
a lavish munificence of gifts to men as might
well deserve the praises even of an apostle.
We are unreal, we talk loosely and deceive
ourselves, when we ignore the gifts of our civi
lised order, in all that they have to amaze us,
in all that they do to bless us ; or, when profiting
by all the appliances with which they furnish
us, we speak superciliously of their worth. Civi
lisation has indeed its dark side — a very dark
one : there is much that is dreary and forbidding
in the histoiy of its growth; and who can look

14 THE GIFTS OF
without anxiety at the dangers of its future?
But the irreligious and worldly tendencies of
civilisation are not to be combated by simply
decrying it. What it has of good and true
tells of its Author too clearly, and bids us
accept its benefits and claim them as coming
from God, though they do not come directly
through religion. Let us look at the world as
we know it, with honest but not ill-natured eyes,
calmly and fairly, neither as boasters nor as de
tractors — as those who were put here to 'refuse
the evil and choose the good.' Let us not be
driven off" from the truth, because in the growth
of human civilisation there is so much which
must make a Christian, or any one who be
lieves in God and in goodness, shudder and
tremble. Let us look at it with its terrible
concomitant of men made worse by what ought
to make them better. Yet look at it as it is.
Follow the history of a great people, and consider
what it brings forth. Observe that one great
fact, the progressive refinement of our human
nature, passing unconquerable when once begun,

CIVILISATION. 15
even through ages of corruption and decline, to
rise up again after them with undiminished
vigour; keeping what it had gained and never
permanently losing ; bringing of course new
sins, but bringing also new virtues and graces of
a yet unwitnessed and unthought of type. Ob
serve how, as time goes on, men gain in power,
• — power over themselves ; power to bring, about,
surely and without violence, what they propose;
power to have larger aims, to command vaster
resources, to embrace without rash presumption
a greater field. See how great moral habits strike
their roots deep in a society: habits undeniably
admirable and beneficial, yet not necessarily con
nected with the order of things belonging to
religion ; the deep, strong, stern sense of justice
as justice ; the power of ruling firmly, equitably,
incorruptly; the genius and aptitude for law,
as a really governing power in society, which is
one of the most marked differences of nations,
and which some of the most gifted are without ;
the spirit of self-devoting enterprise, the indiffer
ence to privation and to the pain of effort, the

16 THE GIFTS OF
impulses which lead to discovery and peopling
the earth with colonies; patriotism and keen
public spirit, which some religious theories dis
parage as heathen, but which no theories will
ever keep men from admiring. If nations have
what, judging roughly, we call characteristic
faults, there grow up in them characteristic vir
tues; in one the unflinching love of reality, in
another the unflinching passion for intellectual
truth, in another purity and tenderness, or large
ness of sympathy. This is what we see; this,
amid all that is so dark and disappointing, has
come of God's nurturing of mankind through
the past centuries. We can but speak generally ;
and civilisation has many shapes, and means
many things. But let us speak fairly, as we
know it. Civilisation to us means liberty and
the power of bearing and using liberty; it
means that which ensures to us a peaceful life,
a life of our own, fenced in from wrong and
with our path and ends left free to us ; it means
the strength of social countenance given on the
whole to those virtues which make life nobler and

CIVILISATION. 17
easier; it means growing honour for manliness,
unselfishness, sincerity, — growing value for gen
tleness, considerateness and respect for others;
it means readiness to bear criticism, to listen
to correction, to see and amend our mistakes ;
it means the willingness, the passion, to ameli
orate conditions, to communicate advantages, to
raise the weak and low, to open wide gates and
paths for them to that discipline of cultivation
and improvement which has produced such fruit
in others more fortunate than they. And it has
disclosed to us in the course of its development
more and more of what is contained in human
characters and capacities. We are, in this age,
drawing forth with amazement discoveries which
seem to be inexhaustible from the treasure-house
of material nature. When we cast our eyes back
over history and literature, it seems to me that
the variety and the disclosures there are as
astonishing. Think of the great forms of history,
so diversified, so unlike one to another, so un
expected in their traits ; think of all that a great
portrait-gallery represents, doubtless in but too
c

1 8 THE GIFTS OF

rank abundance, of vile and bad, but also of high
and venerable, of what the world had never yet
known but was never more to forget, of origi
nality, of power, of goodness. The examples of
actual history are but part in this great spectacle.
Think of what fiction, with all its abuses, has
done for us, — creating pictures of character, of
infinite novelty and interest, in which imagination
reflects the real, endless play of life ; multiplying
and unfolding for the general knowledge types
which would otherwise have been lost where they
grew up; think of its world of ideal histories,
revealing to man himself j showing him with
subtle and searching truth things unsuspected or
dimly felt, making him understand, better some
times, as it has been said, than graver teachers,
his temptations and self-deceits ; — the parables of
each generation. Think again what has been
bestowed on man in the perfecting of language,
its growth and changes, its marvellous acqui-
sition of new powers, in the hands of the great
masters who have forged it anew for their
thoughts; the double process going on at once

CIVILISATION. 19
of deepening scientific analysis and continual
enlargement by actual use ; as in an instrument
of music, ever attaining improvement in mecha
nism, ever, under refined or powerful handling,
surprising us with fresh secrets of what it can
do. Think of the way in which new faculties,
as it were, spring up in us of seeing and feel
ing, and how soon they are made over to the
common stock; how, by art, by poetry, by the
commentary of deep and true sympathy and deep
and true knowledge, our eyes are more and more
opened to discern in new ways the beauty of
hill and plain, of sky, or sea, the wonders
of the physical universe and their meaning.
Think of the wealth that any great literature
enshrines of true observation and diversified
emotion, and thoughts that live for ever, ever
widening and purifying men's minds. Count
over all our great possessions. Shall we venture
to say that all this does not come from the
Source of all beauty and all wisdom and all
light — from Him by whom alone the great are
great and the good are good ? Shall we say
c 2

20 THE GIFTS OF
that all these things ought not to excite in
men passionate admiration and interest? that
men ought not to desire and follow them ; to
wish to advance the progress and to share in
the gifts?
What we see, then, is a profusion, overwhelm
ing to contemplate, of what, if we trace them
to their source and author, we must call the
gifts of God to man for this life; most varied,
most manifold, ever increasing, changing their
shape, growing one out of another, unfolding
and expanding as new ends appear and shape
themselves. It is not wonderful that such a
spectacle should win involuntary admiration even
from those whose thoughts go most beyond it,
and who wish to measure all things here by the
measure of Jesus Christ. It is not wonderful,
either, that when we come fresh from the New
Testament, it should seem too dazzling. But
whether or not our thoughts are baffled when
we try to embrace God's different ways of work
ing, this we none of us doubt, that all that tends
to educate and improve and benefit man comes

CIVILISATION. 21
from the goodness of the Divine Ruler who
guides his fortunes. And what He gives, it is
for us to accept and improve. It is an easy
thing to say, as has before now been said,
Leave it. A wiser thoughtfulness, a braver and
deeper faith will say Use it, only believe that
there is something greater beyond. Surely we
may hear in the words of the Apostle, not
only the warrant, but the call, of his Master,
who Himself had not where to lay His head, to
take and prize and carry on to its perfection all
that His providence has created of so different
an order for us, the talent of our trial. 'Covet
earnestly the greater, the better gifts.' Measure
and compare them wisely. Fearlessly choose
them, fearlessly give them full play. This is
indeed one side of the matter. But there is
another and a higher. Covet earnestly what
most raises man's part here; what would be to
be most desired and followed, even if his part
ended here, — but remember also, that besides
all this, there is a yet more excellent way.
Above God's greatest gifts here, is that which

23 THE GIFTS OF

He is essentially: above them all is charity;
for 'God is love.'
'A more excellent way.' It would still, I
suppose, be true, — though it would be unaccount
able how it should ever have been said, — even
if this world were all: it would still be true,
that the perfection of character which St. Paul
describes under the name of charity is the highest
achievement of human nature, and that above
knowledge, or power, or great acts, is the un
folding of pure goodness as the universal prin
ciple of action. But we believe that this world,
with all its wonderful results, is not all. We look
forward. And we believe that we have a place
in something wider and more lasting. Our ties
are not those only of this world, nor the duties
we acknowledge, nor the hopes. We believe
in the relation of men to God as a Father as
well as a Creator, as a Divine Saviour and
Guide and Redeemer, as well as the Infinite
Cause of all things and the Ruler and Judge
of all that is. We believe that we have been
told, as far as it concerns us and we could bear

CIVILISATION. 23
it, the truth about ourselves, and the strange
aspect of this world and our condition in it.
We believe that all we are brethren, sharers to
gether in a great wreck and disaster, sharers
too in a great recovery, even now begun. We
believe that He has been with us, and of us,
who made us, and by whom we live. In Him
and from Him, we learnt the mind of God; from
Him we know God's value for man, and what
God thought it not too much to do that man
should be restored to that for which God
made him. 'God so loved the world, that He
gave His only-begotten Son, that whosoever be
lieveth in Him should not perish, but have ever
lasting life.' In making Himself known to us,
He has not indeed kept out of sight those awful
attributes, in virtue of which we, and every
thing we know and see, are so fearfully and
wonderfully made. But that by which He makes
us to understand Him and draw near to Him
is His love for us. Henceforth the world knows
Him irrevocably, if it knows Him at all, in the
Cross of Jesus Christ. The world never can be

34 THE GIFTS OF
the same, after that, as it was before it, as it
would be without it. It has brought a new spirit
into the world, with a divine prerogative of ex
cellence, to which all other things excellent and
admirable must yield the first place. Civilisation
runs its great and chequered course, influenced
by religion, or independent of it. As great things
have been done, so still greater may be done,
for the wise and just and generous ordering of.
society, while this life lasts ; and what God
has given to men to know and to do may be
little to what He has yet to give them. Yet
after all, henceforth that will always be more
excellent which comes nearest to the spirit of
Jesus Christ. That must always remain for
man, r\ naff -tnreppioXrjv obos, the way in which
our Master walked, the love in which He lived,
and by which His religion lives.
' Covet earnestly the best gifts : and yet shew
I unto you a more excellent way.' And then,
after having shown the more excellent way, re
versing the order of the precept, St. Paul proceeds
— ' Follow after charity ; but covet earnestly the

CIVILISA TION. 25
spiritual gifts.' They were to be prized and
coveted by those who were so earnestly taught
how far charity was above them. Nor can we
prize too much the so different gifts which our
own generation sees with wonder increasing
upon us. We cannot honour them too sincerely ;
we cannot set them at too high a rate ; we cannot
take too much trouble to master all that is true
and real in them; we cannot spend ourselves
better than in making the world the richer for
what God has given us. But when we feel dizzy
with the marvellous spectacle around us, carried
away with the current of those great changes
which with good reason make us hope for so
much more for man in his life here, let us
remind ourselves that this is not all. There
is something else to be thought of besides the
objects and pursuits of a successful civilisation.
These things are to have their time and service,
and then pass away. There are interests beyond
them ; and each one of us knows that -what
he //reaches beyond them. We are not neces
sarily growing better men, though we may be

0,6 THE GIFTS OF
doing a great work, when we are hiving up or
dispersing abroad God's manifold gifts of know
ledge or ability. And what we are here for is,
if anything, to become good ; and goodness, since
Christ has come, means essentially that spirit
of love which joins man to man and lifts him
to God. Whatever happens, whatever may be
done in reducing this present state to greater
reason and order, in drawing forth its resources,
in curing its evils, the Cross of Christ is there,
standing for ever; the Cross of One who came
to seek and to save that which was lost,
who was among us as ' one that serveth/ our
pattern, our warning, in the end our last con
solation. For consolation we want at last, be
our triumphs what they may. There is no need
to colour or overstate. Side by side with our
brilliant successes and hopes abide the certain
and commonplace conditions of our state, in
exorable, unalterable — pain, moral evil, death.
Serious and thoughtful men, however much they-
may be the children and the soldiers of an ad
vancing civilisation, must feel, after all, their

CIVILISATION. 27
individuality. As one by one they die, so one by
one each must live much of his life. And when
a man enters into his closet and is still ; — if ever,
from the glories and the occupations of a great
part in the world's business, (I say not from its
temptations and entanglements; they need not
be this, they may be his proper engagements) ; if
ever from these he withdraws up into the mount,
and in silence and by himself looks in the face
his awful destiny, the awful, endless road which
lies before him, the purpose for which he was
called into being, the law he was meant to live
by ; when he feels himself confronted alone with
the Object of his worship, out of all reach and
passing all knowledge, yet the most familiar
and customary of all familiar thoughts, — he can
hardly help feeling that the gifts of God for this
life are for this life ; they cannot reach beyond ;
they cannot touch that which is to be. As St.
Paul argues, they are incomplete, and they are
transitory; they are, compared with what we are
to look for, but the playthings and exercises of
children ; they share our doom of mortality.

28 THE GIFTS OF
There is a link which joins this life with the
next; there is something which belongs equally
to the imperfect and the perfect, and which we
carry with us from the one to the other. We
know little what will become of our knowledge ;
we do know what will become of our power :
one thing only ' never faileth.' The charity
which seeks the good of all to whom it can do
good ; the charity which detects good wherever
it is to be found or to be advanced ; the charity
which opens and enlarges the human soul to
conceive, and long for, and set up for its
standard, and contemplate with adoring and
awful gladness the perfect goodness of God, — that
belongs to the world where we are going, when
all is over, and, as Christians believe, comes
even now from that world. There is the direction
in which we look to be perfect j there aspirations
are secure against disappointment, and the object
is not inadequate to the affection, nor fails it.
In the next world, as in this, it is by love that
creatures receive and show forth the likeness
of their Maker.

