THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 OF CALIFORNIA 
 
 LOS ANGELES
 
 1 

 
 Conflict of Cferisi in 
 piritual Sittt 
 
 ts 
 
 n 
 
 SERMONS 
 
 PREACHED DURING 
 
 THE SEASON OF LENT, 1866, 
 
 IN 
 
 OXFORD. 
 
 THE LORD BISHOP OF OXFORD. 
 REV. PROFESSOR MANSEL. 
 REV. J. R. WOODFORD, M.A. 
 THE DEAN OF CANTERBURY. 
 REV. DR. PUSEY. 
 ARCHDEACON GRANT. 
 
 REV. J. F. MACKARNESS, M.A. 
 REV. T. T. CARTER, M.A. 
 REV. T. L. CLAUGHTON, M.A. 
 REV. E. C. WICKHAM, M.A. 
 REV. DR. PAYNE SMITH. 
 THE DEAN OF CORK. 
 
 WITH A PREFACE 
 
 BY 
 
 SAMUEL, LORD BISHOP OF OXFORD. 
 
 AND 377, STRAND, LONDON: 
 
 JAMES PARKER AND CO. 
 
 1866.
 
 |)rinteb bn |ames $arher anb Co., (frofam-garb, rforb. 
 
 V
 
 PREFACE. 
 
 again in this volume Sermons preached 
 during Lent (1866) by preachers of my ap- 
 pointment are presented to the Church. The sub- 
 ject of these Sermons continues the series of last 
 year. That series dealt with the struggle of the 
 Church with the evils and corruptions around it 
 in the world. This series traces up the conflict 
 higher still ; following it into the strife with those 
 bands of spiritual beings whose existence, and 
 many of whose actings, God's Word reveals to 
 us. Greater interest than was ever manifested 
 before, attached to these Sermons during their 
 delivery. Once again it is my earnest prayer to 
 God that by His grace He would make them 
 effectual for His glory, arid the good of souls. 
 
 S. OXON. 
 
 CUDDESDON PALACE, 
 May, 1866. 
 
 1236179
 
 CONTENTS. 
 
 SEEMON I. 
 ( P . i.) 
 
 Our Spiritual Adversaries. 
 
 
 
 EPHESIANS vi. 12. 
 BY THE LORD BISHOP OF OXFORD. 
 
 SEEMON H, 
 , - (P- I9-) 
 
 The Conflict and Defeat in Eden. 
 
 i ST. JOHN iii. 8. 
 BY H. L. M ANSEL, B.D. 
 
 SEEMON III. 
 
 (P- 33-) 
 The Kingdom of Darkness Prevailing. 
 
 JOB i. 7. 
 BY J. R. WOODFORD, M.A. 
 
 SEEMON IV. 
 
 (p- 47-) 
 The Coming in of the Son of Man. His Conflict and Victory. 
 
 ST. JOHN xiL 31. 
 By THE DEAN OF CANTERBURY.
 
 VI CONTENTS. 
 
 SERMON V, 
 (p. 61.) 
 
 The Kingdom of Light set up. The Conflict and Victory 
 of its Faithful Children. 
 
 ST. LUKE xxiv. 49. 
 BY E. B. PUSEY, D.D. 
 
 SEBMON VI, 
 
 (p. 81.) 
 The Powers of Darkness Prevailing over the Disobedient. 
 
 ST. JOHN iii. 19. 
 BY ARCHDEACON GRANT. 
 
 SEBMON VH. 
 
 (P- 93-) 
 Aids in the Conflict: God's Gifts of Grace. 
 
 HEBREWS iv. 16. 
 BY J. F. MACKARNESS, M.A. 
 
 SEBMON 
 
 (p. 105.) 
 Aids in the Conflict : God's Heavenly Host. 
 
 PSALM xci. 12. 
 BY T. T. CARTER, M.A. 
 
 SEBMON IX. 
 
 (p- 123.) 
 The Communion of Saints. 
 
 ST. JOHN vi. 57. 
 BY T. L. CLAUGHTON, M.A.
 
 CONTENTS. vii 
 
 SEBMON X. 
 
 (p- I35-) 
 The Weapons of our Warfare. 
 
 2 COR. x. 4 ; ROM. xii. 21. 
 BY E. C. WICKHAM, M.A. 
 
 SEEMOIf XI, 
 
 (P- I45-) 
 The Crisis of the Conflict. 
 
 ST. JOHN xvii. 3. 
 By R. PAYNE SMITH, D.D. 
 
 SEEMON XH, 
 
 (p. 161.) 
 The Great Overthrow. 
 
 PSALM ix. 6. 
 BY THE DEAN OF CORK.
 
 SERMON I. 
 ur .Spiritual 
 
 EPHESIANS vi, 12. 
 
 " For we wrestle not against flesh and blood, but against princi- 
 palities, against powers, against the rulers of the darkness of this 
 world, against spiritual wickedness in high places." 
 
 T N the course of Lenten Sermons which was preached 
 last year in this place, we sought to set before you 
 as many particulars as could be gathered within such 
 limits, of the strife between Christ, in His Church, and 
 the evil which is in this world. 
 
 This aspect of the conflict, even if it were complete 
 in itself, would be but a partial and inadequate view 
 of the whole mighty contention which through the ages 
 is maintained between the Captain of our Salvation 
 and the powers of evil. Not in this remote district of \ 
 God's measureless kingdom the battle-field though it 
 be of an especial combat, but not in it only or chiefly, 
 is that warfare waged. Not with beings of our race only, 
 the newest born, as it would seem, of the reasonable 
 creation, did the strife begin ; nor can we rightly under- 
 stand its character, or duly measure its greatness, unless 
 we take into our calculations those higher and earlier 
 struggles, of which these in which we here bear part are 
 the echo and the prolongation. 
 
 To set this, then, in some measure before you, is the xs 
 object of this present course. We would shew you that 
 not with flesh and blood alone is even here the struggle : 
 
 B
 
 2 Our Spiritual Adversaries. [SERM. 
 
 3? 
 
 that around us, with us, through us, the mightier forms 
 of more ancient wickedness are still maintaining their 
 long warfare with the God of purity and love. Such 
 a view of this present life, if we succeed in setting it at 
 all duly before you, must be most full of practical sug- 
 gestions. The greatness of our risk, the fierce and deadly 
 character of the strife in which we must mingle, its past 
 history, its present circumstances, its onslaughts and its 
 helps, the weapons which must be wielded, the dark 
 crisis yet to be encountered, and the measureless issues 
 into which the final overthrow will run out through all 
 eternity, these, if they indeed sink into our hearts, 
 must affect deeply our whole character, must add earn- 
 estness to our prayers, reality to our conceptions of 
 the spiritual kingdom in which we are, and wariness, 
 and courage, and undying resolution to the life we daily 
 lead amidst such unseen but most present powers of 
 good and of evil. 
 
 Our first enquiry in such a course must lead us to the 
 questions who these, our enemies and God's, are ; what 
 is their nature ; what the causes of their enmity to 
 us; what the modes of their assaults, and the limits 
 of their powers ; questions, many of them doubtless 
 difficult, some perhaps incapable of complete answer, 
 and yet among them some greatly concerning us, which 
 may have much light thrown upon them by reason, when 
 informed and guided by revelation. It is as to these 
 that I desire, by God's help, to speak to you to-night. 
 
 First, then, note the fact that there ARE spiritual 
 beings, greater than ourselves in nature and power. 
 To this the belief of man in all ages bears a remark- 
 ably consentient witness. The universal extent of this 
 belief seems to base it upon the traditions of a pri- 
 maeval revelation. But even without such revelation,
 
 I.] Our Spiritual Adversaries. 3 
 
 reason undoubtedly supports the view. For creation 
 round us exhibits, wherever we examine it, an orderly 
 gradation of e'xistences. There are in all its vast ex- 
 tent no abrupt transitions. Inert matter is first raised 
 into the shadowy vitality of vegetable life ; thence, by 
 links so subtle that we can scarcely ascertain the actual 
 point of transition, it passes into the living animal ; 
 through the graduated series of irrational animal ex- 
 istence it mounts, by measurable steps, from the almost 
 vegetable zoophyte up to the highly organized quadru- 
 mana. Then intervenes a measureless yet not unnatural 
 transition into the reasonable creation, which we see 
 and feel and know around ourselves. To suppose that 
 here the series stopped abruptly, that between ourselves 
 and the immaterial, self-existent, necessary Creator were 
 interposed no higher order of created beings, would be 
 to contradict all our precedent experience of the laws of 
 gradation in His world. At this point, indeed, as at 
 the transition from inanimate matter to animate being, 
 and from irrational to rational life, the actual steps 
 of the ascent are hidden from us, but our experience 
 not only suggests to us that such steps exist, but, 
 even further, indicate the direction in which they lead. 
 We have already seen matter refined and exalted when- 
 ever the mystery of life, even in its lowest measure, is 
 linked to it ; we see it almost mastered by reason in 
 man ; and further, we see it in humanity knit into 
 personal union with spirit, and so exalted, by the gifts 
 to that humanity of reason and faith, that it can exer- 
 cise a sovereign and wellnigh absolute command over 
 all simpler elemental being. To conceive of it as carried 
 on in higher creatures, into a far greater refinement, and 
 endowed in them with a proportionate increase of power, 
 is but to follow the intimations given clearly by the 
 
 B 2
 
 4 Our Spiritual Adversaries. [SERM. 
 
 past. Moreover, the same experience leads us to ex- 
 pect that amongst these higher beings we should find 
 Ui I the most intense variance in moral character. For if 
 the denizens of that spirit-world exhibit in themselves 
 the prolongation of the lines of being which are round 
 us now, this divergence with which we are so familiar 
 here must widen almost infinitely there. 
 
 So much we might reasonably look for from our 
 actual knowledge. And at the point where the lack 
 of experience stays the further enquiries of reason, reve- 
 lation comes in and takes up in clearer tones its faltering 
 accents. It tells us that there are in God's world all 
 these expected gradations of existences ; that ten thou- 
 sand times ten thousand angels carry up the interrupted 
 chain of reasonable personalities from men through all 
 the ranks of shining ones, through spirits, dominations 
 and thrones, through cherubim and seraphim, through 
 angels and archangels, up to those created beings 
 who stand nearest to the still unapproachable Jehovah. 
 Further, it tells us distinctly of a mighty moral variance 
 amongst these forms of power ; of angels which kept not 
 their first estate, who through choosing sin instead of God 
 lost the blessedness for which they were created ; whose 
 marred proportions exhibit, even through their remain- 
 ing majesty and power, the blackness of rebellion and 
 the thunder-stricken scars of righteous vengeance. These 
 fallen ones revelation pourtrays to us as a countless mul- 
 titude, which, like the hosts_of light, exhibit all grada- 
 tions of power ; which have gathered round one mightier 
 tharTthemselves in evil, and having rebelled against the 
 God of light, yield themselves to the evil will of the 
 prince of darkness. Over against the King of Heaven, 
 and the hosts of His spirits of glory, scowl in van- 
 quished, yet hating defiance, the devil and his angels ;
 
 I.] Our Spiritual Adversaries. 5 
 
 who are further shewn to us in active opposition to 
 the will of God. Here, then, the conflict, as we see 
 and know it in this world, is distinctly revealed to us / 
 as existing in this higher region above us. The battle 
 of the earth is the shadow and the echo of the strife 
 on high. 
 
 But, beyond this, God's Word distinctly tells us, in 
 
 a multitude of passages, that the evil spirits take a pre- 
 sent and active part in our own conflict. " Your adver- 
 sary the devil, as a roaring lion, walketh about, seeking 
 whom he may devour a ." To such a degree, indeed, is 
 this true, that our conflict, as it is spoken of in Scripture, 
 becomes a struggle against these evil ones. "Resist 
 the devil, and he will flee from you b ;" " Neither give 
 place to the devil c ;" " That ye may be able to stand 
 against the wiles of the devil d ;" " Lest he fall into the 
 snare of the devil e ." This is the very description of our 
 conflict, and pre-eminently in this verse which I have 
 already read to you, does this great spiritual fact come 
 out with a really terrible clearness. " Be strong," says 
 the Apostle, "in the Lord, and in the power of His 
 might. Put on the whole armour of God, that ye may 
 be able to stand against the wiles of the devil. For we 
 wrestle not against flesh and blood, but against princi- 
 palities, against powers, against the rulers of the dark- 
 ness of this world, against spiritual wickedness in high 
 places.'' Every word is emphatic. The more emphatic 
 as you look the closer into them. The wrestling, the 
 irakf], is the close, deathlike struggle ; the limb to limb, 
 the muscle to muscle embrace of agonizing strife ; the 
 whole man, the whole devil, is in that desperate anguish 
 of encounter. And this is the very heart of our conflict ; 
 
 I St. Pet. v. 8. b St. James iv. 7. c Ephes. iv. 27. 
 
 d Ephes. vi. ii. ' i Tim. iii. 7. 

 
 6 Our Spirittial Adversaries. [SERM. 
 
 it is not only irakt], but fj rraXtj, the wrestling, as if it 
 were the only struggle worth the name. 
 
 Mark, too, that it is not said that our wrestling is not 
 only with flesh and blood, but absolutely, that it is 
 not with them. They disappear, as it were, from the 
 sight of the purged eye, for they are but the weapons 
 and the instruments of the mightier enemy ; " they are 
 vessels, another uses them ; they are organs, another 
 handles them." And fearful is the description of these 
 greater foes. They are so many that they fill the air 
 over us, seeking to cut us off from God. TKey are 
 spiritual armies of wickedness, not limited, as we are, 
 to this lower earth, but piled up in their subtle essences 
 we know not to what extent, throughout this whole 
 universe. And, fallen as they are, their might is great. 
 They are ras a/^a?, ras e^ovcrias, rovs KocrfMOfcpaTopas, 
 the governments, the powers, the world-rulers, in this 
 time of ItscTarkliess. Which description involves a 
 deeply mysterious subject, but one not to be passed 
 wholly over; I mean, in what sense it is that these 
 Evil ones are spoken of as world-rulers in this world 
 of our God. In many passages of the New Testament 
 the idea re-appears. The devil is " the prince of the power 
 of the air, the spirit that now worketh in the children 
 of disobedience f ." In the record of our Lord's temp- 
 tation in the wilderness, a wonderful aspect of the same 
 spiritual fact is set before us, when the Evil One asserts, 
 "All this power will I give THEE, and the glory of 
 these kingdoms of the world : for that is delivered 
 unto me ; and to whomsoever I will I give it." For 
 simply to deny his power of doing that which he offers 
 to do, is to empty the temptation of that reality which 
 the Word of God plainly attributes to it. For if it 
 { Ephes. ii. 2.
 
 I.] Our Spiritual Adversaries. 7 
 
 were a simple lie, how could it try the fidelity of the ' 
 Incarnate Son ? No doubt it did address itself to the 
 nature He had assumed into oneness with the Godhead. 
 No doubt it was a suggestion that man might, by the 
 co-operation of the enemy, be redeemed without the 
 Cross ; that humanity might be delivered by the Son 
 of Man receiving from the God of this world what he 
 would yield voluntarily, so only that it should be held of 
 him. It is hard for us, from the centre of Christendom, 
 to see to how great a degree the boast was then literally 
 true. It is only as we thoroughly remember what the old 
 heathendom was, with its lust and its blood, its oracles, 
 its idolatry, and its atheism, that we can see how much 
 it was indeed the kingdom of the prince of darkness. 
 As we muse on these things, we can see the dark forms ,^_ 
 of the Philistine host crowning every hill-top, and filling f r 
 every valley with their array, before the arm of God had 
 driven them out and cleared the land for the dwelling 
 of His elect. The claim to dominion, moreover, which 
 was thus asserted by the Tempter, agrees with our Lord's 
 own thrice g repeated designation of him as " the prince 
 of this world." Whether that title refer only to the do- 
 minion he establishes over those who, leaving God's 
 side, join themselves to the great rebel, and become 
 his slaves ; or whether, beside and beyond this, it im- 
 plies, as so many of the wisest have gathered, that in 
 the economy of God's wide government this earth had 
 been, before the great archangel fell, the special place 
 of his vice-royalty, from which he is not yet cast abso- 
 lutely out, it is perhaps impossible for us to say. It 
 may well be so : and if it be, what a terrible force does 
 it give to the picture of this wrestling of ours with this / 
 fallen, but not yet altogether subjugated power. 
 
 * St. John xii. 31, xiv. 30, xvi. n.
 
 c> 
 
 8 Our Spirittial Adversaries. [SERM. 
 
 Nor is this all ; for the same thought throws much 
 light also on the causes of the bitter hatred to us of 
 these spirits of evil ; and the terror of contest is increased 
 by the extremity of their malignity with whom we have 
 to strive. Doubtless they hated man in his innocence, 
 ^>/ because he was innocent ; as impurity always hates 
 purity ; as unbelief hates faith ; as the evil ones hate 
 God and the holy angels ; and so, raging against holi- 
 ness, they desired to destroy its existence in God's crea- 
 ture. The Enemy "was a murderer from the beginning," 
 because " he abode not in the truth V But beyond this : 
 if, as seems to be intimated in the Word of God, man 
 was created to fill the places left void in the heavenly 
 hierarchy by the angels' fall ; if he was planted here as 
 God's new vicegerent over all the new creation of this 
 world, then there were added fresh reasons for the 
 special hatred of the fallen angel to the race which 
 had supplanted him in this his old dominion 1 . Thus, 
 too, it followed that the rebellion of the new viceroy 
 restored to a great degree the old dominion of the ac- 
 cursed one. For, in Adam, man yielded up his own 
 commission and went over to the side of the enemy. 
 
 And so we may pass naturally on to see how these 
 enemies can now_assault us; and this sight, again, will add 
 to the terror of the conflict. For though, doubtless, their 
 uttermost malignity is restrained by God's over-master- 
 ing hand, yet have they still, as the very titles of " prin- 
 cipalities, and powers, and world-rulers" intimate, a 
 mighty remaining sway. And first, plainly, they can 
 suggest evil in alluring forms to our apprehensions. 
 Satan could put it into the heart of Judas to betray his 
 Lord. He could " fill the hearts of Ananias and Sap- 
 
 h St. John viii. 44. ' "Diabolus cadens, stanti invidet." S. Aug., 
 
 torn. vi. 992, 6.
 
 I.] Our Spirittial Adversaries. 9 
 
 phira to lie unto the Holy Ghost k ." He could desire , 
 to have St. Peter, and actually did lead him into circum- 
 stances of temptation which were too strong for him, 
 and then infuse into his mind the sudden thought of 
 shame and fear under the sway of which his mighty 
 spirit fainted. The subtle essences of these enemies, 
 their intellectual vigour, their unperceived presence, 
 their close neighbourhood, their spiritual powers, all 
 doubtless enable them to suggest with their poisonous 
 whisper to the too receptive spirit of fallen man, the 
 pleasantness of a sensual indulgence, or the boldness 
 of an unbelieving_scoff, or the falsehood of a cqiv- 
 venient lie, or the cowardice of an unlawful compliance, 
 or assent to an angry feeling, or the treason of har- 
 boured and encouraged doubt. These are the fiery 
 darts they can cast into the too open soul. Amidst 
 their special powers seems to be that of presenting the 
 <f>avracria of pleasure, of fear, and the like, before the 
 mind, and so acting upon the lower faculty^crfthe fancy 
 as to mislead the higher spiritual mind. And as any 
 one yields to them, their pqweiMncreases. He passes 
 from under the pierced Hand which has been shelter- ^ 
 ing him ; he goes forth from the tent of God's guarded 
 ones to see the daughters of the land, and the enemies 
 crowd round him as in the daring of his folly he wanders 
 idly into their abodes ; and be he never so strong he is 
 close to an overthrow. He sleeps upon the knees of his 
 Delilah while there are lyers in wait in the chamber 
 of whom he never dreams, and his locks are shorn by 
 some carnal indulgence ; and at once the Philistines, who 
 trembled before the champion of the Lord, are upon 
 him, and when he would go forth as at other times, 
 lo, the strength of the Nazarite has departed from him. 
 
 k Act* v. 3.
 
 VI 
 
 io Our Spiritual Adversaries. [SERM. 
 
 Upon such an one the enemies crowd in ; sensual, im- 
 pure, dark, unbelieving imaginations multiply upon him 
 like the swarms of flies in the plague-time of Egypt, 
 until the very dust which floats in the air breeds them 
 in countless multitude, and he cannot escape ; he has 
 invited the enemies and they are come. It is an awful 
 end. Perhaps we may find its clearest exhibition in the 
 miserable demoniac, in whom the devil has been suffered 
 to seize upon the bodily organs of his slave and make 
 them do his evil bidding. Wonderful, as we gaze into 
 it, is that miserable state ; two personalities, in their 
 tangled windings, seem inextricably interwoven ; the 
 consciousness of the man still lingering on in the midst 
 of his vanquished self-command ; his vain struggles to 
 withhold the use of his bodily organs from the grasp 
 of the overruling hand ; the trouble of his astonished 
 mind, now scarcely knowing which is his own utter- 
 ance, which the devil's ; the dark, inner whirlwind which 
 hurries him on, casting him into the fire and into the 
 water ; which leads him to blaspheme when a faintly 
 struggling desire of freedom would make him pray ; 
 which forces him into closer and yet closer union with 
 one whom, because he is not himself a devil, he must 
 hate, and yet from whom, because he has yielded him- 
 self up to him, he can no more escape here, indeed, 
 we may see what, even as to the body, is the fruit 
 of opening the soul to the suggestions of the adversary. 
 Nor ought we, I believe, to confine the power of our 
 enemies merely to these secret suggestions to our 
 spirits. Cunning men can so_arrange circumstances as 
 to bring about their own plans without in the least de- 
 gree trenching upon the entire freewill of others. Why, 
 with their wider experience, should not these craftier 
 spirits do the like ? How, otherwise than by such power
 
 I.] Our Spiritual Adversaries. n 
 
 over circumstance, could Satan once and again have , 
 hindered * St. Paul visiting his Thessalonian converts ? 
 In many ways this working of the Evil One becomes 
 almost_alpable. For does he not suggest to one the V 
 evil thoughts and deeds which make him the tempter ; \S 
 and destroyer of another ? How often does there leave 
 some holy home a young man, nurtured carefully, and 
 with all the bloom of early promise rich upon him. He 
 comes up, it may be, to this very place. He is thrown, 
 as we say, into bad company ; the enemy, doubtless, is 
 permitted to assail him in order to test and mature his 
 better principles, thereupon the Evil One stirs up to 
 a flame the sinful hearts of those who are already his 
 victims. The new comer is attractive ; he is worth the 
 winning ; iniquity puts forth all its powers of pleasing 
 in order to seduce him ; he is led into unwatchful- 
 ness ; into sinful indulgence ; into vice of some sort or 
 another ; his innocence is lost ; step by step he is lured 
 on by his visible tempters, who are doing the evil work 
 of the invisible Enemy. It may be, the work is done 
 thoroughly. The pure soul is soiled ; sin has eaten 
 deep into the life of one more redeemed man ; he has 
 become fit to be the tempter of others ; and so the / 
 race of those who learn to serve evil, and at last, 
 to hate God, is handed on amongst us through genera- 
 tions of iniquity. Surely, if human craft, with fitting 
 instruments, can hold the skein of wicked counsel with 
 so discerning an intelligence and successful a hand, the 
 numbers, the might, the cunning, and the hatred of the 
 Evil ones must give them tenfold power against those I 
 who yield to them. If we can, by science and by art, 
 obtain such a mastery over the elements around us, 
 why should not their greater capacities, and wider ex- 
 
 1 I Thess. ii. 18.
 
 \v 
 
 1 2 Our Spiritual A dversaries. [SERM. 
 
 perience, enable them, with no power of working real 
 miracles, yet to practise lying wonders ; and with no 
 power of altering the uniform acting of the laws of 
 nature, yet to vent their hatred in stirring up the storm 
 from the wilderness which smites the four corners m of 
 the reveller's house, which guides the lightning's shaft 
 to the frightened flock, or sinks beneath the waves the 
 doomed ship ? It is not, I believe, possible for us to 
 ascertain absolutely the bounds which God has fixed 
 to their exerting these powers of working harm. Such 
 passages as that in which St. Paul speaks of the thorn 
 in his own flesh as the messenger of Satan, surely im- 
 plies that the limits are wide. Perhaps they are left 
 uncertain to teach us, on the one hand, the difficult 
 lesson of perpetual watchfulness ; to make us feel the 
 blessedness of being always" under the shelter of the 
 Cross of Christ ; perhaps, on the other, we are not suf- 
 fered to know all, lest it should drive some of us to 
 cower before the foe, and lose all in absolute despair. 
 
 Enough is told us for our instruction. Certainly these 
 enemies can approach our souls ; if their power be now 
 restrained from directly harming with their evil works 
 the bodies which Christ has redeemed, and which have 
 been signed with His Cross, they can, through our 
 souls, seduce us into excess, debauchery, sensuality, and 
 drunkenness, and so work out their full purposes of hatred 
 even against the bodies of those who yield to them. 
 Of how many bodily sufferings might this exercise of 
 their power be seen to be the cause, if the hidden secrets 
 of all lives were disclosed ! How many a man bears 
 with him, through a saddened life to a painful death, 
 the bitter memorial of early sin ! How often, and often, 
 is it still the history of such transgressions and their 
 
 m Job i. 19.
 
 I.] Our Spiritual Adversaries. 13 
 
 punishment, that the suffering man is groaning under 
 the evil inheritance of the sins of his youth ! Of how 
 many sufferers might He who reads all hearts still say, 
 " Whom Satan hath bound, lo, these eighteen years n !" 
 
 One other mode in which the devil's hatred acts 
 against us is too clearly revealed to be passed over, 
 though the subject may be too mysterious for our full 
 comprehension. Satan not only stirs up man against 
 God, but he seeks in his malignity to stir up God 
 against us. He is "the accuser of our brethren, which 
 accused them before our Go3 day and night ." So 
 we read that he accused Job before his Maker : " Doth 
 Job serve God for nought p ?" From which words of 
 Holy Writ it would seem as if all along the course 
 of the conflict, which is to be ended by the utter over- 
 throw of the enemy, he appeals to the justice of the 
 All Just against the new race. The Evil One cannot 
 comprehend good ; he notes all our sins, marks all our 
 haltings. In his keen envy he searches out our every 
 failing. " Diabolus," says St. Augustin, " omnia nostra 
 peccata rimatur diligentia invidentiae q ." He cannot ap- 
 preciate the struggles of that blessed principle of faith 
 which God sees in the weakest believer ; the all-hating | 
 cannot bear, as can the infinite sympathy of Christ, 
 with the infirmities of the elect ; and so in his) rage he 
 cries even to our God to vindicate His justice by the i 
 destruction of the fallen though redeemed creation. 
 
 Here then, brethren, is this mighty conflict, now that 
 we have followed it into the world of spirits. Here are 
 our adversaries, in their nature, number, hatred, power, 
 and means of assault. Surely the practical lessons which 
 such a sight should teach lie open before .us. 
 
 * St. Luke xiil. 16. Rev. xii. 10. p Job i. 9. 
 
 i St. Aug., torn. vii. 820, <1.
 
 14 Our Spiritual Adversaries. [SERM. 
 
 I. How great must be the severity of such a conflict ! 
 Can you not, as you gaze upon it, enter more into the 
 depths of the Apostle's meaning, when he says that 
 this, our death-struggle, is not " against flesh and blood, 
 but against principalities and powers ?" And as time 
 advances there is doubtless increased vehemence in his 
 assaults, and augmented subtlety in his wiles. Ages of 
 \ experience have taught him every weakness and wind- 
 ing of the heart of man. More or less he has succeeded 
 \ in harming every one born of- woman save the King of 
 Saints. His temptations, as might be expected, grow 
 in subtlety as his experience ripens. The dangers of 
 these present times bear all the marks of his perfected 
 cunning and enduring malignity. As his short-lived 
 triumph draws nearer, we may look to see more and 
 more of the perfection of his work of evil. And this 
 conflict every one who lives to the perfect development 
 of his reason must pass through. It cannot be escaped. 
 By day and by night, in company and alone, in the 
 world and in church, in your business and on your 
 knees, the adversary is beside you, to resist, and if he 
 can prevail, to destroy you. Specially should this 
 thought guard us against secret sins, against the im- 
 purity, the anger, the sullenness in which we are 
 tempted to indulge when, as we think, no eye is on 
 us, no one marking us. Then, in that lonely chamber, 
 if the darkness revealed him, you might see the Evil 
 One close beside you, working his will upon you ; you 
 might see the light which floated round your angel 
 guardian passing, as you drove him from you, into the 
 blackness which is round about the enemy. Oh, trifle 
 not with such perils ; oh, slumber not upon your watch ; 
 oh, yield not, for to yield is destruction ; oh, " resist 
 the devil, and he shall flee from you."
 
 I.] Our Spiritual Adversaries. 15 
 
 For, II. none can resist to the end, as Christ's soldiers, \ 
 and not conquer. 
 
 The strongest of these enemies is God's creature. 
 " Diabolus," says the great Augustin, " nihil facit, nihil 
 potest, nisi missus aut permissus r ." The Almighty Will 
 suffers them to be ; to tempt, to harass, to vex us for 
 purposes of His own love and wisdom, which one day 
 we shall understand, as we cannot now. We can, in- 
 deed, now see that temptation is overruled so as to be J 
 God's instrument fprmir sanctification. "Diaboli ten- 
 tationes," again says St. Augustin ; " ad utilitatem sanc- 
 torum convertit Deus 8 ;" "Diabolo utitur Deus ad sa- 
 lutem fidelium * ;" " Diabolus affligendo exercet non 
 nocet : saeviendo prodest ad coronam u ." Thus Satan 
 is ever outwitting himself ; by afflicting he trains us, by / 
 raging against us he secures and brightens the crown / 
 of which he would rob us. " Happy is the man that 
 gets to heaven at last, though the devil himself hath 
 a hand unwillingly in driving him thither." It is a noble 
 expression of the holy apostolic bishop and martyr Ig- 
 natius to this purpose, in his Epistle to the Romans : 
 " Let the punishment, stripes (oXa<u?) of the devil come 
 upon me, provided only I may obtain Jesus Christ x ." l 
 But we may go even beyond this ; we may see that it (2 
 is God's high will that the enemy should be cast down 
 not by mere force, but by moral conquest And this we 
 may well believe is shewn specially to all the reasonable 
 creation when the justice of God is vindicated against 1 
 the false accuser by the faith and obedience of the \ 
 saints. Their very weakness jexalts-their victory and the 
 triumph of God.'s grace in them. And thus, therefore, 
 do the saints conquer, not by any other might than by 
 
 ' St Aug. iv. 456, d. Ibid., torn. ix. 374, b. * Ibid., torn. ii. 87, a. 
 11 Ibid., 185, c. * Bishop Bull's Sermon "On the Holy Angels."
 
 1 6 Our Spiritual Adversaries, [SERM. 
 
 j-" the blood of the Lamb, and by the word of their tes- 
 timony, and by not loving their life unto the death?." 
 Rejoice, then, thou tempted one, even in the sight of 
 <y this champion of the evil host. God's honour is at 
 I stake in thy overcoming ; the sling and the stone shall 
 
 x yet bring down the uncircumcised Philistine. Thy Lord, 
 in thy nature, met the Evil One in all his power, and 
 
 \ overcame him utterly ; and He shall bruise Satan under 
 thy feet shortly. 
 
 Only, III. see that you fight as His servant. Fight 
 in His Church, under the shadow of His Cross ; claim 
 and hold thy place in the host over which floats ever- 
 more that blood-red standard. Go not out of it, lest 
 thou deliver thyself unto Satan. Remember that though 
 he is no ruler in Christ's regenerate world, he is yet 
 the ruler of the darkness of this world. Walk, then, 
 in the light, with the children of the light. Forsake 
 not the assembling of yourselves together ; hold fast 
 the form of sound words j keep within the new Jeru- 
 salem. Let not the host of the uncircumcised find thee 
 wandering, for idleness or vaunt, or curiosity or lust, into 
 the land of the Philistines ; hold thyself, for thy safety, 
 in the city of thy God. There is the great Captain of 
 thy salvation ; there are the sacraments of His grace ; 
 there the prayers and blessings, and examples, and fel- 
 lowship of His elect ; there the fiery squadrons of His 
 unseen army filling the mountain round about His 
 prophet. Abide thou there, and be faithful in thy 
 post, and thou art safe for ever. But do thy own 
 work in that thy post. Take unto thee all the armour 
 of Goo; mortify thy lusts ; use thy Lenten aids of 
 prayer, watching, and fasting with Christ. Remember 
 the Master's word: "This kind goeth not out but by 
 
 y Rev. xii. n.
 