CIVILISATION. 29
There is, then, one great order of things which
pertains to the present scene of man's activity;
and there is another, not indifferent indeed to
the present, but primarily and above all, directed
to the future of mankind. In both we have our
parts. For the purposes of both God has been
lavish in His gifts. We distinguish them, and
they are distinguishable in thought and in fact
also. But each of us in truth has his part in
both ; and our life ought to combine them. We
ought' not to be afraid of God's gifts; we ought
not to make as though we saw them not, as
we ought not to mistake their place or reverse
their order. We are as much bound to be faith
ful to the full as the stewards of our civilisation,
as we are responsible for our knowledge of the
light and for our gifts of grace. Here especially,
what are we here -for? — we who are connected
with this place, or who have ever tasted of its
benefits, — what are we, or -were we here for, but
to desire earnestly, and seek with hearty effort,
and use with fidelity for the service of our
brethren, the choice and manifold gifts which

30 THE GIFTS OF
a place like this stores up and distributes?
' Covet earnestly the best gifts.' Surely the gifts
which God's providence puts within our reach
here are among His higher, His better gifts ;
surely they are meant to kindle our enthusiasm,
to call forth our strong desire, as they awaken
the longing of numbers outside of us. When we
think of the work and the opportunities of this
place — its far-reaching influences, its deep and
lasting effects on English society ; how here
thought and character and faculty are fashioned
in those who are to lead thousands of their
brethren and control their fate; with what pro
digal abundance the means and helps are supplied
lis by which men may make things better in
society, may make things more sound and whole
some and strong ; how time is ensured and
leisure fenced off from outward calls ; what may
be learned ; how the door of real and large and
grounded knowledge is opened to men ; how men
may train themselves to think and to judge, to
discern the true and to choose the best ; — indeed
we must have dull minds and poor spirits not

CIVILISATION. 31
to see the great chances given us of work and
service, not to be stirred to eager and emulous
thoughts about these great gifts. St. Paul is our
warrant for being in earnest about them, and
our teacher how to use them. ' Covet them
earnestly.' Open your eyes to their greatness
and charm; remember their purpose, remember
their variety. Follow after them, — only do not
be children about them ; do not idly extol them
and vaunt about them ; do not be jealous if you
have little ; do not be proud if you have much :
there are differences, and all have their use ;
and ' God hath set the members, every one in
the body, as it hath pleased Him.' Cultivate,
as good servants, your great gifts. Be zealous
for great causes which carry in them the hopes
of generations to come. Appreciate all that you
may find here, to help you to interpret the works
and the thoughts of God, to understand yourselves
and the world in which you are. But there is
something more. Surely there are times to most
of us when, in the midst of the splendour and
the hopes of visible things, it is with us as the

3 a THE GIFTS OF
Psalmist says, 'Like as the hart desireth the
water - brooks, so longeth my soul after Thee,
O God. My soul is athirst for God, even the
living God : when shall I come to appear before
the presence of God?' We want a tie and bond
deeper than that of society. We want a standard
and exemplar above this world. God has placed
us to develope pur full nature here ; but He has
placed us here, we believe, still more to become
like Himself. So, while learning to understand,
to value, to use the last and greatest endow
ments which the course of things has unfolded
in human society, learning to turn them honestly
to their best account for the world for which they
were given, remember that there is a way for you
to walk in which carries you far beyond them,
and opens to you even wider prospects, more
awful thoughts, a deeper train of ideas and re
lations and duties which touch us in what is
most inward, to the very quick. We are sinners
who have been saved by a God who loved us.
There is a religion which is our hope beyond
this time, and the incommunicable character of

CIVILISATION. 33
it is love. That which its Author thought
necessary to be and to do, for a remedy and
comfort to man's misery and weakness —
unless man's misery and weakness are a
delusion — reveals a love which makes us lose
ourselves when we think of it. Love was the
perpetual mark of all His life, and of the Act
in which His Work was finished. His religion
came with a new commandment, which was
love. That religion has had great fruits, and
their conspicuous and distinctive feature is the
love which was their motive and support. Its
last word about the God whom it worshipped
was, that 'God is love.' It is the Gospel of
One, 'who, being in the form of God, thought
it not robbery to be equal with God, but made
Himself of no reputation, and took upon Him
the form of a servant, and became obedient unto
death, even the death of the Cross.' ' Let this
mind be in you, which was in Him/ — love for
those made in the image of God and whom God
has so loved — love, self-surrendering, supreme,
ever growing at once in light and warmth, of
D

34 IHE GIFTS OF CIVILISATION.
Him who made them. Let us pray that He who
has crowned our life here with gifts which baffle
our measuring, and which daily go beyond our
hopes, but who has ' prepared for them that love
Him such good things as pass man's understand
ing/ would indeed ' pour into our heart such
ove towards Himself, that we loving Him above
all things, may obtain His promises which exceed
all that we can desire, through Jesus Christ our
Lord.'

SERMON II.
CHRISTS WORDS AND CHRISTIAN SOCIETY.
St. Mark x. 21.
Then Jesus beholding him loved him, and said unto him, One
thing thou lackest: go thy way, sell whatsoever thou hast,
and give to the poor, and thou shalt have treasure in
heaven : and come, take up the cross, and follow Me.
The lessons for this Sunday3 set before us the
Prophet Balaam, that extraordinary character of
the Old Testament in whom the experience of
modern times has seen the great typical instance
of self-deceiving obedience. But he is the type
not only of the character which hides the truth
from itself, but of that which sees it in vain.
Balaam, admiring but unable to believe, looking
at the order and beauty of the sacred camp, and
plotting to tempt and corrupt ; feeling the full
grandeur of the spectacle, but able to keep from
his heart, though he could not from his intellect
a Second Sunday after Easter.
D 2

36 CHRIST'S WORDS AND
and his lips, the confession that it was Divine,—
is the warning we meet with, earlier than we
should have expected to find it, against every
form of insincere homage to truth and religion.
It seems to me that we must always feel some
fear of this danger, when, living as most of
us do, we turn to our acknowledged standards
of life in the New Testament, and meet with
such texts as that which I have just read. We
live one kind of life, an innocent, it may be,
a useful, improving, religious life ; but it is not
the life we read of in the New Testament, and
yet that life is the one which Christians, in some
sense or other, accept as their rule. We honour
it, extol it, make our boast of it. But a thinking
and honest man must sometimes have misgivings,
when he asks himself how far his life in what he
deliberately sanctions is like that set before us in
the New Testament, and how much of the Gospel
morality he is able practically to bring into his
own. One lesson taught us by the varied ex
perience, inherited by those on whom the ends
cf the world are come, is a quickened sense of

CHRISTIAN SOCIETY. 37
the incredible facility of self-deceit. Is there not
reason to be anxious, whether, when we own the
New Testament as our rule of life, we are not
merely making a compromise, — admiring, and
not taking the responsibility of our convictions ;
contemplating the New Testament with perhaps
longing or respectful or wondering awe, but
at an infinite distance from it in spirit and
temper ?
This is a large subject, and though it is much
too large to be dealt with now as it should be,
I will venture to say a few words about it this
afternoon. What I mean is this. Here is the New Tes
tament, the confessed source of Christian morality,
with its facts and language, about which there
is no dispute, and with its spirit and tone equally
distinct and marked. And on the other hand,
here is the ordinary life of Christian society,
with its accepted principles, its familiar habits,
its long-sanctioned traditions ; the life of Chris
tian society, not particularly in this or that age,
but as on the whole it has been from the time

38 CHRIST'S WORDS AND

when Christianity won its place definitively in
the world; with its legitimate occupations, its
interests, its objects, its standards of goodness,
of greatness. When we put the two side by
side, the mind must be dull indeed which is not
conscious of a strong sense of difference and
contrast. What does this feeling mean, and to
what does it point? So obvious a question has
been variously answered ; but an answer of some
sort is wanted by us all.
The life set before us in the words and deeds
of the New Testament is, we all confess, the
root of all Christian life. Consider steadily what
that was. The life which our Lord led He en
joined : His words are nothing more than general
isations of what He did. It was not that His
life had in it difficulties, pain, self-denial, and that
He taught men to expect them ; all lives have that,
and all teaching must arm men for it: but the
regular, ordinary course of that life was nothing
but hardness, abstinence, separation from society
or collision with it. Such a life a great reformer
indeed always must go through : others have gone

CHRISTIAN SOCIETY. 39
through it. But here, not to speak of the degree
of it, it appears as much imposed on the taught
as welcomed by the teacher. He was a King,
and announced a kingdom and claimed subjects ;
but it was a kingdom of heaven not one of earth :
and this kingdom and its members, both King
and subjects, are represented as in open and
deadly enmity with what is called the 'present
worldV They are few compared with the many ;
the way is narrow that leads to life, and few find
it ; they are not to marvel if the world hates
them ; the blessing is with those whom men
revile and speak ill of; the woe is for those of
whom all men speak well. We read, how the
lesson was learned, how the disciples understood
their teacher. ' Be not conformed to this world0/
says one ; ' whosoever will be the friend of this
world/ says another, 'is the enemy of Goda;'
' love not the world, neither the things that are
in the world/ says another, 'if any man love
the world, the love of the Father is not in him e.'
b Gal. i. 4. c Rom. xii. ¦*.
a St. James iv. 4. e 1 St. John ii. 15.

40 CHRIST'S WORDS AND
The claim was for undivided allegiance : ' No
man can serve two masters ; ye cannot serve God
and mammon.' And what was our Lord's call ?
What were His leading maxims ? He bids His
disciples count the cost, as those who embark in
great projects full of risk. ' So likewise whosoever
he be of you that forsaketh not all that he hath,
he cannot be my disciple'.' He warned the
multitudes that followed Him, ' If any man come
to me, and hate not his father, and mother,
and wife, and children, and brethren, and sisters,
yea, and his own life also, he cannot be my
disciple s.' ' One thing thou lackest/ is the
answer to the young man who had kept the
commandments from his youth, and whom Jesus
'beholding loved;' 'If thou wilt be perfect/ 'go
thy way, sell whatsoever thou hast, and give to
the poor, and thou shalt have treasure in heaven :
and come, take up the cross, and follow Me.'
This was no isolated command; it was given
in a general form to the whole of the 'little
flock:' 'Sell that ye have, and give alms;
1 St. Luke xiv. 33. s Ibid. 26.

CHRISTIAN SOCIETY. 41
provide yourselves bags which wax not old, a
treasure in the heavens that faileth notV And
what He said they did — 'they left all and fol
lowed Him.' With such a call it is not sur
prising that there were corresponding precepts.
' Take no thought for- the morrow, for the morrow
shall take thought for the things of itself;' ' Take
no thought for your life, what ye shall eat, neither
for the body, what ye shall put on. . . Seek not
what ye shall eat nor what ye shall drink, neither
be ye of doubtful mind. For all these things the
nations of the world seek after ; and your Father
knoweth that ye have need of these things.'
Consider what is involved in these words; how
they touch the common occupations of mankind
in ' the nations of the world ;' what a sweep they
made to those who heard them of the most
ordinary motives and business of life. True,
what came in His way He took ; He blessed the
marriage-feast at Cana ; He refused no invitation
from Pharisee or Publican, from rich or poor;
He cared so little for the current austerities of
h St. Luke xii. 33.

43 CHRIST'S WORDS AND
religion, that His enemies could sneer at one
whom they called a gluttonous man and a wine-
bibber, a 'friend' and 'guest' of sinners. But
such passages only throw into stronger relief the
general character of His words and life. He
who had less a place that He could call His own
than the birds which have their nests and the
foxes that have their holes, had but stern warn
ings of judgment for the man who built large
barns for his increasing harvests, for those who
have their reward now, for him who has received
his good things here. 'How hardly shall they
that have riches' — or, take it in its softened form
— 'that trust in riches, enter into the kingdom
of God.' 'I say unto you, swear not at all.'
' I say unto you, that ye resist not evil ; give
to him that asketh thee; turn the right cheek
to him who has smitten the left; to him that
would sue thee at the law for thy coat, give up
thy cloke also.' He forbids His disciples to seek
high places, to claim their own, to assert their
rights. He gives them as their portion slander,
misunderstanding, persecution. He breaks their

CHRISTIAN SOCIETY. 43
ties with the world. He scarcely allows them
an interest in it, but their work as His delegates.
His first followers took Him at His word, and
very literally. All His disciples were called to
follow all this, and they did follow it. Their
first instinct was to have all things common.
The religion taught by St. Paul and St. John
is a religion of poverty, with little or no interest
in the present life; which submits to violence
and ill-usage as a matter of course ; which accepts
the loosening of family ties ; which preaches
indulgence without limits, even to seventy times
seven, 'as God for Christ's sake hath forgiven;'
in which devotion to the unseen, a sense of the
citizenship in heaven, fills the thoughts, and
throws into the background — ought I not to say
into utter insignificance — things visible and
temporal. It discourages wealth, and says hard
things of the love of money ; it is shocked at
appeals to law, and holds it far 'more blessed
to give than to receive ;' it regards industry
as a moral remedy against idleness, and riches
only as what may be turned into 'the treasure

44 CHRIST'S WORDS AND
in heaven » ;' it contemplates a state of mind
in which war between Christians is inconceivable
and impossible ; it brands ambition and the
' minding of earthly things K' I need not say
how severely it looked upon mere enjoyment.
It was more in earnest against human selfishness
than even against what caused human suffering.
It seemed to be irreconcilable with litigation
and the pursuit of gain, but it did not seem
to proscribe slavery.
What an astonishing phenomenon would it
have appeared to the Christians of the first
century, could they have looked forward and seen
in vision the Church and Christian society as
it was to be, as we know it, and as it has been
for the greater part of its history. I do not
speak of scandals, of invasions of worldliness, of
confessed corruptions. Those were then also,
and we know must be always. But the change
is not only one of fact, but in the general
sense of what is right and lawful, in the general
view of the conduct of life. Christian society
i i Tim. vi. 19. i Phil. iii. 19.

CHRISTIAN SOCIETY. 45
was then almost as separate from the society
by which it was surrounded as a ship is from
the sea, or a colony in a foreign land from
the strangers about it. And now Christianity
claims to have possession of society. Not only
is the Church no longer opposed, as it then was,
to society, but we find a difficulty in drawing the
line between them. It seems impossible to con
ceive three things more opposite at first sight
to tlie Sermon on the Mount, than War, Law,
and Trade ; yet Christian society has long since
made up its mind about them, and we all accept
them as among the necessities or occupations
of human society. Again, Christianity has been
not only an eminently social religion, but a
liberal religion. It has been so, not merely from
slack indifference, but with its eyes open, and
with deliberate reason given to itself for what
it did. It has made large allowance for the
varieties of character. It has naturalised and
adopted in the boldest way (I say this, looking
at the general result of what has come to pass,
and not forgetting either narrow fears and

46 CHRIST'S WORDS AND
jealousies, or very terrible abuses and mischiefs)
art, literature, science. It has claimed to have
a charm which could take the sting out of them.
We educate by the classics, and are not afraid of
Shakeepeare. We may say, and say truly, that
where there is society, these things must be; but
Christian society began in the life of the New
Testament, and they are not there. In all direc
tions we see instances of the necessities of things
enforcing an enlarged interpretation of its lan
guage, and we believe that the common sense and
instinct of Christians have on the whole caught
its true meaning. If this is a compromise, re
member that every portion of the Church, every
age, every class in it is implicated. Even mo
nastic religion, though it declined society, implied
that there was a legitimate form of it, however
hard to find, out of the cloister. Even the sect
which denounces war and titles has not shrunk
from the inconsistency, at least as great, of
being rich. We are all involved. We may
draw arbitrary lines for ourselves, and say that
all outside them shall be called the world. But

CHRISTIAN SOCIETY. 47
these distinctions we do not always recognise
ourselves, and no one else does.
It seems to me impossible to exaggerate the
apparent contrast between Christian society in
its first shape, and that society which has grown
out of it ; between the Church, as it was at first,
called forth out of the world, at open war with
it, condemning its morality, rejecting its objects,
declining , its advantages, in utter antipathy to
its spirit — and Christian society as we know it,
and live in it, and on the whole take it for
granted. The Sermon on the Mount was once
taken very literally : it is easy to say, take it
literally still, with the poor men of Lyons or the
Moravians ; only then you sacrifice society. So
it is easy to say, that it is for a few, that its words
are counsels of perfection ; only then you sacrifice
the universal interest of it: you seem to admit
two rules, and lower the whole aim of Christian
morality. And it is easy to soften it down and
say that it merely inculcates justice, humanity,
forgiveness, humility, self-command; only then
you are in danger of sacrificing its special mean-

48 CHRIST'S WORDS AND
ing altogether. It is true that it lays down prin
ciples ; only this does not account for the
instances chosen to exemplify the principle. It
is not satisfactory to call such language figurative ;
for nothing can be less figurative than the com
mands, ' Lay not up treasure on earth/ ' Take no
thought for the morrow/ ' Sell all thou hast/
' Resist not evil.' Such words do indeed embody
the spirit of Christian morality; only they do
more, — they express what, to those who heard
them, were the most literal of facts and duties.
Is then the history of Christian society the
history of a great evasion ? We Christians of
this day believe that in its earlier and later forms
it is one; that the later has not forfeited the
mind and the hopes of the earlier. Unless we
are apostates without knowing it and meaning
it, we accept the difference as being, in spite of
enormous and manifest faults, the result of natural
and intended changes. Are we mistaken? Are
we insincere and double-minded, triflers with our
belief, for allying Christianity with civilised so
ciety, for letting it take its chance, so to speak,

CHRISTIAN SOCIETY. 49
with the inevitable course and pursuits of human
life, as it must be on a large scale and in the
long run ? It is the very meaning of an active
and advancing state of civilisation that men
should be busy with things of this present time :
yet between the best side of Christian civilisa
tion and the Sermon on the Mount there seems
to be a great interval. Is Christian civilisation
a true and fair growth ? or is it, as it has been
held to be, a deep degeneration, a great con
spiracy to be blind? Are we Christians to our
own shame as honest men, and to our Master's
dishonour — ' Christiani ad contumeliam Christi' ?
Has the Christian Church, in its practical slou-
tion of these questions, come near to the likeness
of Balaam, who can neither be called a false
prophet nor a true ? Has Christian society fallen
away from what it was meant to be; or may
we think that, with all shortcomings and very
great ones, it is fulfilling its end, and that its
rule, with such astonishingly different applica
tions, is still essentially the same ?
The obvious answer is, and we hope the true
E

50 CHRIST'S WORDS AND
one, that God has appointed society, and that
society means these consequences : that society,
as well as religion, is God's creation and work.
If we have anything to guide us as to God's will
in the facts of the world, — if we see His providence
in the tendencies and conditions amid which
we live, and believe that in them He is our
teacher and interpreter, we must believe that
social order ,with its elementary laws, its ne
cessary incidents and pursuits, is God's will
for this present world. He meant us to live in
this world. And for this world — unless there is
nothing more to be done than to wait for its
ending — what we call society, the rule of law,
the employments of business, the cultivation of
our infinite resources, the embodiment of public
force and power, the increase of wealth, the
continued improvement of social arrangements, —
all this is indispensable. There is no standing
still in these matters; the only other alterna
tive is drifting back into confusion and violence.
If the necessities of our condition, with all the
light thrown on them by long experience, are

CHRISTIAN SOCIETY. 51
no evidence of God's purposes, we are indeed
in darkness; if they are, it is plain that man,
both the individual and the race, has a career
here, that he has been furnished for it, I need
not say how amply, and was meant to fulfil it.
It is God's plan that in spite of the vanity
and shortness of life, which is no Christian
discovery (it was a matter for irony or despair
long before Christianity), and in spite of that
disproportionateness to eternity which the Gospel
has disclosed to us, men should yet have to
show what they are, and what is in them to
do; should develope and cultivate their wonder
ful powers; should become something propor
tionate to their endowments for this life, and
push to their full limit the employments which
come to their hand. The Church by its practice —
its greatest writers by their philosophy and
theories, have sanctioned this view of the use
and divine appointment of the present life.
This natural order of things was once inter
rupted. It was when Christ came to begin
society anew. But as soon as the first great
E 2

52 CHRIST'S WORDS AND
shock was over, which accompanied a Gospel
of which the centre was the Cross and Resur
rection, it became plain that the mission of
the Church was not to remain outside of and
apart from society, but to absorb it and act
on it in endless ways; that Christianity was
calculated and intended for even a wider pur
pose than had been prominently disclosed at
first; that in more refined and extended ways
than any one then imagined, it was to make
natural human society, obstinate and refractory
as it was, own its sway, and yield to an
influence, working slowly but working inex
haustibly, over long tracts of time, not for gen
erations, but centuries. Then was made clear
the full meaning of such sayings as those of
the net gathering of every kind, and the great
house with many vessels. May it not be said
that our Lord has done to human society — even
that society which is for this world, and which
in so many of its principles and influences is
so deeply hostile to His spirit — what He did
among men on earth? He came to widen

CHRISTIAN SOCIETY. $3
men's prospects of thought and hope to another
world. And yet His great employment here
was healing their bodies and comforting their
present sufferings; comforting sorrows that must
soon be again, healing sicknesses which were
to come back worse, restoring to life bodies
which were again to die. He is now above,
' giving gifts to men ;' and now as then the
great ends of His religion are the things of God
and the soul. But as then He healed men's
bodies when He sought their souls, so He has
taken possession of that world which is to pass
away; He has sanctified, He has in many ways
transformed that society which is only for this
time and life; and while calling and guiding
souls one by one to the Father, He has made
His gracious influence felt where it could least
be expected. Even war and riches, even the
Babel life of our great cities, even the high
places of ambition and earthly honour, have
been touched by His spirit, have found how
to be Christian. Shadows as they are, com
pared with the ages that are before us, and

54 CHRIST'S WORDS AND
tainted with evil, we believe that they have
felt the hand of the Great Healer, to whom
power is given over all flesh; all power in
heaven and on earth k.
The tempter offered all the kingdoms of the
world to Christ, and He refused them, and chose
poverty instead. And yet they have become
His, with all the glory of them, with all their
incidents. Such has been the course which
God's providence has appointed for that com
pany, which looked at first as if it was intended
to be but a scanty and isolated band of witnesses,
living, like the Rechabites, in the wilderness
till their true destiny was unfolded in the world
to come, — among men but not of them. It
was meant, if we see in history the will and
the finger of God, to have here a higher flight
and a higher action. Through the whole lump of
civilised society the leaven was to spread and
work. The great overshadowing tree, shelter
ing such different inhabitants, was to rise out
of the mustard seed. Christendom has grown
k St. John xvii. 2 ; St. Matt, xxviii. 18.

CHRISTIAN SOCIETY. 55
out of the upper room. The Catholic Church
was to be the correlative to the unity of all
tribes of man. It was to expand and find
room for all, with much margin for their differ
ences, as they all were embraced by it, with
all their fortunes and their hopes, with all that
is essential and necessary in all human com
munion and society, with all that belongs to
man's perfection and gives exercise to his great
gifts here, with much, too, that belongs to his
imperfection1. Was this an accident? Was
1 If ' the world' with which Christians have to fight meant
simply, as it seems sometimes in words taken to mean,
' society,' this is the same thing as admitting Christianity to
be anti-social. There is no help for it, and we must say,
' Come out of it and be ye separate,' as, to a great extent,
it had to be said of society in the first days. For society,
as we term the world and its conditions, must make much
of trade and industry, must have cares for the future, and
make a virtue of prudence ; must accumulate wealth, must
go by law, must take care for liberty, must accept the
necessities of war. But Christianity is not anti-social, if
on certain occasions it has adopted a strong attitude about
the ordinary pursuits and objects of men in civil society ;
about riches, or about life itself. This is no more than the
soldier does, who is not anti-social, though there are
times when all he does and thinks of is against the common
ways of society.

56 CHRIST'S WORDS AND
this a great miscarriage? Have the purposes
of God once more and in His final dispensa
tion, been turned out of their path by the per
versity and sin of man? Is all this acceptance
of society by the Church, with all that society
brings with it — its wars, its profession of arms,
its worldly business, its passion for knowledge,
its love of what is beautiful and great, its para
mount rule of law — and not the mere acceptance
only, but the Christian consecration of these
things of the world, — is all this not as it should
have been ? It is manifest that in all this there
is much that is unchristian, and that Christians
have often tolerated what it was unpardonable to
tolerate; but unless the whole Church has ab
solutely failed in vital principle and in under
standing its mission and charge, — unless not only
the Divine arrangement of the world in natural
society, but the Divine interference to restore them
has been defeated, and produced, as the poet
says, ' not works but ruins m/ — we must believe
that what we have seen worked out with such
m ' Non arti ma mine.'— Dante, Par. 8,

CHRISTIAN SOCIETY. 57
irresistible tendencies and uniform effects in
the fusing of society with the Church, has been
according to the original law and purpose of its
existence. That is to say, the Church was not
meant to be always in its first limitations and
conditions. Christian society was meant to take
in, as avowedly legitimate, other forms of life
than those insisted on and recognised at first.
It was not always to have all things common.
It was not always to live by the literal rule, 'Take
no thought for the morrow.' It was not always
to set the least esteemed to judge, or to turn
the other cheek. It was not always to decline
the sword. It was not always to hold itself bound
by the command, 'Sell all that thou hast.' Pro
bably it is not too much to say that Christianity
helped largely in that break-up of ancient society
out of which modern society has grown. But
society, broken up, was reorganised ; and as,
while time lasts, society must last, the common,
inevitable laws of social action resumed their
course when society entered on its new path
with the Christian spirit working in it, some-

58 CHRIST'S WORDS AND
times more, sometimes less, ebbing or advancing,
but manifestly in the long run influencing, im
proving, elevating it. Certainly, the history of
Christendom has fallen far short of the ideal of
the New Testament. Yet I do not think we
can doubt that true Christian living has had at
least as fair chance, in the shape which the
Church has taken, as it could have had if the
Church had always been like one of those religious
bodies which shrink from society. It has had its
corruptions : we may be quite sure that it would
have had theirs, if it had been like them. In its
types of goodness it has had what is impossible
to them — greatness and variety. And its large
ness and freedom have not been unfruitful. I am
not thinking of exceptional lives of apostolic
saintliness, like Bishop Ken's. But in all ages
there have been rich men furnished with ability,
busy men occupied in the deepest way with the
things of this life, to whom Christ's words have
been no unmeaning message, — students, lawyers,
merchants, consumed with the desire of doing good ;
soldiers filled with the love of their neighbour ;

CHRISTIAN SOCIETY. 59
' men/ as we call them, ' of the world' following
all that is pure and just and noble in the fear
and love of God; of whom if we cannot say
that they are men in earnest to follow in the
steps of Jesus Christ, it is difficult to know of
whom we can say so.
Christianity, then, claims now to make occa
sions and instruments of serving God out of
things which at first were relinquished as in
consistent with His service; and there is no
doubt that at first the call to relinquish them
was absolute and unqualified. The austere
maxims of privation and separation from secular
things which we find in the New Testament,
have seemed at times to raise an impassable
bar between its religion and society. If then,
in their original severity, they were not to be
universal, why are they there at all? But let
us go back and see how it could have been
otherwise. Consider who the Good Shepherd
was who gave His life for the sheep ; who Christ
was, and what He came to do. Consider what
Christianity was, and that what it had in view