 I.] Our Spiritual Adversaries. 17 
 
 prayer and fasting 2 ." A life of sloth, or ease, or in- 
 dulgence, is not His life. Follow Him indeed, and the 
 enemy shall not harm thee. His grace shall not fail 
 thee, His love shall not forget thee, His arm shall not 
 cease to shelter thee. He is at thy right hand, thou 
 shalt not be moved. Yea, and soon thou shalt see the 
 blessed end. The tarrying ages have almost passed ; 
 the eastern sky burns beneath the coming footsteps ; 
 the army of the saints is massing ; this very Easter 
 may, for aught we know, see the Lord amongst us in 
 all His manifested glory. And then comes the mighty 
 overthrow ; then shall the accuser be cast down ; then, 
 beside the Master, shalt thou judge angels ; then shall 
 be the victory which thou hast expected ; then shall 
 the dark forms for ever vanish from thine eyes ; then 
 shall evil, driven in upon itself, be for thee a terror 
 of the night that is over, remembered only to exalt 
 the triumph of His might and of His love, who hath 
 by the blood of His Cross lifted thee above it. Then 
 shalt thou have reached the bright, the blessed, the 
 eternal rest ; when He hath " put all enemies under 
 His feet a ," and when, through His almighty grace, for 
 each one who hath endured unto the end, " this cor- 
 ruptible shall have put on incorruption, and this mortal 
 shall have put on immortality, and death shall be swal- 
 lowed up in victory." 
 
 * St. Matt. xvii. 21. r Cor. xv. 25.
 
 SERMON II. 
 Conflict antr Befeat in 
 
 1 ST. JOHN iii. 8. 
 
 " He that committeth sin is of the devil ; for the devil sinneth 
 from the beginning," 
 
 "\ 7ERY simple, yet very sublime in their simplicity, 
 are the words which commence the record of 
 the creation of the visible world : " In the beginning 
 God created the heaven and the earth. And the earth 
 was without form and void ; and darkness was upon 
 the face of the deep. And the Spirit of God moved 
 upon the face of the waters. And God said, Let there 
 be light : and there was light." Yet how much is the 
 import of these words enhanced, even beyond the sub- 
 limity of their first and most obvious signification, when 
 we come to elicit the deeper and more secret meaning 
 which lies hidden under that pregnant sentence, " The 
 earth was without form and void ;" and interpret it 
 according to the meaning suggested by the only two 
 other passages of Holy Scripture in which the same 
 expressions occur. When Isaiah, foretelling the future 
 destruction of the land of God's enemies, declares, (using 
 in the original the very words of Genesis,) " He shall 
 stretch out upon it the line of confusion, and the stones 
 (or rather, the plummet) of emptiness"?" or when, still 
 more closely, Jeremiah, foreseeing the approaching de- 
 solation of his own country, announces his vision in 
 
 Isaiah xxxiv. 1 1. 
 C 2
 
 2O The Conflict and Defeat in Eden. [SERM. 
 
 the words, " I beheld the earth, and lo, it was with- 
 out form and void b ," our thoughts naturally revert 
 to the' language which describes the chaos preceding 
 the six days of creation ; and we learn to interpret 
 this also as indicating the effect of destruction, not 
 the condition of formation ; not as asserting, what in- 
 deed of itself it would be hard to believe, that con- 
 fusion and emptiness was the primitive state of the 
 world under the first effort of its Maker's hand, still 
 less as lapsing into the heathen dream of a chaotic 
 matter, moulded and formed, but not created, by the 
 Almighty Mind ; but as telling us, briefly and ob- 
 scurely, yet not the less certainly, of God's power 
 to destroy as well as to create ; as pointing dimly and 
 darkly to that whose details concern not us as a lesson 
 of religion, and therefore have not been revealed to 
 us, that interval, how long we know not and how oc- 
 cupied we know not, from " the Beginning," when finite 
 existence first came into being and the successive mo- 
 ments of time first broke forth from the unchanging 
 now of eternity, to the day when He who made all 
 things very good, was pleased for His own good pur- 
 poses to bring destruction upon His own work ; and 
 then once more to renew it as a habitation for the 
 children of men. 
 
 As it is with the natural, so it is with the moral 
 world : the record of man's fall runs parallel with the 
 record of his creation. The history of the six days' 
 work closes with the words, " And God saw every thing 
 that He had made, and, behold, it was very good :" the 
 history of the temptation begins, " Now the serpent was 
 more subtle than any beast of the field which the Lord 
 God had made." Whence came this evil subtlety into 
 
 b Jeremiah iv. 23. See Pusey's Lectures on Daniel, Preface, p. xix.
 
 II.] The Conflict and Defeat in Eden. 2 1 
 
 a world which God had made very good, even, as we 
 read, down to "every thing that creepeth upon the 
 earth ?" Here again there is a blank between a blank 
 whose solemn silence is more eloquent than speech, 
 pointing darkly and dimly to another mystery of de- 
 struction, to something which came not in the beginning 
 from the hand of God, but which came nevertheless, 
 we know not when, and we know not how. If we turn 
 to other passages of Scripture, the mystery is not ex- 
 plained probably to our present faculties it could not 
 be explained it is but thrust back to a yet earlier 
 world, and to beings of a nature different from ours. 
 We read of "that old serpent, called the Devil, and 
 Satan, which deceiveth the whole world," and of "his 
 angels," who are " cast out with him c ;" we read, in the 
 words of my text, that " the devil sinneth from the be- 
 ginning," and .again, that " he was a murderer from the 
 beginning d ;" yet, as if expressly to confine these words 
 within the boundaries of finite time, to preclude the 
 possibility of any Manichean fiction of an evil power 
 coeternal with good, we read also of "the angels which 
 kept not their first estate 6 ;" we are told that "God 
 spared not the angels that sinned, but cast them down 
 to hell, and delivered them into chains of darkness, to 
 be reserved unto judgment f ." The mystery of iniquity 
 becomes deeper yet, when we return to other scenes of 
 the holy record, in which the powers of good and of 
 evil are shewn in direct conflict with each other. The 
 Son of God is manifested on earth, with a twofold 
 purpose in relation to two different orders of beings, 
 " that He might destroy the works of the devil, and 
 make us the sons of God, and heirs of eternal life*." 
 
 e Rev. xii. 9. d St. John viii. 44. e St. Jude, 6. 
 
 ' 2 St Peter ii. 4. * Collect for the Sixth Sunday after the Epiphany.
 
 22 The Conflict and Defeat in Eden. [SERM. 
 
 During His ministry on earth, we see Him brought 
 into contact with evil in two very different forms, as it 
 exists in sinful man, and as it exists in the unclean 
 spirits whose permitted visitations, as recorded in the 
 Gospels, bring so vividly before us the true nature 
 of that conflict, which He came among us to wage. 
 Towards sinful humanity, He who was without sin 
 Himself is ever drawn by the bonds of love and com- 
 passion. He is the friend of publicans and sinners ; He 
 comes not to call the righteous, but sinners to repent- 
 ance ; He tells us of the joy that is in heaven over one 
 sinner that repenteth ; He comforts the paralytic with 
 the assurance " Thy sins are forgiven thee," and receives 
 the weeping penitent with the words " Her sins, which 
 are many, are forgiven ; for she loved much." Behold 
 Him, on the other hand, in the presence of that mys- 
 terious and terrible twofold existence, wherein the hu- 
 man form and the human organs of speech do but hide 
 the presence and utter the words of the evil spirit pos- 
 sessing them. Mark the frightful shriek h and the words 
 of horror and hatred, " What have we to do with Thee, 
 Thou Jesus of Nazareth ? art Thou come to destroy us * ?" 
 telling of the repugnance and recoil of the spirit of evil 
 in the presence of the Holy One of God, and the stern 
 answering rebuke, "Hold thy peace, and come out of 
 him " note the brief but fearfully expressive language 
 of that graphic picture of another Evangelist, "And 
 when he saw Him, straightway the spirit tare him ; and 
 he fell on the ground, and wallowed foaming V Ob- 
 serve the demoniac of Gadara, seemingly under the in- 
 fluence of a double consciousness k , as the suffering man, 
 and as the instrument of the evil spirit possessing him, 
 
 h la. See Bp. Ellicott in " Aids to Faith," p. 437. ' St. Luke iv. 34. 
 
 J St. Mark ix. 20. k See Abp. Trench, "Notes on the Miracles," p. 171.
 
 II.] The Conflict and Defeat in Eden. 23 
 
 how first, "when he saw Jesus afar off, he ran and wor- \ 
 shipped Him ;" and then, as the words of power were 
 uttered, "Come out of the man, thou unclean spirit," 
 changing suddenly from the gesture of submission to 
 the language of fear and abhorrence, " What have I to 
 do with Thee, Jesus, Thou Son of the most high God ? 
 I adjure Thee by God that Thou torment me not l ;" 
 and then observe the same man, when the devils had 
 gone out of him, sitting at the feet of Jesus, clothed and 
 in his right mind, and beseeching that he might be with 
 Him ; do not all these pictures tell a fearful tale of that 
 evil which' existed before the first Adam fell, and for 
 which the second Adam brought no redemption m ? Do 
 they not warn us how little we really know of the nature 
 and origin of that sin which is in us and among us, with 
 which we have walked hand in hand, till familiarity has 
 half divested it of its horrors ? May they not serve to 
 assure or to rebuke us, if ever we feel disposed to doubt 
 or cavil at the means which God has appointed for our 
 redemption, by suggesting a deeper significance than 
 lies on the surface, a significance in relation to the whole 
 spiritual creation, evil as well as good, in those words of 
 the Apostle concerning the Incarnation of the Son of 
 God, "Verily, He took not on Him the nature of an- 
 gels ; but He took on Him the seed of Abraham n ?" 
 
 How little we know, how little probably could be 
 made known to our human apprehensions, of the real 
 nature and spiritual sources of that conflict between 
 good and evil, whose first earthly manifestation is re- 
 vealed to us in the history of Adam's fall, may perhaps 
 be faintly indicated, if we turn for a moment to that 
 great poem in which human genius of the highest order 
 
 1 St. Mark v. 6 8. m See "The Restoration of Belief," p. 358. 
 
 " Heh. ii. 16.
 
 24 The Confiict and Defeat in Eden. [SERM. 
 
 has striven to fill up the blank which divine revelation 
 had left in the record of man's first disobedience. The 
 tempter, who in the book of Genesis is simply described 
 as the serpent who was more subtle than any beast 
 of the field which the Lord God had made, appears in 
 the poem of Milton with all the vivid personality of the 
 apostate angel. His rebellion and fall from heaven ; 
 his bold defiance of God ; his secret thoughts and de- 
 clared purposes ; his counsels to seduce the newly 
 created race of man ; his intrusion into Paradise ; the 
 details of his previous wiles and final temptation, are 
 all minutely described with the combined power of poetic 
 genius and religious zeal. Yet the effect of the picture, 
 after all, is not that of the vice "which to be hated, needs 
 but to be seen ;" the author of evil, plotting, acting, suf- 
 fering, never entirely forfeits the interest we might 
 almost say the sympathy of the reader. And why ? 
 Because we feel that the materials with which the blank 
 is filled up are, after all, borrowed from human nature 
 and human impulses depraved indeed, exaggerated, 
 gigantic in their proportions, but still human. His 
 pride, his envy, his revenge, his obstinacy, his despair, 
 are but our own passions and our own vices on a mag- 
 nified scale ; our abhorrence of them is only that which 
 would be called forth by great abilities, coupled with 
 great wickedness, in one of our fellow-men. Contrast 
 with this the portrait drawn, in a far less religious spirit, 
 by a great poet of another country , the portrait of 
 the mocking fiend, ever dogging the steps of his victim 
 with the ready temptation, yet with no share in the 
 feelings which give temptation its power, that calm, 
 passionless, subtle, scoffing intellect, with a sneer for 
 all, and a sympathy for none in the presence of such 
 
 Goethe.
 
 II.] The Conflict and Defeat in Eden. 25 
 
 a being, we shrink and shudder instinctively, as though 
 brought face to face with one of a different order from 
 ourselves : we are just able faintly to apprehend the pos- 
 sibility that in a purely spiritual nature, apart from the 
 appetites and desires and passions of humanity, there 
 may be more of unmixed evil, more of the wholly 
 devilish, than in all the pride of a Satan, and all the 
 cruelty of a Moloch, and all the lust of a Belial, and 
 all the covetousness of a Mammon. 
 
 But if this be so, what lesson does it teach us ? Is it 
 to find in the passions of fallen man an excuse for the 
 sins to which they lead ; to look lightly on our own 
 ^evil nature, because it is not wholly evil; to confound 
 the boundaries of virtue and vice, because the same 
 human feelings may be subservient to the one or the 
 other ? God forbid ! Is it not rather the lesson taught 
 by the words of the Apostle, " Know ye not, that to 
 whom ye yield yourselves servants to obey, his servants 
 ye are to whom ye obey ; whether of sin unto death, 
 or of obedience unto righteousness p ?" The conflict in 
 which the first man fell, the conflict in which all his 
 posterity are involved, is not merely a conflict between 
 different principles in ourselves ; it is not merely a strug- ( 
 gle of our own lusts and appetites against our own 
 reason and conscience ; it is not merely a question of 
 ^//"-control or j^-indulgence ; it is the continuation 
 of a conflict which began before Adam was, which had 
 its source in a spiritual mystery before the human body 
 was framed, or human passions had their birth, a con- 
 flict, not between good and evil principles, but between 
 good and evil beings, one or other of whom we must 
 serve and obey in time and in eternity. Our human 
 nature, in shrinking back from this thought of unmixed 
 
 f Rom. vi. 16.
 
 26 The Conflict and Defeat in Eden. [SERM. 
 
 unembodied spiritual evil, does but obey an impulse 
 which God has implanted in it for good does but testify 
 that, whatever we may know, or whatever we may tole- 
 rate, of evil in this world in its human form, there is 
 a depth and a mystery of evil, aye, and of misery, be- 
 hind the veil of human thoughts and actions, which we 
 cannot know now, but which we may know hereafter; 
 that our human excuses and extenuations are but the 
 disguises which serve to give an unreal appearance to 
 that malignity which, unveiled, no human eye could 
 bear to look upon. 
 
 Alienated as man is from God by sin, he is yet more 
 alienated from the devil by humanity, that humanity of 
 which He partakes who has no concord with Belial. 
 As the servant of Christ, he obeys One who shares his 
 nature, who has partaken of his feelings, his sufferings, 
 his sorrows, his temptations ; who " learned obedience by 
 the things which He suffered, and, being made perfect, 
 became the Author of eternal salvation unto all them 
 that obey Him q ." As the servant of Satan, he becomes 
 enslaved to one of an alien and a hostile kind ; a being 
 whose nature we cannot conceive while the human con- 
 sciousness still moulds our thoughts and furnishes our 
 type of personality ; whose malignity we cannot fathom 
 while the human passion is still working within us, to 
 disguise sin under the allurements of pleasure, to fix 
 our thoughts on the sensual enjoyment, and to avert 
 them from the spiritual evil ; but which hereafter, when 
 enjoyment, even - sinful enjoyment, exists no more, 
 when passion can no longer rush to the objects of its 
 gratification, when remorse cannot be drowned for a 
 moment in the oblivion of passing pleasure, may be 
 manifested in its true features to the clear perception of 
 
 i Heb. v. 8, 9.
 
 II.] The Conflict and Defeat in Eden. 27 
 
 evil affinity, like to like, the devil to the children of 
 the devil. 
 
 The same conviction of the mysterious and inscrutable 
 nature of evil, which is forced upon us when we would 
 follow the poet in his attempt to soar on the wings of 
 fancy to the supernatural world, is forced upon us no less, 
 when we turn to the speculations of the philosopher, rea- 
 soning from what he knows, and within the limits of what 
 he knows, concerning the triumph of sin in the natural 
 world. " How it comes to pass that creatures made up- 
 right fall," says Bishop Butler, "... seems distinctly con- 
 ceivable from the very nature of particular affections or 
 propensions. For suppose creatures intended for such 
 a particular state of life, for which such propensions 
 were necessary : suppose them endued with such pro- 
 pensions, together with moral understanding, as well 
 including a practical sense of virtue, as a speculative 
 perception of it ; and that all these several principles, 
 both natural and moral, forming an inward constitution 
 of mind, were in the most exact proportion possible, i.e. 
 in a proportion the most exactly adapted to their in- 
 tended state of life ; such creatures would be made 
 upright or finitely perfect. Now particular propensions, 
 from their very nature, must be felt, the objects of them 
 being present ; though they cannot be gratified at all, or 
 not with the allowance of the moral principle. But if 
 they can be gratified without its allowance, or by con- 
 tradicting it, then they must be conceived to have some 
 tendency, in how low a degree soever, yet some tendency, 
 to induce persons to such forbidden gratification. . . . 
 And thus it is plainly conceivable that creatures with- 
 out blemish, as they came out of the hands of God, may 
 be in danger of going wrong r ." There is truth and wis- 
 
 ' Analogy, pt. i. ch. v.
 
 28 The Conflict and Defeat in Eden. [SERM. 
 
 dom in this passage, as applied to human things from 
 a human point of view. The needs of man's life, the 
 constitution of man's mind, the working of man's mo- 
 tives and affections and appetites, are so analysed as 
 to offer a reasonable explanation of the fall of a being 
 such as man, even from a state of primitive innocence ; 
 but it is the fall of man alone, or of beings like man, 
 that is thus explicable : where the likeness to human na- 
 ture ceases, the explanation ceases to be applicable. Our 
 thoughts may be sometimes tempted to dwell on the 
 history of the transgression of our first parents from this 
 human point of view exclusively. We picture to our- 
 selves the apparent lightness of the one positive precept 
 which they were bidden to keep, the apparent weak- 
 ness of the temptation by which they were induced 
 to transgress. Simple indeed, and plain, and unadorned, 
 and unaided by one word of philosophic theory or ex- 
 planation, is that unpretending narrative of facts in 
 which is recounted the temptation under which the first 
 Adam fell as simple, as plain, as unpretending, as that 
 other narrative of that other temptation over which the 
 second Adam triumphed. Yet both alike have one 
 feature in common : the simple tale may be enhanced to 
 what height the imagination may reach, by the thought 
 of the presence of that subtle malignant spirit, bringing 
 every power of evil to bear secretly and invisibly in aid 
 of those suggestions and proffers whose outward expres- 
 sion alone we see. But go back in thought beyond 
 the temptation and fall of Adam, to that earlier fall in 
 which there was no temptation what imagination can 
 depict the conditions of the first transgression of a pure 
 Spirit by the unsolicited resolve of his own will ? Surely 
 in the existence of this spiritual wickedness in high 
 places, there is a mystery of lawlessness which no effort
 
 II.] The Conflict and Defeat in Eden. 29 
 
 of human thought is able to explain, or even to conceive 
 something not to be accounted for by that freedom 
 of the will which is but the condition of the possibility, 
 not the cause of the reality, of sin ; not to be ac- 
 counted for by those passions and propensions through 
 which in man the flesh lusteth contrary to the spirit ; 
 something wherein the palliations and excuses with 
 which men seek to gloss over human sin have no place ; 
 something which is not merely a wavering service, a 
 lukewarm love, a will thwarted in the performance, 
 a heart seduced from the allegiance which still it acknow- 
 ledges ; but a settled, implacable malignity, a constant 
 unchanging resolve of defiance, a calm, steady, purposed 
 hatred of good, of which all that human imagination 
 can conceive of evil and misery is but as the flickering 
 passing shadow to the fixed abiding substance. 
 
 Yet, God be thanked, over against this mystery of 
 evil is that other surpassing mystery of godliness, 
 " God manifest in the flesh." There is not merely 
 enmity between God and Satan, between the spirit of 
 good and the spirit of evil, but human nature also is 
 permitted to take part in that contest yea, is taken 
 up into God, to be the means of carrying on His war- 
 fare and accomplishing His victory. " I will put enmity 
 between thee and the woman, and between thy seed 
 and her seed : it shall bruise thy head, and thou shalt 
 bruise his heel." On one side of this prediction, the 
 ever-brightening morn of advancing prophecy, the broad 
 daylight of fulfilment, have in turn shed their rays ; we 
 know how much more is meant in these words than 
 their first import conveyed to their first hearers ; how 
 "God sending His own Son in the likeness of sinful 
 flesh, and for sin, condemned sin in the flesh "." But is 
 
 Rom. viii. 3.
 
 30 The Conflict and Defeat in Eden. [SERM. 
 
 there not an unknown depth of significance on the 
 other side also? And may not the mystery of that 
 which we do not know, serve to guide our thoughts 
 aright with regard to that which in part we know ? 
 Are we disposed to doubt or cavil at the mystery of 
 our redemption ? Are we tempted to ask why it should 
 be necessary that He by whom all things were made 
 should assume the nature of His creature, and die for 
 the sins of men ? Let us first ask ourselves to declare, 
 if we can, what is the origin and nature of that sin for 
 which He died ; what is the character of that conflict 
 which it needed such a sacrifice to complete. Beyond 
 the mystery of sin in the flesh, lies the mystery of sin 
 in the spirit. Above the evil from which we are re- 
 deemed, frowns the black shadow of that for which 
 there is no redemption. The sin of man is atoned for, 
 because man is not wholly evil ; because that which 
 taints and corrupts his nature is in it, but not of it ; 
 because humanity itself is not sin, nay, rather, is that 
 through which Christ could destroy sin. But could we 
 strip off this veil of humanity, and stand face to face 
 with sin in its pure unmixed spiritual malignity ; could 
 we behold naked and open the real nature of that evil 
 which has become the very form and essence of the 
 Evil One's being, that evil which, as thus existing, even 
 infinite power cannot restore, even infinite love cannot 
 pardon ; could we see the spiritual antecedents and 
 conditions of that great conflict which to our mortal 
 eyes begins with man's fall and terminates with his 
 redemption ; could we estimate the value of our sal- 
 vation by the full knowledge of that from which we 
 are saved, well may we believe that, in the presence of 
 that fearful sight, the voice of doubt would be hushed 
 for ever, the anxious questioning would no longer shape
 
 II.] The Conflict and Defeat in Eden. 3 1 
 
 itself to consciousness ; one only thought could have 
 place, one only voice could find an utterance. On 
 this side, the Redeemer, Perfect God and Perfect Man ; 
 on that, the arch-enemy, perfect evil. On one side, the 
 triumphant hymn, "Worthy is the Lamb that was 
 slain ;" on the other, the despairing cry of those who 
 " shall seek death and shall not find it ; and shall desire 
 to die, and death shall flee from them." Pray we then, 
 believing in the reality of this conflict of good and evil, 
 looking forward surely to the final consummation pray 
 we while it is time, in this our season of penitence, to 
 Him who was wounded for our offences and smitten 
 for our wickedness, that He " will deliver us from the 
 curse of the law, and from the extreme malediction 
 which shall light upon them that shall be set upon the 
 left hand ; and that He will set us on His right hand, 
 and give us the gracious benediction of His Father, 
 commanding us to take possession of His glorious 
 kingdom : unto which may He vouchsafe to bring us 
 all, for His infinite mercy. Amen."
 
 SERMON III 
 Itmgliom of JBarfcneis* 
 
 JOB i. 7, 
 
 "And the Lord said unto Satan, Whence comest thou? Then 
 Satan answered the Lord, and said, From going to and fro in 
 the earth, and from walking up and down in it," 
 
 T T is important to note the exact point in the sequence 
 of these Lent Sermons at which to-night we have 
 arrived. You have had your thoughts drawn to the 
 personality and active malignity of our spiritual adver- 
 saries ; you have seen those spiritual adversaries mani- 
 festing themselves out of their thick darkness in the 
 first encounter with Adam and Eve, and obtaining a 
 victory over the man and the woman whom the Lord 
 had made. 
 
 Upon the success of the tempter in Paradise followed 
 the erection of a kingdom. Of that kingdom we are 
 to speak to-night. It is a kingdom, under whose bale- 
 ful shadow the race of men sank lower and lower from 
 the mount of light, into an ever -deepening abyss of 
 impurity and superstition, a kingdom lasting in un- 
 broken force from the sin of Adam, until the coming 
 of Christ. 
 
 We may fitly go for a text to the Book of Job. 
 That book occupies a very remarkable position in the 
 Bible with reference to this subject. It is the one Book 
 whose scenery and action lie outside the visible Church 
 of God. There is in it no mention of the covenant 
 
 D
 
 34 The Ki)igdom of Darkness Prevailing. [SERM. 
 
 people, no reference to any institutions of revealed re- 
 ligion. The Book was doubtless written for the edifi- 
 cation of the Jewish Church, but the edification was to 
 consist in the exhibition of the utter inability of good 
 men by their own wisdom to- find out God, and to 
 justify His ways to His creatures. All the dialogues 
 between Job and his friends are successive pictures of 
 human reason struggling vainly to unravel the per- 
 plexities of a world which is but the wreck of what 
 God made it. The whole Book is a voice as it were 
 from without the ark, crying to those within of the dark- 
 ness that may be felt, which, independent of revelation, 
 encircles every dispensation. 
 
 And so the sublime vision with which the Book 
 opens, is to be viewed not only as the substructure of 
 the after afflictions of the Patriarch Job. Far deeper 
 is its significance. It is the laying bare of the secret 
 power to which all the perplexities, all the ignorance, 
 all the sin of the great old world of heathenism owed 
 their origin. " There was a day when the sons of God 
 came to present themselves before the Lord, and Satan 
 came also among them. And the Lord said unto 
 Satan, Whence comest thou ? Then Satan answered 
 the Lord." The reply of the fallen archangel is elo- 
 quent of the profoundest of all mysteries, the mystery 
 which philosophy ever stumbles at, but without which 
 it vainly attempts to solve the hundred riddles of hu- 
 man life ; the mystery of a power in the world which is 
 not God's power ; of a presence among mankind which 
 is not the presence of man or of God ; of the dwelling 
 amongst us of another being of a real and true per- 
 sonality, who is not sin, but the author of sin, of whom 
 all that we call abstract evil, is but the creation and 
 the shadow. " Whence comest thou ? And Satan an-
 
 III.] The Kingdom of Darkness Prevailing. 35 
 
 swered the Lord, and said, From going to and fro in 
 the earth, and from walking up and down in it." 
 
 Here, then, we are face to face with the subject of 
 to-night. Satan walking abroad upon the earth ; it is 
 the Scripture account of the kingdom of darkness 
 prevailing. 
 
 Now our object this evening must be to enquire into 
 the constituent elements of this kingdom. The Bible 
 appears to intimate two such elements ; let us consider 
 each. 
 
 I. The- first element, then, of the kingdom of dark- 
 ness prevailing between Adam and Christ, would seem 
 to be the gradual withdrawal of the manifested presence 
 of God. 
 
 Amongst the few verses in which the Holy Ghost 
 has communicated to us all that we are permitted 
 to know of the state of man in Paradise, there is no- 
 thing which more seizes upon the imagination than 
 the record, "And they heard the voice of the Lord 
 God walking in the garden in the cool of the day," 
 "the sound of the Majestic Presence approaching 
 nearer and nearer 3 ." All that the words mean we 
 may perhaps never fathom ; but thus much they cer- 
 tainly teach, a sensible manifestation of God's presence, 
 not then new to our first parents. Adam heard God 
 before he saw God. He knew God's voice, i.e. re- 
 cognised the sound of the manifested Presence, from 
 having been familiar with it before. 
 
 Again, after the Fall and the expulsion from the 
 garden of Eden, there are still traces of the same mani- 
 fested Presence. It was the source of Cain's despair, 
 " From Thy Presence shall I be hid." The burden of 
 his sentence was that he must go far away from the 
 
 Patrick. 
 D 2
 
 36 The Kingdom of Darkness Prevailing. [SERM. 
 
 spot where the Shechinah of the divine majesty yet 
 appeared, and to which, by the ordinance of sacrifice, 
 the creature, until excommunicated like Cain, was still 
 privileged to draw near. 
 
 And there is reason to believe that this sensible mani- 
 festation of God lasted until the Deluge. So perhaps 
 is to be understood the decree, " My Spirit shall not 
 always strive with man," (or rather, shall not always 
 abide among men,) " seeing that he also is flesh ;" as 
 though, in consequence of the determined sin of the 
 creature, his utter abandonment to the lusts of the flesh, 
 there should be thenceforward a further deprivation of 
 the abiding Spirit. It is moreover to be noted that 
 amid all the desperate wickedness of the antedilu- 
 vian world, there is no mention of idolatry ; whilst 
 immediately after the Deluge we find it commencing. 
 Perhaps the tower of Babel itself is rightly conceived by 
 some expositors 11 to have been designed as a temple, 
 the substitute of a material point of unity and worship 
 in place of the lost Presence. 
 
 This then seems to be the Scriptural "account of the 
 first period of man's sojourn upon the earth. The world 
 before the Flood !^ dimly through the mist of years it 
 rises up, a world in which the strength of man and the 
 vitality of man were amazingly developed, for the life 
 of seven or eight hundred years was but one feature of 
 a life far exceeding our own in all physical powers. It 
 was a world, too, which preserved still a relic of the 
 lost Paradise in a visible Presence of the Holy One, 
 yea it may be an intercourse (hence the trespass of 
 the sons of God with the daughters of men) such as we 
 vainly strive to realize with the angels of heaven. But 
 it was a world whose increasing corruption drove that 
 
 b Patrick.
 
 III.] The Kingdom of Darkness Prevailing. 37 
 
 Presence finally away from this lower creation, in 
 mingled judgment and mercy ; so that when the 
 cleansed earth emerged from the baptism of waters, 
 and the race of Adam started upon the second stage of 
 their probation, it was with diminished powers, and 
 a shortened tenure of existence, and the face of the 
 Lord God hidden from them. And hence, first, we may 
 trace the deep darkness which fell upon the nations. 
 Hence, too, we may see the force of the words in which 
 it is said at the beginning of his wanderings, " The Lord f 
 appeared unto Abraham." That was the earliest mani- ! 
 festation of the Presence since its withdrawal from the 
 antediluvian world ; the beginning of the re-establish- 
 ment of true religion upon the earth. And so you find 
 that in the chosen family, where alone the worship of 
 the one God was preserved, where alone the profound \ 
 darkness was broken, there was from time to time, to | 
 the patriarchs in their travels, to Moses in the wilder- ^ 
 ness, upon the mercy-seat in the tabernacle, a mani--7 
 festation of the Divine Majesty vouchsafed ; while the 
 voice of the heathen world, in its vague speculations, in 
 its disquietude and unrest, was still that of those who 
 seek vainly for a something lost : " I go forward but He 
 is not there, and backward but I cannot perceive Him. 
 On the left hand where He doth work, but I cannot 
 behold Him. He hideth Himself on the right hand, 
 but I cannot see Him." 
 
 We may not answer the question wherefore, if this 
 withdrawal of the manifested Presence was the begin- 
 ning of the kingdom of darkness, God still age after age 
 held back the face of His throne. It may be that in the 
 mystery of the Divine nature lie hidden necessities for 
 these veilings of the Lord God from a fallen creation ; 
 that even as now by the Church is made known to the
 
 38 The Kingdom of Darkness Prevailing. [SERM. 
 
 .f principalities and powers in heavenly places the manifold 
 wisdom of God, so in that hiding of the Lord God during 
 long ages from the great mass of the race of the apostate, 
 lessons may have been learnt, lessons about sin and 
 holiness, which were a guard and a warning to angels 
 and archangels on their thrones of light. It may be that 
 these hidings of God were essential even for man, to 
 make him value aright, and be thankful enough for the 
 great epiphany of Deity in the face of Jesus Christ. The 
 utter incapacity of man to create for himself God out of 
 his own inner consciousness was never more demon- 
 strated than when it was seen that left to himself man 
 invariably conceived of God in ways the most sensual 
 and degrading, not clothing the divinity of his own 
 imagination in whatever might seem most reverend and 
 august, but shaping Him (as St. Paul says) like to birds 
 and beasts and creeping things. The hiding of God 
 it was the perpetuating for long ages the kingdom of 
 . darkness, but it was the laying deep for ever and for 
 ever the foundations of the kingdom of light. 
 