60 CHRIST'S WORDS AND

was something which was to be for ever. Who
that remembers that it was the Eternal Son of
God who was here, and remembers what He
was here for, can wonder at His putting aside
all that we are so busy about as irrelevant and
insignificant? Can we conceive Him speaking
differently of the things of this life and what
they are worth ; or can we conceive His putting
in a different shape His call to human beings
to be like Him and to share His work? Who
can be surprised at the way in which the New
Testament seems to overlook and despise what
is most important in this world, when we con
sider that its avowed object was to break down
the barriers of our present nature and reveal an
immortality before which all that now is shrinks
into a transitory littleness of which nothing
known to our experience can give the measure ?
Who can be surprised at what it seems to sacri
fice, who thinks what the change was it professed
to make iii what concerns mankind, and all that
that Sacrifice embraced by which the change was
made. Indeed the tone and views of the New

CHRISTIAN SOCIETY. 61
Testament about the present life are very stern;
but they are in harmony with that awful dis
pensation of things which is recorded in the
Apostles' Creed: it is not too much to say that
they are the only ones that could be in harmony
with it. Measured against its disclosures and
declared purpose, we can hardly conceive the
demands of the New Testament other than what
they are. Say that it claimed from the individual
the absolute surrender of all interest in the
ordinary objects of life : it did so for manifest
ends, the highest the human mind can conceive,
— only to be obtained at the highest cost, and
for which the highest cost was little. But it did
no more than society itself, in its degree, is forced
to do for its greatest and most critical triumphs.
This world was sacrificed — sacrificed for a great
object : just as the soldier is called on to sacrifice
it ; just as great patriots, when they have to suffer
in trying to improve human society, have them
selves to sacrifice it. These maxims and precepts
belong specially to the days when the Lord had
just been here, the days of His miraculous inter-

62 CHRIST'S WORDS AND
position, the days when the Church was founded.
There never can be such a time again. Those
to whom the words were then said were to be
the salt, the light, the leaven, in an eminence of
meaning to which nothing later can approach.
They were to surprise the world with something
unheard of, both in claims, and in end, and in
power. And we seem to me to undervalue the
greatness of the time, the occasion, the necessities
of the thing to be done, when we loosely take
these sayings, softening and accommodating them,
as meant in the same average sense for all periods,
and fail to recognise their special bearing then.
We are indeed commanded humility, self-denial,
forbearance, an unworldly mind ; they are always
necessary. It is quite true to say that the texts
we quote for them embody, as in instances,
universal principles of duty in the most emphatic
form, and raised to their highest power and
strain : but the texts we quote for them did mean
something more for those days than they do for
ours. What, then, are they to us ? What are we to

CHRISTIAN SOCIETY. 63
think of that severe aspect of the New Testament
which looks at us out of every page ; its detach
ment from present things, its welcome for priva
tion, its imperious demand for self-denial, its
blessing on pain and sacrifice, which went so
deep, not only into passionate souls of quick
sensibility, like St. Francis of Assisi and the
countless votaries of poverty, Catholic and he
retic, of the middle ages, but into the large mind
of Augustine and into the clear mind of Pascal ?
fei our changed times, what is their place in our
thoughts and consciences ?
This meets us at the outset, and no change
of times can alter it. These sayings come to
us in the train of that eternal example of the
Cross, of which they are but the faint shadow,
and which to us is the key and centre of all
religion. All that they say is but little to what
is involved in that j and that is what is before
the eyes of mankind henceforth. Turn their eyes
where they will, wherever Christianity comes,
it must bring this with it — Jesus Christ and Him
crucified : and the Cross can mean but one thing.

64 CHRIST'S WORDS AND
Can we imagine the Cross standing alone ?
These sayings are not the abstract doctrines of
philosophy; they reflect a real life and work
the most astonishing ever heard of on earth.
While the world lasts and Christ is believed in,
come what changes may over society, what tells
us of the Cross must oblige us to remember all
that went with it, all that inevitably surrounded
it, all that it drew after it. 'Jesus Christ/ we
are told, and it must be so, ' is the same yester
day, and to-day, and for ever.'
Further, the stern words which in the midst
of a high civilisation remind us of the foundations
on which our religion were laid, give us the ulti
mate measure of all that we are engaged in here.
We believe that society is meant by Him who
made it to be always improving; and this can
only be by ends being followed and powers de
veloped, each in their own sphere with deep and
earnest devotion, and for their own sake. The
artist's mind must be full of his art, the mer
chant's of his trade. So only are things to be
done, and objects which are great in their place

CHRISTIAN SOCIETY. 65
and order, to be attained. But when all this is
allowed for, and the largest room is made for all
human work and progress, we know the limits of
our working here. We know our end ; we know
the conditions of our power and perfection ; in the
race, and in the highest specimens of it, the
law of humiliating incompleteness is inexorable.
Here then comes in the severity of the New
Testament-; not mocking us, not insulting us,
not even merely telling us the plain certain
truth about what we are; but while giving us
indeed the measure of things here, giving us,
too, that which compensates for their failure and
completes their imperfection. For if Christianity
is true, and not only there is another world, but
we know it, and the way is opened to it by the
Resurrection of Jesus Christ, it is plain that
nothing can ever reverse or alter the proportion
established in the New Testament between what
is and what is to be. No progress here can ever
qualify the words, 'Seek ye first the kingdom of
God and His righteousness/ or make unreasonable
St. Paul's view of life, 'the things that are seen
F

66 CHRIST'S WORDS AND
are temporal, the things that are not seen are
eternal;' 'what things were gain to me those I
counted loss for Christ.' ' Christiani nos sumus,
propter futurum sseculum.' We hope that this
world, as -we know it and have a part in it, is
something better, in spite of all its disorders, than
the 'City of Destruction' of the great Puritan
allegory; but after all, we can but be pilgrims
and strangers on the road, and something else
is our true country. Be this world what it may,
the only true view of it is one which makes its
greatness subordinate to that greater world in
which it is to be swallowed up, and of which the
New Testament is the perpetual witness.
Even when least consciously remembered, its
maxims are in the background and tacitly in
fluence our judgments, which would be very
different if they were not there. But besides,
they are the unalterable standard of the Christian
spirit. As long as Christianity lasts, the heroic
ideal must be the standard of all human life.
Christianity can accept no other; whatever it
may tolerate, its standard is irremovable. The

CHRISTIAN SOCIETY. 67
De Imitatione Christi can be written only in one
way. The Christian spirit is a free spirit, and
has, we believe, affinities with strangely opposite
extremes. It can ally itself with riches as well
as with poverty ; with the life of the statesman
and the soldier as well as of the priest ; with the
most energetic as well as with the most retired
life ; with vastness of thought, with richness of
imagination, with the whole scale of feeling, as
well as with the simplest character and the
humblest obedience. It can bear the purple and
fine linen ; it can bear power ; it can bear the
strain and absorption of great undertakings. But
there is one thing with which it will not combine.
Its antagonist is selfishness. Be it where it may,
it is the spirit which is ready in one way or
another to give itself for worthy and noble reasons.
As long as the New Testament is believed in,
we must believe that the Christian spirit is that
which seeks not its own, which is not careful
to speak its own words, or find its own pleasure,
or do its own ways. It is not merely the spirit
of self-denial and sacrifice; it is the spirit of
F 2

68 CHRIST'S WORDS AND
self-denial and sacrifice for the great objects put
before it. For the great and rare thing is when
purpose and self-denial answer to one another,
and one by its greatness justifies the other, and
animates it. Doubtless it is hard to have self-
denial : but it is harder still to have a great object
which shall make self-denial itself fall into a
subordinate place, indispensable there, but not
thought much of for its own sake. The heroic
mind and the Christian mind is shown not simply
in the loss of all things, in giving up this world,
in accepting pain and want, but in doing this,
if it must be done, for that for which it is worth
a man's while to do it; for something of corre
sponding greatness, though unseen ; for truth, for
faith, for duty, for the good of others, for a higher
life. And this view the words of the New
Testament keep continually before us. There is
plenty of temptation to give up the heroic stand
ard. It often fails. It is easily counterfeited.
Its failure is scandalous. And not only our
self-indulgence, but our suspicion and hatred of
insincere pretence, our moderation and common

CHRISTIAN SOCIETY. 69
sense, bid us content ourselves with something
short of it, and take our aim by what we call
our nature. But the New Testament will not
meet us here. The heroic standard is the only
one it will countenance for its own, as propor
tionate to the greatness of its disclosures. It
is a standard which lends itself to very various
conditions. It may be owned in society or out of
it ; in solitude or in the press of affairs ; in secret
wrestlings or in open conduct; by the poor and
ignorant or the great and wise. But everywhere
it makes the same call. Everywhere it implies
really great thoughts, great hopes, great attempts ;
great measures of what is worthy of man, and
great willingness to pay their price.
The Sermon on the Mount continually reminds
us all that we are disciples of a religion which
was indeed founded in a law of liberty, but began
also in poverty and the deepest renunciation of
self. We need the lesson. We belieye, surely
not wrongly, that God meant this world to be
cultivated and perfected to the utmost point to
which man's energy and intelligence can go. We

•jo CHRIST'S WORDS AND
trust that the Christian spirit can live and flourish;
in society as we know it, different as it is from
the first days. But it is clear that, as society
goes on accumulating powers and gifts, the one
hope of society is in men's modest and unselfish
use of them ; in simplicity and nobleness of
spirit increasing, as things impossible to our fathers
become easy and familiar to us ; in men caring for
better things than money, and ease, and honour ;
in being able to see the riches of the world in
crease and not set our hearts upon them; in
being able to admire and forego. And we need
such teaching as the Sermon on the Mount to
preach to us the unalterable subordination of
things present to things to come, to remind us
of our object and our standard. This it is to all
of us. But it was in its own time more than
this. It was the call to the great revival of the
world. And is it not true that in proportion as
that impulse from time to time re-awakens sym
pathy, the meaning of that call comes home with
more vivid light and force ? I am sure that there
are numbers who follow the work of this life in

CHRISTIAN SOCIETY. 71
simplicity of heart and purity of intention. But
there is besides a more direct and conscious
service of the kingdom of heaven. There are
those whose hearts God has touched, who feel
that they are not merely men blessed by all that
the Gospel has done for them, but that they have
a special business and duty as servants of that
Gospel. They feel the necessity of something
deeper than this world's blessings, of greater aims
than this world's business. They feel that there
are evils which it needs something stronger than
even civilisation to cure, sufferings which ask
for more than an average self-devotion to comfort,
wants which nothing but a full compliance with the
New Testament standard can meet. The words
of the New Testament, which seem so austere
to us common men, are intelligible and natural to
them. These words are the secret voice and sign
of Christ to those elect spirits for whom He has
higher work than the highest works of this world.
What, after all, are these words but the expres
sion of the universal law, that for great effects
and great works a proportionate self-dedication is

72 CHRIST'S WORDS AND
necessary — the single eye, the disengaged heart,
the direct purpose, the concentrated will, the soul
on fire, the mind set on the invisible and the
future, in love with things great and pure and
high. And we shall only think that the time is
over for such a call, if we are satisfied with what
has been and what is. But it is the peculiarity
of the religion of the Bible that, whatever may
be the aspect of the past and the present, in spite
of all glories of what we look back to, and all
discouragements in what we see now, it ever claims
the future for its own. If we have the spirit of
our religion, it is on the future that we must
throw ourselves in hope and purpose. But if we
dare to hope in the future for a greater triumph
for Christianity than the world has ever seen
(and why should we not if we believe our own
creed?) we shall come to see that the language
of the New Testament has not yet lost its
meaning. For the world is not to be won by
anything — by religion, or empire, or thought —
except on those conditions with which the king
dom of heaven first came^ What conquers must

CHRISTIAN SOCIETY. 73
have those who devote themselves to it; who
prefer it to all other things ;v who are proud to
suffer for it; who can bear anything so that it
goes forward. All is gladly given for the pearl
of great price. Life is at once easier in its
burdens and cheaper in its value with the great
end in view. Such devotion to an object and
-cause is no unfamiliar sight in the world which
we know. We must not think it is confined to
Christians. We must not think that Christians
only are enamoured with simplicity of life, with
absolute renunciation of wealth and honour for
the sake of a high purpose ; that they only can
persevere, unnoticed and unthanked, in hard,
weary work. The Great Master, who first made
men in earnest about these things, has taught
some who seem not to follow Him. But if
Christians are to hold their place and do His
work, they must not fall behind. They have an
example and ideal of love and sacrifice, to which
it is simply unmeaning to make anything of this
world a parallel. Their horizon is wider than
anything here can be. They have a strength and

74 CHRIST'S WORDS AND
help which it is overwhelming to think of and
believe. And theirs is the inheritance of those
words and counsels by which at first the world
was overcome. If great things are ever to be
done again among us, it must be by men who,
not resting satisfied with the wonderful progress
of Christian society, yet not denying it, not
undervaluing it, much less attempting to thwart
it, still feel that there is something far beyond
what it has reached to, for our aims and hopes
even here. It must be by men who feel that the
severe and awful words of the New Testament,
from which we sometimes shrink, contain, not
in the letter it may be, but in the spirit, not
in a mere outward conformity to them, but in
a harmony of the will, not as formal rules of life,
but as laws of character and choice, — the key to
all triumphs that are to be had in the time to
come. Those who shall catch their meaning
most wisely and most deeply, and who are not
afraid of what it involves, will be the masters
of the future, will guide the religion of serious
men among those who follow us.

CHRISTIAN SOCIETY. 75
May our Lord give us grace to open our eyes
to the full greatness of His inestimable benefit,
and may each of us, according to his own place
and order and day, daily to endeavour ourselves
to follow the blessed steps of His most holy
life.