 II. The second element of the kingdom of darkness 
 is an increasing development of Satanic influence. As 
 . the face of God was withdrawn, the infernal presence 
 ! waxed more and more oppressive. It is necessary here 
 to observe how unmistakeably and how uniformly the 
 New Testament speaks of the heathen world not as 
 merely practising evil, but as lying under the dominion 
 of evil spirits, and of the Incarnation of Christ as the 
 undermining and shattering that dominion. Thus our 
 Lord Himself, upon the return of the Seventy with 
 the report of their success, at once points out the true 
 nature of their victory : " I beheld Satan as lightning 
 fall from heaven ." That first mission had struck at 
 c St. Luke x. 1 8.
 
 III.] The Kingdom of Darkness Prevailing. 39 
 
 the heart of his power. So again, just before His own 
 Passion, He announces while yet the voice from heaven 
 thrilled on the ear of the startled multitude, " Now is 
 the judgment of this world; now shall the prince of this 
 world be cast out d ." So, a little later, He speaks of His 
 sufferings as an encounter with the great adversary : 
 " The prince of this world cometh, and hath nothing in 
 Me e ." The title "PRINCE OF THIS WORLD" points to 
 a dominion once, it may be, lawfully exercised by Satan 
 as God's vicegerent over this planet, and still attempted 
 to be asserted in spite of his apostasy. And the same 
 idea is taken up by St. Paul, " It is the God of this world 
 who blinds the minds of those who refuse to believe f ;" 
 " It is the prince of the power of the air who worketh 
 in the children of disobedience g ." They are the rulers 
 of the darkness of this world with whom the Christian 
 conflict is waged. And there is another class of texts, 
 not to be passed by, which speak of physical suffering 
 as the result of Satan's usurped mastery of the earth. 
 The woman with the spirit of infirmity is the woman 
 whom Satan hath bound. The ability to tread upon 
 serpents and scorpions is the grant of a capacity to 
 tread upon all the power of the enemy. And in the 
 Epistle to the Hebrews we have the devil spoken of as 
 holding even the power of death. 
 
 Now the question is not whether this or that passage 
 may be got rid of, as expressed in compliance with the 
 notions of the day, but whether these passages all toge- 
 ther (and they might be multiplied) do not point uni- 
 formly to one truth as taught by Christ and the Apo- 
 stles, of a veritable supremacy obtained by evil spirits 
 over mankind, a kingdom of darkness set up by them 
 
 * St. John xii. 31. Ibid. xiv. 30. ' 2 Cor. iv. 4. 
 
 * Kphes. ii. 2 ; vi. 12.
 
 40 The Kingdom of Darkness Prevailing. [SERM. 
 
 not growing out of man's corrupt nature alone, which 
 the Cross of Christ was to shake and finally cast down. 
 
 And when we proceed with the clue which Scripture 
 thus gives, to thread the labyrinths of that old world, 
 it is remarkable how all holds together, how this 
 theory of a kingdom set up by Satan and his angels is 
 the key which unlocks a thousand dark places in the 
 records of humanity. We are to recollect that when 
 the posterity of__Noah started forth from their first 
 settlements to people the void earth, they carried every- 
 where with them their belief in the Unseen. From the 
 plains of Shinar they went out, the fathers of mankind, 
 through the silence of primeval forests, into solitudes 
 where the human voice had never sounded. There was 
 no manifested Presence of the Holy One in their new 
 resting-places to give life and light, but the tradition of 
 that Presence had not died out, and the deep instincts 
 of the human soul responded to the tradition. So that 
 never, we may believe, did man sink to the level of the 
 beasts, having no belief in, no fear of, the Invisible and 
 the Eternal. And upon this profound conviction of the 
 human soul, the great adversary forthwith began to 
 work. He could not obliterate the innate consciousness 
 of God's existence, but he could distort the true instinct, 
 and draw men to the worship of false gods. Man could 
 not live without God. He must by the very constitu- 
 tion of his being have gods to go before him ; but he 
 might be satisfied with a lie. Hence the rise of idolatry. 
 For what was idolatry in its deepest, truest sense ? It 
 was Satan thrusting himself into the place of God, and 
 diverting to himself the homage of the creature. " The 
 fall of angels," says Hooker, "was pride. And these 
 wicked spirits the heathen honoured instead of gods, 
 some in oracles, some in idols, some as household gods ;
 
 III.] The Kingdom of Darkness Prevailing. 41 
 
 in a word, no foul and wicked spirit which was not in 
 one way or other honoured of men as god, till such time 
 as light appeared in the world and dissolved the works 
 of darkness V This is the essence of the sin of idolatry. 
 It is not as Scripture views it, as the early Church, 
 which was confronted with it, considered it, the faulty 
 worship through unworthy similitudes of the true God, 
 but the bowing down of the worshipper to rebel spirits 
 whom God had cast out. Accordingly, every vicious 
 lust was not so much personified in some idol. This is a 
 shallow way of regarding the fact. The truer conception 
 is, that one seducing spirit and another procured them- 
 selves to be served each according to his own nature, 
 until bolder and bolder waxed the prince of the kingdom, 
 and in the confessed worship of the naked evil principle 
 the triumph of the great rebel angel was complete. 
 
 To this same Satanic agency likewise are we in all 
 probability to refer that strange mixture of truth and 
 deceit which are found in the ancient oracles, the practice \ 
 of magic and witchcraft, against which not as mere im- 
 posture God thought it not unworthy to speak to Moses ; 
 His sternest laws of prohibition. It is not necessary, on the 
 one hand, to endorse the vulgar notions of the manner in 
 which the agency of Satan was herein exhibited ; nei- 
 ther, on the other hand, if we believe (and Scripture is 
 plain as to this) that there are undefmable ways of com- 
 munication between the human soul and the spirits of 
 evil, that surely as the Holy One can breathe into us 
 His promptings, no less can the Enemy whisper unto 
 us his temptations ; if we believe this, then there is no 
 difficulty in tracing to the same dark agency that entire 
 system of mingled truth and fraud, and lying wonders, 
 by which as in an inextricable web the souls of men 
 
 b Hooker, bk. i. ch. 4.
 
 42 The Kingdom of Darkness Prevailing. [SERM. 
 
 were for centuries held captive, so as to be unable to 
 shake off the terrible bondage, even when the light of 
 heaven broke into their prison-house. 
 
 And hence too it appears, why the religion of the old 
 , world was ever accompanied with viciousness of morals. 
 This is the great fact of heathenism its temples, its 
 sacrifices, its priesthood, did nothing to raise the stand- 
 ard of moral goodness. Call to mind for a moment 
 the utter disregard of human life. I speak not of the 
 licence of war. The horrors of the amphitheatre, the 
 slave slain for the fish-pond, are the fairer index of an 
 utter forgetfulness of the origin, nature, and destiny of 
 man. Look, again, at the entire disruption of domestic 
 ties ; the lusts (of which it is a shame to speak) not merely 
 indulged in by the bad, but countenanced by philoso- 
 phers and teachers ; the pollution which the streets of 
 buried cities, exhumed from the sepulchre of ages, tes- 
 tify unto us, not as shrinking from observation, but as 
 boasted before the sun. Look, yet again, at the stains 
 which defile the noblest literature which human genius 
 has created. Is it only the infirmity of our nature which 
 these things demonstrate, and not rather, as Scripture 
 intimates, the presence of fouler spirits wresting to their 
 will the noblest spirits among men. 
 
 And observe, lastly, how the difficult subject of dia- 
 bolical possession squares with this. It cannot, I believe, 
 be ascertained at what precise period we first find men- 
 tion of the possessed with devils. The Book of Xpbit 
 contains an early instance. But if it be true that the 
 power of Satan increased step by step, idolatry be- 
 coming more gross and the worship of evil more con- 
 fessed, it is in harmony with this that his power over 
 the bodies oL men should likewise augment, until at 
 the close, when the night was far spent and the dawn
 
 III.] The Kingdom of Darkness Prevailing. 43 
 
 at hand, it manifested itself in fiercer visible convulsions 
 of flesh and spirit, and so, when the Stronger than the 
 strong came down, ministered unwittingly to Him an 
 additional means of demonstrating His supremacy. 
 
 Here, then, are some of the features of the kingdom 
 of darkness as it prevailed from the fall of the first 
 Adam to the birth of the second. On the one hand, , 
 we have the Presence of the Lord, retiring as it were : 
 from His dishonoured temple; and on the other hand, 
 the fallen archangel offering himself to the creature's 
 instinct of worship, and gradually drawing to himself and 
 to his host the homage of the nations, making worship 
 the instrument of vice, until the adoration of the evil I 
 principle in its nakedness, and the corporal possession ' 
 of men's bodies, marks the culmination of the power 
 of the kingdom. Oh, as I contemplate that old world 
 in its greatness and its littleness, its Teachings forth after } 
 truth, its prostration to evil, its occasional perceptions 
 of a holier, purer life, its incapacity to live it, what } 
 does it resemble so much as some grand intelligence no 
 longer master of itself, but while yet retaining a dim 
 consciousness of its own terrible malady, under the 
 fierce impulse of madness going greedily after every 
 deed of violence and of shame. "And the Lord said 
 unto Satan, Whence comest thou ?" And the answer 
 is the answer which revelation and reason alike re-echo. 
 " Satan answered the Lord, and said, From going to \ 
 and fro in the earth, and from walking up and down 
 in it." 
 
 Two great lessons flow from what has been said. 
 First we may learn the vanity of all attempts to get 
 rid of the mysteries of religion. The foundations of 
 our most holy faith lie deep in the profoundcst secrets 
 of eternity. They touch upon truths wholly outside this
 
 44 The Kingdom of Darkness Prevailing. [SERM. 
 
 world of time ; the ineffable relationships of the Only 
 Begotten Son to the Almighty Father ; His first mani- 
 festation to the heavenly hierarchy ; Satan's refusal to 
 worship ; the fall of a third part of the angelic host ; the 
 consequent hostility of the apostate spirit to the new 
 creature man, issuing in a temporary triumph. And 
 you do not grasp the whole truth unless you take into 
 view all these more hidden verities. To pass them by 
 in a vain attempt to conciliate modern rationalism is 
 only to isolate the central truth of the Incarnation from 
 those other cognate truths which give it its due propor- 
 tion in the chain of divine providences. We cannot 
 estimate aright the work of Christ unless we connect it 
 as Scripture does with other agencies. We cannot sym- 
 pathize with His triumphs, unless we realize the true 
 character of His foe. The mystery of godliness stands 
 in a strange correlation to the mystery of iniquity. The 
 divine personality and mission of the Son, can scarcely 
 be viewed apart from the personality and reign of Satan. 
 You weaken rather than strengthen the cause of Chris- 
 tianity, by trying to sever between it and these darker 
 things of God. 
 
 The second lesson is this the utter incapacity of 
 anything short of the faith of Christ, and the grace 
 of Christ, to cleanse and lift up man's life. It is some- 
 times asked, " What has the Gospel done ?" Why, the 
 Gospel alone has purified society, as (thank God) in 
 spite of our unworthiness, it has been purified. Civil- 
 ization could not do it ; philosophy tried, and failed ; 
 aye, and confessed its failure. " No one," said Seneca, 
 "is of himself sufficiently strong to emerge from the 
 slough. Some other must stretch forth a hand ; some 
 other must draw him out 1 ." What is this but crea- 
 1 Sen., Ep. 52.
 
 III.] The Kingdom of Darkness Prevailing. 45 
 
 tion groaning for its deliverance, the wisest of this 
 world crying out for a wisdom loftier than itself? It 
 failed, that old civilization, with all its intellectual 
 resources. It had no motive, no hope, no faith ade- \ 
 quate to the task, above all, no superhuman power 
 working in it to do for man what he could not do for 
 himself; so even when it saw the road, it could not walk 
 in it ; when it enunciated rules of virtue, it could not 
 practise them. " It is one thing," (says St. Augustine, 
 contrasting the Church and the world,) " from a wooded 
 steep to see one's country of peace, and not to find the 
 path into it ; and another thing to pursue the road 
 which leads there under the guardian care of a heavenly 
 master." 
 
 And if this be true of the entire race, so (oh, believe 
 ye it ! ) is it true of each separate man. What all its \ 
 intellect could not accomplish for that old world, its 
 exaltation and its cleansing, neither can science or re- 
 finement or intellectual pre-eminence do for the indi- 
 vidual soul. " The ancient learning," again says St. Au- 
 gustine, " had no tears of confession to tell of, no broken 
 spirit, no contrite heart, no sanctifying Spirit, no Cross 
 of redemption k ." And by these things alone does man 
 live ; by these alone can the individual soul be rescued, 
 as the world was rescued, from the dominion of dark- j 
 ness, and made fit for the inheritance of the saints in 
 light. 
 
 k Confessions, lib. vii. 21.
 
 SERMON IV. 
 
 Efje Coming in of tije <Son of fHan. l&te Conflict 
 anti Fictorgu 
 
 ST. JOHN aril. 31. 
 "Now shall the prince of this world be cast out." 
 
 TF a person of ordinary intelligence and of candid 
 mind had the Gospel narratives for the first time 
 brought to his notice, he would observe one central 
 character, round whom the rest are grouped, moving 
 onward through a variety of incidents with the sim- 
 plicity and reality of historical fact. Wonders, so to 
 speak, play around Him ; but miracle is not His ordinary 
 element, nor the material out of which His biography 
 is constructed. Plain truth, calmness and solemnity, 
 compassion and charity, these are His characteristics. 
 From time to time, He gives, in His converse, indica- 
 tions of familiarity with things other than those with 
 which human experience deals. His heavenly Father 
 who has sent Him, the holy angels of God, the hostile 
 powers of evil, with these He seems acquainted as we 
 are not acquainted. He speaks with authoritative know- 
 ledge of God's will and God's acts. He declares abso- 
 lutely what is done round God's throne in heaven. He 
 deals with the unseen world not as the inheritor, but as 
 the corrector, of common belief. And all this, as we 
 say, de suo. No one revealed aught to Him, of no one 
 has He learnt anything ; " Verily I say unto you " is
 
 48 TJte Coming in of the Son of Man. [SERM. 
 
 His preface, when He has to speak of things unknown 
 to man. 
 
 Now I imagine our observer would at once see that 
 there is no possibility of divaricating the sayings and 
 testimonies of this Speaker, so that we may accept 
 some of them and reject others. Either all is matter 
 of fact, or else all is romance. If He has this autho- 
 ritative knowledge of His heavenly Father who sent 
 Him, then it would be unfair to suppose that when He 
 couples together His Father and the holy angels, He 
 is in the same breath speaking of the living God and 
 of the creations of a fictitious mythology ; it would be 
 as unfair to suppose that when He in moments of equal 
 solemnity speaks of spiritual foes, of the devil and his 
 angels, He is dealing with unrealities. It would be plain 
 to our observer, as I hope also it is plain to us, that 
 he who should assert this might indeed must, if he 
 follow his system up to completeness maintain that the 
 Father who sent Him, indeed that every thing and 
 person of which He spoke, except those which were 
 palpable to human sense, were the creatures of His 
 own imagination, and have for us no reality. 
 
 I make these prefatory remarks, to shew you how 
 entirely impossible I believe it for one who is a Chris- 
 tian in any sense to regard our Lord's conflict with 
 the powers of darkness otherwise than as an objective 
 reality ; and that I may shew that our simple Chris- 
 tian faith on this matter is a wiser and more consistent 
 and more rational thing, than the current half-belief of 
 the day. 
 
 And now, entering on our main subject, let us first 
 notice where we take it up. Darkness covers the earth, 
 and gross darkness the nations. The powers of evil 
 seem to the eye of sense to have prevailed. God's
 
 IV.] His Conflict and Victory. 49 
 
 fair creation has been desolated by them. The moral 
 state of the heathen world is too fearful to contemplate. 
 The intellectual energies have either been perverted to 
 subserve that moral degradation, or where they have 
 been striving for good, have been baffled, and have 
 sunk down in despair. The people of the living God, 
 who possess His covenant and His ordinances, have 
 indeed had the demon of idolatry cast out of them by 
 the sharp discipline of the captivity, but have become 
 the prey of the more malignant demons of hypocrisy 
 and worldliness, and their last state is worse than their 
 first. Nor was this unhappy age without more positive 
 inroads from the unseen powers of darkness. The facts 
 of demoniacal possession, as brought before us in the 
 Gospels, are distinct and undeniable, on the supposition I 
 of any basis of truth at all underlying the personal his- 1 
 tory in those narratives. They are accurately distin- 
 guished from mere disease of a cognate form ; the 
 phaenomena of casting out evil spirits in no particulars 
 resemble those of miraculous healing. We have in the 
 wretched victims all the symptoms of an oppressed, and 
 in some cases of a redoubled consciousness ; and the 
 usurper of their personality quits them reluctantly, and 
 even in some cases not without the infliction of agonized 
 cruel suffering. 
 
 Such was the age ; the Augustan age of man's pride, 
 and pomp, and power, and skill ; the darkest age and 
 climax of misery of all that man was made for as an 
 immortal being. Spiritually, we seem to have arrived 
 at a period in the history of creation resembling that 
 when the earth was without form and void, and dark- 
 ness was upon the face of the deep. 
 
 But upon the darkness there arose a great light, 
 shining in it, but not comprehended by it; hated by 
 
 E
 
 5o The Coming in of the Son of Man. [SERM. 
 
 the darkness, persecuted by the darkness, eventually 
 extinguished by the darkness, but springing up again 
 in renewed splendour, and passed on from hand to hand 
 by the children of light, and yet to be passed on, even 
 till all be light and no dark place remaining. 
 
 It is to trace this conflict of light with darkness in 
 the person of Him who is the light of the world, that we 
 are to address ourselves this evening. May He Him- 
 self shine among us and within us. while we are so 
 employed. 
 
 Without accepting the view held by some of the 
 ancient fathers, that the great adversary was kept in 
 ignorance of the nativity of our Lord, we may at all 
 events take it as meaning for us thus much that except 
 in the one particular of the malignant agency of Herod, 
 no details have reached us of the conflict between Him 
 and the powers of darkness during His infancy and 
 youth. For us that conflict begins at the decisive and 
 mysterious period of His temptation in the wilderness. 
 And observe how entirely that temptation, in the form 
 in which it is related to us, bears out all that we know 
 and believe respecting Him. In Him was no sin, not 
 any even the least motion towards sin. It was quite 
 impossible then that He, when He was tempted, should 
 be "drawn away of His own lust and enticed." That 
 temptation was not and could not be any struggle 
 between the better and the worse mind within Himself. 
 Whatever analogy in point of time it may have borne 
 with those seasons of choice and decision which usher 
 in the young man's active life, in this respect it had 
 none ; it was no deliberation between the worse and the 
 better path, no hesitation between enjoyment and self- 
 denial, no wavering between present ambition and the 
 fulfilment of the prescribed course. Throughout the
 
 IV.] His Conflict and Victory. 5 1 
 
 whole, the tempter came to Him in person, came to 
 Him from without. Evil did not arise within Him, 
 but was presented to Him, presented through the out- 
 ward senses, which in Him, as in ourselves, were avenues 
 open for the impression of ideas on the mind within. 
 And in that we read that He suffered, being tempted, 
 we must conceive of that suffering not as an inward 
 conflict with inclination to evil, not as a warring of the 
 law of sin within the members against the law of God, 
 but as the deep anguish and loathing of the holy soul 
 at the contact and intrusion of evil, as the grief and 
 revulsion of the pure spotless life and heart at the 
 withering poison of selfish and unhallowed suggestions 
 made to Him by the foe. In Him was an absolute 
 barrier, beyond which the turbid waves of evil could not 
 pass ; but against it they chafed and raged, disquieting 
 and troubling His spirit, and driving the human will 
 within the shelter of the divine purpose. 
 
 It has perhaps not enough been noticed, that in our 
 Lord's conquest over the foe at His temptation, there 
 is the hiding rather than the putting forth of His power. 
 The temptations come upon Him with all the acces- 
 sions of the unusual and the wonderful ; the forty days' 
 fast, the giddy pinnacle of danger, the mountain vision 
 of pomp ; but His weapons are far other in character. 
 He steps not out of the rank in God's army which the 
 humblest Jew might have occupied ; His defensive 
 weapons are the words of the law under which He was 
 born into the world, " It is written," " It is written \ 
 again ;" and to the final presumptuous attempt of the 
 enemy to turn His life into treason, and His obedience 
 into" rebellion, He opposes that one central command, 
 by loyalty to which the three in Babylon had foiled 
 Nebuchadnezzar, and the seven and their mother had 
 
 E 2
 
 52 The Coming in of the Son of Man. [SERM. 
 
 resisted Antiochus, " Thou shalt worship the Lord thy 
 God, and Him only shalt thou serve." And hereby is 
 the Lord's conflict with Satan in the wilderness distin- 
 guished from others that follow, that His resistance was 
 purely human ; that all the display of power was on the 
 side of the foe ; that what He did is no more than we 
 may do when tempted to sin ; no more than the holy 
 youth did when he said, " How can I do this great 
 wickedness, and sin against God ?" And hence it is 
 that in this battle and victory has rightly been seen 
 Paradise regained ; that it has been felt that, although 
 much was yet to be done before the powers of darkness 
 were finally bruised under foot, yet here, where the Lord 
 as man vanquished man's ancient enemy, was the true 
 counterpart of Eden, where our first father was tempted 
 and fell. 
 
 . The narrative of the temptation in St. Luke ends with 
 a notice of especial importance in this view of the subject 
 that when the devil had ended all the temptations, he 
 departed from Him for a season. The explanation of 
 this has been usually, and I believe rightly, found in 
 the words which our Lord used to those who came to 
 take Him in the garden, words be it remembered also 
 found in St. Luke's Gospel " Now is your hour, and 
 the power of darkness." 
 
 In passing to our Lord's public ministry, and there 
 tracing the conflict, we are at once struck with the new 
 phase into which it seems to have entered. Now the 
 wicked spirits know Him as the Holy One of God, come 
 forth out of the possessed at His bidding, are subject 
 to His appointed heralds, the twelve and the seventy, 
 commanding them in His name. We have His Divine 
 power here prominently displayed : "Thou dumb and deaf 
 spirit, eyw eVireXXw <roi, it is I who say unto thee, come
 
 IV.] His Conflict and Victory. 53 
 
 out of him, and enter no more into him ;" and, we read, 
 the " unclean spirits when they saw Him, fell down be- 
 fore Him, and cried saying, Thou art the Son of God. 
 And He straitly charged them that they should not 
 make Him known." So that during the public exercise 
 of His ministry, His divine glory and power seem to 
 have overawed and overborne the hosts of evil. But we 
 are hardly therefore justified in supposing that His own 
 soul, and His private hours were free from the harassing 
 of the subtle foe. He Himself gives a name to the traitor 
 Judas, which seems to point to the fact that the enemy 
 was from the first contriving, by means of that wicked 
 instrument, the betrayal of Jesus to death. And in St. 
 John's Gospel, the several stages of the dark treachery 
 are distinctly ascribed, first to Satan having put it into 
 his heart, at a certain time, and then, as it proceeded, to 
 Satan entering into him, i.e. fully possessing him for evil. 
 Again, from certain other expressions of our Lord we 
 gather the continued watchfulness and subtlety of the 
 malignant foe. When St. Peter, having but newly received 
 praise for his confession of Jesus as the Son of God, igno- 
 rantly and over-boldly ventured to rebuke the Lord for 
 the expressed anticipation of His sufferings, the very 
 same words by which the tempter was formerly defeated 
 are again uttered, and a significant reason added : " Get 
 thee behind Me, Satan ; thou art an offence unto Me, 
 for thou savourest not the things that be of God, but 
 the things that be of men." The carnal selfish view 
 which would shrink from suffering this is again pre- 
 sented in all its loathsomeness before our Lord's sight, 
 and He recoils back from it again with horror. Under 
 the same head we may also number two other of His 
 sayings. When He was charged with casting out devils 
 by a league with the prince of the devils, He laid down
 
 54 The Coming in of the Son of Man. [SERM. 
 
 clearly and carefully that ineffaceable distinction which 
 i there was between His work and Satan's work, His 
 / kingdom and Satan's kingdom. It is impossible that 
 light can be partly darkness, or darkness partly light. 
 Satan, in the possession of men's souls and the glory of 
 this world, is represented as the strong man armed, 
 keeping his goods in peace ; the Lord is the stronger 
 // ) than he, taking from him his armour wherein he trusted, 
 and spoiling his goods. The other saying is the argu- 
 ment, not altogether dissimilar, by which, in the Gospel 
 of St. John, He turns upon His enemies the charge that 
 He had a devil, and turns their malignity against Him- 
 self to their father the devil, who was a murderer from 
 the beginning. By these, and by sayings and incidents 
 like these, we may see how close the conflict always lay 
 to our Redeemer's soul, even during that time when it 
 , was not personally and prominently renewed ; how it 
 appeared in the contradiction of sinners against Him, 
 in the treachery of His friends, in the conspiracies of 
 His enemies. We know nothing indeed of the secrets 
 of His inner life ; but we may presume to say that 
 when He continued whole nights in prayer to God, the 
 inward conflict was not unfelt by Him, but rather that 
 He was waging it from time to time in deep places far 
 removed from human sight, and that on each occasion 
 faith and resolve gained the victory over human in- 
 firmity, new dangers were braved, and new difficulties 
 encountered. 
 
 One, and certainly the chief of such wrestlings of 
 spirit, has been recorded for our instruction ; one, 
 respecting which Jesus Himself said, " the prince of 
 this world cometh, and hath nothing in Me ;" one, too, 
 bearing a certain analogy with the former scene of 
 temptation. The weakness and the exhausted frame,
 
 f 
 
 IV.] His Conflict and Victory. 5 5 
 
 crushed down with the horror of the bitter cup of 
 suffering, now close at His lips, prompted at the first 
 moment the prayer that it might depart from Him. 
 Three times does the temptation come on Him. After 
 each He seeks for sympathy in the affection of His 
 disciples. All the while the human will is waning, 
 the holy resolve is waxing onwards. The human will 
 was not^n, was not inclining to sin; but while the 
 spirit wa^ willing, the flesh was weak, was open to \ 
 the tempter, was keenly watched by the malignity of 
 the foe. At this point the real victory was gained. 
 Never were words sublimer in their simplicity than 
 these of St. John, " Jesus therefore knowing all things 
 that should come upon Him, went forth unto them." 
 
 And now we come to that with respect to which 
 the saying in our text was uttered, "Now shall the 
 prince of this world be cast out," which was the ad- 
 versary's triumph, and yet the Lord's glorification ; 
 the culminating point of the foe's enmity, and the / 
 greatest victory of the Saviour's love. The Cross of 
 Calvary is the centre of the world's history ; to it all 
 before converges ; from it all that follows shall radiate. 
 There the Saviour triumphed openly over the powers 
 of evil. " Through death He vanquished him that had 
 the power of death, that is, the devil ;" through the blood 
 of His Cross He abolished the ancient enmity between 
 God and man, brought in by the evil one ; and by His 
 divine power He came up out of death with that na- 
 ture of ours which He had taken upon Him triumphant 
 over death ; and with it upon Him He ascended up 
 where He was before, carrying that nature of ours into 
 the presence, and upon the very throne of God. And 
 now all things are subject to Him, in heaven and in 
 earth, and under the earth, i.e. in the realms of darkness
 
 * 
 
 56 The Coming in of the Son of Man. [SERM. 
 
 and the lost ; and all this lapse of the ages, and all these 
 changes of empires, and all this progress of man, are 
 but the steps whereby all things are being put under 
 His feet, that He may reign with His saints in that 
 kingdom which is the one promise of the world, and for 
 which all creation groans. 
 
 And meantime, my brethren, how stands the conflict ? 
 where is now the foe ? what are we to think of him and 
 of ourselves ? The Cross of Christ hath passed ; the Son 
 of Man is at the right hand of God. The foe is not 
 as he was. His power is broken broken as respects 
 man in general, broken especially as respects the Church 
 and people of Christ. From the day when the Lord 
 was taken up from us even till this day, has the king- 
 dom of evil been crumbling away before the grace of 
 Christ's Gospel. Slowly indeed, and, as far as we ought 
 to be fellow- workers with that grace, unworthily of Him 
 who hath founded it, does this blessed progress go on 
 towards the final triumph ; still are the dark corners of 
 the earth full of cruelty, still in vast unevangelized tracts 
 does the strong man armed seem to be keeping his goods 
 in peace ; but age after age abundant grace is given in 
 answer to the devout prayers and missionary efforts of 
 the Church, and the dark spaces are narrowing before ad- 
 vancing light. Where the Church in her fulness has been 
 set up, in Christendom itself, we witness more advanced 
 stages of the great conflict, and the kingdom of light in 
 further development. Age by age the maxims and 
 practices of selfishness and cruelty are giving way, and 
 the leaven is gradually spreading through the lump of 
 human society. And in the advance of the great Chris- 
 tian body, the individual Christian doubtless also gains 
 advantage for his share of the great conflict. But the 
 laws of spiritual being are not altered. Man has not
 
 IV.] His Confiict and Victory. 57 
 
 ceased to be, under redemption, what he was in himself \ 
 and his personal attributes before redemption. We are 
 still responsible, open to solicitation from evil, open to 
 influence for good. The soul of man is drawn upward 
 by God's grace, is drawn downward to ruin by God's 
 enemy. About ourselves, as once about our Lord, are 
 the hosts of darkness leagued together against every 
 one of us ; not yet is the abyss sealed, or the foe chained 
 down. Each one, by himself and for himself, must 
 maintain the conflict with the spiritual enemy. It is 
 the first law of our moral being, that by temptation, 
 by suffering, and resolve, by power exerted, and rebut- 
 ting the enemy, each one of us is to rise to good and 
 to God ; each one of us is to win his way to the ever- 
 lasting reward. Where then is the difference ? What 
 is it to us that the Son of Man was brought in ? What 
 to us is His conflict and victory ? In our inner hearts, ' 
 when we are assailed by divers temptations, of what 
 import to us is that portion of the world's history in 
 which He lived and died, any more than any other 
 portion ? What is He to us, any more than any other 
 great and pure person who has fought the good fight 
 and won the glittering crown ? Let our answer to this 
 be clear and definite, or it is no answer for us : or it will 
 not speak peace to our hearts in the hour of our trial. 
 
 What He is to us in that hour, what we feel Him to 
 be to us in every hour of failing strength, of agonized 
 prayer, of wrestling and yearning with God, He is, not 
 because He has set us an example, not because we 
 wonder at Him, not because we love Him merely, but 
 because on Him in that conflict, on Him in that victory, 
 on Him as He bled on the cross, on Him as He burst 
 the tomb, on Him as He rose through the cloud that 
 received Him, on Him as He now sits on the throne of
 
 58 The Coming in of the Son of Man. [SERM. 
 
 God, He bears our human nature entire, summed up in 
 i Him ; so that His conflict is our conflict, His victory our 
 ] victory, His acceptance before God's throne our ac- 
 ce ptance, so that we are more than conquerors through 
 Him that loved us. And thus, when I am harassed by 
 the foe, when temptation oppresses and weak nature is 
 giving way, there is One to look to, there is One to lean 
 upon, there is One to commune with, there is One to get 
 strength from, who is mine ; mine for all I can need in 
 all the depths of my nature, because He is in, and lives 
 through, all that nature in His Deity ; God with me : 
 mine, not because I have won Him, but because He has 
 won me and bought me, and paid His blood for me, by 
 an everlasting covenant, firm as the covenant of the earth 
 and the sea ; so that out of weakness I can stretch out my 
 hand and His hand shall grasp it, and out of faintness 
 I can utter my feeble cry, and He shall answer ; and for 
 all my wants there comes supply, and for all my sins 
 there comes pardon, and in all my troubles there comes 
 peace, and in all my struggles there comes victory, out 
 of His fulness, for in Him all fulness dwells. 
 
 You will hear, my brethren, from those Who shall 
 come after me in this Lent season, how He has pro- 
 vided for this conflict to be carried on during these ages 
 of waiting in the body of which He is the Head. You 
 shall hear how the promise of the Father, won by Him, 
 came down on His people, the oil of His anointing de- 
 scending to the skirts of His raiment ; and you shall 
 hear who were set up to dispense and to carry on that 
 grace, and what are the aids and the weapons of the 
 conflict, and what the ciisis and final event. 
 