SERMON III.
CHRIST'S EXAMPLE.
i Cor. xi. i.
Be ye followers of me, even as I also am of Christ.
Once in the course of the world's history we
believe that there has been seen on earth a perfect
life. It was a life not merely to admire, but to
follow. It has been ever since, for the period
of man's existence of which we know most, and
during which the race has made the greatest pro
gress, the acknowledged human standard; the
example, unapproachable yet owned to be uni
versally binding, and ever to be attempted, for
those who would fulfil the law of their nature.
And we have the spirit and principles of that
perfect life made applicable to men in our Lord's
numerous words about human character, beha-

CHRIST'S EXAMPLE. jy
viour, and views of life. We have not only the
perfect example ; but we have it declared, in
words of equal authority, why and how it is per
fect. Lessons, teaching and enforcing, accom
pany each incident of our Lord's ministry ; they
are drawn together into a solemn summary in
the Sermon on the Mount. Here we have the
highest moral guidance for the world. It is
impossible to conceive any life more divine than
that thus shown us. All the more amazing is
the contrast, when once we master it in our
minds, between what is shown us and the form
in which it is clothed. That inimitable acting
out of perfect goodness speaks in homely, and,
at first hearing, commonplace words, without any
apparent consciousness of its own greatness, as
if it belonged to the rudest life of the people,
and were something within everybody's reach.
It takes no account of what we pride ourselves
upon, as the finer parts of our nature, our powers
of thought, our imagination, our discrimination
of beauty. In illustration and phrase and argu
ment, it uses nothing but what is of a piece with

78 CHRIST'S EXAMPLE.
the first necessities of life, with the speech and
cares, the associations and employments of the
humblest. That appeal of the Supreme Goodness
for man's allegiance and love was to what was
primary and common and elementary in his
nature. It was far too real to be anything else.
For that example and law of life were nothing
less than universal. They were meant for all
men. Yet, when we say universal, how are we
at once reminded rjf the vast and infinite differ
ences among those for whom there is this one
Pattern. For what profound and broad contrasts
divide men from men ; what gulfs separate one
race from another, earlier from later ages, any
one state of thought and social progress from
what went before it and follows it : and, within
narrower limits, what endless variety, baffling all
imagination to follow, of circumstances and for
tune, of capacity and character, of wealth or
poverty, of strength or weakness, of inclinations
and employments, of a kindly or an unkindly lot.
Yet for all, one life is the guiding light, and the
words which express it speak to all. A life, the

CHRIST'S EXAMPLE. 79
highest conceivable, on almost the lowest con
ceivable stage, and recorded in the simplest form,
with indifference to all outward accompaniments
attractive whether to the few or to the many, is
set before us as the final and unalterable ideal of
human nature, amid all its continual and aston
ishing changes. Differing so widely as men do,
Christ calls them all alike to follow Him : un
speakably great as His example is, it is for the
many and the average as much as for the few;
homely as is its expression, there is no other
lesson for the deepest and most refined. The
least were called to its high goodness : the great
est had nothing offered them but its brief-spoken
plainness. This combination, in the most practical and
thoroughly in earnest of all rules of living, that
its pattern is nothing less than the highest, and
also nothing less than universal, is one of the
proofs of the divine character of the Gospel.
But no doubt questions suggest themselves in
connection with it, though the honest and true
heart will never find them in its way. For it

80 CHRIST'S EXAMPLE.
may be asked, and is asked, how such an example
can seriously be meant to claim the efforts of those
who make up the great majority, the middle class
in the moral scale, ordinary in character, ordinary
in their views of life ? It is not difficult to
understand how it was the rule of saints ;
but how was it to be that of all the world ?
How can it fit in with the infinite differences
of tastes, and powers, and work ? How can it
follow the changes of living human society? So
again, how is it to be a model at once to the
poor and to the rich? How is the life of the
Great Sufferer and Sacrifice to be the rule for
those, who though they are serious, religious
people, self-disciplined and earnest in doing
good, yet cannot be denied to live in comfort
and enjoy life? How does the morality of the
Sermon on the Mount fit in with and apply to
the actual and accepted realities of our modern
social state ? It seems the natural rule for
what used to be called by way of distinction
the 'religious life;' yet is it not also the rule
for the soldier, the trader, the philosopher, for

CHRIST'S EXAMPLE. 81
the life of men of the world ? and is not that an
example not merely for clergymen but for laymen ?
How is it, equally and really, to be the measure
for one and the other ?
Christianity makes itself universal by making
its moral standard, not verbal rules, but a cha
racter. It has often been said that Christian
morality is a system of principles, not of laws;
that its definite rules are most scanty, that its
philosophy of life is of the simplest and most
inartificial. This is so. In it a law has been
exchanged for a character. It professes to aim
at doing without laws, and substituting for them
the study of a living Person, and the following
of a living mind. ' The law is not for a righteous
man.' 'Be ye perfect, as your Father in heaven
is perfect.' More definitely, more plainly within
our comprehension, that character is one who is
called in Scripture, in an incommunicable sense,
the Image of God. In the face of Jesus Christ
the glory and the goodness of God shone with
a new light to the consciences and reason of
men. All that He did and said, the Sermon on
G

82 CHRIST'S EXAMPLE.
the Mount, the Lord's Prayer, His sentences on
men and things and thoughts that came before
Him, formed one whole, were the various ex
pressions of one mind and character, which was
the reflection of the perfect goodness of the
Father. And that character is the Christian
law. And this is what fits the Christian standard
to be a universal one. Indeed, it is not easy
to see how an example and rule for the world
can be, except in the form of a character. For
a character, if it is great enough, carries its
force far beyond the conditions under which it
may have been first disclosed. If shown under
one set of circumstances, its lesson can be ex
tended to another, perfectly different: a cha
racter is to rules, as the living facts of nature
are to the words by which we represent them.
It will bear being drawn upon for the applica
tion of its truth to new emergencies; it adapts
itself with the freedom and elasticity of life,
which is very different from the accommodations
of theories, to the changes which meet it. When

CHRISI"S EXAMPLE. 83
by thought and sympathy we have entered into
it, we feel that there are still depths beyond,
that we have not exhausted what it has to suggest
or teach. We can follow it on, from the known,
to what it would be, in the new and strange.
It unfolds itself in fact; and we can conceive
its doing so in idea, as things round it alter.
It is not tied to the limitations and exigencies
of its first development: change them, and its
action changes too. We see that Character, in
which we know that we behold perfect good
ness, and which has in fact drawn up the soul
of man to heights unknown before, — we see it,
as we see all things here, only /* part. We see
it only in a special dispensation or economy;
acting, speaking, judging, choosing, only in refer
ence to one particular set of conditions, accord
ing to what the occasion and end called for.
It is the supreme and essential goodness: but
we see it unfolding itself under the conditions
of the supreme humiliation, meeting the demands
on it of what the humiliation involved. 'EKevaxrev
kavTov. He ' emptied himself indeed. What
g 2

84 CHRIST'S EXAMPLE.
was the greatest of the miracles He vouchsafed
to us, to that Almighty and Infinite Power which
in His proper Nature He was ? What were the
most overwhelming instances of His love and
wisdom which we see, compared with that in
exhaustible wellspring of goodness and truth from
which they flowed forth ? We witnessed that ab
solute goodness, as He spoke and acted in the
state which He had chosen for our redemption
and restoration; as was called for and was fit,
under the circumstances in which our Maker
descended to be one of us. But we know that that
perfect goodness does not show itself only under
such conditions ; it shows itself equally in Christ
creating, in Christ reigning, in Christ judging:
and when we raise our thoughts to what He is
there, we know that His goodness must wear an
aspect, which, though essentially the same, would
look very different to us. 'Jesus. Christ is the
same yesterday and to-day and for ever' — the
same in glory as in the form of a servant. But
there are other ways in which His goodness shows
itself to those who worship Him on the throne of

CHRIST'S EXAMPLE. 85
nature, besides those in which they saw it who
beheld Him preparing for the Cross. We on earth
see it revealed in sorrow and sympathy; but we
know that it must be exhibited too in the heaven
of the divine bliss. The veil has fallen from
Him; that temporary partial state of circum
stances under which His goodness was shown
on earth in that narrow space of time that He
was with us, has passed away. And the same
goodness moves in different lines, comes with
different claims and judgments, now, that no
longer despised and rejected, He has taken His
own place, and has all things for His own.
Still, under conditions utterly changed, His-
goodness is that same very goodness which we
saw. And so we can derive from that Character
lessons for our state, which is so different from
His ; and for our imperfection make His perfec
tion the law. And not only so, but we can derive
lessons from it for conditions of human life very
far removed from those conditions under which
His goodness was manifested to us here. The in
terval is indeed great between those conditions

86 CHRIST'S EXAMPLE,
and circumstances, and the state of things amid
which we believe that He has called us to run
our course. We, instead of being the company
of poor men, separate from the world, whom
He gathered round Him, and of whom He was
one, belong to a varied society of the most
complicated order. Functions, gifts, vocations,
differ endlessly : we include the extremes of out
ward fortune, of place and office and personal
cultivation. But under all these different con
ditions, there is, if we know how to find it,
the way in which that perfect goodness would
teach us how to feel and how to behave. Literal
imitation may be impossible, but it is not im
possible to catch its spirit and apply its lessons
to altered circumstances. It is true, we have
only as it were part of the curve actually traced
for us; but the fragment is enough to shew
him who can learn its real law, what, in spaces
far removed, is the true line and direction of
its prolongation. And so the conformity to
the character of Jesus Christ extends, not only
to a life like His in its lot and duties, but to one

CHRIST'S EXAMPLE. 87
which on earth is called to tasks outwardly as
different as can be conceived. In that character,
though shewn to us in the form of servant, we
know that everything is gathered which could
make human nature what it ought to be. That
perfect goodness was potentially all that the sons
of men can ever be called to be by the course
of that Providence which appoints their lot and
the order of their life. His example enfolds
them all. It will bear being appealed to for
guidance under whatever different circumstances
they are called to live : they may learn from it,
if we may venture so to speak, how He would
have acted in their place, and how He would
have His followers to act.
1. Consider, for instance, what was the first and
prominent feature of that perfect life as we saw
it : it was, I suppose, the combination in it, most
intimate and never interrupted, of the work of
time and human life with that which is beyond
sight and time. It is vain to try to express in
words that of which nothing but the Gospels open
before us can adequately convey the extent —

88 CHRIST'S EXAMPLE.
the impression left on our minds of One who,
all the while that He was on earth, was in heart
and soul and thought undivided for a moment
from heaven. He does what is most human ;
but He lives absolutely in the Divine. However
we see Him — tempted, teaching, healing, com
forting hopeless sorrow, sitting at meat at the
wedding or the feast, rebuking the hypocrites,
in the wilderness, in the temple, in the passover
chamber, on the Cross, — He of whom we are
reading is yet all the while that which His own
words can alone express, ' even the Son of Man
which is in heaven.' The Divine presence, the
union with the Father, is about Him always,
like the light and air, ambient, invisible, yet
incapable, even in thought, of being away. And
yet, with this perpetual dwelling and conversing
with God, to which it were blasphemy to com
pare the highest ascents of the saintliest spirit,
what we actually see is the rude hard work and
the sufferings by which He set up among men
the kingdom of God. What the most devout
contemplation, detached from all earthly things,

CHRIST'S EXAMPLE. 89
could never attain to, was in Him compatible
with the details and calls of the busiest ministry :
yet labour and care, and the ever-thronging
society of men, came not for an instant between
Him and the Father ; and even we, with our dim
perception of that Divine mystery, cannot think
of Him without that background of heaven, not
seen, but felt in all that He says or does.
Men have compared the active and the con
templative life. And they have compared also the
life of practical beneficence with the life of de
votion, of religious interest and spiritual dis
cipline. We see great things done without the
sense of religion, perhaps with the feeling towards
it of distrust and aversion. We see the religious
spirit sometimes unable to cope with the real
work of life, failing in fruit and practical direc
tion, failing to command the respect of those
who have other ways of ministering to men's
wants. But in Him, who is our great Ideal, we
have both lives combined. No recluse conveys
so absolutely the idea of abstraction from the
world as our Lord in the thick of His activity.

90 CHRIST'S EXAMPLE.
Than that heavenly-mindedness, it is impossible
to conceive anything more pure and undisturbed.
Than that life of unwearied service, it is im
possible to conceive anything more absolute in
self-sacrifice. Our Lord was the great example
of man working for his fellows ; of a consuming
desire to raise and bless mankind. 'The zeal
of thine house/ as He says, in the loftiest sense
of the words, 'hath devoured me.' But He was
also, at the same time and in equal measure,
the proof to the end of time, that the highest
degree of the divine life is not opposed to, but
in natural alliance with, the highest and noblest
service of man. The world had seen instances
of human goodness cut off, except in the most
indirect and precarious way, from that conscious
communion with God which is religion. It was
incomplete and maimed. Morally, as well as
theologically, without faith man cannot, even as
man, be perfect. But when He came, who was
to show mankind a perfect life, there was the
great gap filled up ; there was goodness, the good
ness of human nature, with the part restored

CHRIST'S EXAMPLE. 91
which had been wanting — its link with the Di
vine ; its consciousness of its relation to the
Father and capacity for communion with Him.
In Jesus Christ, we see man serving to the utmost
his brethren; but we also see man one with the
thought and will of God.
Here we see how character in itself, irre
spective of circumstance, is adapted to be a
guide ; here is an example, shown under the most
exceptional conditions, yet fit to be universal.
Of such a life what truer key than the words,
' Seek ye first the kingdom of God and His right
eousness' ? what more expressive account than
the words, 'Ye cannot serve two masters; ye
cannot serve God and mammon' ? But on what
outward circumstances does such a life depend ?
Why is it not equally to be realised in the
calling of the ruler, the rich man, the student ?
How need their outward conditions affect their
relationship to God, their sense of it, their grasp
by faith of what He is and what they are, and
what He has called them to — the unfolding in
their hearts of reverence and devotion and

92 CHRIST'S EXAMPLE.
love ; their sense of what their work is for, and
what makes its value? He whom they wor
ship came in the deepest poverty, separate
from the world and its order; and they are at
the opposite social extreme, perhaps born to
rule, commanding wealth, endowed with great
faculties. The mind of man cannot, indeed, help
being, as it ought to be, touched with the con
trast. But His example is as full of meaning
to them as it would be if they, like Him, had
been born in poverty. Why should not that corn-
bination of union with God and the utmost
activity of all powers of soul and body, go before
them, as their guiding light and encouragement,
as well as before the priest or the sister of
charity ? How is it less adapted to be the ani
mating and governing pattern to those in whose
hands are the greatest interests of mankind, and
in their course and fate for times to come ? Was
not Jesus Christ, though we saw Him but for
a short time in abasement and poverty, in reality
the Lord of all things, and the Prince of the
kings of the earth ?

CHRIST'S EXAMPLE. 93
2. As His life was the pattern for the life of
faith, so it was the great instance of the life of
truth. For to all, quite apart from the accidental
conditions of their state, it shows what alone is
real and great in life. The imitation of Jesus
Christ, even in the highest form in which we can
conceive it, must always be but by way of pro
portion. When we are called to be like Him,
it is obvious that the impassable distance be
tween His ends and works and ours, limits the
command. To imitate Christ, being what He
was; to imitate Him who joined in Himself
what He alone ever joined; to imitate Him
whose life and work were absolutely by them
selves, both in that part which we ,can see, and
in that larger part impossible to be known by
man, of that mystery which oppressed and baffled
the illuminated intellect of St. Paul, — this, even
in idea, eludes the utmost stretch of imagination.
We cannot follow His steps, who for our sakes
became poor that we through His poverty might
be rich; who died for us, that we might live.
Like Him, in what makes Him the hope of the

94 CHRIST'S EXAMPLE.
world, we cannot be : and any attempted outward
conformity of circumstances, or lot, or discipline,
has in it the danger attending every attempt at
what is in the nature of things impossible — the
delusion, of which the extreme instance is the
state of thought represented in the story of the
stigmata of St. Francis.
And yet it is true that in every page of the
New Testament we are called to be like Him;
to be renewed into His image ; to put on Christ.
An apostle is not afraid to express this conformity
by that very image which we shrink from in the
hard literal form of the middle age legend*.
And how can we be like the Infinite Being
who made and saved and shall judge man
kind, except so far as in our work and life —
whatever it be matters but little — we bear
a mind and spirit proportionate, as He did, to
our calling and our end. For surely there are
ends and purposes in the life of each of us, which
are literally as real as the ends of His life. One
is high and another low; one has much and
a 2 Cor. iv. io.

CHRIST'S EXAMPLE. 95
another little; one is born to govern, to acquire,
to call forth new powers in the world of man
or nature; another to pass his. days unknown, to
carry on the detail of necessary labour in his
time, to make no mark and leave no memorial.
But to every one who believes in God and pro
vidence, the work of each is equally real : a call,
a commission, a talent, a stewardship from God ;
and who is too high or too low to say that the
inexpressible seriousness and earnestness of the
life described in the New Testament is not suited
to guide him how to think and feel about his
own life ?
For what we see in that life is not only a
purpose and work passing man's understanding,
but that purpose followed and that work done,
in a way which man can understand. It is a
life governed by its end and purpose, in which
shows or illusions have no place, founded on
unshrinking, unexaggerated truth, facing every
thing as it is without disguise or mistake ; and
further, a life in which its purpose is followed
with absolute indifference to whatever sacrifice

96 CHRIST'S EXAMPLE.
it may cost. The Gospels show us One, with
the greatest of works to do, a work so great,
that it sounds unbecoming to- qualify it with
our ordinary words for greatness — One, never
diverted from His work, never losing its clue,
never impatient, never out of heart, who cries
not, nor strives, nor makes haste; One, whose
eye falls with sure truth and clear decision on
everything in the many-coloured scene of life;
One, around whom, as He passes through the
world, all things that stir man's desire and am
bition take their real shape and relative place
and final value ; One, to whom nothing of what
we call loss or gain is so much as worth taking
account of, in competition with that for which
He lived. He has put all this into words which
mark for ever the change He made in our views
of life— 'My meat is to do the will of Him
that sent Me, and to finish His work;' 'I must
work the works of Him that sent Me while it
is day;' and when all was over, 'I have finished
the work that thou gavest me to do.' Such a life
He generalises in such words as, 'what shall a

CHRIST'S EXAMPLE. 97
man give in exchange for his soul,' in His say
ings about the treasure in heaven, the single eye,
the pearl of great price, the violent taking the
kingdom of heaven by force.
Unless it is all one at last to be a trifler or
in earnest, and unless a high standard of life
involves no more cost or foregoing of what we
like than a low one, that life is the one which
all conditions want, and all may use as their
guide. For the great vice of human nature is
slackness about what is good; not insensibility,
not want of admiration, not want of leanings
and sympathies, but feebleness and uncertainty
of will; that in moral character, which would
be represented in intellectual work by looseness
and laziness, disinclination to close with things,
being content with what is superficial and in
exact. Every work and calling of life has a
high side and a low one. In one extreme differ
ence as in another, down to the smallest and
humblest sphere, the trial of duty and high pur
pose is equally real, and it is equally costly.
Bring the Sermon on the Mount into a life of
H

98 CHRIST'S EXAMPLE.
activity or of riches, that is of power: is it
simply, as it may seem at first, a discord? or
may not the two, though so far apart, be
made to answer truly to one another, as the
differing parts of a harmony? What it does is
to impose upon riches, or business, or learning,
or art, the severe and high view of life, instead
of the low and self-indulgent one. What it does
is to hold up, in its inexorable claims, the highest
end, and to preach the truth that the greatest
liberty is the greatest trust. Far beyond the
limitations of outward circumstances it speaks
of an inward foundation of character, of sim
plicity, thoroughness, completeness of the man
himself, answering to the facts amid which he
lives and their extreme seriousness, which,
like the house on the rock, can endure its ap
pointed trials, and can take care of itself wher
ever it has to serve God, in high place or low.
The estimate in it of the value of outward
things, its warnings against their temptations —
what are they but the counterpart, in infinitely
more solemn tones, of the voice of all experi-

CHRIST'S EXAMPLE. 99
ence? The Master of truth and reality, who
passed by these outward things as valueless to
Himself, surely knew what was in man when
He spoke so earnestly of their immense and
fatal abuse. The difficulties, so great and so
affecting, which they create in the way of better
things, wring from Him, as it were, cries and
bursts of pain — 'Many are called but few are
chosen;' 'Strait is the gate and narrow the way;'
' How hardly shall they that have riches enter
into the kingdom of God.' They dictate those
preferences for the hard lot and the bitter side
of life, for mourning, for poverty, for persecution,
the blessing on those of whom men speak ill.
Can we say that the world did not want those
plain truths and those sharp words? But the
sacrifices and self-denials of the Sermon on the
Mount are not dependent on outward conditions.
They simply represent the price which must be
paid, in some shape or another, for all true
and pure living. The alternative of loss, of
pain, of being ill thought of, meets from time
to time every one, wherever he is placed, who
h 2

ioo CHRIST'S EXAMPLE.
aims at anything above the dead level of custom,
much more at such a standard as the Christian.
And those higher ends of life may be the object of
deep and fervent effort, where the eye of the looker
on rests upon what seems too busy, too exalted,
or too humble to be the scene of the greatest
of earthly endeavours, the inward discipline of
the soul. Surely it may be there, where nothing
is the token of its presence ; it may be there,
with its bitter surrenders of will, its keen self-
control, its brave and deliberate welcomings of
pain, masked behind the turmoil of public life
or the busy silence of study ; it may be there,
stern and high in its choice, stern in its view
of the world, stern in its judgment of itself,
stern in its humility, yet nothing be seen but
the performance of the common round of duty,
nothing be shown but the playfulness which ssems
to sport with life.
' Se sub serenis vultibus
Austera virtus occulit,
Timens videri, ne suum,
Dum prodit, amittat decusV
b Motto to Froude's Remains.

CHRIST'S EXAMPLE. 101
3. The life oi faith means the life wliich comes
nearest to His in never forgetting the un
seen Father in the activities of the present.
The life of truth and purified will means the
life which comes nearest to His in holding
fast, amid the infinite and intrusive shadows
which crowd the path of life, the severe realities
of our appointed lot, the unspeakable realities
of our further destiny. But this is not all that
that character invites us to copy. There were
those who had walked with God before He came,
though none ever walked with God as He did.
And many had spoken wonderfully the truths
concerning our state, and even concerning our
hopes; they had sounded great depths in the
sea of wisdom; they had drawn the line be
tween what is solid and what is vain in life;
they had caught firmly and clearly what was
worth living for ; they had measured truly the
relative value of the flesh and the spirit. But
none but He had so combined with the sternest
reason the deepest love. This was what made
Him new and without parallel in the world.

102 CHRIST'S EXAMPLE.

It was that, in Him, truth, duty, religion, ended
in love — love inexhaustible, all-pervading, in
finitely varied. With Him, reason did not, as
it so often does with the clearest and ablest of
the sons of man, stop in itself; it passed over
into the sphere of the affections, and kindled
into the manifold forms in which the play of the
living heart shews itself. Reason with Him —
severe inexorable reason — was translated into
the diversified and elastic activity of doing good ;
compassionating, making allowances, condescend
ing, consoling; healing the sick, casting out
devils; forgiving sins and cleansing them;
'preaching the gospel to the poor, binding up
the broken hearted, preaching deliverance to the
captives and recovery of sight to the blind, set
ting at liberty them that are bruised;' calling the
weary and heavy laden to rest — to make proof of
His ' meekness and lowliness/ and take His yoke
upon them : laying down His life for the world.
It is this new commandment, new to the
world, but as old as the eternal Word who
brought it, which turns the Sermon on the

CHRIST'S EXAMPLE. 103
Mount from a code of precepts into the ex
pressions and instances of a character. Its
words do not stand by themselves; they are
not as the definite commandments of a law;
they cannot be represented or exhausted by any
rules; they have their interpretation and their
reason in that divine temper which had come
with Jesus Christ to restore the world. The purity,
the humility, the yielding and forgiving mind, the
ungrudging and unflagging goodness they speak
of, were but some among the infinitely varied
ways of acting out the meaning of His last
charge — 'That ye love one another as I have
loved you0;' and of His last prayer — 'That the
love wherewith Thou hast loved Me, may be
in them, and I in thema.' His life, and the
character revealed in it, is the interpreter of what
He means by love. A great deal may be said
of love without ever really touching what is
its vital essence. But here our sympathies are
appealed to. We see how Jesus Christ showed
what it is to lead a life of love. He showed
c St. John xv. 12. d lb. xvii. 26.

104 CHRIST'S EXAMPLE.
how it could be carried out to the uttermost in
what we call an extreme case of our human
condition. But, as it has been said, 'glorious
in His darknesses0/ He showed that mind and
spirit which He had brought into the world for
mankind at large; for all conditions in which
man is placed ; which is not tied to the circum
stances in which it was first disclosed; which
was something too real, too free, too universal
to be restricted to any outward state ; which was
to inspire and govern character in all forms of
the social order; fit to be the ruling principle
in him who commands the results and powers of
the last stage of civilisation, as in him whom
nothing raises above barbarism but his Christian
love, or in him who parts with society for the
present, to sow seeds from which society shall
be the better in the future.
The mutable shapes of society, unfolded by
God's providence, fix almost without our will
our outward circumstances. But for the soul,
wherever it is, Christ our Lord has one un-
e Taylor, Life of Christ, vol. ii. p. 59. Heber's ed.

CHRIST'S EXAMPLE. 105
changing call, 'Be perfect;' and He has one un
changing rule for its fulfilment, ' Be what I am,
feel what I felt, do as I should do.' How shall
we? How but by looking steadfastly at Him
and trying to see and know Him ? But we have
to remember that that Divine Character is what
it is, apart from our ways of looking at it ; and
that our ways of looking at it and understanding
it depend on our own characters. We behold
Him through the medium of our own minds
and hearts. It holds true, in the things of the
spirit as in those of the imaginative intellect,
that ' we receive according to what we give : '
the light, the landscape, the features are the
same, but the eye, the capacity, the knowledge,
the feeling differ. It is but saying that He is
shewn to us under the conditions of all human
things, to say that we do not all see Him in
the same way. But, however we may mistake,
that Divine manifestation still remains the same,
to teach other and wiser men, and ourselves if
we become wiser; and however true our view
may be, there is still, beyond what we see

106 CHRIST'S EXAMPLE.
and grasp, more to be known and loved and
copied. We see this in the history of the Church.
We talk indeed with admiration of His being
the one standard to the endlessly differing con
ditions of society, to rich and poor, wise and
ignorant, strong and weak, the few and the
many; but what is this to the wonder of His
having been the constant standard to distant
and different ages ? In the same Living Person
each age has seen its best idea embodied; but
its idea was not adequate to the truth — there
was something still beyond. An age of intel
lectual confusion saw in the portraiture of Him
in the Gospels the ideal of the great teacher
and prophet of humankind, the healer of human
error, in whom were brought together and har
monised the fractured and divergent truths
scattered throughout all times and among all
races. It judged rightly ; but that was only part.
The monastic spirit saw in it the warrant and
suggestion of a life of self-devoted poverty as
the condition of perfection : who can doubt
that there was much to justify it ; who can doubt

CHRIST'S EXAMPLE. 107
that the reality was something far wider than
the purest type of monastic life? The Refor
mation saw in Him the great improver, the
breaker of the bonds of servitude and custom,
the quickener of the dead letter, the stern re-
buker of a religion which had forgotten its spirit :
and doubtless He was all this, only He was
infinitely more. And now in modern times
there is the disposition to dwell on Him as
the ideal exemplar of perfect manhood, great in
truth, great in the power of goodness, great in
His justice and His forbearance, great in using
and yet being above the world, great in infinite
love, the opener of men's hearts to one another,
the wellspring, never to be dry, of a new
humanity. He is all this, and this is infinitely
precious. We may ' glorify Him for it, and exalt
Him as much as we can; but even yet will He
far exceed f.' That one and the same Form
has borne the eager scrutiny of each anxious
and imperfect age ; and each age has recognised
with boundless sympathy and devotion what it
f Ecclus. xliii. 30.