 Meantime, and that seems especially the matter to be 
 pressed upon us to-night, whatever be the means and 
 appliances appointed for our warfare, and none of them
 
 IV.] His Conflict and Victory. 59 
 
 may be safely neglected by us, let us in them all, let us 
 through them all, be ever, each one for himself, looking 
 to Him the Captain, who is gone up before us the Son 
 of God, the righteous Head of our common nature. 
 This, my brethren, is for each one of us the one thing 
 above all others needful, that we should know Him for 
 ourselves. We may hear of Him by the hearing of the 
 ear ; we may be sound in the faith respecting Him we 
 may love His ordinances, and rejoice to meet round 
 His holy Table ; but in all these, and above all things, it 
 is Himself that we must seek and find ; Himself that 
 we must know and commune with, and walk about with 
 in our common life. In temptation here, in trial and 
 conflict anywhere and at any time, there is but one 
 sure safeguard, binding together the affections, knitting 
 up the resolves with everlasting strength, and that safe- 
 guard is the abiding consciousness in the soul, of that 
 glorified Human Form on the right hand of God, the 
 living lustre of His eye, the sight of His hand pointing 
 our way, the blessed sound of His voice cheering and 
 commanding us : " To him that overcometh will I give 
 to sit down with Me on My throne, even as I also over- 
 came and am set down with My Father on His throne." 
 With this assurance, the weakest among us may become 
 strong, and the feeble one m^y vanquish a thousand. 
 "If God be for us, who can be against us ?"
 
 SERMON V. 
 
 Cfje Ifcinfltrom of 3Ltg{jt set up. Efje Conflict ano 
 Fictorg of its JFaitfjfui Cjjitoren. 
 
 ST. LUKE xxiv. 49. 
 
 "Behold, I send the promise of My Father upon you: but tarry 
 ye in the city of Jerusalem, until ye be endued with power from 
 on high." 
 
 TV/TAN'S power had been weighed in the balance, and 
 had been found wanting. Minds, as acute, as rich, 
 as varied in their gifts, as any which God had created, 
 had done whatever could be done in the way of in- 
 tellect. The intrinsic beauty of goodness, its fitting- 
 ness, the moral duty of seeking it for its own sake, and 
 as the end of man, had been taught with all the power 
 of Greek intelligence. The schools of philosophy had 
 decayed. Their lessons had become mostly powerless 
 on those who taught in them*. Socrates, Plato, Aris- 
 totle, were to use a world-wide influence within their 
 own province, the human intellect. Their instantaneous 
 failure, and three centuries of decay, had shewn that 
 they were not to be the moral teachers, or the regene- 
 rators of mankind. 
 
 Rome had tried what man could do on the moral 
 side. The stern, unloving warriors, strict with them- 
 
 "230." Plutarch. Comparat. Thesei c. Rom. c. 7. "520." Val. 
 Max. Hist. v. 6. I. "521." A. Cell. Noct. Att xvii. 21.
 
 62 The Kingdom of Light set up. [SERM. 
 
 selves as with others, had stamped on their polity and 
 their people a rigid morality. It is a marvel to us, how 
 at least fidelity on the wife's side could become to such 
 an extent a heathen virtue. Contrast with the miseries 
 and iniquities revealed and fostered by the English 
 Divorce Court, Roman faithfulness, through which, in 
 a hot climate, divorce was unknown for two hundred 
 and thirty, some say, for five hundred and twenty years. 
 But the hard, icy virtues of the republic, frost-bound by 
 the necessity of discipline, had, under the warm glow 
 of prosperity, melted into one stream of universal dis- 
 soluteness. The failure of a mighty effort leaves the 
 greater hopelessness. It is a calm historian, who turned 
 away sickened from his own times, (about our Lord's 
 birth,) in which, by a rapid but complete declension, 
 " we can bear," he says, " neither our vices nor remedies 15 ." 
 Another, who could speak freely of iniquity at which he 
 afterwards connived, says, " Will the wise ever cease to 
 be angry, if once he begins ? All is full of guilt and 
 vice ; more is committed than can be constrained. A 
 great war of wickedness is waged ; daily the lust for 
 sin is greater, the shame less. Casting out all regard 
 for aught good or just, lust fastens where it will. Guilt 
 is no longer stealthy; it parades itself. Iniquity is so 
 sent abroad, has such might in the hearts of all, that 
 innocence is not rare only ; it is not*" A wide-spread 
 nature-worship, whose centre was the mystery of re- 
 produced life, consecrated sensuality ; the philosophy 
 of Stoics or Epicureans, the most rigid or the most lax, 
 alike justified degrading sin d ; human nature cast itself 
 
 b Liv. Prsef. ad Hist. v. fin. 
 
 c Seneca de Ira, ii. 8. It is thought to have been one of his earliest 
 works. 
 
 d See Dollinger Heidenthum und Judenthum, b. v. c. ii. p. 328.
 
 V.] The Conflict and Victory of its Faithful Children. 63 
 
 willingly into the black pool, to whose edge its gods 
 beckoned it on. 
 
 Even Jewish life had decayed. Its most esteemed 
 sect was rigid in externals, in love heartless, in inward 
 life reprobate. Ambition and hatred of their masters 
 had desecrated the prophetic promises of spiritual victo- 
 ries into temporal hopes. An Epicurean sensuality had 
 bound down the hopes of a third class to the things 
 of this life. 
 
 It seems as though God had waited until there could 
 be no hope of the moral regeneration of man from man, 
 to work His own marvellous work. As He employed 
 the poor, the illiterate, " unlearned and ignorant men," 
 " the foolish things of the world, and the weak things of 
 the world, and base things of the world, and things de- 
 spised, yea, things " accounted as if they " were not " 
 to confound the wise and the mighty, and that which 
 held that it alone was, in order "that no flesh should 
 glory in His Presence," so He allowed man's keenest 
 intelligence, and strongest moral power, the instruments 
 which He had Himself formed in the natural order of 
 things, to try their utmost and fail, that the Divinity 
 of Jesus and His revelation might stand out the more 
 clearly, after the recognition of the impotence of what 
 was grand, powerful, beautiful, perfect in its way, but 
 human. 
 
 What was lacking, was not so much understanding, 
 or motives, as power. The unwritten law, written in 
 men's consciences (however, here or there, it was ob- 
 scured even in its primal laws), was clear. " I see what 
 is better, and approve it ; I follow what is worse," is 
 a confession of human nature, just as our Lord was 
 coming. Dissoluteness had not yet quite eaten out 
 among the people the old beliefs in a sort of heaven
 
 64 The Kingdom of Light set up. [SERM. 
 
 and hell, the Elysian fields and Tartarus ; but it was 
 the powerless echo of a mighty truth, whose dying 
 sounds moved neither heart nor intellect. 
 
 Not, then, the inherent might of truth was wanting to 
 the soul ; man had already more truth than he availed 
 himself of. Not persuasive motives ; what man had 
 already, were powerless. Motives will not enable one 
 paralyzed to move. The Gospel has constraining mo- 
 tives, stronger than hope and fear, love for Him who 
 so loved us. Yet love, too, has its constraining power 
 to those alive, not to one dead. And human nature 
 was dead to good, in its trespasses and sins. 
 
 What then was needed, besides all revealed truth, 
 was " power." Our blessed Lord came to give us that 
 power, being Himself " the wisdom of God, and the 
 power of God e ." He came to give a new beginning 
 to our nature, by Himself taking it. He took our hu- 
 man weakness, to impart to it His Divine might. The 
 power which He was and had, He, by His manhood, 
 lodged in it. Mankind was redeemed by weakness ; it 
 was converted by power. The power had been hidden 
 in His humiliation, for the suffering of His atoning 
 Death. The reason for shrouding it was removed on 
 His resurrection. Then He who "was of the seed of 
 David according to the flesh," was, "according to the 
 Spirit of holiness," i.e. according to His holy and Divine 
 Nature, " defined" or marked out to be "the Son of God 
 in power by the resurrection of the dead f ." This power 
 He laid as the groundwork of the apostles' mission ; 
 "All power is given to Me in heaven and in earth. 
 Go ye therefore, and disciple all nations ; I am with 
 you alway, unto the end of the world g ." This power, 
 which was His, He bade His Apostles wait until they 
 
 ' I Cor. i. 24. ' Rom. i. 3. * St. Matt, xxviii. 18 20.
 
 V.J The Conflict and Victory of its Faithful Children. 65 
 
 should be invested with it. " I send the promise of 
 My Father upon you ; but tarry ye in the city of Jeru- 
 salem, until ye be endowed with power from on high h ." 
 And this power was the indwelling of the Holy Ghost. 
 In Him they were to be baptized, immersed, flooded. 
 " Ye shall be baptized with the Holy Ghost not many 
 days hence 1 ." "Ye shall receive power, after that the 
 Holy Ghost is come upon you-"." 
 
 Doubtless this power included the gifts of superhuman 
 works wrought by the Apostles, as St. Peter speaks of 
 our Lord Himself: "Ye know, how God anointed Jesus 
 of Nazareth with the Holy Ghost and with power: Who 
 went about doing good, and healing all that were op- 
 pressed with the devil ; for God was with HimV 
 
 Its first expression was in the gift of tongues ; but 
 the gift of tongues was only the vehicle of the Divine 
 power. " We do hear them speak in our own tongues 
 the wonderful works of God." St. Paul, in speaking of 
 what "Christ" had "wrought by" him "to the obe- 
 dience of the Gentiles, by word or deed," distinguishes 
 these two ; " in the power of signs and wonders," " in 
 the power of the Holy Spirit * ;" an o.utward and super- 
 natural power of miracles, and an inward transforming 
 power of the Spirit. 
 
 But the outward miracles were the body, not the 
 soul. They were God's glorious works of Divine love 
 attesting His Presence ; the rending of the rocks, the 
 earthquake, the fire, were but the forerunners of the 
 Lord ; He was not in them ; God manifested Himself 
 in the still small voice m . The mighty works in the 
 Gospel accredited God's messengers, as come from Him ; 
 they disposed men's hearts to listen ; but the might 
 
 h St. Luke xxiv. 49. ' Acts i. 5. ^ Ibid. 8. k Ibid. x. 38, 
 
 1 Rom. xv. 1 8. m I Kings xix. n, 12. 
 
 F
 
 66 The Kingdom of Light set up. [SERM- 
 
 which converted the heart, was the Gospel itself, spoken 
 in the words of God to hearts which He opened to re- 
 ceive it. The Gospel itself was "the power of God 
 unto salvation n ." " The preaching of the cross was to 
 them who perish foolishness ; but to us who are saved 
 it is the power of God ." " My word and my preaching 
 were not in persuasive words of man's wisdom, but in 
 demonstration of the Spirit and of power." It was not 
 "persuasion," but "demonstration;" not demonstration 
 of human reasoning, but a divine power and energy 
 of heavenly grace p . It was an Almighty and ever- 
 present power, working in and through them. " I be- 
 came a minister of the Gospel," says St. Paul, " accord- 
 ing to the gift of the grace of God, which was given to 
 me, according to the inworking of His power V And 
 this power they bore about with them in this our de- 
 caying frame, " in earthen vessels, that the transcending- 
 ness of the power," they say, " may be of God, and not 
 from us r ." 
 
 Yet they were but great eminent instruments of 
 Divine power. "The Spirit of the Lord spake by" 
 them, "and His word was on" their "tongue 8 ." Speak- 
 ing with Divine power, they brought over the world to 
 God ; savages they persuaded to learn wisdom ; all the 
 whole order of the world they altered. But they were 
 only triumphant captains in the war of the Lord, under 
 the great Captain of our salvation, chiefs of the Church, 
 lights of the world. They who so bare Christ upon their 
 
 n Rom. i. 16. i Cor. i. 18. 
 
 P " The Divine word (i Cor. ii. 4) saith, that what is spoken (although 
 in itself true and most persuasive) is not self-sufficing to reach the human 
 soul, unless some power from God be also given to the speaker, and grace 
 engerminate in what is spoken ; this too being, not without God, infused 
 in those who speak profitably." (Orig. c. Cels. vi. 2.) 
 
 > Eph. iii. 7. ' 2 Cor. iv. 7. 2 Sam. xxiii. 2.
 
 V.] The Conflict and Victory of its Faithful Children. 67 
 
 tongues, who had that seraphic love, doubtless have 
 their thrones with cherubim and seraphim. But the 
 "power" itself they speak of, as the common possession 
 of the Church. For it was one and the same Spirit 
 which, having been given without measure to our Lord, 
 was thenceforth to be poured forth fully upon His 
 Church, giving to the whole Church (when acting as 
 a whole) that inerrancy which He gave to His Apostles, 
 streaming, in its sanctifying powers, upon all its mem- 
 bers ; in all, supernatural, lifting up the soul above 
 nature, uniting it to God, and restoring His likeness 
 in it. In the Apostles, above all, were those gifts of 
 the Spirit, which were for the benefit of others. Yet 
 these, too, all but infallibility, continued on in indivi- 
 duals too in the Church since ; nay, even in its lesser 
 members ; for if any one speaks so as to reach a bro- 
 ther's soul, our Lord's words still come true of him ; 
 " It is not you that speak, but the Spirit of My Father 
 who speaketh in you." 
 
 But in the conflict which belongs to all, the Apostles 
 needed the same armoury as we ; we are gifted with that 
 same endowment whereby they trampled upon Satan, 
 subdued the flesh, despised the world. To them, too, 
 weakness was Divine might. It is one of the few per- 
 sonal revelations to himself which St. Paul records, 
 " My grace sufficeth for thee, for My power is perfected 
 in weakness V " Therefore," he subjoins, " most sweetly 
 will 1 rather boast in my infirmities, that the power of 
 Christ may reside upon me." Apostles had the same 
 weaknesses as we, save those which any of us entail on 
 ourselves by evil habits ; we have, for victory, for eter- 
 nal life, for glory, for that which is the glory and the 
 joy of eternal life, the love of God, the same helps as 
 1 2 Cor. xii. 9. 
 F 2
 
 68 The Kingdom of Light set up. [SERM. 
 
 they. " The least grace," it is a dogmatic saying u , " is 
 able to resist any concupiscence, and to gain eternal 
 life." 
 
 But St. Paul, who glories in his own weakness, exults 
 in the superabundant might of grace deposited in the 
 Church for each of us by virtue of its union, and ours 
 in it, with Christ, its Head. Inspiration itself (since it 
 must needs use our human words) does not seem to 
 suffice him, as he piles up words upon words to utter as 
 he may, that which is unutterable the transcendentness 
 of the might of the grace of God to usward. It is not 
 to be uttered in words. As 
 
 "He who loveth, knoweth well 
 What Jesus 'tis to love," 
 
 so he who has used grace, knows something of the 
 power of grace. Its fullest power that- saint alone can 
 know, who here below used it most, and whom it has 
 uplifted nearest to the throne of God. The Ephesians 
 knew it. They were a source of unceasing thanksgiving 
 to St. Paul for " the faith in the Lord Jesus, which was 
 among them, and the love to all the saints V And 
 therefore he prayed for them, that God would reveal to 
 them by an inward illumining of the eyes of the heart, 
 what ? Some fresh truth ? Some larger knowledge 
 of Himself? No : but what is the transcendent greatness 
 of the power of His grace which they knew already. 
 " That the God of our Lord Jesus Christ, the Father 
 of glory, would give you the spirit of wisdom and reve- 
 lation in the full knowledge * of Him ; having the eyes 
 of your heart enlightened, so that you may know, what 
 is the hope of His calling, and what the riches of the 
 glory of His inheritance in the saints" (this relates to 
 
 a S. Thorn. 3 p. q. 62, art. 6, fin. comp. q. 70, art. 4, cone. T Eph. 
 i. 15, 1 6. x tiriyvoxrtt, v. 17.
 
 V.] The Conflict and Victory of its Faithful Children. 69 
 
 what eye hath not seen nor ear heard, the glory of those 
 already perfected, but he adds, as equally an object of 
 revelation, the might of grace which God puts forth here 
 below) "and what the transcending greatness of His 
 power to usward the believing, according to the working 
 of the strength of His might, which He worked in Christ, 
 in that He raised Him from the dead, and placed Him 
 on His Right Hand in the heavenly places, far above all 
 principality and power and dominion, and every name 
 which is named, not only in this world but in that 
 which is to come, and hath subjected all things under 
 His feet." And Him, Who is thus above all might, He 
 has given to be the Source of the might lodged in all of 
 us who from that time to the end are " the believers." 
 "And Him He gave to be Head over all to the Church, 
 which is His body, the fullness of Him who filleth all 
 things in all." 
 
 He parallels "working" with "working;" the great- 
 ness of His power to usward who believe, with the 
 might of His power whereby He raised Christ from the 
 dead. The might of grace operating in us was involved 
 in the might which gave life to the dead Body of Jesus. 
 " According to/' he says ; as the effect is in the cause. 
 And what might ? The might of Him Who is above 
 all might which can be named or conceived. And why 
 should this might, shewed forth in our Lord, redound 
 to us ? Because we belong to Him. He is our Head, 
 we are His members; and He vouchsafes to account 
 something to be lacking to Himself, until the last re- 
 deemed sinner, the price of His Precious Blood, shall be 
 gathered unto Him, because the Church, i.e. the whole 
 multitude of His redeemed, is, as being the body of Him 
 Who is our Head, the fullness, or filling up, of Him, 
 Who, in His Godhead, filleth all things in all.
 
 7o The Kingdom of Light set up. [SERM. 
 
 We have seen the height, look now at the breadth of 
 this power, how he prays for those of another Church ?, 
 who had the same faith in Jesus, the same love towards 
 all saints, in whom the Gospel had been not only fruit- 
 bearing but growing since they first heard of it. He 
 prayed unceasingly, that the grace and the knowledge 
 of the will of God should spread through' their whole 
 spiritual being, and that, with power. " That ye should 
 be filled with the thorough knowledge of His will in all 
 wisdom and spiritual understanding, to walk worthily 
 of the Lord to all pleasing, fruit-bearing and increasing 
 in all good work, empowered in all power according to 
 the might of His glory, to all endurance and long- 
 suffering with joy z ." The glory of the might of Christ 
 is manifested in being put forth to strengthen us ; the 
 power, wherewith we are empowered, is in conformity 
 with the might of Christ, and universal. 
 
 And this he prays even for his most recent converts a , 
 that "our God would count them worthy of His calling, 
 and fulfil all good pleasure in goodness, and all work 
 of faith in power." And this power, lodged in us, stands 
 opposed to our mute shrinking from exertion. " God 
 did not give us a spirit of cowardice, but of power, and 
 love, and of correction V 
 
 This power they had, having been once powerless. 
 The Epistles embody spiritual facts. They appeal to 
 people's souls, what they had been, what God had done 
 for them, what they had become. They had been, for 
 the most part, like others. Heathens, they had lived 
 in heathen sins. They had been dead to all spiritual 
 things, in trespasses and sins c ; sold under sin d ; slaves 
 
 y Col. i. 4, 6. ' Ib. 9 II. a 2 Thess. i. 11. b 2 Tim. i. 7. 
 c Eph. ii. i, 5 ; Col. ii. 13. d Rom. vii. 14.
 
 V.] The Conflict and Victory of its Faithful Children. 7 1 
 
 of sin e ; sin ruled over them by a law to which they 
 were captive f . 
 
 They all, St. Paul says emphatically, " we all," i. e. 
 all alike, Jews and Gentiles, "were occupied in the lusts 
 of our flesh, doing the wills of the flesh and of our 
 minds, and we were, by nature, children of wrath, like 
 the rest g ." Nay, they had not only their inherent 
 powerlessness. As they had now the powerful inworking 
 of God the Holy Ghost for good, so aforetime they had 
 the inworking of an evil spirit for evil. As the patri- 
 archs walked to and fro with God, so now people 
 " walked according to the course of this world, accord- 
 ing to the ruler of the power of the air, the spirit, who 
 now worketh h ," not in them who had been freed from 
 him but, " in the children of disobedience." 
 
 And so St. Paul bids them be tender to the heathen, 
 as having once been what these still were, " shewing all 
 meekness towards all men ; for we too were formerly 
 without understanding, disobedient, erring, slaves to 
 divers lusts and passions, passing our whole lives in 
 malice and envy, hateful and hating one another 1 ." 
 
 Men were amazed, St. Peter attests, at the change, as 
 they are now too at the conversion of one, Christian in 
 name only ; and, as they do now also, they calumniated 
 them. " Sufficient is the past time, to have worked out 
 the will of the heathen, by walking, as ye did, in lascivi- 
 ousnesses, lusts, drunkennesses, revellings, carousals ; 
 wherein they are amazed, that you rush not with them 
 into the same slough of profligacy, speaking evil of 
 youV 
 
 But from all this Christians had been set free, and 
 free they remained. Their two conditions, their past 
 
 Rom. vi. 17, 20. ' Ib. vii. 23, 25. Eph. ii. 3. b Ih. 2. 
 1 Tit. ill 3. k I Pet. iv. 3, 4.
 
 72 The Kingdom of Light set up. [SERM. 
 
 and their present, were as different as darkness and 
 light, death and life, utter slavery and perfect freedom, 
 prostrate weakness and superhuman strength, degrada- 
 tion below man and elevation above man. And be- 
 tween those two states there had been an act. Were 
 there no history besides the Epistles, these would be 
 records of the marvellous transformation of countless 
 multitudes at one and the same time. They had been 
 what we should shrink to think of; they became what 
 we should long to be. And one act had passed between. 
 Holy Scripture says not only, " Ye were ungodly, ye are 
 now godly ; ye ^vere profane, ye are now devout ; ye 
 were sensual, ye are now spiritual." It says that their 
 past and their present were severed by a great act, in 
 which they had only been recipients, with their own 
 free-will accepting the free gift of God. 
 
 "God shone in our hearts," they say, "called us, 
 wrought and moulded us for this very thing, Who also 
 is He who gave us the earnest of the Spirit 1 ; He loved 
 us and made us acceptable to Himself in the Beloved ; 
 co-quickened us in Christ, anointed us, sealed us." " The 
 law of the Spirit of Christ freed me from the law of sin 
 and death." On the other hand, they say of themselves : 
 ' we were compassionated, were made free from sins and 
 from the law, and were made servants to righteousness ; 
 we were reconciled, were justified, were washed, were 
 sanctified, were saved ; we received the atonement, an 
 anointing, the spirit of adoption, access to His grace ; 
 their old man had been crucified with Christ, co-interred ; 
 with Him they had been co-interred, with Him co- 
 raised ; in Him they had been re-created unto good 
 works ; with Him they had been clothed ; in Him made 
 rich ; in Him they had been all baptized into one body, 
 1 2 Cor. v. 5.
 
 v.] The Conflict and Victory of its Faithful Children. 73 
 
 all had been made to drink into One Spirit ; by His 
 Spirit they had been sealed to the day of redemption m .' 
 And what was their condition now ? You know the deep 
 expression of intimate love and union they were " in 
 Christ." To Him they were united by His Spirit dwell- 
 ing in them, because they had been made members of 
 Christ, closely united to Him as members to their Head, 
 of His flesh and of His bones, because, as He says, 
 "Whoso eateth My Flesh, and drinketh My Blood, 
 dwelleth in Me, and I in him. . . He that eateth Me, 
 shall liv,e by Me n ." 
 
 Of all this, the poor world could, of course, know 
 nothing, as neither can the natural man now. But it 
 saw the change, and then it scorned, reproached, ridi- 
 culed (as it does now), counted Christians as madmen, 
 or it was converted. While some were moved by mi- 
 racles or the fulfilment of prophecy , and others, "yea, 
 oftentimes were drawn by an over-mastering power of 
 the Spirit against their will changing their ruling mind 
 suddenly from hatred of the Word to willingness to die 
 for it p ," others were moved by the superhuman life or 
 superhuman change, which they saw. "Why mention 
 the countless multitude of those who changed from 
 profligacy, and who learned continence ? For Christ 
 called not the righteous, nor the sober to repentance ; 
 but the ungodly, and profligate, and unrighteous. But 
 that we should be endurant of evil and subservient to 
 all, He saith on this wise, 'To him who smiteth thee 
 on the one cheek, turn to him the other also.' Nor doth 
 
 m See the fuller development of the bearing of these statements in 
 Holy Scripture, in Pusey's " Scriptural Doctrine of Holy Baptism," 
 pp. 155 175, " Passages which speak of Christian gifts, as having 
 been bestowed in the past." 
 
 11 St. John vi. 56, 7. St. Aug. in Ps. cxlix. 13. < Orig. 
 
 c. Cels. i. 46.
 
 74 The Kingdom of Light set up. [SERM. 
 
 He will that we should be imitators of the bad, but 
 He bade us through patience and meekness to lead all 
 from shame and lust of evil things ; which, moreover, 
 we can shew in the case of many who have come among 
 us, who changed from violent and oppressive men, 
 having been conquered, either when they traced the 
 endurance of their neighbour's life, or the strange pa- 
 tience of fellow-travellers when defrauded, or when 
 they made trial of those with whom they were en- 
 gaged in business V 
 
 Celsus mocked at the Gospel for receiving sinners ; 
 " Perfectly to change nature," he said truly, " is all- 
 difficult r ." Truly, for man it is impossible. But, then, 
 on that very ground, the change, when it did exist, 
 was Divine. "When we see those words which he 
 saith are uninstructed, (as if they were charms,) to 
 be filled with power, impelling whole multitudes at 
 once from profligacy to a life wholly well-ordered, 
 from injustice to goodness, from a recreant unman- 
 liness to a mind striving to despise even death for 
 the sake of the godliness revealed among. them, how 
 can we fail to admire the power lodged therein ? For 
 the word of those who first ministered and toiled to 
 found the Churches of God ; yea, their preaching was 
 with persuasiveness, not such as is the persuasiveness of 
 those who proclaim the wisdom of Plato or any other 
 philosopher who had nothing but human nature. But 
 the demonstration in the Apostles of Jesus, having been 
 given by God, was persuasive from the Spirit and power. 
 Wherefore their word, or rather the Word of God, ran 
 most swiftly and most forcibly, changing through them 
 many of those to whom sin was nature and custom ; 
 whom man could not have changed even by punishing, 
 
 St. Justin, Apol. i. 15, 16. r In Orig. iii. 69.
 
 V.] The Conflict and Victory of its Faithful Children. 75 
 
 but the Word transmade, forming and fashioning them 
 after its own will 8 ." 
 
 Even persecution was the harvest-seed of the Church, 
 not by enlisting sympathies, (which were none, in a peo- 
 ple brutalized the more by the exhibition of Christian 
 suffering, except when an executioner here and there 
 came in nearer contact with a sufferer,) but because the 
 superhuman fortitude drew people's thoughts. "Every 
 man who beholdeth so much endurance," is an appeal to 
 a Roman governor, cognizant of facts, "being struck 
 with some misgiving, is kindled with the desire of en- 
 quiring, what is the cause of this ? and so soon as he 
 discovereth the truth, himself also immediately follow- 
 ethitV 
 
 That change which passed over each converted soul, so 
 that it hated what it before craved ; had serene mastery 
 over the passions, to which it was before enslaved ; loved 
 to be without what was before the miserable solace of 
 its misery ; loved what it before had no taste for ; this 
 was a spiritual fact which could be known only by ex- 
 perience. The experience of the senses tells us the 
 things of sense ; the experience of the soul tells us the 
 things which pass in the soul. Beforehand they seem 
 impossible ; experienced they are known. " I," says St. 
 Cyprian, of his heathen state", "when I yet lay in dark- 
 ness and blind night, and tottering and uncertain with 
 erring steps reeled on the sea of this tossing world, 
 ignorant of my life, alien from truth and light ; according 
 to my then ways, I thought what the Divine mercy 
 promised for my salvation, altogether difficult and hard, 
 that one could be new-born, that, quickened to a new 
 
 In Orig. iii. 68. Tertull. ad Scap. end, p. 150, Oxf. Tr. ; 
 
 comp. his Apol. end ; and others quoted there, p. 105, note a, Oxf. Tr. 
 Ad Donat., 2, 3, pp. 2, 3, Oxf. Tr.
 
 76 The Kingdom of Light set up. [SERM. 
 
 life by the laver of healing water, one should lay aside 
 what he had been before, and, while the frame of the 
 body still remained, should be changed himself in heart 
 and mind. How is so great a conversion possible, that 
 suddenly and rapidly that should be put off which, either 
 being part of our natural selves, has hardened in the 
 neglected soil, or, if acquired, has long been engrained, 
 inveterate through age ? These things hold secure by 
 deep, far-penetrating roots. While allurements still cling 
 tenaciously, love of wine must needs invite, pride inflate, 
 anger inflame, rapacity disquiet, cruelty stimulate, am- 
 bition delight, lust cast headlong. These things said I 
 ofttimes with myself; for, being held entangled with 
 very many errors of my former life, whereof I did not 
 believe that I could be freed, I humoured the vices 
 which clung to me, and, in despair of aught better, nur- 
 tured my own evils, as being now my own offspring, 
 born in my house." 
 
 The method of his conversion St. Cyprian does not 
 relate. For he relates only his own evils, and the re-cre- 
 ating good of God. But see the contrast of power- 
 lessness and power. "But after that, the stain of the 
 former life having been wiped away by the aid of the 
 life-giving water, a light from above, serene and pure, 
 poured itself into my forgiven breast, after that the 
 second birth re-formed me into a new man, drinking in 
 the Spirit from heaven, then forthwith, in a marvellous 
 manner, things doubtful assumed steadfastness, things 
 closed lay open, things dark shone with light ; what 
 seemed aforetime difficulties offered facilities ; what was 
 thought impossible seemed now achieveable, as it was 
 to own, that that which, being born after the flesh, lived 
 subject to guilt, was of earth, that which the Holy Ghost 
 was now quickening had begun to be of God. Thou
 
 V.] The Conflict and Victory of its Faithful Children. 77 
 
 knowest and ownest with me, what that death of crimes, 
 that life of virtues, took from me, what it gave me. Now, 
 by the gift of God, not to sin has begun to be the work 
 of faith, as, before, to sin belonged to human error. Of 
 God, of God, is all my power. From Him I live, from 
 Him I have strength, from Him, in that vigour which I 
 have received and ingathered, I have, even while placed 
 here below, some foretokens of what is to be hereafter." 
 
 Such are two pictures of powerlessness in his hea- 
 then state, of self-power as a Christian, which St. Cyprian 
 gives of himself. Ask yourselves, my sons, " which of 
 the twain belongs to me ?" I do not mean to ask as to 
 any of the coarser outbreaks of sin. Deadly sin is com- 
 patible with a decent exterior, deserving in some things 
 to be thought well of, a general wish to save the soul, 
 a hope that it will be saved, a wish to be on God's side 
 somehow, a doing some things for God, a vague yearn- 
 ing after Him. And yet some one unmastered, ever- 
 mastering sin, makes the heart not whole with God, 
 defiles perhaps the temple of the Holy Ghost, the body ; 
 it wounds the conscience, cripples the soul, withdraws 
 it from intercourse with God, its Life, chases away the 
 Holy Spirit, scares from Communions, the great pre- 
 servative against deadly sin, or makes the soul go to 
 them faithlessly, hopelessly, unprofitably. 
 
 But whether it be some one sin, bodily or even spiri- 
 tual, which holds you back, whether it be a general 
 torpor, a predominance of sense, a personal ambition 
 which dulls you as to things spiritual, or a general self- 
 complacency which stunts your growth, if your religion 
 is not one of power, it must be that you have not, gene- 
 rously and without reserve, admitted Christianity as 
 a whole into your souls. For " the Gospel is the power 
 of God unto salvation." Christ, of Whom men boast in
 
 78 The Kingdom of Light set ttp. [SERM. 
 
 name, is the Power of God ; and "might" is one of the 
 seven-fold gifts of the Spirit, and God clothes His own 
 with the whole panoply of the Divine armoury. Con- 
 trariwise, it is to be part of the self-deceit of the last 
 days, to own religion as something which should form 
 the soul, " having or holding," St. Paul says, a " for- 
 mativeness* of godliness, but having" practically denied 
 or repudiated " its power." Perhaps it may be some 
 eclecticism out of Christianity, some new-modelling of 
 the old truths, giving new, unmeaning, alien meanings 
 to the old doctrines. Perhaps it will think that it 
 renders homage to our Lord, because it owns, while it 
 criticises as a superior, some of the virtues of His Hu- 
 manity, and will deem that it shews Him reverence in 
 pronouncing " Ecce Homo?," while it has less of awe of 
 Him than Pontius Pilate who crucified Him, and puts 
 Him to more deliberate shame. But whatever that 
 would-be " formativeness of godliness" may be, which 
 the times of Antichrist may invent, be sure that a power- 
 less religiosity is a sign of belonging not to Christ, but 
 of being still under the power of the evil one. " His 
 servants ye are, whom ye obey." There is a strong one 
 who was bound and spoiled, and there is a Stronger than 
 he, Who overcame him by His Death, and bound him. 
 But bound though he be, while he has no power to hurt 
 thee without thy will, he still masters those who place 
 themselves within his grasp. Flee him, and he cannot 
 follow thee. Betake thyself to Jesus, and the blasted 
 one crouches at the presence of his Conqueror and his 
 Judge. Mistrust thyself, but mistrust not God's Al- 
 
 * n&p$u>ffiv. ' My ground for thus warning the young as to the 
 
 character of one single book, was, that even respectable journalists had 
 been misled, and were misleading them. My words apply to the book 
 only, not to the author, of whom and whose motives I know nothing.
 