108 CHRIST'S EXAMPLE.
missed in the world; and has found in Him
what it wanted. Each age has caught in those
august lineaments what most touched and swayed
its heart. And as generations go on and unfold
themselves, they still find that Character answer
ing to their best thoughts and hopes ; they still
find in it what their predecessors had not seen
or cared for; they bow down to it as their in
imitable pattern, and draw comfort from a model
who was plain enough and universal enough to
be the Master, as of rich and poor, so of the
first century and the last. It has been the root
of all that was great and good in our fathers.
We look forward with hope to its making our
children greater and better still. ' Regnum tuum
regnum omnium saeculorum; et dominatio tua
in omni generations et generatione «.'
What is the lesson ? Surely this : to remember
when we talk of the example of Christ, that
the interpretations and readings of it are all short
of the thing itself; and that we possess, to see
and to learn from, the thing itself. We should
s Ps. cxliv. 13.

CHRIST'S EXAMPLE. 109
be foolish and wrong to think ourselves above
learning from all that wise and holy men have
seen in it. But the thing itself, the Divine
Reality, is apart from, and is ever greater than,
what the greatest have thought of it and said
of it. There it is in itself, in its authentic record,
for us to contemplate and search into, and ap
propriate, and adore. Let us not be satisfied
with seeing it through the eyes of others. Mind
ful in what spirit we look at it — remembering
what, after all, have not ceased to be the un
alterable conditions of knowing truth, — purity,
humility, honesty,— let us seek to know Him
directly more and more, as He is in the New
Testament; as those saw Him, whose souls
took the immediate impression of His presence
and His Spirit. So does the Apostle describe
the progress of the great transformation, by
which men grow to be like their Lord and
their God. 'But we all, with open face, be
holding as in a glass the glory of the Lord,
are changed into the same image, from glory
to glory, even as by the Spirit of the Lord.'

SERMON IV.
CIVILISATION AND RELIGION.
St. Matt. v. 13, 14, 16.
Te are the salt of the earth : but if the salt have lost his
savour, wherewith shall it be salted? it is thenceforth
good for nothing, but to be cast out, and to be trodden
under foot qf men. Te are the light of the world. A city
that is set on an hill cannot he hid. . . . Let your light so
shine before men, that they may see your good works, and
glorify your Father which is in heaven.
One of the purposes for which our Lord in
stituted the Christian Church was that it might
exercise a distinct moral influence on the society
round it. Separate in idea from the world, and
at first separate from it in a great measure in
fact, it was to be in the world, to touch the
world, and to make great changes in it; to
attract and win and renew. It was to be a
principle of health and freshness, the antagonist

CIVILISATION AND RELIGION, in
of corruption and decay. And it was to work,
not at a distance, but by contact, by subtle and
insensible forces, which combined with what
they acted on and modified. 'The kingdom of
heaven was to be like unto leaven, which a
woman took and hid in three measures of meal,
till the whole was leavened.' In that great dis
course with which the Gospel teaching opens,
the first thing is the character of the children
of the kingdom, the second their relation to
the world around them. After the beatitudes,
comes, thus early, long before the disciples were
an organised body, or were yet fitted for the
greatness of what they were to be, the picture
of their office to society, in its two powers of
purification and light, and with its attendant
responsibility, answering to its greatness. For
it was in no partial or temporary sphere that
they were to affect mankind. 'Ye are the salt
of the earth/ says their Master. And then,
investing them with one of the most transcen
dent of His own titles, before He had yet claimed
it Himself, — 'Ye are the light of the world.'

1 1 2 CIVILISA TION
It is simply a fact of history . that Christianity
and the Christian Church have exerted on human
society a moral influence which justifies the figures
by which it was described — an influence more
profound, more extensive, more enduring, and
more eventful, than any that the world has seen.
But there has always been a tendency in society
in its higher forms, to produce apparently by its
own forces, some degree, at least, of that moral
improvement and rise which the religious prin
ciple has produced. It is this rise and growth
of moral standard and effort, this aim and at
tempt at higher things in life, and not merely
in the instruments and appliances of life, which
enters as the essential element into the true
notion of civilisation, and alone deserves the
name. Civilisation cannot be said to be the
same thing as the influence of Christianity, or
to be purely a result derived from it; for these
tendencies to moral improvement existed before
Christianity, and shewed themselves by unequi
vocal signs, however much they were thwarted,
neutralised, or at last destroyed. There are

AND RELIGION.

"3

certain great virtues which social life loudly calls
for, and tends to foster ; which as thought grows
and purposes widen, are felt more clearly to be
the true and imperative conditions of all human
action. Civilisation, whether or not it presup
poses and assists in keeping in view another
life, arranges primarily and directly for this one ;
and these virtues it produces in increasing force
and perfection, as its fruit and test. It is no
disparagement to that which we believe to be
as infinitely greater than civilisation as the
future destiny of man is greater than his present
state, to acknowledge gladly that these beneficial
tendencies were originally implanted in society
by the author of society. But the effect has
been, that alongside of the influence of Chris
tianity has grown up another influence, not in
dependent of it, yet not identical with it ; owing
much — it would be bold to limit how much — to
Christianity, yet having roots of its own; not
in its own nature hostile to religion, yet moving
on a separate line ; sometimes wearing the guise
of a rival, sometimes of a suspicious and uncon-
i

n4 CIVILISATION
genial associate, with diverging aims and in
commensurate views; but always, even when
most friendly, with principles and methods of
its own. It has many names, and perhaps none
of them happy ones ; but it is that power, distinct
from religion, however much it may be affected
by it, which shapes our polity, and makes our
laws, and rules in our tribunals, and sets the
standard in literature, and impregnates our whole
social atmosphere. In our days, we seem to
witness a great triumph of this influence. Many
of the characteristic phenomena of our time seem
to point to great and salutary results, brought about
without calling on the religious principle. Most
of us, I suppose, have our reserves about our actual
civilisation ; most of us, I should think, must have
our misgivings and anxieties; but it seems be
yond dispute that where we see justice, honesty,
humanity, honour, the love of truth, and that
moderation in word and act which is so akin
to truth — where we see these things aimed at
with no unsuccessful efforts, and, in spite of in
finite failure and alloy, taking stronger hold on

AND RELIGION. 115
society, we see what we ought to welcome and
be thankful for; and it seems also beyond
dispute that this kind of improvement goes on,
and goes on with vigour, where it is often diffi
cult to trace the influence of religion, and sup
ports itself, as far as can be seen, independently
of that influence, and without reference to its
claims. Accordingly, it may be said, and certainly is
sometimes thought, that civilisation does all that
Christianity claims to do. It is suggested or an
nounced that society has outgrown Christianity;
that whatever benefits it once derived from Chris
tian ideas and motives it needs no longer ; that
even if it learned its lessons from Christianity,
yet now it is able to walk alone, to judge and
deal without its teacher; that there is nothing
left for the Church to do, as a moral influence
on society, but what can be as well or better
done by other influences, not holding of religion,
or, at any rate, of definite Christianity. The
virtues which men want will now grow on their
own roots ; civilisation is become strong enough
1 2

n 6 CIVILISATION
to maintain itself, and to provide in the healthiest
way for the perfection of human character.
It is a claim, as we know, which excites equally
hopes and fears; hopes and fears, often, surely,
far in excess of their grounds. This claim is
sometimes met by the assertion that civilisation,
as such, cannot do without Christianity; that
owing so much to Christianity, it would ulti
mately lose, if parted from Christianity, even the
virtues of its own proper sphere. It is likely.
But forecasts of this sort are hazardous; and I
am not so sure of this, as that I should like to
venture on it the claim of Christianity to the
continued allegiance of the world. Certainly
the highest and most varied civilisation that
men have ever known has not come into being
without Christianity. But what it might do,
when once started, is another matter. I think it
is possible that very excellent things, planted in
the first instance by Christianity, may yet thrive
and grow strong, where there is little reference
to their historical origin. Still less does it seem
wise or right to rest on extreme and one-sided

AND RELIGION. 117
statements of effects and tendencies, such as it
is easy enough to make, either way; denunci
ations of what we fear, panegyrics of what we
value. Alas! we have had too much experience
of such expedients, and paid dearly for their
hollowness. Let us keep from these rash con
trasts, these rash disparagements, which provoke
overwhelming rejoinders ; rejoinders which derive
their power, not from their intrinsic force and
reason, but from their rhetorical truth and justice,
as answers to exaggeration and over-statement.
It is enough to say, that there are things of
the deepest import to man and society which
civilisation does not pretend to give, and which
nothing can give but Christianity. Admit that
society has learned a great deal ; that, apart from
the direct impulse of religion, it does a number
of things well; that independently of religion,
there are reasons and motives for high morality
which are listened to and act powerfully : but
when all is admitted, we are a long way from
the conclusion that Christianity has nothing more
to do, and that its significance and interest are

118 CIVILISATION
over. Put the improvement of society and its
hopeful prospects at the highest. Assume, as
it is most reasonable, that it is according to
the order of Him who is Lord of the Ages,
that truth and humanity and justice should grow
and increase, even where His direct influence
is unrecognised or unfelt. Yet that is not all
that He came to claim of man and society, nor
all that man is capable of being made. The
Church is His witness to something more, even
when courts and parliaments have learned to deal
justly, rulers to govern in equity, men in general
to be considerate and sincere, thinkers to value
and toil for truth.
It would, indeed, be either very shallow or very
faint-hearted — a great mistake, whoever makes
it, whether from premature confidence in civili
sation, or from short-sighted fears for religion —
to think that as civilisation increases in vigour
and range, and its inevitable consequences shew
themselves, it must displace Christianity, and
narrow its influence. It is conceivable that the
changes which are going on may make the work

AND RELIGION. 119
of the Church more difficult : no doubt all changes
have this, that they make some things difficult
which were not so before. But things change
for the easier as well as for the harder. We
all of us have the benefit of the one law of
change, as well as have to accept the necessities
of the other. It is possible that mere civilisation
may more and more do many things which in
past times Christianity did; that it may assert
its independence; that it may take things out
of the hands of religion, which have hitherto
been under its government. This may alter
the form and direction of the work of religion ;
but it need not cripple it, as it certainly cannot
exhaust its purpose and scope. Before now,
civilisation, while raising the most formidable
obstacles to Christianity, had already removed
others as serious, and in almost equal degree
made its way easier. Why should we not still
look upon the civilisation of Christendom, as
we are accustomed to look upon the civilisation
of Heathenism, which we know to have been
as much the minister as the antagonist of the

ISO CIVILISATION
Gospel conquest? Why should we not be
thankful that if it raises dangerous pretensions,
it has broken up fbr us all much rugged soil,
and tamed many of the old brutalities of man?
Why should we be niggardly in confessing what
it has done to our hands, in refining, ordering,
calming? Ought we not to see in its conquests
the opening of a new world to the inexhaustible
energies and hopes of faith, — a new world, with
its new dangers and troubles, but not without
abundance to outweigh and reward them. As
civilisation increases, makes things easier, does
many things of its own accord that religion used
to teach it, so the work of the Church is not
superseded by all this: its sphere is widened;
its tasks, it may well be, are increased ; there is
more to do, and perhaps some of the old facilities
are removed; but others come in their place.
If any of its old work is done to its hand, it is so
far put more forward for higher functions ; it may
have to do different things and in a different
way: but certainly its room is not occupied.
If ever the Church was the salt of the earth,

AND RELIGION. 12J
the light of the world, the leaven of society,
there is just as much place for it to be so still.
The world still wants it ; and it only can supply
the want. Civilised society can do many things
for itself which it could not do once ; but there is
much which it is not in the nature of things that
it can do. Civilisation is the wisdom and the wit
of this world ; and its office is for this world. If
it makes the best of this world, in the highest
sense of the word, this is the utmost it can do.
Beyond the present — and I include in this the
futurity, as far as we can conceive it, of our
condition here — it does not pretend to go. And
when the perfection of our present state is arrived
at, even if we could imagine the law of our in
tellectual and moral and civil perfection carried
out far beyond what we have reached to yet,
there would still remain something more. ' Man/
says Hooker, ' doth not seem to rest satisfied either
with fruition of that wherewith his life is pre
served, or with performance of such actions as
advance him most deservedly in estimation : but
doth further covet, yea, oftentimes manifestly