 V.] The Conflict and Victory of its Faithful Children. 79 
 
 mightiness. Look well whether there is any part of the 
 Divine armoury which thou hast neglected? Hast thou 
 mistrusted the omnipotence of prayer, or forgotten me- 
 ditation on the love of God for thee, or thoughts on the 
 four last things, which close and must close this fleeting 
 life, Death, Judgment, Heaven, Hell ; or on God's aweful 
 holiness, trifling irreverently with His sacred attributes, 
 and neglecting His inward calls ; or forgetting Him from 
 morning to evening, all the more confidently because 
 thou rememberest Him a little then, and this thou 
 thinkest must needs be enough, and God could not ask 
 for more ; or going to a monthly slovenly Sacrament, 
 forgetting almost beforehand, but most certainly after- 
 wards, Whose Presence was to be and was vouchsafed 
 to thee ; or holding on a little while by strength from 
 God, and then, through unwatchfulness or tampering 
 with evil imaginations, falling into the same sins as be- 
 fore ? Or hast thou secretly thought that the real remedy 
 for thy relapses would be, as others have done, to con- 
 fess thy sins, and interpose thy Lord's absolving Voice, 
 " Thy sins be forgiven thee," between the living and the 
 dead, thy heap of dead putrefying sins and thy future 
 of life, and hast held back for some shame or awkward- 
 ness, or secret pride ? 
 
 It is a hard thing to say, (God grant that it may not 
 be so !) but I more and more fear that what is wanted in 
 so many, amid this powerless religiousness, is an entire 
 conversion of heart. " Thou shalt love the Lord thy 
 God with all thy heart, and with all thy mind, and with 
 all thy soul, and with all thy strength ; and thy neigh- 
 bour as thyself." Where is this whole-hearted, loyal 
 obedience, when self is stealthily enshrined in so many 
 hearts, and God seems to be made for man, not man for 
 God? A "weak Christian" were a contradiction in
 
 8o The Kingdom of Light set ^^p. [SERM. V. 
 
 terms. For to be a Christian at all is to be a member 
 of Christ, Who is Almighty God ; it is to have a claim 
 to His might, Who has all power in heaven and earth ; 
 it is to have Him for your indweller, Who is all-holiness, 
 all-hallowing. To be a weak Christian is to have but 
 a weak will to be a Christian, to have been made a 
 Christian, yet half to repent of the love of God towards 
 thee in making thee a Christian. Lean on Him, look to 
 Him, watch unto Him, Whose strength is made perfect 
 in weakness, and past weakness shall not hinder thee. 
 He beholdeth thy conflict Who willeth to crown thee ; 
 He Who upheld the martyrs in their sufferings will up- 
 hold thee. Only be thou strong in the Lord and in the 
 power of His might ; He will overcome in thee Who bid 
 thee " Be of good cheer ; I have overcome the world." 
 He saith to thee, " To him that overcometh will I grant 
 to sit down with Me in My throne, even as I also over- 
 came, and am set down with My Father in His throne." 
 Only be earnest now, at once, as if the yawning gulf 
 of hell were open before thee, and thou couldest only 
 cross it on that narrow wood, thy Saviour's Cross. He 
 holds forth His nail-pierced Hands unto thee ; He bids 
 thee "come, and I will uphold thee." Only remember 
 Him ; and now, for His love's sake, remember those the 
 wearied victims of their own weak will and of man's 
 lusts, who long to be freed from their sickening exist- 
 ence, and who may yet be His, Who died for them 
 and for us z . 
 
 z There was to be a collection for a Penitentiary.
 
 SERMON VI. 
 $ofoers of JBarJmess ^bailing ober tfje 
 
 ST. JOHN iii, 19. 
 
 " And this is the condemnation, that light is come into the world, 
 and men loved darkness rather than light." 
 
 T^HIS language will at once be recognised as spe- 
 cially belonging to the beloved disciple, by whom 
 in a peculiar manner our Lord Jesus Christ is set forth 
 under the title of "the Light," "the true Light," "the 
 Light of the world ;" and His kingdom, as the kingdom 
 of light. And in this respect he seems, as in so many 
 other points, in his fervour, his tenderness, and deep 
 prophetic insight, to have resembled and caught the 
 spirit of Isaiah, who in passage after passage, kindled 
 the gaze of Israel of old, to look towards the coming 
 Light, as if he himself saw its orb still lingering below 
 the distant hills. 
 
 And yet in this comparison of the Lord of Life with 
 the material light of this world, there are involved both 
 a contrast and a mystery. 
 
 When the sun is up, the whole hemisphere acknow- 
 ledges its presence, and is irradiated by its beams. 
 Darkness and night flee away. The birds go forth to 
 meet the day with songs ; the flowers expand them- 
 selves to drink in the light ; the unreasoning creatures 
 welcome the glad influence, for these have long learnt 
 
 G
 
 82 The Powers of Darkness Prevailing 1 [SERM. 
 
 to obey the law of God. But with man, and in the 
 moral and spiritual world, it is otherwise. Though the 
 sky be radiant with the manifestation of the Lord of Life, 
 and earth lit up with the beauty of salvation, yet many 
 dark places remain unvisited ; in many a soul the light 
 does not enter, or if it enter, is again expelled ; there is 
 an active power of resistance which opposes itself, and 
 claims a divided empire, and contests the heavenly in- 
 fluence, as though it were invading a territory within 
 which it could claim no authority, and no allegiance. 
 
 Scripture, as we know, recognises throughout its re- 
 cord this power of moral resistance to the divine light ; 
 nay, more than this, it even seems to assert that when 
 the light does not irradiate, it rouses the spirit of ill 
 to intenser activity, and renders the darkness more 
 deep. The evil spirits cried out, and vented their rage 
 more fiercely at the presence of Jesus. Our Lord re- 
 cognised the presence of the prince of darkness, as 
 bearing rule for a season, when He told the Jews who 
 came to arrest Him, " This is your hour, and the power 
 of darkness." St. Paul told the Thessalonians of "the 
 mystery of iniquity already working." The same apo- 
 stle, seeing the effect of the gift of more abundant light, 
 announces that " By the law is the knowledge of sin ;" 
 and that while to some the Gospel was "a savour of 
 life unto life," to others it proved "a savour of death 
 unto death ;" just as, in the analogy of nature, the same 
 warmth and moisture that endue with fresh vigour and 
 fertility the living plant, only hasten corruption and 
 decay in the dead and withered branch. 
 
 We see, then, the contrast between the material and 
 spiritual light, as they severally shine on this dark 
 world ; we see, too, the mystery that is inherent in the 
 permitted resistance to the latter. A mystery indeed
 
 VI.] over the Disobedient. 83 
 
 it is, yet not peculiar to the Christian faith and the laws 
 of Christ's kingdom, but inseparable from the condition 
 of man as in a state of probation in this world, and in- 
 volved in the fact of the very existence of evil ; and 
 therefore though it be insoluble by the reason, is not 
 to be disputed, not to be cavilled at. 
 
 Rather let us recognise it ; for in recognising it we 
 learn our real condition and danger ; and may find 
 a safeguard even in contemplating the sad examples 
 which exhibit the subtle power and deadly triumph 
 of that evil which, as it wrought and prevailed in Para- 
 dise, still lurketh in the Church of Christ, and as a beast 
 of prey, goeth about seeking whom it may destroy. 
 
 I. See then, shortly, how this power of darkness, 
 ever since the Sun of righteousness hath appeared, has 
 struggled to quench the light, and to retain its old do- 
 minion. We may notice it in the Church at large. 
 When viewed on this side, its history presents but a 
 dreary retrospect ; and some too fondly looking for 
 a reign of peace and glory as the token of any real reign 
 of Christ, have been led to doubt whether the kingdom 
 of God has indeed really come. But when our Lord 
 declared, "For judgment am I come into the world," 
 He pointed to those struggles and contests, those sift- 
 ings of the spirit of evil, those strivings of the spirit 
 of grace and life, which would mark the progress of 
 His kingdom, and try and test the character and faith 
 of every age, and of every soul. And so it has been 
 that, age after age, Satan and his angels have tried to 
 subvert the power and the truth of God ; sometimes 
 from without, and sometimes from within. At one 
 time the light of truth has been assailed by a philo- 
 sophic mysticism, seeking to corrupt the faith it could 
 not gainsay or overthrow. At another, it has been 
 
 G 2
 
 84 The Powers of Darkness Prevailing [SERM. 
 
 overlaid by superstition, or almost extinguished by 
 brute ignorance. Then has ensued a period of licen- 
 tiousness and violence doing despite to the spirit of 
 grace and purity ; or one of cold indifference, when 
 faith in the life-giving truths of the Gospel has been 
 scorned as fanaticism ; or again another, when a false 
 light of reason and of science has claimed to itself to 
 be the true and the sole light that lighteth every man. 
 These have prevailed, and do prevail ; and some souls 
 have yielded to their seductive power, and surrendered 
 their birthright. 
 
 But over the Church at large, and the faith once 
 given, they have not prevailed, and will not prevail. 
 These are indestructible ; the gates of hell cannot pre- 
 vail against them. And in such conflicts as these, we 
 witness the unwearied assaults of those spirits of anti- 
 christ that are in the world, striving against the power 
 of the Spirit of God, trying, testing, and judging the 
 Church, or special portions of it, or individual souls 
 within it ; proving the wheat and tares, and preparing 
 all for that great day of judgment and of separation, 
 when " righteousness shall be brought forth as the light, 
 and judgment as the noon-day." 
 
 II. But now to bring the subject home to ourselves 
 as individuals. This same conflict between darkness 
 and light is going on in each ; in each, sin is lurking 
 and allying itself with the powers of evil without, and 
 thus aiding them to draw us back to slavery and per- 
 dition ; in some alas, how successfully, how fatally ! 
 
 Let us note, then, this perilous and downward course ; 
 let us, for our warning, and to fill us with godly fear, 
 mark the power of evil as it makes its assaults, and 
 seeks to enslave the. soul which Christ has purchased, 
 and to which the Holy Spirit hath been given. And
 
 VI.] over the Disobedient. 85 
 
 in order to give direction to our thoughts, let us trace 
 it shortly in those three principal faculties of the soul 
 of man, the affections, the reason, and the will. 
 
 i. And first in regard to the affections. It is here 
 commonly that evil places its first footing, for here is 
 the inner sanctuary of man's being, here the secret 
 power that colours his thoughts, and excites the desire, 
 and prompts the will. And here accordingly, especially 
 in the ardent and imaginative, the forms of evil are 
 ever ready to array themselves in their most seductive 
 hues. The lust of pleasure, the lust of praise, the lust 
 of ease, the lust of envy, the lust of unsanctified affec- 
 tions, these are some of the forms in which the spirit of 
 evil seeks to seduce the heart and the affections from 
 what is holy, and pure, and just, and of good report. 
 And when any one of these has seized the imagination, 
 and bribed the affections, what remains but that passion 
 go foward to its end over the ruins of better resolutions. 
 The soul, as of Demas, forsakes Christ, " having loved 
 this present world ;" the things unseen are lost sight of 
 in the glare of things seen ; future hope is given up 
 for present enjoyment ; the birthright is sold for a mess 
 of pottage ; the grapes of Eshcol are despised for the 
 cucumbers and melons of Egypt ; and the soul drifts 
 away from the anchor within the veil, and its light and 
 its love die away within, till he who once knew how to 
 approach the High God, and looked to die the death of 
 the righteous, fights and falls, like Balaam, in the ranks 
 of the enemies of God. 
 
 To remind you that this downward course is one of 
 increasing swiftness, that the sluice once opened, the 
 waters swell till desolation spreads around, is but to 
 repeat a truth so common as to IfJse all its force. But 
 if you would make an effort to persevere at all, and
 
 86 The Powers of Darkness Prevailing [SERM. 
 
 not yield yourselves at once to the wiles of the tempter, 
 beware of the first opening of temptation, watch the 
 first shootings of the root of bitterness, guard the imagi- 
 nation from what is false, dreamy, self-indulgent, im- 
 pure. Any one unresisted sin, whether it be of outward 
 and positive transgression, or the indulgence of an un- 
 sanctified temper, the desire of ease, or favour, or plea- 
 sure, be it the active purpose that goes out after for- 
 bidden enjoyments, or the weak indulgence which yields 
 to the seduction of the moment, and waxes slack in 
 prayer or in public devotion, is a surrender to the 
 enemy. How easy, alas, is this to us all ! How often 
 has prayer seemed to be thrown back upon us un- 
 answered, and watchings to be fruitless, and better re- 
 solutions powerless, and hopes disappointed, till we 
 have been tempted to lay down our arms in very weari- 
 ness ! Who of us have not seen instances of this fall- 
 ing away amongst their acquaintance, or felt it in a de- 
 gree in themselves, till looking back on the faith and 
 fervour of early youth, they feel that they are further 
 off from God than they once were. 
 
 2. Then there is also the yielding and the enslave- 
 ment of the reason. Let it be firmly impressed on our 
 minds that reason is not naturally antagonistic to faith. 
 In children it seems to be identified with faith, or, as 
 far as it is exercised, to impart to it only strength and 
 support. In them, the unwarped instinct testifies of 
 God. Nature to them is (as has been said) " the living 
 garment of Deity." With David, they hear His voice 
 in the storm, and own His footsteps in the wind, and 
 His tabernacle in the " pavilioned plains" of the sky. 
 This harmony of the two it is of the last importance to 
 maintain. It may $e that subsequent investigation 
 may tell the more instructed mind that God is not so
 
 VI.] over the Disobedient. 87 
 
 near in these phenomena as faith once deemed ; that 
 certain physical laws intervene ; still that He is behind 
 and above them all, that these are but manifestations of 
 His will, and tokens of His presence, this, for our soul's 
 health let us ever hold fast. And it is one great aim of 
 the power of evil, the arch-deceiver, to separate what 
 should be one ; to divorce reason from faith, and to 
 declare its independence. 
 
 It is no part of ours to deny or speak lightly of that 
 great gift of reason, one of the guiding lights of the 
 soul, which God hath imparted. But if it be dissociated 
 from other gifts and other instincts, faith, consciousness, 
 imagination, intuition, it becomes at once a tyrant and 
 a slave. " While it promises liberty, itself is the ser- 
 vant of corruption a ." It is then tied down to the nar- 
 now circle of its own conclusions ; it sees nothing super- 
 natural in the world ; is deaf to those voiceless words, 
 and blind to those invisible shapes which throng this 
 universe. It disbelieves God's providence; doubts the 
 truth of His holy Word ; denies the personality, and 
 with the personality, the personal and eternal love 
 of God ; nay, it even assails the being of the Deity, re- 
 fining it away into an influence, a force, a law. And 
 so one who was full of God in his youth, becomes 
 pantheistic in his manhood ; and having lost his hold 
 on a Being in whom he may trust, satisfied with no- 
 thing, and doubting everything, becomes atheistic in 
 his old age. 
 
 Who can speak without awe of a soul that has thus 
 drifted from the anchor of its hopes, and has lost the clue 
 to its high destiny ? It roams aimlessly about the world, 
 the prey of fate, or the sport of chance, making either 
 a god of itself, or of the things o sense ; with no certain 
 
 2 Pet. ii. I, 9.
 
 88 The Powers of Darkness Prevailing [SERM. 
 
 light on its present, no hope on its future. And para- 
 doxical as it may seem, the mind that has thus " made 
 shipwreck of faith," is apt, in order to satisfy its still 
 yearning spiritual longings, to embrace the wildest de- 
 lusions, and to become the prey of distempered ima- 
 ginings, the profanities of spiritualism, or even the de- 
 grading arts of sorcery. And so it falls under the so- 
 .lemn condemnation of those who are abandoned to 
 themselves : " Behold, all ye that kindle a fire, that 
 compass yourselves about with sparks : walk in the 
 light of your fire, and in the sparks that ye have kin- 
 dled. This shall ye have at mine hand ; ye shall lie 
 down in sorrow b ." 
 
 3. And there remains the third and last state in this 
 decline and fall of the soul, when the will is gained over 
 and overpowered, and enslaved by the same spirit of ill. 
 In that mysterious element of our being the will, lies 
 the root of character ; it is that movement of the soul 
 that precedes act, and is inseparable from it ; it is the 
 parent of presumptuous sins, and when opposed to the 
 Divine will, it sets the man in opposition to his Maker. 
 It is the centre, therefore, of each man's active life, upon 
 which all the future issues of his conduct depend, and 
 by which the character of each act is determined. When 
 that is corrupted, bribed, and perverted, the case seems 
 to be hopeless. The heinousness of Saul's transgression, 
 though seemingly of no flagrant type, lay in this ; the 
 guilt of Balaam, though he professed a readiness to 
 obey the word of the Lord, lay in this ; for he " loved 
 the wages of unrighteousness," and would not be stopped 
 in the pursuit of them ; while the active energy towards 
 ill which it implies, is the very characteristic of the 
 apostate angels. This perversion, then, and subjuga- 
 b Isa. 1. n.
 
 VI.] over tlie Disobedient. 89 
 
 tion of the will demands our most careful, prayerful con- 
 cern. Watch it in its first spring and earliest activities. 
 The choosing for oneself, where God has set a way be- 
 fore us ; the neglect of some duties because homely or 
 irksome, and choosing others ; the selection of our own 
 creed, because more agreeable to our own sentiments ; 
 the resistance of authority whether human or divine, 
 because distasteful ; every deliberate act of ill against 
 the rebuke of conscience, and the remonstrances of 
 friends, these betoken that wilfulness of soul which is 
 doing despite to the spirit of grace, and is gradually 
 binding round it the fetters of Satan. 
 
 For we must observe in passing, two things ; first, that 
 this making our own will our rule and our master, is 
 not a simple isolated act, but it is, more than this, re- 
 sistance to a higher will, to the Spirit of God, which 
 has been given to the Christian and is his rightful 
 master, and which is thus done despite to, and driven 
 away ; and, secondly, that in thus choosing, we choose 
 not freedom but bondage. How long is it ere we re- 
 ceive and embrace that divine lesson, that as each crea- 
 ture is only then free when it acts in accordance with 
 the true laws of its existence, so the soul when led and 
 guided by the Spirit who made it, is free, for " where the 
 Spirit of the Lord is there is liberty ;" that in resisting 
 or shaking off this we but invoke upon ourselves and 
 from within ourselves a force foreign to our true lives 
 and highest interests, and become the slaves of self, the 
 slaves of evil. How late alas ! is this frequently learned, 
 how hardly is that divine help which can unloose the 
 bonds we have fastened upon ourselves regained ! And 
 when the downward course is fully run, and in addition 
 to perverted affections, and darkened and deceived 
 reason, there is joined the perversity of a rebellious will,
 
 QO The Powers of Darkness Prevailing [SERM. 
 
 Sacred Scripture testifies over and over again, not 
 merely to the possibility of a judicial reprobation, but 
 to the unutterable misery of a soul thus abandoned of 
 God, thus given over to perdition. It may be that the 
 unhappy transgressor may be all unconscious of this ; 
 it may be that he congratulates himself on being his 
 own master, and has no dread anticipations to harass 
 him ; but if it be so, it can only be because blindness 
 has come upon him, the light that was within him is 
 dark, the great transgression is close to him, if it have 
 not already been consummated. Or, on the other hand, 
 it may be that he is made to feel the misery that is 
 gathering upon him, some lingering convictions tor- 
 ment him, and "a fearful looking for judgment" haunts 
 him, but he is powerless to make an effort against it, 
 and can only resist it in stubborn recklessness or gloomy 
 despair ; but in both cases, we cannot but recognise the 
 reality of that state of reprobation which God's Word 
 not unfrequently and not obscurely indicates as pos- 
 sible, whether or not it be denoted by the " unpardon- 
 able sin," or "the sin unto death," and as characterizing 
 those who ere their earthly sun has set, have plunged 
 themselves into the darkness and slavery of spiritual 
 abandonment. 
 
 This is indeed a sad and painful subject. Yet it is 
 well to contemplate it at times, to know the suscepti- 
 bilities of the soul, and the subtlety and power of its 
 adversaries, and thus to arrest the careless, even at the 
 risk of alarming the timid and the anxious. 
 
 Not for a moment do I suppose that any one here 
 present has reached or is reaching this fatal end to his 
 career. Nor can we ever cease to tell each living soul 
 that there is no sin so deep but that the blood of our 
 redeeming Lord can blot it out for the penitent, no con-
 
 VI.] over the Disobedient. gi 
 
 scious state of spiritual infirmity which the Holy Spirit 
 cannot and will not repair and fortify. But it is to pre- 
 vent such a state, to deter from these sins that bring it 
 on ; to awaken self-examination ; to save from coldness, 
 indifference, and a creeping spirit of unbelief; to lay 
 bare in some way " the powers of the world to come," 
 to pluck back those (if there be such) who haply may 
 be setting their foot within the shadow of that fatal tree, 
 beneath whose branches those who slumber, slumber 
 the sleep of death, that Lent and its exercises are or- 
 dained. For this end may they be blest to us. May 
 the Lord strengthen and preserve us ; if falling, may 
 He restore us ere we have fallen far ; and call us back, 
 while yet within hearing of His gracious voice, to the 
 light we are forsaking, and to the Shepherd from whom 
 we have gone astray.
 
 SERMON VII. 
 
 in tfje Conflict : (Soft's <ifte of ffirace. 
 
 HEBEEWS iv. 16. 
 
 " Let us come boldly unto the throne of grace, that we may obtain 
 mercy, and find grace to help in time of need." 
 
 TN the order of subjects which has guided your 
 thoughts through the special sermons of this sea- 
 son, you have already passed over what is most dif- 
 ficult : it is the easier part of our meditation which 
 lies before us now. What seemed most hard, and most 
 urgent too, was to believe the presence of the enemy, 
 the greatness of the peril ; once thoroughly alarmed, 
 we cannot but seek for help. It is when men doubt of 
 Satan's power, or hold it cheap, that their spiritual state 
 is worst. I have heard of a rich man who was enter- 
 taining his friends at a banquet, when one of his at- 
 tendants whispered to him, that the house was on fire. 
 " Put it out," was the careless reply ; the guests were 
 unconscious of their danger, and the feast went on. 
 After a time the servant returned with the tidings that 
 still the fire increased, but only to hear from his master 
 the same command, repeated with more impatience at 
 what he deemed a needless interruption of his pleasure. 
 And so the wine- cup passed, and the mirth of the 
 banquet grew higher ; until the third warning came, 
 and the affrighted guests could but just escape with 
 their lives from the conflagration around them : the
 
 94 Aids in the Conflict: [SERM. 
 
 house was destroyed. There are souls so deeply en- 
 grossed with the enjoyment of the world's good things, 
 that no testimony will convince them of their danger ; 
 you cannot persuade them to resist the devil, for they 
 have never seriously regarded him as their foe. 
 
 To you, however, I am speaking to-night, as to those 
 who have known their peril, and have understood the 
 malice and subtlety of the enemy that assails their 
 souls. You ask, ' How shall we resist ? Who will give 
 us aid in the conflict ? We feel that we are weak ; we 
 know that our foe is strong : how can our weakness be 
 made strong enough for the contest we have to wage ?' 
 It is well with you, Christian brethren, if your hearts 
 have really asked such questions as these ; if you have 
 cried for help, because you knew that you were helpless 
 in yourselves. The kingdom of heaven is for the poor 
 in spirit, for those who have so deeply felt the feeble- 
 ness of their unaided power, and the failure of their best 
 efforts, that they have formed a lowly estimate of them- 
 selves, and have learned humility from defeat. It is 
 well with you, if you smart under the abiding memory 
 of the wounds which sin and Satan have given you ; 
 well with you, if you "go softly all your years in the 
 bitterness of your souls," remembering that you have 
 been close to the gates of the grave, and that your own 
 struggles were powerless to raise you in that time of 
 distress. Anything is better than the false confidence 
 which cheats a foolish heart with praise, and flatters 
 only to betray. 
 
 Yet neither is this the state in which a Christian is 
 to abide. The remembrance of past sins and failures 
 is a condition of being restored, not restoration itself. 
 To be for ever dwelling on past errors and present 
 weakness, if it leads to nothing better, is but a distor-
 
 VII.] God's Gifts of Grace. 95 
 
 tion of the Christian character. A life all tears and 
 sad confessions ill agrees with the portrait of the sol- 
 dier fighting his good fight of faith, the runner wiining 
 his race, the husbandman toiling heartily in the vine- 
 yard with well-grounded hope of reward. The peni- 
 tential sadness of Lent is, as many of you know, a 
 blessed privilege ; but Lent, after all, is only one short 
 portion of the year : our annual round brings festivals, 
 as well as fasts, to be observed. And even in this 
 Lenten season it is well for you to be reminded that 
 there are fruits of penitence, not in themselves of a sad 
 complexion, which ought to spring from its due observ- 
 ance. If we are keeping it rightly, it is teaching us that 
 we cannot do without a Saviour's help ; and in the very 
 process of teaching us, is disclosing to us something 
 of that Saviour's love, and of our own well-grounded 
 interest in its priceless gifts. The joy of finding deliver- 
 ance, after we have known our danger and our need, 
 is greater far than the happiness, such as it was, of vain 
 security and ignorant guilt. 
 
 But have we found deliverance ? Let the question be 
 answered by a surer word than mine : " The Father . . . 
 hath delivered us from the power of darkness, and hath 
 translated us into the kingdom of His dear Son." This 
 is the Gospel of Christ, the burden of all preaching, the 
 message so full of gladness and joy to us, that we forget 
 its difficulties and its strictness, and in one comprehen- 
 sive word call it all " good news." It is no mere hope 
 or promise that it declared to us ; the ambassadors of 
 Christ proclaim an accomplished fact. St. Peter speaks 
 indeed of one who has " forgotten that he was purged 
 from his old sins ;" but his thankless forgetfulness can- 
 not alter the fact that he was purged once. We have 
 passed into a new state, entered on another condition
 
 96 A ids in the Conflict : [SERM. 
 
 of spiritual life ; rather, we have now begun to live, 
 having before been as good as dead. I need not tell 
 you with what earnest repetition, with what abounding 
 thankfulness, the Scriptures speak of this new life ; how 
 they say that God hath quickened us, when we were 
 dead, hath made us sit in heavenly places, hath created 
 us anew, hath built us up for an habitation of God. 
 With every variety of illustration, with accumulated 
 force of assertion, they assure us that Satan hath been 
 conquered, that the people of Christ are free. 
 
 But they will not suffer us to forget that it is only 
 because we are Chrisfs people that this freedom is ours. 
 Our life and liberty, our gifts and graces, all are traced 
 to Him. "I am come," He said Himself, "that they 
 might have life, and that they might have it more 
 abundantly." And in the Epistle from which the text 
 comes, the whole teaching of the Apostle leads us to 
 dwell on the thought that far above us, at the right 
 hand of the Majesty on high, we have a glorified High 
 Priest, by one nature our brother, by another our God ; 
 and that from that great High Priest, in virtue of His 
 one sacrifice and of His perpetual mediation, all our 
 strength and all our support are drawn. These are not 
 the fancies of dreamy philosophers ; they are the sober 
 statements of men who lived by that faith of the Son 
 of God which they professed, aye, and died for it too. 
 They were not deceived they have not deceived us 
 when they testified of a power from above which they 
 felt and exercised, of a strength that was stronger than 
 all the might of their spiritual foe, of a presence which 
 did not fail them in the fiery hour of persecution, which 
 did not desert them in the stormy conflict with worse 
 enemies within. 
 
 Whatever this help was, no one, I suppose, will con-
 
 VIL] God 's Gifts of Grace. 97 
 
 tend that we need it less than it was needed by apo* 
 sties and saints. If they could not trust themselves, 
 much more would it be presumptuous folly in us to 
 lean on an arm of flesh. The graces which have been 
 purchased for poor human nature by its union with 
 the divine nature in the Person of Christ, are all we 
 have to rely on in our conflict with those powers of 
 darkness, who, though quelled, are not (we know too 
 well) destroyed. Of our personal interest in that pur- 
 chase, thanks be to God, there is no doubt. We are 
 "every one members in particular" of Christ. From 
 Him, as' the Head, " all the body by joints and bands 
 having nourishment ministered, and knit together, in- 
 creaseth with the increase of God." Specially in the 
 Sacraments, which make us partakers of Him, is that 
 nourishment ministered, that union with Him cemented 
 and maintained. The acts of faith in Him which we 
 make, when we receive them, have promises of special 
 returns of grace : their gifts and consolations are at- 
 tested by the blessed experience of the people of 
 Christ, who have been numbered with His saints, gene- 
 ration after generation, these eighteen hundred years. 
 The Church has no richer treasures entrusted to her 
 keeping than these. 
 
 Is it necessary to state these things to Christians of 
 full age ? If it is, does not the very necessity convey 
 a reproach ? It was right indeed that the Apostles 
 should preach to Jews and heathens the unsearchable 
 riches of Christ, of which they had never heard ; but 
 surely the tradition of Christian education must be 
 weak, and the apprehension of Christian faith be fee- 
 ble, if it is really needful to state again and again 
 what great things our Master has done for us, what 
 wealth of grace He has assigned for our use. "Let 
 
 H
 
 98 Aids in the Conflict: [SERM. 
 
 jis come boldly," saith the Scripture ; we come like 
 timid strangers, doubting of our welcome, or uncer- 
 tain of the nature of the prize we hope to win. We 
 do not take in the extent of the mercy we have re- 
 ceived, nor assure ourselves that it is really ours. It 
 is one sad instance of this feeble faith, that thousands 
 of Christian people are afraid, or profess to be afraid, 
 to communicate at Christ's holy Feast. They cannot 
 persuade themselves that they are really bidden, that 
 grace is there pledged to them, that comfort, peace, 
 and strength, are absolutely assured to them in the 
 right receiving of that Holy Communion. It is another 
 mournful instance, that so many doubt Christ's love 
 to little children, and cannot persuade themselves that 
 when He calls them to Him, He really means to adopt 
 them as His own. So it is again with Confirmation, 
 from which parents hold back their children, as doubt- 
 ing whether it can be true that God will really bless 
 the young with His high gifts of grace. And in general, 
 of our use of what are called the " means of grace," it 
 may be too truly affirmed, that few come to them 
 with the glad confidence of men who know their 
 Master and His gifts. "Whatsoever we ask," says 
 the Apostle, "we know that we have the petitions we 
 desired of Him ;" and this assurance, strong in every 
 act of prayer, should be stronger still in the reception 
 of those Sacraments which have their own special grace 
 annexed to the receiving of them in faith. But we 
 seem to regard the ordinances of Christ -as David re- 
 garded the armour of Saul, when he was going forth 
 to meet the Philistine champion in fight. We put 
 them aside with misgivings, and say " we have not 
 proved them ; we cannot go with these." David was 
 right, for he had no warrant from God for believing
 
 VII.] God's Gifts of Grace. 99 
 
 that success should wait upon the use of royal wea- 
 pons ; past experience and inward inspirations told 
 him that he might depend, by the mercy of God, on 
 his shepherd's sling. We have a panoply, "the whole 
 armour of God," ready for our wearing, blessed by its 
 divine Giver ; what defence can we hope to find, if we 
 cast this away ? I do not deny that there is a tempta- 
 tion to seek other defences ; it is natural to rely on 
 resources that seem to be within our own control. 
 The stedfast purpose of a resolute will, the energy 
 of a well-trained mind, manly courage, dignified self- 
 respect, a lofty sense of honour, or a daring love of 
 unselfish enterprise, are not these great qualities ? 
 Can we not succeed by using such helps as these ? 
 Nay, brethren, but these are not helps at all ; they are 
 no additions to our resources ; they are but parts of 
 ourselves. And this is the very reason why we take 
 delight in them. It pleases us to draw the picture 
 of a self-reliant, self-supporting character, complete in 
 itself, overcoming evil by its stern determination to do 
 right. But it is a picture, and nothing more ; it is 
 founded on no reality, has no basis of fact whereon 
 to rest. For our real condition, at all events since 
 the Fall, has been one of dependence on a power 
 above us. Something external to our own tainted 
 nature, distinct from us, and separate from our sin, 
 was needed to raise us when we had fallen. There- 
 fore was the Son of God incarnate, that He might 
 bestow on our nature what it could not gain for itself. 
 He came to save sinners, because they could not save 
 themselves. And, as man could not raise himself when 
 he was fallen, so neither can he sustain himself in 
 strength and spiritual health without grace. They 
 have tried to do it, the wise, the learned, and the 
 
 H 2
 
 ioo Aids in the Conflict : [SERM. 
 
 great, the foremost nations, and the brightest ages in 
 the world's history ; and defeat, absolute defeat, is writ- 
 ten on the memory of their attempts. We must have, 
 the noblest and meanest alike, constant corres- 
 pondence with the Author of that good which we can- 
 not create ; we must be in perpetual communication 
 with One who bestows upon us from without what 
 from within we cannot obtain. Does this seem a disap- 
 pointing and disparaging estimate of life ? The enemy 
 of our souls would willingly have us think so. He 
 would persuade us that it is better to be independent 
 and sufficient for our own wants, that it is unworthy 
 to be always looking to another for help. Men of high 
 intellect and of powerful minds are not unfrequently 
 taken by his snare. But surely, brethren, dependence 
 is a noble thing, if it links us to a nature higher than 
 our own. It was never thought unworthy, even amongst 
 ourselves, to own submission to a worthy leader; the 
 soldier follows an heroic chief, the student sits at the 
 feet of a revered teacher, and it does but add to their 
 reputation that they have stood in close relationship 
 to the great and good. How much more when it is 
 a question of communion with a higher nature than 
 our own. 
 
 And this it is, which we mean by the dependence 
 of the Christian soul on its God. It is a perpetual 
 converse with the high and holy One, who is by that 
 converse changing the soul more and more into His 
 own likeness. It is a power of coming to Him at all 
 times of need, and finding the very grace required for 
 each conflict or distress. It is the privilege of admis- 
 sion to a presence-chamber, where the golden sceptre 
 is always held out, and no prayer sent back unan- 
 swered or unobserved. Feelings and aspirations go
 
 VII.] God 's Gifts of Grace. 101 
 
 up from the child of God perpetually to his Father 
 in heaven, to be blessed with returns of grace that 
 quicken those feelings into a new and still more 
 blessed energy of love. But especially in acts of sa- 
 cramental communion with his Lord does the Chris- 
 tian gather up and concentrate the powers of his life- 
 long communion with heaven. Then it is that he has 
 most vivid impressions of the nearness of God to his 
 soul, most comfortable assurance of strength for his 
 need. At no time, indeed, is the mercy-seat with- 
 drawn from his approach ; but then it has a glory not 
 granted to his ordinary gaze ; the cloud from heaven 
 rests upon it, and the faithful worshipper seems almost 
 to pass behind the cloud, and exchange the weariness 
 of earth for heaven itself. 
 
 There are some, I know, who would not speak of 
 sacraments thus. To them they are weak and beggarly 
 elements, too visible and material for the pure, spiritual 
 life. If it were so, yet the humble penitent might per- 
 haps deem that weak and beggarly elements best suited 
 poor weak suppliants, such as he feels himself to be. 
 But what right have we to use such words as these ? 
 Surely this is a thankless and unfilial criticism of our 
 merciful Father's gifts. In the beginning our life was 
 linked to heaven by a golden chain : man in his folly 
 and self-will severed that bond of union ; and God, 
 of His dear love, has taken the shattered fragments and 
 re-united us to Himself. If in restoring the bond be- 
 tween heaven and earth, He has left some visible pledges 
 and tokens of His favour, if He has given us not words 
 and thoughts only, but acts of devotion and outward 
 sacraments of grace, should not our hearts see here 
 a fresh proof of His wondrous pity for our infirmities, 
 a new argument of His boundless love ?
 
 1 02 Aids in the' Conflict : [SERM. 
 
 Alas ! we do not reflect how much He has done for 
 us, we do not see what great things He has put within 
 our reach. Just consider what a story of triumph and 
 success the Christian's life might be, if he were faithful 
 to the grace bestowed on him. What an epitaph might 
 be written on his tomb ! It would tell indeed of temp- 
 tations, but of temptations baffled and overcome ; of 
 sorrows, but of sorrows borne with meek patience and 
 loving trust ; of doubts and difficulties, but of difficulties 
 that were habitually laid open in prayer to a heavenly 
 Guide who never failed to resolve them ; of infirmities, 
 but of infirmities which in the very struggle to subdue 
 them, brought new strength and hope to the faithful 
 heart. What deeds of charity, what words of thought- 
 ful wisdom, what services to Christ and His Church, 
 would such a chronicle record ! Turn and see what 
 Christian biographies are now. I do not mean what 
 they are as written by the hand of partial friendship, 
 bound by its own amiable, but worthless, rule to say 
 nothing but good of those whom it describes : I mean 
 the biography contained in the pages of the unerring 
 book, that faithfully records each word, and thought, 
 and deed, as they have passed before the all-seeing eye 
 of God. Such a biography there will 'be, nay there is, 
 of each one among us. What, think you, if you could 
 read it, would it say of you ? It might speak perhaps 
 of broken resolutions, and purposes that came to nought, 
 of opportunities idly wasted, of foolish companions and 
 misspent time, of prayers omitted or spoiled by distrac- 
 tion of thought, of unworthy communions, and of graces 
 thrown away. It might describe a life that bore small 
 tokens of usefulness on earth, few signs of earnest pre- 
 paration for heaven. How grievous to reflect that, side 
 by side with v the record of such failure in the spiritual
 
 VII.] 
 
 God's Gifts of Grace. 
 
 103 
 
 life, it must be declared that there was abundant pro- 
 vision for better things, divine resources that, if used in 
 faith, must have ensured success. 
 
 I have brought you back to penitential thoughts, as 
 perhaps on such a day as this it was meet to do. We 
 have been meditating on the mercy of God, His cease- 
 less guidance of our lives, His never-failing gifts of 
 grace for help in tjme of need. Let us go home, and 
 think over them yet again. God forgive us, that we 
 have thought of them so little, and used them so ill ! 
 
 
 ic/W C** 
 
 JlA^t *" 
 
 
 
 \ 4- 
 
 rCAM^ 1
 
 SERMON VIII. 
 
 in tfje Conflict : 0oti's jjeabenljj 
 
 PSALM xci, 12. 
 
 " He shall give His angels charge over thee, to keep thee in all 
 thy ways," 
 
 TT would be an inadequate description of the Holy 
 Scriptures, to say that they are a revelation con- 
 cerning God and man. They are as truly a revelation 
 concerning the Angels. And this not merely indirectly, 
 as the Angels are connected with us, but directly as to 
 themselves, irrespectively of us. The original contest 
 between the good and evil angels, the difference as to 
 the present condition of the one portion of the heavenly 
 host, who " kept their first estate," and of the others 
 who fell, the consequent future destiny of Satan and 
 his angels who were cast out, and are reserved for ever- 
 lasting punishment in the Judgment of the Great Day ; 
 and on the other hand, of the faithful, who now glorious 
 in bliss, will hereafter be raised together with redeemed 
 man to a yet higher state, through the glory of the 
 Incarnate Son, because it is the purpose of God, "in 
 Him to reconcile all things to Himself, whether they 
 be things on earth, or things in heaven a ;" these main 
 facts of their history are clearly revealed to us. 
 
 It has been attempted to resolve angelic appearances 
 into mere subjective visions of the mind itself, illusory 
 forms projected by the heated and devout imagination, 
 
 Coloss i. 20.
 
 io6 A ids in the Conflict : [SERM. 
 
 through its own creative agency ; or to account for 
 them objectively, by the supposition of the Divine power 
 giving mere temporary visible shapes to a Divine mes- 
 sage, forming a kind of phantasmagoria of an inner 
 world, produced for the occasion, in order to impress 
 the outward sense more vividly than by mere words. 
 
 That we are indeed entirely unable to explain how 
 the Angels' spiritual bodies (for bodies of some refined 
 subtlety they have ever been supposed to possess) can 
 be adapted to human organs of sight ; that we can form 
 no real idea even of such a possibility, is evident But 
 it would be unreasonable to doubt the possibility of 
 God causing them, as He will, to appear to whom He 
 will ; or to give power to human eyes to discern their 
 more subtle forms ; imparting temporary visibility to 
 what ordinarily would be invisible. And surely the at- 
 tempt to explain these mysterious appearances on the 
 theory of subjective ideas, or temporary phantom shapes, 
 is wholly forced, is simply to take Holy Scripture in 
 a nonnatural sense, and is unphilosophical, as being 
 manifestly inadequate to account for the undeniable 
 phenomena of the case. 
 
 For it is not merely the appearance of Angels to 
 prophets and seers in ecstasy ; not merely the occur- 
 rence of their presence in the poetical books of Scrip- 
 ture ; not merely communications from God to the mind 
 of lonely watchers and meditative hermits, such as the 
 forms arrayed in gorgeous light and awful grandeur, 
 which appeared to Daniel when he prostrated himself, 
 and fell as one dead, on the banks of " the river Ulai," 
 for which we have to account The visits of Angels 
 are described equally in prosaic historical books. No- 
 thing can be more naturally interwoven with the ordi- 
 nary narrative of common events, than a great pro-
 
 VIII. ] God's heavenly Host. 107 
 
 portion of the angelic appearances recorded in the Old 
 Scriptures, such as the angel that appeared to Hagar 
 in the wilderness, or the two who went down to Sodom 
 to rescue Lot, and destroy those doomed cities, or the 
 angel that met Balaam by the way. 
 
 Nor were these appearances visible merely at parti- 
 cular crises, as e.g. times of religious excitement, when 
 men are specially open to dream dreams, and indulge 
 in exaggerations of idea, and visionary conceptions ; or 
 periods of darker intelligence, when men are more spe- 
 cially subject to hallucinations and superstitious belief 
 as to invisible presences. The appearances of angels 
 extend throughout the Scriptures. They people the 
 scenes of the sacred history, indeed, more fully at one 
 period of man's history than another ; but only with 
 such differences as are readily accounted for by the 
 more or less urgent call for Divine interpositions, or 
 the greater or less prominence with which the designs 
 of God required to be impressed on the minds of His 
 people. With such exceptions there is little difference 
 to be discerned. Angels are not more clearly seen 
 around the gates of Paradise, at the beginning of man's 
 history, than they are represented as about to be pre- 
 sent at its close, on the day of the final resurrection and 
 universal judgment. They -are as fully concerned with 
 the events of the Revelations of St. John, as they are 
 with the events of the Book of Genesis. The Scripture 
 history of mankind opens with the Angels already on 
 the stage of this lower world, actively engaged. It is 
 revealed that they will be as actively at work, when it 
 has run out its predestined course. The Angels indeed 
 group themselves in greater apparent numbers, and 
 seem more intensely employed at certain great crises 
 of our history, as e.g. on Mount Sinai, during the de-
 
 io8 Aids in the Conflict: [SERM. 
 
 livery of the Law, or during the earthly life of the Incar- 
 nate God. But the simplest view of Scripture assures 
 us, that from the earliest to the latest epoch of man's 
 destiny, these blessed and glorious beings have a co-or- 
 dinate and co-extensive part to play on the same stage 
 of life, in which our own lot and probation are cast. 
 
 Moreover, this connexion between the Angels and men 
 is not a mere casual or extraordinary interposition with 
 human affairs, but is evidently an uniform appointment 
 ordered and maintained on a settled plan. Their move- 
 ments are not mere accidents of our state. To take 
 first the lowest form of their ministration, they are 
 represented as the active agents of the laws of matter, 
 which so closely affect us. They inflict or save from 
 death, as in Egypt during the Exodus. They cause 
 or remove pestilences, as in David's history. They bind 
 or unloose the winds, as in the Revelations. They have 
 even yet more intimate and closer relation with the 
 bodies of men. The " thorn in the flesh," of St. Paul, 
 was " a messenger of Satan to buffet him V The whole 
 case of demoniacs is a familiar instance of this most 
 mysterious intermingling of angelic powers with the 
 secret constitution of man's physical nature. They act 
 of course only under the guiding and restraining Will 
 of God. They are subject wholly to His law. But 
 they are as truly personal agents in the disposition of 
 the subtle organizations and operations of His material 
 kingdoms, within their sphere of power, and are as 
 energetically at work around and within us, as we can 
 be in our own sphere. 
 
 The Angels enter, which is still more important to 
 us, into the moral order of the government of mankind. 
 They direct and overrule with their powerful influences 
 b 2 Cor. xii. 7.
 
 VIII.] God's heavenly Host. 109 
 
 the life of nations. There was the prince or Angel of 
 the kingdom of Persia c , equally as the chief of all the 
 good angels, St. Michael, was the watchful guardian of 
 the chosen people of Israel. They entered also into 
 family life ; directing its most private concerns. In- 
 stances of this latter kind of interposition of Angels is 
 seen in the history of the patriarchs, as in the marriage 
 of Abraham's son, and in the protection of Jacob from 
 his brother's anger. 
 
 Consider, then, at how many points of our merely 
 natural state the angelic natures and powers affect us, 
 in the operations of material nature, in the moral go- 
 vernment of the world, in our home life. These are 
 what may be called the natural and ordinary intertwin- 
 ings of the angelic order of being with that of man. 
 
 But what touches us more deeply, more closely far, 
 is the energy of angelic ministrations in our super- 
 natural state. This necessarily affects them as it affects 
 us, in the more intense and momentous issues of life. 
 Throughout the Old Testament there are indications of 
 a constant struggle being maintained on behalf of God's 
 elect by the good Angels, who are in constant conflict 
 with the evil angels. On the one side, the side of the 
 evil, there is the constant effort not merely to turn the 
 forces of nature against man, and thus bring calamities 
 upon him, but also to assault him in his inner life, to 
 ruin his spiritual hopes, and mar for ever his glorious 
 destiny. On the other side, the side of the good Angels, 
 there is equally a constant counter-plotting, and earnest 
 antagonistic strife, to maintain the struggling faithful 
 among men, to ward off evil from them, to direct all 
 events to their good, to guide, console, empower, ani- 
 mate them, never leaving them, till their mission of 
 
 c Dan. x. 13.
 
 no Aids in the Conflict : [SERM. 
 
 loving sympathy and constant interposition has ful- 
 filled its predestined end. 
 
 The indications which the Book of Job gives in regard 
 to the malice of Satan, and the watchful love of St. Mi- 
 chael in preserving the body of Moses, as an instance 
 of similar zeal on the part of the good, these can hardly 
 be understood but as instances of a law, revelations 
 coming out to view because of special circumstances, 
 but really an interpretation of the inner history of the 
 progress of events in the unseen world, which must from 
 its very nature be going on unceasingly. 
 
 For the history of Job is manifestly intended as an 
 encouragement to every one struggling under the op- 
 pression of trials of which he cannot perceive the jus- 
 tice, or the motive, though resolved to cling in trust 
 upon God alone. It interprets for such sufferers the 
 causes and forces at work in the supernatural world, 
 with the assurance that they are all subject to the im- 
 mediate direction and control of God, and can issue 
 only in confusion to the ministers of evil, and the 
 greater glory of those who abide faithful in the trial. 
 It has an universal application, and consequently the 
 agencies at work must equally be supposed to be uni- 
 versal. Similarly with the history of Moses. He was 
 a representative person ; representative of the elect 
 people of Israel. His life was to be an example of 
 a like faith with his own, to all who followed him. The 
 tokens of God's love to him were assurances to them 
 of His protection ; the care which watched over him 
 a sign of like care for them. The Guardian Angel of 
 their leader, was to be the watchful ministrant also 
 of God's love to the people whom he led. 
 
 But more especially we can discern, through the out- 
 ward veil, the thrill and glow which has ever pervaded
 
 VIII.] Gods heavenly Host. 1 1 1 
 
 the holy Angels in fulfilling the charge committed to 
 them in the gradual developing of the Incarnation of 
 God. Their intense watchfulness to penetrate the se- 
 cret ; their earnest care of those more favoured ones who 
 were preparing the way, as types or forerunners of the 
 Advent of Jesus, as specially shewn in the family life 
 of Abraham and Jacob ; and then the ecstasy of angelic 
 song which heralded the Nativity of Christ, and their 
 composed, reverent eagerness as they watched around 
 the Sepulchre ; and ever afterwards the fervent action 
 of the Angels moving with and around our Lord, in the 
 heavenly order of His life subsequent to His Ascension, 
 of which the visions of St. John speak ; and on earth 
 their "joy over one sinner that repenteth," their care 
 of "the little ones" of Christ, and their last office of 
 love to the departing souls of the elect " carried by the 
 Angels" into Paradise, these revealed representations 
 of their concern in man, thus more constantly and more 
 energetically stirred, prove that a new spring of life and 
 love toward man had been imparted to the angelic na- 
 tures in union with the Incarnation of God. They are 
 quickened in themselves to a more vivid joy, a more 
 glowing adoration, a more fervent charity towards man 
 as the object of Divine care in Christ ; bound to a dearer, 
 more absorbing care, because of the tabernacling of God 
 in human flesh. 
 
 The promise given to Nathanael, as the type of the 
 true Israelite, that he should see "the Angels of God 
 ascending and descending upon the Son of Man d ," 
 seems to speak of this new order of angelic agency ; so 
 new, that language is used by our Lord which at first 
 sight implies that not till then had the interposition of 
 Angels really commenced ; that only then the heavens 
 d St. John i. 51.
 
 1 12 Aids in the Conflict: [SERM. 
 
 would be opened, and the descent and ascent of Angels 
 begin. In using the term, " Son of Man," in connexion 
 with that promise a term which always implies our 
 Lord's human relation to His elect He includes His 
 elect of all times with Himself, as being thus destined 
 to be more nearly related to the angel host, more 
 specially objects of a fresh development of their care 
 and love. 
 
 And certainly a very marked difference is to be dis- 
 cerned between the angelic ministrations of the older 
 time, and those of the new dispensation. During the 
 olden time the action of Angels, as revealed to us, was 
 on a large scale, affecting the concerns of nations and 
 kingdoms, and of families only inasmuch as the elect 
 race was confined to a family, the patriarchal line through 
 which the Messiah was to come. But nothing is said in 
 the Old Testament of the individuality of the Angels' 
 care ; of it extending to all the elect ; of a special rela- 
 tion of Angels to individuals, because of their individual 
 relation to God ; of such an extent of angelic ministra- 
 tions, as would bring them home to every man's private 
 and personal consciousness, as his own special support 
 and joy. There were indications, no doubt, partial illus- 
 trations, of such a law in the Old Testament, but they 
 are rare and exceptional. To look at the Old Testa- 
 ment only, one would have said that angel guardian- 
 ship, and angels' secret communion, was reserved as the 
 privilege of great typical personages, as patriarchs or 
 prophets, or of great collective hosts of the elect people, 
 but not of an elect soul as such ; nor, if an Angel were 
 an occasional visitant in any case, that he could, so to 
 speak, be depended on as a constant companion, a sure 
 ministrant of divine love and care at all times, "in all 
 our ways."
 
 VIII.] God's heavenly Host. 113 
 
 This new and most eventful truth is one great dis- 
 tinguishing feature of the revelations of angel life in the 
 New, as contrasted with those of the Old Testament. 
 There for the first time we hear our Blessed Lord speak- 
 ing of all His members, all His little ones, and saying 
 that their "Angels do always behold the face of" His 
 " Father, which is in heaven e ." The words assert this 
 great truth of one equally as of another. His Apostle 
 unfolds yet further this great revelation, when he says 
 that the Angels are " ministering spirits, sent forth to 
 minister - for them who shall be heirs of salvation f ;" 
 language which equally includes all alike, all as " heirs," 
 therefore without personal distinction. And the same 
 Apostle asserts the same universality of individual pri- 
 vilege, when, speaking alike to all to whom his epistles 
 are addressed, he says, " Ye are come unto Mount Sion, 
 and unto the city of the living God, the heavenly Jeru- 
 salem, and to an innumerable company of Angels *." 
 
 The Church's traditionary faith has been grounded on 
 these pregnant passages. On these momentous words 
 rests the belief of the guardian Angels of baptized souls, 
 of the daily care, the watchful protection, the cease- 
 less countless ministries of love and power, which are 
 around every child of God's eternal adoption. This faith 
 has grown out of these preckms words of Jesus and His 
 Apostles. They involved, therefore, a very marked change 
 as to the faith regarding Angels ; for there was revealed 
 not merely a greater intenseness of interest and care, 
 because of the greater momentousness of the charge of 
 souls in whom God dwells, for whom God suffered and 
 died, for whom the unceasing Sacrifice and intercession 
 of the Lamb of God are being offered, but the indi- 
 viduality of it, the like care extended to each, and its 
 * St. Matt, xviii. 10. ' Heb. i. 14. ' Ibid. xii. 22. 
 
 I
 
 114 Aids in the Conflict : [SERM. 
 
 unceasingness from the font to the grave, through the 
 grave to Paradise, and beyond Paradise to heaven. The 
 Fathers drew out this great truth, always implying its 
 intimate connexion with the Incarnation of God. 
 
 Thus Origen, addressing one of the elect, says, "Yes- 
 terday thou wast under a demon, to-day thou art under 
 an angel. ' Do not/ says the Lord, ' despise one of these 
 little ones who are in the Church ; for verily I say unto 
 you, their angels do always behold the face of My Father 
 Which is in heaven.' Angels minister to their salvation ; 
 the sons of God have been granted to serve, and say 
 unto each other, ' If He has descended with a body, if 
 He hath been clothed in mortal flesh, and borne the 
 cross, and died for men, why are we quiescent ? Why 
 spare we ourselves ? Come, all ye angels, let us de- 
 scend from heaven." Then, speaking of their individual 
 care : " Come, O Angel ! receive him who has been con- 
 verted by the Word from former error, from the doctrine 
 of demons, from iniquity speaking on high, and receiving 
 him, like a good physician, cherish and instruct him V " 
 And St. Hilary says of their help to us in our prayers : 
 " The authority is absolute, that Angels preside over the 
 prayers of the faithful. Wherefore Angels daily offer 
 up to God the prayers of those who are saved through 
 Christ. Therefore is it dangerous to despise him, whose 
 desire and supplications are borne to the eternal and 
 invisible God by the holy service or ministry of Angels V 
 And again St. Ambrose speaks of their guarding even 
 our inner hearts from the watchful foe : " Thus did 
 Eliseus the prophet shew that armies of angels were 
 around him as a defence ; thus did Joshua recognise 
 the leader of the heavenly host. They therefore who 
 are able to fight for us, are able to guard the fruit that 
 
 h Horn. i. in Ezek. ' Tract, in Ps. cxxxiv.
 
 VIII.] God's heavenly Host. 115 
 
 is within usJ." And again, St. Chrysostom connecting 
 their ministering to us with that of our Blessed Lord's : 
 " What marvel is it, if they (the Angels) minister to the 
 Son, whenever they minister to our salvation ? . . . Yea, 
 rather it is the work of Christ Himself, for He indeed 
 saves as a Master, but they as servants k ." 
 
 It is clear, then, that the belief has ever been a very 
 practical one ; and indeed how can we for a moment 
 suppose that such an array of heavenly beings, so 
 powerful, so ardent, so intense in action and love, can 
 be, as they are sometimes regarded, the mere decora- 
 tive features of a poetic religion, the beautiful imagery 
 of the rapt moods of the devout mind ? 
 
 Nor is it less sure that their aid is of the most intimate 
 personal kind, although much mystery still hangs around 
 the kind of communion which they are permitted to hold 
 with us, and we have reverently to gather it by inference, 
 rather than by direct revelation. It would seem that as 
 a tendency "to the worshipping of Angels 1 " developed 
 itself even in the apostolic age, possibly on this account 
 a reserve was kept as to the greatness of our obligations 
 to these blessed guardians, lest in the instruments and 
 agents of the Divine care we should lose the constant 
 sense of the supreme Author both of their and our life. 
 Even St. John needed a warning to preserve in his mind 
 the clear assurance, that notwithstanding all their great- 
 ness and their power to aid, they are but " fellow-ser- 
 vants." But, if careful to take heed to such warnings, 
 we may safely cherish for our stay and comfort, and in 
 reverent regard to them for their kindness towards us, 
 profound and earnest thoughts of their succour and 
 defence which, according to the will of God, they never 
 
 J De Virgini, c. 8. k Horn. iii. in Ep. ad Heb. ' Col. ii. 18. 
 
 10 Rev. xxii. 9. 
 
 I 2
 
 n6 Aids in the Conflict: [SERM. 
 
 cease to supply to us in our need. Nor surely ought 
 we to scruple to do so, when we see how our Lord 
 Himself, compassed with our flesh, was behoven to an 
 Angel's care, when creation saw the Eternal Son pros- 
 trate in His agony, and "an Angel strengthening Him ;" 
 or when, after the temptation was past, Angels "came 
 and ministered unto Him." 
 
 Or again, can we attribute to the holy Angels a less 
 power to aid us, than is permitted to the evil angels to 
 hurt us ? Must not angelic instrumentality be at least 
 equal on either side ? We know indeed little of the laws 
 which determine the action of spirit upon spirit ; or of 
 the communion and strengthening influence which one 
 being can interchange with another ; or how one soul 
 can stay itself on another soul, and thought mingle with 
 thought, love with love, desire with desire ; or how the 
 higher mind and more powerful will of one creature may 
 rule and direct the mind and will of the less powerful 
 creature. But the later books of Holy Scripture reveal 
 to us startling facts as to the powers of evil spirits in 
 exercising the most intimate control over, and holding 
 closest communion with, the inner life of man. There 
 we read of Satan establishing himself within the very 
 soul of man, thus to sway and rule him. There we learn, 
 that the evil angel is "the strong man armed keeping 
 his palace" within man's innermost nature, spirit within 
 spirit directing the faculties of the possessed soul to 
 devilish purposes. These fearful descriptions imply 
 varied modes of influencing the soul. They shew the 
 possession of some secret subtle power in the evil spirit 
 to suggest sin, inflame the imagination, excite the will, 
 cloud the understanding, overrule and direct the ener- 
 gies, gradually leading captive the whole man, and im- 
 pressing upon him his own likeness, so that men thus
 
 viii.] God's heavenly Host. 117 
 
 possessed become the very " children of the wicked 
 one ;" although wholly unlike the power of God in this, 
 that the evil angels can do nothing within the man 
 except with his own free compliance. 
 
 And is not this in all probability the perversion of 
 a power intended to have been used for a true end ; 
 the fallen angels perverting to their own bad purposes 
 a commission given to them, when they were in union 
 with God, to use for God, and for the good of the other 
 creatures of God ? 
 
 And with this certain knowledge thus revealed to us 
 of the influence of the evil angels, may we not conclude 
 that no less power is being exercised by the unfallen 
 Angels, who still delight to use it as God gave, and de- 
 signed it ; that the good Angels not merely surround us 
 to contend for us against the assaults of the evil "prin- 
 cipalities and powers," who would destroy us ; not 
 merely that they succour and defend us with their 
 countless services of loving and watchful care to aid 
 our weakness, or supply our need ; but that also, in 
 union with God, they influence our inner life, suggest 
 holy thoughts, captivate our imaginations, stir our wills, 
 illumine our understandings, aid our efforts, direct our 
 energies, and holding secret communion of spirit with 
 spirit, within our spirits, minister to us the gracious gifts 
 of God ? How such subordinate ministries are com- 
 bined with the working of the All-holy Spirit Himself, 
 we know not ; yet in acknowledging the instrumentality 
 of the lower agency we are not excluding Himself, the 
 Source of power. We are rather the more reverencing 
 our own manifold joys and assurances of support, even 
 as in natural things we can delight in the lower instru- 
 mentalities of pleasant food, and sweet flowers, and 
 genial light, while their beauty and pleasantness en-
 
 ii8 A ids in the Conflict : [SERM. 
 
 hance the more, do not exclude, the blessed thought 
 of God, Who gives and orders through their means all 
 these good things of His natural providence. The in- 
 visible Angels are to us in the spiritual world, what the 
 
 thousandfold ten thousand ministrations of visible crea- 
 
 
 
 tures around us are in the natural world. We cannot 
 indeed interchange sensible intercourse with the Angels 
 that aid and defend us, but when their charge is ful- 
 filled in bearing our souls to the Lord, we shall rejoice 
 the more that we have believed the truth and love of 
 God in ordaining for us their unseen agencies, even as 
 we trusted to His innumerable visible agencies. Being 
 made one with Christ, we share in and through Him 
 what was His earthly joy, what cheered Him when the 
 temptation was over, and sustained Him in His agony 
 when He was weak, and Who meant the promise to be 
 our blessing, as it was His own : " There shall no evil 
 happen unto thee, neither shall any plague come nigh 
 thy dwelling. For He shall give His angels charge 
 over thee, to keep thee in all thy ways n ." 
 
 Let us in conclusion lay to heart some practical 
 lessons, which we may apply to our personal life. 
 
 Here first we may see the greatness and dignity of 
 our position, our intended lot. Our mission in the world 
 is, together with the holy Angels, and through their aid, 
 to uphold the cause of God against the evil powers 
 which oppose Him ; to contend earnestly against what- 
 ever He has condemned ; to be jealous of His honour ; 
 to be zealous of His commands. This was man's ori- 
 ginal call when, taken from the earth, he was placed, 
 not as his first position, but by grace, in the garden of 
 
 n Ps. xci. 10, ii.
 
 VIII.] God's heavenly Host. 119 
 
 Eden , with Angels as his companions, to "keep it" 
 for God, against the evil which then assailed it. Man 
 failed, and fell. But the call, and the power to fulfil the 
 call, was without repentance, and is revived again in 
 Christ. In our blessed Lord, our true representative, 
 in the wilderness of temptation, ministered to by Angels, 
 and assaulted by Satan, we see the renewed man, we 
 see our own present lot. Surrounded on all sides by 
 what tempts the eye, deceives the heart, captivates the 
 senses, bewilders the understanding, shakes the faith, 
 the loyalty, the allegiance, the stedfastness, of our frail 
 nature, we are subjected to our course of trial. But 
 Angels are at our side, and God above, around, be- 
 neath, within us, to uphold, to fortify, to preserve us, 
 if only with His words in our lips, and His will in our 
 hearts, we stand firm, and " resist the devil," till he 
 " flee from us." Placed thus we are in this lower world, 
 as having dominion over the creatures, and as the repre- 
 sentative of the God-Man, to keep ourselves pure ; to 
 be strong for the truth and love, the beauty and the 
 glory of a higher world ; to resist " the lust of the flesh, 
 and the lust of the eyes, and the pride of life, which are 
 not of the Father, but which are of the world p ." While 
 we have the confidence, as we trust to our Lord, that 
 He will sustain us, as He sustained Himself, because 
 we are His, we have the assurance also that we are not 
 merely surrounded by visible objects, but that we dwell 
 in the midst of an invisible world, a world of most ener- 
 getic and glorious life, a world of spiritual beings, in 
 comparison with whom we are " made a little lower " 
 
 "The Lord God formed man of the dust of the ground And 
 
 the Lord God planted a garden in Eden ; and there He put the man whom 
 
 He had formed And the Lord God took the man, and put him in 
 
 the garden of Eden to dress it and to keep it." (Gen. ii. 7, 8, 15.) 
 
 T i St. John ii. 16.
 
 1 20 A ids in the Conflict : [SERM. 
 
 for awhile, that at last we may be raised above them, 
 when all things shall be put under our feet, because 
 Christ is so raised, and we are of Him, and in Him, 
 nearest to His throne, fellow-heirs of His glory. 
 
 Thus girt about with Angels, we are set to keep the 
 charge of God. They are with us by our altars in the 
 Mysteries. They are with us as we kneel in prayer. 
 They are with us in the dangers of our way to keep 
 us. They are by our beds to watch near us as we sleep, 
 continuing by our side the adoration of the ever-pre- 
 sent God in which we fell asleep. While we bear in 
 our heart the consciousness of the Presence in which 
 " we live, and move, and have our being," and of the 
 heavenly hosts around us, shall we not be strong to 
 resist temptation ? Shall we do deeds from which good 
 Angels must turn away in horror? Shall we speak 
 words which they will repeat in heaven, and write down 
 against us ? Shall we bear on our countenances a look 
 of malice, or impurity, or scorn, at which they must 
 stand aghast ? Shall we nourish in our hearts a thought 
 from which they will turn away and weep ? Shall we 
 continue in sin, till our life's destiny is reversed, and 
 we are again become more fit to be under a demon's, 
 than an Angel's, care ? 
 