122 CIVILISATION
pursue with great sedulity and earnestness, that
which cannot stand him in any stead for vital
use; that which exceedeth the reach of sense:
yea, somewhat above capacity of reason, some
what divine and heavenly, which with hidden
exultation it rather surmiseth than conceiveth;
somewhat it seeketh, and what that is directly
it knoweth not, yet very intentive desire thereof
doth so incite it, that all other known delights
and pleasures are laid aside, they give place to
the search of this but only suspected desire. If
the soul of man did serve only to give him being
in this life, then things appertaining to this life
would content him, as we see they do other crea
tures. . . . But with us it is otherwise. For al
though the beauties, riches, honours, sciences,
virtues, and perfections of all men living, were
in the present possession of one; yet somewhat
beyond and above all this there would still be
sought and earnestly thirsted for.'
In speaking of what Christianity has yet to do
in civilised society, where high moral ideas have
established themselves and bear fruit, I do not

AND RELIGION. 123
now refer to what is of course at the bottom of
all that it does — of that assumed foundation of fact
and creed (without which Christianity is nothing),
by which we believe and declare what God has
done for the recovery of man, and which, whether
in sight or only in the background, makes all
the difference, as to the influence under which
we live. I am not speaking of the example
held up in making the great venture (for such
it must be), that faith makes, as to what has
been and what is to be; nor of the effects on
men of such awful truths as those of which
Christianity is the message, the truths connected
with what we are at this season specially think
ing of, the only truths that can bring light to
pain and sorrow and ill-success, that conquer
death, that can take the sting out of the irrevo
cable record of sin. These, it is plain, are
what they are, whatever civilisation may come
to. I am on much lower and narrower ground.
I am quite aware that even that is too large
for me here. We all know how hard it is to
draw broad outlines, at once adequate and exact ;

124 CIVILISATION
how, in general statements, qualifications and
exceptions start up at every step, which need
to be kept in view and allowed for: and broad
outlines are all that are attempted now. Yet
I will venture to notice generally one or two
points which seem to me to open serious reflec
tions; points in which any of us may see that
Christianity is still wanted as the 'salt' and
'light' of society; points of great importance;
points in which I cannot see that civilisation
has anything to take the place of what Chris
tianity does, or can pretend to make up for it,
if it is away. I shall be only recalling familiar
thoughts. But even very familiar thoughts may
be worth recalling ; and it is part of the business
of this place to recall them.
i. We are in danger, even in the highest
condition of civilisation, from the narrowing
of man's horizon, and we need a protection
against it which civilisation cannot give. I
call a narrowing of man's horizon whatever
tends to put or drop out of sight the supreme
value of the spiritual part of man, to cloud the

AND RELIGION. 125
thought of God in relation to it, or to obscure
the proportion between what is and what we
look forward to, — the temporary and provisional
character of the utmost we see here. To have
fought against and triumphed over this tendency
is the great achievement of Christianity. We
hardly have the measure to estimate the great
ness of it; of having kept alive, through such
centuries as society has traversed, the faith, the
pure and strong faith, in man's divine relation
ship: of having been able to withstand the con
stant enormous pressure of what was daily seen
and felt; not only of the solemn unbroken order
of the natural world, but of the clogs and fetters
of custom, of the maxims taken for granted
in the intercourse of life, of the wearing down,
the levelling of high thought and purpose which
is always going on in society; of the perpetual
recurrence, with the tides and weather, of the
same story of promise and disappointment, of
far-reaching attempts and poor success; of evil
in high places; of the noble mingled with the
vile ; of good ever tending either to extravagance

126 CIVILISATION
or decay; of character in men or bodies of men
insensibly deteriorating and falling away from
its standard ; of wisdom hardly won and wasted ;
of great steps taken and thrown away; of the
old faults obstinately repeated in the face of
ever-accumulating experience ; of the bewilder
ing spectacle of vice beyond hope and without
remedy; of the monotonous dead level of the
masses of mankind. For a religion to have
been proof against all this,— still, through it all,
to have preserved itself the same, and unworn
out, and still to be able to make men hold fast
by faith and hope in the invisible, is, among
the wonders of human history, one of the greatest
and most impressive.
But the pressure is still going on; and to
yield to it, and let that faith and hope pass from
the common heritage, would be a disaster for
which nothing conceivable could make up. There
is still the weight of all we see and are accus
tomed to, making it unnatural to us to trust
our spiritual ideas, calling for a strong effort to
resist the spells of imagination, and to grasp

AND RELIGION. 127
as real the convictions of reason about what we
can never hope to see or test. There is still the
inevitable temptation to make our experience —
our one-sided experience, and accidental habits
of thought — the measure of what is possible,
the measure of the Eternal Laws of the Most
High. Against this weight and pressure of the
actual, the customary, the natural, civilisation,
by itself, is not able to help us. For its main
work and claim is to regulate this present scene.
This is its confessed province; here is its glory
and triumph. I am not forgetting the value of
whatever strengthens character and refines thought.
I do not forget the enlargement of even religious
ideas as knowledge widens. I, for one, hope never
to speak but with respect and the deepest thank
fulness of that dispensation of order and light —
no doubt with much of evil and danger, yet
fruitful of blessings and bright with hope — under
which God has appointed us at this day to live.
But civilisation in its professed aim is content
with the present; and they whom it monopolises
will be content with it too. In its highest forms,

128 CIVILISATION
it is of the earth, earthy ; mistress and minister
of the truths and marvels of this earth, but, like
this earth, only to last its time and pass away.
And yet, there is ' the natural/ and there is ' the
spiritual;' the First Man and the Second; the
two ideals, man made for this life, and 'the
Lord from heaven.' Against the tendency to
look at everything from its own point of view
it cannot protect us; and to confine ourselves
to its point of view is to lose sight of all that
is highest in man's reason, all that is noblest in
man's hope. Every occupation, every province
of human interest, has its special temptations
to narrowness of view and shortness of thought.
We are all accustomed to be told this about
theology; and who can doubt its truth? But
just as true is it that the same vice infests as
deeply the generalisations of the philosopher
and the judgments of the statesman. There are
worthier and wider thoughts of God, the soul,
man's calling and purpose, in the Psalms, than
often under the highest light of modern culture ;
it could not produce them, and sometimes hardly

AND RELIGION. 129
understands them. To pass to them from many
a famous book of modern speculation, is like
passing into the presence of the mountains and
the waters and the midnight stars, from the
brilliant conversation of one of our great capitals.
There is no narrowing so deadly as the narrow
ing of man's horizon of spiritual things ; no worse
evil could befal him in his course here, than to
lose sight of heaven. And it is not civilisation
that can prevent this; it is not civilisation
which can compensate for it. No widening ot
science, no conquest, — I say not, over nature
and ignorance, but over wrong and selfishness
in society, — no possession of abstract truth, can
indemnify us for an enfeebled hold on the highest
and central truths of humanity. 'What shall a
man give in exchange for his soul?' — the soul
which feels itself accountable, that owns sin and
aspires after goodness, which can love and wor
ship God and hope for immortality; the soul
which can rejoice with trembling in God's grace,
and dare to look forward to be like Him. What
is it which keeps alive this estimate of man's soul,
K

1 30 C IVI LISA TION
but that unearthly power which first proclaimed it
to mankind ?
2. Once more : we think much of purity, with
all its consequences; that idea and family of
thoughts, which is perhaps the most characteristic
distinction between the old world of morality
and feeling and the new; that idea, which, in
its essential nature, apart from political ne
cessities, or ceremonial restrictions, or social
expediencies or tastes, we owe absolutely to the
religion of the Bible; which had its birth for
us in that wonderful mixture of severity with
tenderness, of inexorable and exacting holiness
with boundless pity for the sinner, tolerance for
the weak, and welcome for the penitent, which
marked the Son of Man ; that most mysterious
of the virtues, as its opposite is the most mys
terious of the sins, which we have not yet
•found the way to talk much about, without
danger to that which we most wish to guard. It
is the flower of the Christian graces: witnessed
by the care with which it has been fostered
from the first; witnessed, alas! in other and

AND RELIGION. 131
sadder ways, in the mistaken and wild expedients
to cherish it, in the monstrous machinery brought
into action to make up for the sluggishness or
perversions of conscience, in the very magnitude
of the scandals and shame inflicted on the Church,
when the avowed ideal has cast a deeper shade
on the bad and apostate life. The Christian
idea of purity has still a hold on our society,
imperfectly enough ; but who can tell what it
contributes to the peace, and grace, and charm,
of what is so large a part of our earthly happi
ness? Can we ask a more anxious question
than whether this hold will continue? No one
can help seeing, I think, many ugly symptoms;
the language of revolt is hardly muttered; the
ideas of purity which we have inherited and
thought sacred are boldly made the note and
reproach of 'the Christians.' And — vital ques
tion as it is, one which, if solved in the wrong
way, must, it is evident, in the long run, be
ruinous to society — yet there is no point of
morality on which it is easier to sophisticate
and confuse, easier to raise doubts of which it
K 2

132 CIVILISATION
is hard to find the bottom, or to make restraints
seem the unwarrantable bonds of convention and
caprice. It is eminently one of those things,
as to which we feel it to be absolutely the law
of our being as long as we obey, but lose the
feeling when we do not obey. Civilisation in
this matter, is by itself but a precarious safe
guard for very sacred interests. By itself, it
throws itself upon nature, and in some of its
leading and most powerful representatives, looks
back to paganism. It goes along with Christianity
as to justice and humanity; but in the interest
of individual liberty it parts company here. What
trenches on and endangers ideas of purity, it may
disapprove, but it declines to condemn or brand.
At least, it does not condemn, it does not affect
to condemn, in the sense in which religion con
demns; in the sense in which, with religion, it
condemns injustice, cruelty, and falsehood. It is
too much to hope that civilisation by itself will
adopt and protect these ideas. And the passions
which assail them are not among those which
wear out with civilisation and tend to extinc-

AND RELIGION.

*33

tion; they are constant forces, and as powerful
as they are constant. Argument is hardly a match
for them. They are only to be matched suc
cessfully by a rival idea, a rival fire, the strength
of a rival spring of feeling with its attractions
and antipathies, a living law and instinct of
the soul. Civilisation supplies none such but
what it owes to Christianity. Purity is one of
those things which Christian ideas and influ
ences produced; it is a thing which they alone
can save.
Here seem to be two points in which civili
sation by itself cannot guarantee us from great
loss; instances in which is manifest the need
for a 'salt/ a 'light' of the world, higher than
what anything of this world can give. If there
are great functions which civilised society takes
over from the Church, there are others which
none but the Church can discharge ; which, with
out the Church, are lost to mankind. And, at
the same time, there is no reason why, if ever
the Church discharged them, it should not now.
Here is our hope and our responsibility. When we

134 CIVILISATION
talk of the influences of Christianity on society,
we use large and vague words, which we are
not perhaps always able to explain and develope ;
but there is one form and element of this in
fluence which is not too subtle and fugitive for
us to grasp. The influence of a system is brought
to a point in the personal influence of individuals.
It is not by any means the whole, or perhaps the
greatest part of that influence ; but it is the most
definite and appreciable part. When men live as
they think, and translate ideas into realities, they
make an impression corresponding to the great
ness of the ideas, and the faithfulness and in
tensity of their embodiment in life. 'Ye are
the salt of the earth;' ' Te are the light of the
world:' so it was said at first; so it is now.
Truth, incorporate in human character, allying
itself with human feeling and human self-devo
tion, acting in human efforts, is what gains
mankind. In the great movements of the past,
as in what is around us now, we are often
baffled, when we attempt to compare and dis
tinguish, amidst the vast play of forces. But

AND RELIGION. 135
when the course of things has been turned,
whatever is intricate and confused, we can seldom
miss the men who, by what they were, turned it ;
indeed it is almost appalling to observe how it
has often hung on the apparent accident of a
stronger character or a weaker, one equal to
the occasion or unequal to it, on some great
unfaithfulness which lost the game, or some
energetic conviction which won it, whether some
vast change should be or not. When everything
has been in favour of a cause, — reason, truth,
human happiness, — only dearth of character has
ruined it. There are many things which we
have not in our hands; what we have is this,
whether we will act out our belief. Our heart
sometimes fails us when we contemplate the new
world of civilisation and discovery. What are
we to do against the advancing tide of what
seems to us unfriendly thought, so impetuous,
yet so steady and so wide? There are reasons
for looking forward to the future with solemn
awe. No doubt signs are about us, which mean
something which we dare scarcely breathe. The

136 CIVILISATION
centre of gravity, so to speak, of religious ques
tions has become altogether shifted and displaced.
Anchors are lifting everywhere, and men are com
mitting themselves to what they may meet with
on the sea. But awe is neither despair nor fear ;
and Christians have had bad days before. Passi
graviora. A faith which has come out alive from
the darkness of the tenth century, the immea
surable corruption of the fifteenth, tlie religious
policy of the sixteenth, and the philosophy, com
menting on the morals, of the eighteenth, may
face without shrinking even the subtler perils of
our own. Only let us bear in mind, that it is
not an abstraction, a system, or an idea, which
has to face them; it is we who believe. The
influence of the Church on society means, in
its ultimate shape, the influence of those who
compose it. The Christian Church is to be
the salt of the nations, if Christians are true
to their belief and equal to their claim ; nothing
can make it so, nothing can secure that what
has been, shall be, if they are not. And so we
are brought back to the secret which our Lord's

AND RELIGION. T37
words intimate; the great secret of personal in
fluence; the key of great movements; the soul
of all that is deep and powerful, both in what
lasts and in what makes change. It is of in
finitely less consequence what others are and
do against us, and what we do to resist and
defeat them, than what we are as Christians
ourselves. We ask a great thing, when we
talk of influencing the world; let us believe
that it imposes obligation, and must have its
cost. Our Master's sentence, 'Ye are the salt
of the earth, ye are the light of the world/ has
been before now the bitterest of sarcasms, the
deepest of shames. The wrath and scorn of
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L

138 CIVILISATION AND RELIGION.
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LIST OF PUBLICATIONS. 21
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LIST OF PUBLICATIONS. 23
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LIST OF PUBLICATIONS. 25
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