 Or if after sin we return to God, when we fear again 
 the power of Satan over us, and tremble at his tempta- 
 tions, and the return of his assaults, and the subtlety of 
 his approach ; or even doubt anxiously whether it may 
 even yet be, that " after the sop," the love of Christ again 
 rejected, we should be doomed and given up, reprobate ; 
 and Satan entering into oneself as his merited prey, we 
 be cast out to be with him for ever, we may derive com- 
 fort and assurance from the thought that a greater spi- 
 ritual power in the strength of God, ever at war with
 
 VIII.] God's heavenly Host. 121 
 
 the rebel angels, and sent specially to minister to those 
 who trust in Christ, are encamped around us, are guard- 
 ing us, and will fight for us, driving away the tempter. 
 Or if we feel shame before our brethren because of our 
 past sins, and think that all eyes look on us with re- 
 proach, and that we can scarce venture into the pre- 
 sence of the pure, that none can believe our conversion ; 
 and we are weak, because of this sense of distrust or 
 degradation which haunts us, we may turn away and 
 take refuge in the fellowship of Angels who are all the 
 while rejoicing over the "one sinner that repenteth," 
 with whom all thought is absorbed in the one deep 
 love and thanksgiving, which is being breathed into 
 them out of the Heart of Jesus, Whose grace has at last 
 won the victory. 
 
 We are on our probation ; and the history of the 
 Angels is a warning which leaves no hope, if the hour 
 of our probation pass, and we are found unfaithful. Of 
 kindred natures with our own, the first-born of the crea- 
 tion of God, free to stand, or free to fall, they were 
 subjected to trial, and by trial their everlasting state 
 has been fixed. This law, ordained for the higher orders 
 of the creatures of God, has found its sure fulfilment in 
 their destinies. If they who fell from their high estate, 
 escaped not, and all their greatness and endowments 
 of grace availed not to exempt them from the conse- 
 quences of the law of their creation, how can we look 
 to escape a similar fate, if we fail by a like faithlessness ? 
 If we miss the day of our probation, faithless found 
 among the faithful, unconformed to the will of God, not 
 having served Him acceptably according to His purpose, 
 if our salvation is the hard-won purchase of the amaz- 
 ing Sacrifice of the cross, the passion, and death of the
 
 122 Aids in the Conflict. [SERM. viil. 
 
 Son of God, and to carry on and complete His work 
 of love, His Spirit's abiding Presence has been merci- 
 fully shed forth into our hearts, and, as our guard and 
 aid in our warfare, the Angel host is sent to minister to 
 us, and yet we fail to work out this great salvation, 
 and so great love and care be all in vain, what must 
 be reserved for us in the Great Day, when God shall 
 arise to judgment, and he only that hath endured faithful 
 unto the end, shall be saved ? 
 
 As the Angels who kept their first estate, are our 
 sure aids in our conflict, even so the fallen angels, who 
 are reserved in everlasting chains under darkness, are 
 a sure warning, that the condemnation which has already 
 been visited upon them, will reach us also ; and this the 
 more certainly if, with their example before us, we con- 
 tinue in sin, sharing their disobedience, which may 
 God in His infinite mercy avert for His dear Son's sake, 
 Jesus Christ our Lord, to Whom, with the Father, and 
 the Holy Ghost, be all glory and thanksgiving for ever. 
 Amen.
 
 SERMON IX. 
 in tfje Conflict : Efje Communion of .Saints. 
 
 ST. JOHN vi. 57. 
 " He tliat eateth Me, even he shall live by Me." 
 
 '""PHERE can be no doubt that we have fallen back in 
 many things from the simplicity of the primitive 
 type, in our Christian course. But in nothing, perhaps, 
 more manifestly than in our general view of the neces- 
 sity of receiving the Holy Communion ; of its place in 
 our worship ; of its effectual help to us in our conflict 
 with the adversary ; of its comfort under bereavements, 
 trials, losses ; of its sanctifying effect and power in all 
 the passages of life ; and above all, of its intimate con- 
 nection with that holy doctrine which, but for the ex- 
 press mention of it in the Creed, must have faded out 
 of the remembrance of many, the doctrine of the com- 
 munion of saints. The receiving of the Lord's Supper 
 has become I might say it has degenerated into an 
 occasional effort to recover ourselves out of the snare of 
 sin. Every now and then, by preparation for the Holy 
 Communion, men think to alter their course, which is 
 setting too much towards the world, in a direction 
 heavenward. If you well consider the matter, for I do 
 not wish to overstate anything, (that would frustrate 
 my speaking to you,) it has come to this with many, if 
 not most professing Christians, that they receive the 
 Lord's Supper more frequently out of its due time as 
 it were if there be a predisposing sorrow, and when
 
 124 Aids in the Conflict: [SERM. 
 
 that is past, return to the ordinary infrequency; and 
 with most, the infrequency is very great ; so that the 
 words we are considering, as regards any actual appli- 
 cation to our daily life, lose all that force which they 
 would plainly have if our partaking of the Body and 
 Blood of Christ in the Lord's Supper was of the nature 
 of a habit. That our Lord designed it to be a habitual 
 receiving, no man can possibly doubt who considers His 
 own words in the institution, as they were understood 
 by those who heard them. They certainly continued 
 as stedfastly in the breaking of bread as they did in 
 prayers. The shadowing out of the mystery in the 
 words of the text points in the same direction. In 
 fact, nothing but the practice of men whom we know, 
 and live and converse with, and whose whole life and 
 conversation has necessarily an effect upon our own, 
 nothing but stern fact, and the preconception which 
 custom brings with it, could possibly make us think for 
 one moment that a matj was in any kind of safety who 
 gathered himself up at Easter to perform the annual 
 commemorative act sacramental, and then gave it up 
 for a year as a thing above his ordinary life, too high 
 for the temptations incident to his calling. This arises 
 out of a total misconception of the thing, of the insti- 
 tution, and the doctrine contained in it. The doctrine 
 contained in it is precisely what our Lord meant when 
 He said, " He that eateth Me, even he shall live by 
 Me." He^ that is joined unto the Lord is one spirit 
 with the Lord. But how shall we be joined unto Him ? 
 It is written, " By one Spirit we are all baptized into 
 one Body, and have been all made to drink into one 
 Spirit." And again, in the Epistle to the Hebrews, we 
 are bidden to " draw near with a true heart, in full assu- 
 rance of faith, having our hearts sprinkled from an evil
 
 IX.] The Communion of Saints. 125 
 
 conscience," (surely by His Blood, in whatever way He 
 was pleased to communicate to us the benefits of His 
 most precious blood shedding,) " and our bodies washed 
 with pure water." This means, it can mean nothing else, 
 that our union with Him is by these effectual sacra- 
 mental signs of His own appointment, as it is expressed 
 in our own Communion Service : " If with a true penitent 
 heart and lively faith we receive that holy Sacrament, 
 then we spiritually eat the Flesh of Christ and drink 
 His Blood ; then we dwell in Christ and Christ in us ; 
 we are one with Christ, and Christ with us." 
 
 All this is brought to nought by an infrequent, un- 
 willing reception. The spirit of it is absolutely taken 
 away. Our Church has afforded the utmost possible 
 latitude in that rubric, " Every parishioner shall com- 
 municate at least three times in a year ;" meaning, as 
 Bishop Beveridge justly observed, that unless a person 
 communicate three times in the year the Church doth 
 not judge him to be in a state to receive that holy mys- 
 tery. To shrink from closeness of union with Christ is, 
 if you will consider it, a sign either of indifference or of 
 conscious wilful unfitness, through some sin committed 
 knowingly, or state of sinfulness permitted, or omission 
 of felt and acknowledged duty. To turn the receiving 
 of the Holy Communion into an occasional effort to 
 recover ourselves out of a state of worldliness in which 
 we know we ought not to live, is entirely an imagina- 
 tion of our own concerning it. And however common 
 it be (so common that a man might almost express sur- 
 prise at such a received opinion being spoken against), 
 however much it be the practice of men to use it thus, 
 it is contrary, as I have shewn you, to the doctrine and 
 spirit of our services, to the words of the Lord Himself, 
 " He that eateth Me, even he shall live by Me."
 
 126 Aids in the Conflict: [SERM. 
 
 Suffer me now, in confirmation of what has been said, 
 to draw your attention to the place which the receiving 
 of the Holy Communion occupies in our worship. After 
 the Commandments read, in order that on hearing each 
 part of God's law we may search our hearts and see if 
 we are living by it, after a prayer and reading of two 
 short passages of Holy Scripture, the Epistle and 
 Gospel, and saying with united voice one of our con- 
 fessions of faith, after an act of love or charity done 
 during the reading of sentences from Scripture ex- 
 horting to that grace, the priest is directed to lay on 
 the holy table the alms for the poor, and other devotions 
 of the people, and when there is a Communion, so much 
 bread and wine as he shall think sufficient. How often 
 there shall be a Communion the Church doth not order, 
 except that in cathedral churches and colleges, where 
 there are many priests and deacons, all shall receive 
 Communion every Sunday at the least. Every Sunday 
 at the least. 
 
 Therefore in large parishes, where there are many 
 communicants (which are increased at every Confirma- 
 tion by 200 or 300 more, capable at least of receiving), 
 it may be right to provide for some to receive com- 
 munion every Sunday, using the discretion which the 
 Church places in our hands ; for no word of monthly, or 
 any other stated number of communions, is so much as 
 named, except that if a parishioner doth not com- 
 municate thrice in a year he is under censure, as a 
 priest or deacon in a cathedral is under censure who 
 doth not communicate every Sunday. Now, brethren, 
 how often soever, or how seldom soever, you commu- 
 nicate, you must remember that the whole of the Com- 
 munion Service to which you listen every Lord's Day 
 to the end of the offertory sentences, is your prepara-
 
 IX.] The Communion of Saints. 127 
 
 tion for the receiving of the Lord's Supper. Whenever 
 you hear those commandments you must try and mea- 
 sure your conscience by them. What swearer doth not 
 inwardly tremble when he heareth " The Lord will not 
 hold him guiltless that taketh His Name in vain ?" 
 What man who doeth nought for his father or mother, 
 or setteth light by them, heareth the fifth command- 
 ment without a thought in his heart, " Am I free from 
 blame here ?" Doth not the prohibition to kill, to do 
 uncleanness, to thieve, ever strike on some conscience ? 
 And so when it comes to the act of faith, especially 
 its last solemn words, " I look for the resurrection of 
 the dead, and the life of the world to come," have we 
 not often thought within ourselves, as we uttered the 
 words with our lips, " Alas, do I live, am I now living, 
 as one who looks for such things ?" All is to the same 
 effect, to the purifying of the heart by faith as a pre- 
 paration for that union with Christ in the Holy Sacra- 
 ment. And then the sentences, exhorting us to re- 
 member the poor, and the preachers of the gospel, and 
 the whole household of faith, are still designed to prepare 
 us for the more pious, and loving, and cheerful partak- 
 ing together of the Lord's Supper, whether then imme- 
 diately or on some future day. For I do not mean that 
 all are expected to partake always. I am only attempt- 
 ing to shew you that sometimes all should, and that 
 the whole service is with a view to that one act of 
 worship. I am only protesting against this grievous 
 neglect that has crept in, this deadening doctrine of 
 the world, that you live in Christ by the act of coming 
 together to pray, and sing praises, and hear the Word, 
 when He Himself hath said, " He that eateth Me, even 
 he shall live by Me," and, breaking bread, bade His 
 disciples do that thing in remembrance of Him. So that
 
 128 Aids in the Conflict: [SERM. 
 
 this became the practice of the first converts, to break 
 bread together, even as they prayed together, so shew- 
 ing forth their Lord's death in the cities where they 
 dwelt. Now see how we have fallen back from the 
 primitive type, as I said. 
 
 We have a conflict with an adversary of such power 
 as the besieger of a city hath, when he hath in the city 
 a strong party on his side. So is Satan with regard to 
 every one of us. He besets us alway, and in every 
 man's heart he hath some evil inclination, or affection, 
 or desire on his side, and, if it were not for the help of 
 One greater than he, he should utterly destroy every 
 soul which he proceedeth to assault. Not one of us 
 can stand against him, but by the help of our God. 
 No man ever did vanquish him outright but one, and He 
 was both God and man. But all His faithful followers 
 He did so incorporate into Himself, by a mystical but 
 real union, that they need not fear the tempter's power 
 to kill. " He that eateth Me, even he shall live by Me." 
 "The thief cometh not," He said, speaking of Satan, 
 " but for to steal, and to kill, and to destroy. I am come 
 that they might have life, and that they might have 
 it more abundantly :" that they might eat and live ; as 
 their first parents ate and died, so they might eat of 
 Me, the true Tree of Life, and live. Yes : over them 
 that are in Christ by spiritual partaking of Him, Satan 
 hath no power no power, at least, to kill. Now you 
 see, brethren, that in proportion to the closeness of the 
 union with the Saviour, must be the safety from the 
 assaults of the enemy. None of you can doubt that. 
 And if the union with Him be in partaking of His 
 Body and Blood, with a true penitent heart and lively 
 faith, it being a spiritual act, then to partake often must 
 be what is needful unto more assurance of help. The
 
 X.] The Communion of Saints. 129 
 
 rule is, the oftener the better, if in faith, and penitence, 
 and charity. We forfeit so much help in our conflict 
 with the adversary, as we do communicate either less 
 frequently, or more coldly and backwardly. But I said 
 also that we had lost sight of its sanctifying effect and 
 power in all the passages of life. So it is indeed. Not 
 only is He, on whom we feed by faith, the strength, 
 and joy, and salvation, of every individual soul, coming 
 to Him in this holy ordinance as He hath commanded, 
 but the communion of His Body and Blood is the 
 strongest and holiest link which binds us together in 
 Him. " For we being many are one bread and one 
 body, for we are all partakers of that one bread." This, 
 was to be in the place of those earthly relationships 
 which Christ declared His coming should rather have 
 a tendency at first to weaken and to dissolve, than to 
 cement and strengthen. When father and mother should 
 forsake a child, the Lord should take him up ; hence- 
 forth he should be adopted into another family, another 
 should be his father, even Christ. "That which we 
 have seen and heard," writes St. John, i.e. the mystery 
 of God and the Father, and of Christ, " that which we 
 have seen and heard declare we unto you, that ye also 
 may have fellowship with us : and truly," he adds, "our 
 fellowship is with the Father, and with His Son Jesus 
 Christ." The Evangelist who wrote these words, was 
 the same who records the last prayer of our Blessed 
 Lord, in which He prayed " not for these alone, but for 
 them also which should believe on Him through their 
 word. That they all may be one, as Thou Father 
 art in Me, and I in Thee, that they also may be one in 
 Us." That prayer never faded from St. John's memory 
 while he lived, and while he taught. " Little children, 
 love one another," was his favourite precept to those 
 
 K
 
 130 The Communion of Saints. [SERM 
 
 who came to inquire of Christ at his mouth. He 
 has been called the Apostle of love from that circum- 
 stance ; the loving, and the beloved. To him, as filled 
 with the spirit of the new commandment, did our Lord 
 on the cross commit the charge of His mother, when the 
 sword of grief had pierced through her soul, " and from 
 that hour that disciple took her unto his own home." In 
 that household, from that very day, may have been 
 seen the true type of the communion of saints. What 
 a home that must have been, where every meal was con- 
 secrated by the remembrance of His last meal on earth 
 with His disciples, and by the mystical words He spake, 
 and the sign He instituted, and the commandment He 
 gave, " This do in remembrance of Me." What if they 
 ate often in haste, with their loins girded for some work 
 of charity, or to escape for their life ; what if they ate it 
 with bitter herbs, in sorrow of heart for all the suffering 
 they had witnessed, and which they could never forget ; 
 yet what a home of love, and what a sanctifying effect 
 and power must their communion have had on all the 
 passages of their life ever afterward. We are not told 
 how the love which reigned in that house surpassed in 
 breadth, and depth, and height the ordinary love of 
 parent, children, brethren, friends ; our eyes have not 
 been permitted to gaze upon such a holy privacy ; but 
 we are sure that if ever the grace of God did overshadow 
 any home, so that every thought, and word, and action 
 reflected His image, into whose likeness they grew and 
 were transformed day by day, it must have been there, in 
 that house. There truly, if anywhere on earth, must 
 the love of God have been perfected. And the nearest 
 to this must be the house where every member of 
 a Christian family, as one by one they come to years 
 of discretion, becomes a communicant, and each, com-
 
 IX.] The Communion of Saints. 131 
 
 prehending by degrees the mystery of Christ's indwell- 
 ing by the force of an inward experience, fashions his 
 daily life accordingly. Brethren, there are many such 
 houses. We need not here say in our heart, " Who shall 
 ascend into heaven" (that is, to bring down Christ from 
 above), "or who shall descend into the deep?" (i.e. to bring 
 up Christ again from the dead). " For the God and 
 Father of our Lord Jesus Christ, of whom the whole 
 family in heaven and earth is named, hath granted 
 unto many, according to the riches of His glory, to be 
 strengthened with might by His Spirit in the inner man ; 
 so that Christ dwelleth in their hearts by faith ; and they, 
 being rooted and grounded in love, have been able to 
 comprehend with all saints what is the breadth, and 
 length, and depth, and height, and to know the love of 
 Christ, which passeth knowledge, so that they are filled, 
 verily, with all the fulness of God." 
 
 In the great conflict which is raging, which is at our 
 doors, which hath in it the verification of some of our 
 Divine Master's and His Apostles' prophetic sayings, so 
 that we know it to be the beginning of that very con- 
 flict which we are taught to expect, in which a mans' 
 foes should be they of his own household, in which 
 members of the same family should take opposite sides, 
 which should be known by pride and selfishness, dis- 
 obedience to parents, ingratitude, unholiness, want of 
 natural affection, love of pleasure, in fine, by a form of 
 godliness without the power; in the conflict in which the 
 subtilty of this world's wisdom shall corrupt many minds 
 from the simplicity that is in Christ, shall there be no 
 refuges, whither a man may flee for help and comfort in 
 the fiery trial ; if one falleth, shall there be no one to 
 lift him up ? Oh yes ! He said our Divine Lord said- 
 He would not leave us comfortless ; He would come to us. 
 
 K 2
 
 132 The Communion of Saints. [SERM. 
 
 And surely He hath fulfilled His word. Wherever two 
 or three are gathered together in His name, there is He 
 in the midst of them. The glory which God gave Him 
 in His human nature, He hath given them. What was 
 that glory ? " That they may be one, even as We are one, 
 I in them and they in Me ; that they may be made 
 perfect in Me." This is that communion of saints, which 
 is nourished and sustained by the Holy Communion of 
 His Body and Blood. These refuges of which I spake 
 are the homes and houses of God's saints ; those helpers 
 at hand and ready to succour us are men like-minded, 
 having the same love, being of one accord, of one mind, 
 such men as Epaphras,Onesimus, Timothy, Tychichus, and 
 others, who were St. Paul's fellow-workers unto the king- 
 dom of God, which were a comfort to him in the dangers 
 and distresses and necessities which he endured, such 
 persons as Priscilla and Aquila, who for his life laid down 
 their own necks. Such men and such women there are 
 yet in the world. And if our heart should ever fail us 
 for the multitude of the adversaries, think, brethren, if 
 our eyes were opened, and we saw the great cloud of 
 witnesses who have gone before, the saints that are at 
 rest, the spirits of the just made perfect, the glorious 
 city where they and we shall dwell for ever and ever ! 
 But enough for us, that in us and our fellow-pilgrims, 
 who are journeying at our side to the heavenly country, 
 Christ dwelleth. Enough that He has said, "He that 
 eateth Me, even he shall live by Me." Enough that, 
 assembled together with our brethren, we feed, in a hea- 
 venly and spiritual manner, on the Body of the Lord, 
 and drink His precious Blood. Enough that, so doing, 
 we find ourselves strengthened for the trials of the day, 
 and guided safely through the darkness of the night ; 
 and see far on before us the shining pinnacles of the
 
 IX.] The Communion of Saints. 133 
 
 holy city, whither He, whom we have adored and trusted 
 in, and loved with all our hearts, is gone to prepare 
 a place for us ; not a mere refuge, as one thinks of the 
 grave, where "the wicked cease from troubling, and the 
 weary are at rest," but a place of joy and gladness, and 
 unfading light for ever, and for evermore.
 
 SERMON X. 
 SEeapons of our flEarfare. 
 
 2 OOE, x. 4, 
 " The weapons of our warfare are not carnal." 
 
 EOM, xii. 21. 
 
 t 
 
 " Overcome evil with good." 
 
 T F St. Paul is fond of reminding us of the militant 
 character of the Christian life, it is he also who warns 
 us oftenest of the danger of allowing the metaphor to 
 lead us astray. He knew that there is that in our nature 
 which responds readily to the trumpet-call. " To resist 
 even unto blood," " to fight the good fight," " to quit our- 
 selves like men," " to wrestle against principalities and 
 powers ;" these, and suchlike figures, have a ring which 
 carries them straight home to generous hearts. The 
 poet surely has not painted falsely the chivalrous dreams 
 of youth, 
 
 " Waiting to strive a happy strife, 
 To war with falsehood to the knife." 
 
 Life seems to very many of us indeed a battle. We see 
 selfishness and cowardice, and our blood boils at the 
 sight of them. We see evil all about us, evil that might 
 be prevented. We imagine ourselves in our day-dreams 
 of the future, even in some small measure in our actual 
 experience, to be bearing a part in the world-old con- 
 flict, in the war which " was in heaven." We are on the 
 side of good. Does it not follow that what opposes us 
 is on the side of ill ? We know, indeed, and feel keenly,
 
 136 The Weapons of our Warfare. [SERM. 
 
 that the very evil which we are combating is in our own 
 hearts also ; the very frivolity, the very narrowness, the 
 indolence that clings to what is, the deep irreverence of 
 the heart, even in its germ and possibility the saddest 
 moral corruption. We are conscious that the enemy is 
 very near us, and our attitude towards it constrains us 
 in some sort to live as becomes a knight of God. It 
 lifts, and strengthens, and purifies us. 
 
 And yet there is a danger in all this. We need to 
 hear often the Apostle's warning voice, " The weapons 
 of our warfare are not carnal." Life is too complicated 
 to be comprehended in one metaphor. It is a battle, in 
 which one side must conquer and one must yield ; it is 
 a race, in which all may be crowned ; it is a field, where 
 good and bad grow together, and the tares may not be 
 rooted up lest the wheat be rooted up with them. It 
 is a battle, but how subtle, how unearthly is the conflict ; 
 how different from the coarse semblances which are all 
 that meet our eyes ! What a sad medley, what a strange 
 inexplicable maze must any struggle between man and 
 man, between two human causes, even between the 
 visible Church and any cognisable power without her, 
 appear to one who can read the spiritual issues of the 
 strife ! How often Trojan bears Greek arms, and the 
 patriot's sword strikes to a brother's heart ! 
 
 To make mistakes in history is a small matter. To 
 reverence as the sole depositories of truth or goodness 
 one person or one party in some bygone strife, may not 
 inflict serious damage on our moral nature, for the ob- 
 jects of our reverence will have been first idealized. But 
 it is no imaginary danger, especially in days of more 
 than usual earnestness and difference, that we may be 
 tempted to identify the cause of good, that cause which 
 demands our love and our life, with the cause of some
 
 X.] The Weapons of our Warfare. 137 
 
 particular party, or of some particular movement, which 
 we are at the moment supporting. For the good, for 
 the truth, we may fight, we must fight, absolutely ; there 
 is no reserve, no doubt on the question. But this is 
 a spiritual warfare. The enemy is no visible one, the 
 weapons of no mortal forging. We wrestle not against 
 flesh and blood, not against men like ourselves, with 
 mixed natures, with minds which at the best but know 
 in part, which at the worst are temples which the truth- 
 revealing Spirit has not yet forsaken, but against spiri- 
 tual powers, against that spirit of falsehood and un- 
 belief which is within us as well as without us. But the 
 questions on which we shall do battle with our fellow 
 men seldom or never raise the issue simply between 
 good and ill. They are questions of fact. " Is this 
 good ?" " Is this the truth ?" " Is this a part and parcel 
 of the faith once delivered ?" There must be a right 
 and a wrong on such questions ; but if good and wise 
 men differ, the probability is that neither of the con- 
 tending parties has all the truth or all the error. 
 
 Shall we, then, stand aside and look on as with the 
 irony of Epicurean gods, while men debate the great 
 problems of God's nature and man's destiny ? Shall we 
 care nothing whether the doctrine in which our own 
 soul has found peace and cleansing is offered to others 
 in all its strength and purity ? Nay, surely that would 
 be to be false to the good we know, to the truth which 
 we believe. But yet the thought of human fallibility, of 
 the many-sidedness of truth, will soften and humble our 
 bearing in controversy ; it will make us ready and eager 
 to recognise the good on our opponent's side. We shall 
 drop at times the fierce metaphor, which at the best has 
 something in it that hardens, that narrows, that injures 
 the bloom and modesty of a Christian soul. We shall
 
 138 The Weapons of our Warfare. [SERM. 
 
 no longer be fighting against our brethren for the truth, 
 but following after, even as they, if that we may appre- 
 hend that which we have not yet apprehended; still 
 seeking for the truth, even as they, though it may be 
 from a different side. 
 
 " The weapons of our warfare are not carnal." Let 
 us feel this really, and we may safely use the image 
 which the Apostle thus completes and guards. It is 
 indeed a noble image of the Christian life, the image 
 of the faery knight, " too simple and too true" to pass 
 unscathed through the treachery of the world, but tri- 
 umphant at the last, because he "strives for the right," 
 and "the good is God's," the image of the "happy 
 warrior," such as even in earthly warfare the Christian 
 poet paints him, 
 
 " The generous spirit who when brought 
 
 Among the real tasks of life, hath wrought 
 Upon the plan that pleased his boyish thought ;" 
 
 who has kept his first love, and striven for the chivalrous 
 ideal of his youth ; who has loved truth and goodness 
 with a passion so intense that they have become in him 
 a new force, subduing, constraining, sanctifying the 
 world about him ; who for his very devotion to truth 
 has dared to face doubts, for his very faith has dared 
 to examine what he believes, " more brave for this, 
 that he hath much to love ;" who from that familiarity 
 with struggle and suffering which make other souls 
 abate their feeling, has drawn a more compassionate 
 tenderness ; who, if he be called to mix in party strife, 
 is able to " turn his necessity to glorious gain," winning 
 modesty from the very temptation to self-assertion, 
 large-hearted sympathies from the very contact of nar- 
 rowness ; who in the heat of conflict never loses " the 
 law in calmness made," in the tumult of voices yet hears,
 
 X.] The Weapons of our Warfare. 139 
 
 and reverences as king, his own conscience ; who never 
 used a base weapon, never drew sword in his own cause ; 
 who, because a life of conflict tends to bind his thoughts 
 to earth, to make outward, energy the substitute for 
 depth of saintly devotion, lives therefore most in hea- 
 ven, learns the lesson of quietness and confidence at 
 Jesus' feet. 
 
 Brethren, have we not seen or known of such cha- 
 racters, such great and gentle souls ? If so, we have 
 seen the whole of the Apostle's mind. He does not 
 call us to a philosophic indifference, nor to a dream of 
 selfish asceticism. He would have us resist evil unto 
 blood. He would that every base and cowardly thing 
 done in our sight should go home as the stab of a 
 dagger to our hearts. He would doubtless have us re- 
 buke vice boldly, and refute error uncompromisingly, 
 as he did himself. But yet he shews us a more ex- 
 cellent way : " Overcome evil with good." It is a lesson 
 for our polemics. But surely it is also a suggestion of 
 comfort and of strength. He who strives most to main- 
 tain the conflict against the evil of the world must feel 
 most often the weakness of human weapons. It is 
 a small and scattered band that seems at any parti- 
 cular moment to be waging war against established ill, 
 and those who fight in it know best the feeble arms 
 and half-traitorous hearts that are to be found in its 
 ranks. And what a serried phalanx seems to be ar- 
 rayed against them ! not always the baseness only of 
 the world, its interest and timidity and prejudice, but 
 some too of its best and noblest, men of high self-devo- 
 tion and pure and spotless lives. So it seems, but so 
 it is not really. Look again in a little, and the mighty 
 host is broken up, the ten have chased a thousand. 
 What we had seen was but a shadow of the true combat.
 
 140 The Weapons of our Wat fare. [SERM. 
 
 Could our eyes have been opened, we should have 
 seen that so far as our cause was really good, " those 
 that were for us were more than those that were against 
 us." That very nobleness of our opponents, which we 
 may have thought our worst enemy, was in truth but 
 the vanguard of our own army. 
 
 Good is not only the cause for which we strive, it 
 is the very weapon of the strife itself. It is in itself 
 aggressive ; it is stronger than evil, and it draws men 
 to itself by its own beauty and dignity. It is so in the 
 world of thought and belief. Men do not love error, 
 though they may be careless or obstinate. And it is so 
 in the moral world also. Passion blinds men, the will 
 fails, but they have not yet said " evil, be thou my 
 good." They reverence good when they see it ; if they 
 saw it oftener they might be drawn closer to it. And 
 so, brethren, in our strife with ill, whether it be false 
 opinions, or evil practices, it matters more what we are, 
 than what we say, or do. A truth that rules a character, 
 goodness embodied in a noble and a gentle life, these 
 are the powers that move the world. It is a fallacy to 
 bid men perfect themselves before they try to reform 
 the world about them, but it is not a fallacy to say that 
 the two processes can only go on together. 
 
 So we are brought back to the government of our 
 own hearts and lives, not as though the one duty of 
 man were as modern paganism tells us, to develope 
 each for himself his own nature as if it were a work of 
 art ; nor, as the religious counterpart of this view bids 
 us, to save each for himself his own soul ; but because 
 there at least we can recognise and defy our Lord's 
 enemy, because by conquering him there we are earn- 
 ing the right and the power to meet and conquer him 
 upon a larger field.
 
 X.] The Weapons of our Warfare. 141 
 
 What, then, are the weapons of our warfare at home 
 in our own hearts ? What other than those which in 
 the world are " mighty to the" pulling down of strong- 
 holds, to the bringing into captivity of every thought to 
 the obedience of Christ." 
 
 " Overcome evil with good." Brethren, can we use 
 these words and not feel how they describe God's deal- 
 ings with us ? Take them in the simplest sense of 
 their original context, and how well do they pourtray 
 even the God of natural religion, " the strong and pa- 
 tient Judge, provoked every day," who yet " leaves not 
 Himself without witness in that He does good, and 
 sends us rain from heaven, and fruitful seasons," how 
 much more Him in whom we believe, who died for 
 us when we were yet sinners, who came unto His own 
 though they received Him not, who intercedes for those 
 that crucify Him yet, and put Him to an open shame ! 
 And then, take the words in the larger sense in which 
 we cannot doubt St. Paul intended them. They de- 
 scribe that characteristic of Christianity as a moral 
 system which has lately been so eloquently set before 
 us. It does not bind men by minute laws, touch not, 
 taste not, handle not, but it inspires a motive which 
 supersedes the need of law, a passion which can con- 
 trol all baser passions, can lift a man not only out of 
 sin, but out of the desire and temptation of sin. Let 
 us have the faith to apply that remedy to our own 
 shortcomings which God has provided for the short- 
 comings of our nature. Good is a wide word, but it is 
 not wider than the Apostle's precept. Let me bring 
 down the principle to a few practical suggestions. 
 Young men, you know each of you the plague of your 
 own lives ; you have resolved against it, you have striven 
 against it, you have prayed against it. Have you tried
 
 142 The Weapons of our Warfare. [SERM. 
 
 to conquer it in the way which St. Paul advises ? The 
 evil spirit has not yet made his home with you, he 
 comes only at intervals. Fill up the empty house 
 against the time that he shall next return. Avoid bad 
 companions by joining yourselves to good ones. Break 
 down the bridge that connects you with your past fol- 
 lies. Throw your whole soul first into the plain duties of 
 your daily calling, and then into all the healthy, bracing, 
 manly interests which the life of young English citizens 
 offers to you. You are men; think nothing that con- 
 cerns humanity alien to you. Widen the circle of your 
 thoughts. Force yourselves to take an interest in the 
 great questions that are stirred, in the great subjects 
 of knowledge that are opened, in the hopes and desti- 
 nies of mankind that unfold themselves before you. 
 Map out your time, and fill it up with work and with 
 healthy amusements of mind and body. It is the 
 empty listless mind that gives the sacred hours of 
 leisure to day-dreams of folly, and suggestions of sin. 
 It is the frivolous conversation that needs seasoning 
 with hateful jests, and words that poison the memory. 
 
 Parents, do you too remember your responsibility in 
 this matter. Remember that weeds grow apace in un- 
 cultivated ground, and the quicker for the goodness of 
 the generous soil. Your sons may perhaps find whole- 
 some interests and occupations elsewhere, but your 
 daughters generally must find them at home, or no- 
 where. Do not leave them to seek their only relief 
 from the tediousness of a flavourless home-life in foolish 
 and mischievous novels, or still more foolish and mis- 
 chievous gossip. Do not think that even religion by 
 itself will supply the need. Such as the mind is, such is 
 the religion. The religion of a trivial and selfish mind 
 is trivial and selfish ; it is only another and a sadder
 
 X.] The Weapons of our Warfare. 143 
 
 subject for gossip, another field for vanity and for ma- 
 levolence. Give them a real interest in life, something 
 which may raise their self-respect, which may freshen 
 and give a tone to those tedious hours which after all 
 make so large a part of most people's lives. We have 
 not all high intellectual tastes, though we have far more 
 than we usually gratify or even discover, but we all 
 have hearts to feel for human nobleness and human 
 suffering, and we all have, till it is stifled, a taste for 
 simple and unselfish pleasures. Give them an interest 
 in life ; a care for something beyond the circle of their 
 home and the details of daily life ; an ideal that may 
 lift and purify them. We come back to the old ques- 
 tion, How shall you implant such interest, or raise 
 them to such an ideal, unless that interest and that 
 ideal are your own ? Enthusiasm is catching. One 
 cannot live long with a friend of large heart and active 
 charity without kindling, if it be but a spark, at his fire. 
 But enthusiasm is not to be made to order. 
 
 Lastly, brethren, I have bidden you to apply to the 
 evil of your own hearts the same kind of remedy as that 
 which God has provided for the evil of our nature ; may 
 I not bid you apply the very remedy itself? Let us 
 think how God has dealt with the sin of His rebellious 
 creatures. 
 
 He has not been content to warn, to threaten, to set 
 before them a strict and righteous law, which to break 
 were death, but yet which all had broken ; He has con- 
 descended to our weakness, He has given us not a law 
 but an Example, not a perfect code but a perfect Man, 
 not one who should say, " There is the path, walk ye in 
 it," but One who says, " Come, follow Me." 
 
 And He has not only given us an example, He has 
 found us a human motive. Few of us can rise to high
 
 144 Th e Weapons of our Warfare. [SERM. X. 
 
 abstract arguments, but few can feel that the good of 
 the race or the perfection of their own nature is an 
 adequate motive for self-denial. But all can feel love 
 and gratitude to a person, all know that to deny them- 
 selves for one they love is a pleasure, not a pain. 
 
 Brethren, let us seek the inspiration of the Christian 
 life, where apostles and martyrs found it, in the life and 
 person of Christ. For His sake, and in His strength, 
 let us fight our battle against sin, the world, and the 
 devil ; for His sake, who loved us before we loved Him, 
 in whom our fathers believed and were not confounded, 
 who is very near us, who will never leave nor forsake us ; 
 and in His strength, in the strength of His love, in the 
 strength of His example, in the strength of those who 
 know that they are following One who has all power 
 in heaven and earth, who is ever with them, to uphold, 
 to pardon, to crown them.
 
 SERMON XL 
 Crisis of tfje Conflict. 
 
 ST. JOHN xvii. 3. 
 
 ' ' And this is life eternal, that they might know Thee the only 
 true God, and Jesus Christ, whom Thou hast sent," 
 
 PHE intercessory prayer of our Lord for His disciples 
 first, and then for His whole future Church, has 
 ever been regarded by believers as one of the most 
 precious passages of Holy Writ. Certainly it is one 
 of the most solemn, and few we may hope can read 
 this chapter without a sense of deep and heart-con- 
 trolling awe stealing over them. It was spoken upon 
 the evening preceding our Lord's passion, when now 
 His earthly ministry was fast hastening to its close, and 
 withdrawn from that world which had made His life 
 a pathway of thorns, the Saviour gave His faithful 
 followers His parting words of love and tenderness. 
 They were spoken probably standing ; " Arise," He had 
 said, "and let us go hence." The paschal lamb had 
 been eaten ; the sacrament of the Saviour's broken body 
 and blood, which was to take its place, had been insti- 
 tuted ; the Psalms which ever followed that supper had 
 been sung ; the traitor had gone from their company 
 upon his accursed errand : and left alone with the 
 loving and the true, the Saviour spake to them as He 
 had never spoken before ; spake to them as friends, and 
 gave them words of divine comfort. And they were 
 
 L
 
 146 The Crisis of the Conflict. [SERM. 
 
 His last words to them till after His resurrection. When 
 His prayer was over He went with them to the garden, 
 and thence was hurried to the High Priest's hall, and 
 the tribunal of the heathen governor, and to the cross. 
 When the time came round again at which Christ had 
 thus talked with them, His holy body, rent with the 
 soldier's spear, lay in the rich man's tomb ; and His 
 soul was in the abode of the spirits of the dead. The 
 true Paschal Lamb, whose blood can save from the 
 destroying angel, had been sacrificed for the sins of 
 mankind? 
 
 St. John does not expressly mention the institution 
 of the Lord's Supper, which was to set forth that sacri- 
 fice to all generations of the faithful. The other three 
 Evangelists had given so detailed an account of it, that 
 all Christians fully knew every particular, and St. John 
 seldom repeats again what they have told. But there 
 is a constant reference to it in his narrative, as that 
 which was to knit all believers together in the bond of 
 love. He makes, however, a very significant addition 
 to what we know of that eventful evening, for he alone 
 tells us of Christ washing His disciples' feet. Strange 
 that it should be so ; for it was John's especial office to 
 magnify his Lord. He it is who sets Him forth to us 
 as the Word who was with God and was God ; as the 
 Bread whereof he that eateth shall never die ; as the 
 Water which springs up in the faithful to everlasting 
 life ; as the good Shepherd who lays down His life for 
 the sheep ; as the Way, the Truth, and the Life of His 
 people ; as the Vine who sustains them, and gives them 
 their strength and sweetness. But while thus he mag- 
 nifies Him, he also sets Him before us in this act of 
 the deepest self-humiliation. The Lord of all lays 
 aside His garments, and girds Himself with a towel,
 
 XI.] The Crisis of the Conflict. 147 
 
 and as a slave washes His disciples' feet. Could love 
 give a stronger proof of its earnestness ? Could hu- 
 mility more plainly set the lesson of example? But 
 was this all ? The words to Peter, " If I wash thee not, 
 thou hast no part with Me," tell us of a spiritual mean- 
 ing to the act. Doubtless it symbolized the cleansing 
 virtues of Christ's blood, of which the Christian daily 
 stands in need ; and withal reminds us how great was 
 the humiliation of the Son of God, when He emptied 
 Himself of His glory, and took upon Him the form of 
 a servant that He might shed that blood whereby our 
 sins are washed away. 
 
 Among those whose feet He washed was Judas Isca- 
 riot; and he, too, was partaker of His broken body, 
 and of His poured out blood. But the presence of the 
 traitor troubled our Lord ; perhaps the thought sad- 
 dened Him that so many in all ages would by their 
 obduracy and hardness of heart make all His love un- 
 availing ; would join even in shewing forth His death, 
 and yet crucify Him afresh by their sins. He grieved, 
 too, for Judas himself. He had followed Him at first 
 with the same professions of love as the rest, and had 
 had committed to his charge whatever of earthly means 
 the Saviour and His followers possessed ; but he loved 
 the world more than he loved his Master, and was plot- 
 ting to deliver Him to His enemies. Jesus, therefore, 
 was troubled in spirit, and testified that one of them 
 should betray Him ; and having pointed out who it 
 was, as if eager to be free from the pollution of his 
 presence, He sent him away. " That thou doest do 
 quickly." He then having received " the sop, went im- 
 mediately out ; and it was night" 
 
 Night to Judas : he went forth into the outer dark- 
 ness, but behind him he left light. For there was the 
 
 L 2
 
 148 The Crisis of the Conflict. [SERM. 
 
 Saviour, who is the Light of the world, and now there 
 were with Him only those who truly loved Him. They 
 were still frail and erring : not long, and all for the 
 time forsook Him and fled. But it was but human 
 infirmity, and soon they gathered round Him again, 
 and learnt from His cross the martyr spirit. As to 
 loving and true friends, therefore, He spake to them, 
 and His heart seemed as it were to overflow with 
 thoughts, too deep even now, after men have for eigh- 
 teen centuries meditated upon them, for us fully to 
 comprehend them. For these last words of Christ 
 refer almost exclusively to the profounder mysteries 
 of the faith. 
 
 It is of the relation of God the Son to God the 
 Father, and God the Holy Ghost, that the Saviour 
 speaks ; it is of His own mystical union with His 
 people, and of their oneness with Him and with one 
 another, and of the relation of His Church to the 
 world. .And as if feeling that neither His disciples 
 then, nor believers afterwards, could easily attain to 
 that spirituality which would enable them to under- 
 stand these themes, He repeats again and again the 
 most important principles of His discourse, as if He 
 would rivet them on our memories ; while He warns 
 us, as He warned them, that it is only by the gift of 
 the Holy Ghost that the Church can be led into all 
 the truth. And the disciples as they clustered round 
 Him listened in awe. They understood not as yet 
 much of what He was saying ; they knew not what 
 great events would happen before the next night came 
 round. But they knew that they were upon the very 
 eve of great events. There was that in their Master's 
 words which bade them be ready for scenes of danger. 
 Like men in a trance, they moved forward from event
 
 XI.] The Crisis of the Conflict. 149 
 
 to event, marking all that happened, with eyes open 
 to observe, noting all in their memories ; but not seeing 
 the connection of events, understanding them not, know- 
 ing not what to do, or what to advise. This was the 
 secret of their irresolution when the traitor and his 
 band seized their Lord ; it was as when in some great 
 battle the general falls, and the army is paralyzed by 
 his loss. The guiding mind which connected all their 
 different movements and positions, and gave them unity, 
 is no more ; and they have become a crowd only, a mul- 
 titude without a purpose. So with the Apostles, they 
 understood not the purpose, the plan, the object of 
 those events, in which they were taking part ; and 
 therefore their own wills were powerless. And no won- 
 der. They were standing upon the dividing line be- 
 tween the Jewish and the Christian Church. The pro- 
 mises to which all believers hitherto had looked forward 
 were now being fulfilled. It was the very crisis of the 
 world's history ; the battle of mankind lost by the first 
 Adam in Paradise, was by the second Adam, as on 
 that day, to be won upon Calvary. Yet a few hours, 
 and the serpent would bruise the feet of the woman's 
 Seed ; but in the struggle, the woman's Seed would 
 crush Satan's head beneath the cross : and having 
 achieved the victory, with loud voice would cry, " It is 
 finished." The sacrifice has been offered, man is saved, 
 and sins can be forgiven. 
 
 We, brethren, are preparing in this Lenten season 
 for thoughtful meditation upon our Lord's sufferings. 
 On Sunday next we begin that solemn course, in which 
 chapter by chapter, gospel after gospel, we follow Him 
 in all that He did or bore for us. And no portion of 
 the Bible at such a time can be more fit for our study 
 than these His own last words with His Apostles. But
 
 150 The Crisis of the Conflict. [SERM. 
 
 they belong only to those who are truly His. You 
 notice yourselves how carefully in the fourteenth chap- 
 ter, when Judas asked how our Lord would manifest 
 Himself unto them, but not unto the world, it is told you, 
 that it was not Iscariot Our Lord could not so have 
 spoken of the Christian's holiest relations with his Savi- 
 our and his God, had the traitor been present ; and so 
 before we can feel that these words belong to us, we 
 must have the joyful hope that we are true branches of 
 the Vine, true members of Christ's Church, waiting here 
 for the return of Christ our risen Head, that He may 
 take us with Him to those many mansions which He is 
 preparing in His Father's House. But to such as are 
 Christ's people in very truth, this their Lord's last 
 prayer for His Church is beyond measure precious. 
 For where shall we find more plain directions as to what 
 we ought to pray for, and what we ought to endeavour 
 to become ? For here we read what were the wishes of 
 Christ's own heart, what the petitions which He Him- 
 self offered to the Father for His people. Surely that 
 which He prayed we might become, should be the aim 
 of our lives that which we too should pray for, and 
 strive to attain to. And in that small portion of it 
 especially chosen for our meditation this evening, we 
 have no light matter set before us, but are told the 
 very secret of eternal life : " This is life eternal, to know 
 Thee the only true God, and Jesus Christ whom Thou 
 hast sent." 
 
 Now in these words we must first observe that the 
 word know is used by St. John in a very strong way. 
 It does not mean with him what we call knowledge 
 the merely being acquainted with what has been said 
 or written upon any subject, and understanding it. When 
 he wrote his Gospel there was a heresy prevalent which
 
 XL] The Crisis of the Conflict. 151 
 
 put knowledge in the place of holiness. It was a strange 
 system, chiefly drawn from oriental philosophy, and 
 dealing very little with the practical duties of life, but 
 trying rather to explain the method of creation, and 
 whence evil was derived, and by what steps the soul 
 could move upwards ; and St. John repeatedly alludes 
 to this heresy, and uses its terms, but always so as to 
 correct its errors. And thus, as it made knowledge to 
 be man's chief good, he shews us what true knowledge 
 really is. It had dwelt in his memory how his Lord 
 had used the word, and he had felt how in Christ is 
 contained all that truth which men seek in vain in 
 philosophy. He tells therefore how Christ had spoken 
 of His Apostles knowing the truth ; of those who do 
 God's will knowing the doctrine ; of His knowing His 
 sheep, and of their knowing His voice ; and of the Fa- 
 ther knowing Him ; and of His knowing the Father. 
 Now this last phrase may help in explaining to us 
 something of the Apostle's meaning : God the Father 
 knows the Son, and the Son knows the Father, by rea- 
 son of the Divine unity. They are partakers of the 
 same nature, the same attributes, and so united that 
 whatsoever the Father doeth, that doeth the Son like- 
 wise. And so, then, with the believer ; to know God 
 is the effect of being made like unto Him. Infinite as 
 is the distance between God and man in nature, it is 
 not so in the realm of grace. There they are brought 
 near to one another ; for the Christian's growth in grace 
 is the gradual formation in him of Christ's image, and 
 as bearing that image, and thereby becoming one with 
 Christ, he is united also to God the Father : and thus 
 St. Peter even speaks of Christians as being made par- 
 takers of the Divine nature. In Christ, therefore, the 
 believer is brought near unto God. As in Him the two
 
 152 The Crisis of the Conflict, [SERM. 
 
 natures were united in one Person, so those who are 
 engrafted into Him by a living faith, are admitted into 
 union with God. To use St. Paul's words, " Now in 
 Christ Jesus, ye who sometimes were far off, are made 
 nigh by the blood of Christ." And upon this nighness 
 follows the privilege which the Apostle proceeds to de- 
 scribe, that " through Christ we both," i.e. (both Jew and 
 Gentile) " have access by one spirit unto the Father." 
 It was a privilege which the Jew had ever possessed, 
 as living under a covenant with God, which was a fore- 
 shadowing of the Christian Church, and therefore anti- 
 cipated some of its blessings ; but the Gentile world 
 had been left to the dimness of natural religion, until 
 Christ came. 
 
 It is, then, to this close relation between God and 
 man which is now made possible by the blood of Christ, 
 that the Saviour refers in speaking of His disciples as 
 knowing the Father. Eternal life is to be found only 
 in God, who is the sole source of life and light. Even 
 the word used of Him in the Greek, "the true God," 
 expresses this. It does not signify true, as of one 
 speaking truth, or as one whose promises are true, but 
 refers to the reality of His existence ; and thus in the 
 Creed we translate it by the word very, itself a Latin 
 word signifying 'true,' but referring to the truth and 
 reality of Christ's divine nature. Christ we affirm to be 
 Very God of Very God, God really, truly, essentially, 
 and substantially. And this is the word used here. 
 Eternal life is to know the Father as the only very 
 God. 
 
 And with this knowledge is joined the knowledge of 
 Christ, because it is by Him only that we can know the 
 Father. So St. Paul tells us, " Being justified by faith, 
 we have peace with God through our Lord Jesus Christ,
 
 XI.] The Crisis of the Conflict, 
 
 by whom also we have access unto this grace wherein 
 we stand." It is not the God of nature to whom the 
 Christian draws nigh. The attributes of the Deity 
 which nature proves to us, are, as the same Apostle 
 teaches us, His eternal power and Godhead. But in 
 Jesus Christ we learn His love ; learn the purposes of 
 mercy for which we were created and placed upon this 
 earth ; learn, too, the means provided for our restoration 
 to more than that first glory of human nature which 
 Adam bore when he walked with God in Paradise. 
 
 But this is but a small part of the meaning of this 
 clause of the text. It speaks of the person of our Sa- 
 viour as co-ordinate with God the Father in being the 
 object of that knowledge, the effect of which is eternal 
 life. And yet there is a contrast between the Saviour 
 and the Father, who is described as the only very God. 
 For the revelation of God in Christ Jesus is made to us, 
 not by the Godhead of the Son, but by the union of 
 the human nature with the Divine in His one person. 
 And thus St. John says, " No man hath seen God at 
 any time : the only-begotten Son, which is in the bosom 
 of the Father, He hath declared Him." But how ? 
 Because " the Word was made flesh, and dwelt among 
 us, full of grace and truth ; and we beheld His glory, 
 the glory as of the Only-begotten of the Father." Even 
 more plainly St. Paul describes this office of our Lord, 
 where he says to Timothy, " There is one God, and one 
 Mediator between God and men, the man Christ Jesus." 
 The text, therefore, teaches us that this saving know- 
 ledge of God is possible only by a knowledge of 
 Jesus Christ as the revealer of God to mankind. God 
 in His abstract essence man cannot know. The attri- 
 butes which creation reveals to us fill us with wonder 
 and awe, as we contemplate God's universal sove-
 
 1 54 Tlie Crisis of the Conflict. [SERM. 
 
 reignty, His infinite wisdom, His omnipotence. But 
 however deep and true our feeling of the magnificence 
 and beauty of God's works in creation, it produces no 
 such spiritual effect upon the soul as to be in it a well- 
 spring of eternal life. The Psalmist teaches us this, 
 where, in the nineteenth Psalm, he contrasts the teach- 
 ing of nature with that of revelation. " The heavens," 
 he says, " declare the glory of God ;" but it is " the law 
 of God which is perfect, and converts the soul." We 
 gaze in astonishment at God's handiwork in the firma- 
 ment of heaven, but it is " the statutes of Jehovah which 
 rejoice the heart and enlighten the eyes." And if David 
 could so speak of old, when he had but types and sha- 
 dows of the Saviour, how much more true must it be of 
 us who have the substance ! To know Jesus Christ, as 
 sent by God, to know Him in those offices in which as 
 the Mediator He brings us near to the Father, this is 
 life eternal ; and to this declaration of our Lord St. John 
 in his Epistle refers, where he says, " This is the re- 
 cord, that God hath given to us eternal life, and this life 
 is in His Son. He that hath the Son hath life, and he 
 that hath not the Son of God hath not life." 
 
 Such, then, were the Saviour's last words to His 
 Apostles, as they gathered round Him in awe during 
 the few peaceful moments that remained before the 
 agony in the garden. Already the shadow of the 
 Passion was darkening upon Him, but He could not 
 part from His loving followers without prayer for them. 
 And in that prayer He told them the true nature of 
 eternal life, that it consists in unity with the Son of 
 God, whereby we know Him, and in Him God the 
 Father. It is an awful theme, suiting the dread hour 
 at which it was spoken ; but St. Paul explains to us its 
 meaning, such as we have set forth above, in his words
 
 XI.] The Crisis of the Conflict. 155 
 
 to the Philippians, when he thus describes the struggle 
 of 'his own life : " Yea, doubtless, I count all things 
 but loss for the excellency of the knowledge of Christ 
 Jesus my Lord, for whom I have suffered the loss of 
 all things, and do count them but dung that I may 
 win Christ, .... that I may know Him, and the power 
 of His resurrection, and the fellowship of His suffer- 
 ings, being made conformable unto His death, if by 
 any means I might attain unto the resurrection of 
 the dead." 
 
 Thus did St. Paul, though not present himself when 
 Christ in His last prayer set forth before His Apostles 
 the great object of His ministry, and of the office of 
 the Church in all ages, yet shew how fully he had ever 
 acted upon, and shaped his life by his Saviour's words. 
 And by these words the Saviour still testifies to us 
 what should be our great endeavour, and what it is 
 which decides whether or not we belong to Him. In 
 the lifelong struggle which, as the soldiers of Jesus 
 Christ, we here maintain, that which wins for us the 
 victory is the growing union with our Master wrought 
 in the hearts of His believing people by His own gifts 
 of grace. As we learn thus to know Him by growing 
 like Him, we feel that we have passed from death unto 
 life. If Christ be not formed in us, then, though we 
 be outwardly members of the Church, it is only as 
 Iscariot was in the company of the Apostles, and sooner 
 or later the day will come when, as on the evening 
 when Christ spake these words, the separation must 
 be made between the false professor and the true be- 
 liever. Up to this time Iscariot had walked with the 
 Twelve ; but he saw nothing in Christ but His human 
 nature, and desired nothing from Him, but place, and 
 power, and wealth, in a temporal kingdom. The other
 
 156 The Crisis of the Conflict. [SERM. 
 
 Apostles, we know, had also shared these ambitious 
 hopes : that very evening they had disputed who should 
 be greatest. But they were gradually learning that 
 there was more in Christ ; the feeling which Peter had 
 once expressed, and which had stilled his doubts when 
 many were abandoning their profession, " Lord, to whom 
 shall we go ? Thou hast the words of eternal life ;" 
 this love to Christ as the Giver of eternal life was fast 
 overcoming all other feelings in their minds. That 
 night, then, was the crisis of their lives. Hitherto they 
 had followed our Lord with mixed motives, but now 
 our Lord set forth before them His coming humilia- 
 tion, and shame, and death ; and that though for a 
 short season they would see Him again, yet soon He 
 would depart, and the Comforter who would come in 
 His place, would be the Holy Spirit present in their 
 hearts. He had long been preparing them for this, 
 and now they must decide. Even after His words, 
 which seem so plain to us, and after His long pre- 
 paration, the crisis came upon them suddenly ; and at 
 the first moment they failed. But the Eleven rose 
 bravely from their fall, and from that day earth had 
 lost its power over them. Their prayer now was to 
 be made conformable to Christ's sufferings ; their eyes 
 now were turned to Jesus as to one who had endured 
 the cross for them, and despised the shame. Their hap- 
 piness was to suffer. " I take pleasure," says St. Paul, 
 " in infirmities, in reproaches, in necessities, in persecu- 
 tions, in distresses, for Christ's sake." 
 
 So did they pass from death unto life ; and their 
 pathway is also ours. We, like them, have to choose 
 between earth and heaven, between things temporal 
 and things eternal. And that which gave them strength 
 to win the victory must also strengthen us. We can
 
 XL] The Crisis of the Conflict. 157 
 
 never hope to overcome the world by our unaided 
 efforts ; it is possible only through Jesus Christ our 
 Lord. Let us then, brethren, seek to know Him ; let 
 us seek it in prayer. In this very discourse He tells 
 us, "Verily, verily, I say unto you, Whatsoever ye shall 
 ask the Father in My Name, He will give it you." And 
 as we pray, so let us try to live, endeavouring to follow 
 our Saviour's example, seeking to become conformable 
 to His death ; so will earth lose its power over us, and 
 spiritual blessings be more prized, and we shall daily 
 more and more feel the truth of our Saviour's words, 
 that life eternal is to be found in Him alone. 
 
 It is a noble hope that is set before us, to know 
 Christ by growing like Him. It may seem almost 
 more than we dare aspire to while we are still en- 
 compassed by the weakness of human nature. And 
 yet we ought to aspire after nothing less ; and, as if 
 to encourage us, we see the Apostles failing in their 
 first attempt. But how grandly did they arise from 
 their fall! How different were those courageous men, 
 who in the presence of the whole council said by the 
 mouths of Peter and John, " Whether it be right in 
 the sight of God, to hearken unto you more than unto 
 God, judge ye," from the timid band who all forsook 
 the Master whom they loved, and fled. But the reason 
 is plain. In the intervening time they had passed the 
 crisis. They had taken their side with Christ for ever. 
 During the rest of their lives, good and evil, pleasure 
 and pain, prosperity and adversity, were things judged 
 of simply with reference to Christ. To know Him was 
 their sole object of desire ; and through evil report and 
 good report they stedfastly " looked unto Jesus as the 
 Author and Finisher of faith." 
 
 So with us. If we have taken our part finally with
 
 158 The Crisis of the Conflict. [SERM. 
 
 Christ, we shall not fear lest the hope set before us be 
 beyond our powers, and more than we dare aspire to. 
 One thought will fill our hearts, one longing desire will 
 animate our whole lives, the desire so to know Christ 
 here as to dwell with Him for ever hereafter. And 
 as thus we ever look to Him for help, for guidance, 
 for instruction, for comfort, we gradually shall grow 
 more like Him, and the beginning, the first prepara- 
 tion be made for that full perfection of which St. John 
 speaks in those inspiring words, ".We know that when 
 Christ shall appear, we shall be like Him, for we shall 
 see Him as He is." 
 
 We have examined then, brethren, the crisis in the 
 lives of the Apostles ; we have seen how they passed 
 through it, and how faith won in them the victory. And 
 what happened in them is recorded for our example. 
 One caution, however, is needed. The crisis took place 
 in them under the pressure of great events, and in 
 a short space of time. Yet be sure that it only dis- 
 closed what had long been in preparation. Eleven of 
 the Apostles had long been gradually drawing nearer 
 Christ, one had been slowly separating from Him. Still 
 they walked together, and except in small matters pro- 
 bably none marked the vast change which was surely 
 growing up between them. But the events of the cruci- 
 fixion suddenly brought it to light, and the one has 
 throughout all ages since been held accursed as the 
 traitor to his Lord, the rest have been reverenced as 
 the founders of the Christian faith. 
 
 There may be those here who can look back to some 
 one event in their lives as the turning-point, the dividing 
 line in their own spiritual history. More, probably, 
 cannot so look back. The Christian life has grown up 
 so gradually within them, that like Samuel of old they
 
 XL] The Crisis of the Conflict. 159 
 
 have ever belonged to God from their first dedication to 
 Him ; or they may still be altogether uncertain whe- 
 ther they belong to God or to the world. To these lat- 
 ter some crisis may come, some trial, or sore sickness, or 
 other event which may disclose to them what they are. 
 But what I would earnestly press upon you is, that the 
 crisis does not make the difference, but only reveals 
 it. Iscariot had long been growing conformed to the 
 world before his betrayal of his Master proved it to 
 himself and others. Peter long before had made his 
 choice, wlien at a time of general unbelief he felt that 
 Christ had the words of eternal life, and Christ alone. 
 Depend upon it that in your daily ordinary actions, and 
 in the common round of your usual duties you make 
 your choice between life eternal in your Saviour, and 
 death in the world. Strive, therefore, and pray that in 
 your daily duties you may choose Christ. Strive in 
 your allotted place and sphere to grow like Christ, and 
 know His life-giving power ; then if the crisis come of 
 some great and trying event, you will be yourselves 
 surprised to feel how true your faith is ; and if no such 
 event come, to disclose what you are to yourself, you 
 will learn it even more certainly upon the morning of 
 the Resurrection. But if you wait for some crisis to 
 make you repent, and seek a Saviour, there are the 
 boding words of Christ to warn you of your error, that 
 those who hear not Moses and the prophets, those, that 
 is, for whom the Bible and the ordinary means of grace 
 do not suffice, such would not be converted though one 
 rose from the dead.
 
 SERMON XII. 
 &reat bcrtfjroto. 
 
 PSALM ix. 6. 
 "0 thou enemy, destructions are come to a perpetual end." 
 
 T N the vision of the Church in heaven, granted for the 
 encouragement of the Church on earth, the victors in 
 the strife in which we are engaged are described as 
 singing " the song of Moses the servant of God, and of 
 the Lamb." That is, they are described as keeping per- 
 petual remembrance of the conflict they have endured. 
 Their song is not of the future, but of the past. The 
 host of the redeemed are pictured as looking back, like 
 the host of Israel on the morning of their deliverance, 
 over the troublesome waters through which their long 
 night march has led them, and mingling with their 
 triumph over the utter destruction of their enemy the 
 memories of that night of weakness and weariness and 
 fear. They sing the song of ' the servant of God,' the 
 song of all good and faithful servants, no small portion 
 of whose joy it will be to remember that good fight in 
 which they were more than conquerors through Him 
 that loved them. They sing ' the song of the Lamb.' By 
 the power of sympathy they enter into the joy of their 
 Lord that deep joy He knew, when He, the true Moses, 
 passed before His people alone through the depths of 
 the grave and hell, and came forth leading captivity 
 captive, destroying by His death him that had the 
 power of death. 
 
 M
 
 1 62 Ttie Great Overthrow. [SERM. 
 
 The whole history of the Church's pilgrimage here 6*h 
 earth, all the greatness and the mystery, all the weari- 
 ness and the agony, all the patience and faith of her 
 long warfare, as well as all the glory of her last crowning 
 victory, all find their utterance in the song of Moses 
 and the Lamb. 
 
 In that song it is our privilege even now to join. As 
 it will be the joy of the Church triumphant to remember 
 the trials of the Church militant, so it should be the joy 
 of the Church militant to anticipate the rest and the 
 peace of the Church triumphant. By faith the Church, 
 while yet on earth, can ascend and dwell in heavenly 
 places with her risen Lord ; can see her warfare accom- 
 plished, her enemy vanquished ; can take up her song of 
 victory over him, and say now, even in the hour of her 
 sorest and weariest strife, what she shall yet say in the 
 hour of her final triumph, " O thou enemy, destruc- 
 tions are come to a perpetual end." 
 
 It is this sure and certain hope of the future that 
 gives so peculiar a character both to the prophecy and 
 the history of Scripture. It turns its prophecy to his- 
 tory. The prophet, as in this Psalm, sees the future so 
 certainly accomplished, that he speaks of it as already 
 passed ; he does not say, thus and thus it shall be, but 
 thus it is, thus it has been. And on the other hand, this 
 certainty turns sacred history into prophecy. The nar- 
 rator of some partial victory, some local triumph of 
 God's people or judgment on God's enemies, exults 
 over it in strains of praise that take, ere he is aware, 
 a louder and a deeper tone than fits the occasion, and 
 swell into the notes of the last great song of the Church 
 triumphant: he sings the song of Moses and of the 
 Lamb. 
 
 And it is in this spirit that the Church of Christ
 
 XII.] The Great Overthrow. 163 
 
 should ever seek to interpret all history ; not merely all 
 Scripture history, where the conflict between good and 
 evil is distinctly traced, but all history whatever. The 
 history of our own hearts where flesh and spirit wage 
 such deadly war ; the history of the Church of Christ, 
 from the first proclamation of enmity between the seed 
 of the woman and the serpent, down to the last good 
 word spoken or brave deed done for Christ, that proves 
 the Captain of our salvation with us still ; the history of 
 the kingdoms of the world, with all its strangely inter- 
 mingled good and evil, its terrible preponderance and 
 triumph of evil over good ; in all these, through all 
 these, one thought should still be present with us, one 
 clear, assured conviction sustain and guide us still, the 
 end of all this is fixed, certain, appointed from ever- 
 lasting ; evil shall be cast out of our world, good shall 
 triumph in it everywhere and for ever ; the destructions 
 of the enemy shall come to a perpetual end. 
 
 It is of this assured certainty, it is of this ever-present 
 vision of the final overthrow of all evil, which God has 
 given to His Church, I have to speak. 
 
 I. And firstly, I would remind you that this certainty 
 is God's gift to His Church, and to His Church alone. 
 The final overthrow of all evil is a truth of pure reve- 
 lation. From the written Word of God, and from it 
 alone, do we learn the fact that the conflict between 
 good and evil which we see and feel, is not eternal ; 
 that a time was when it was not, and a time is coming 
 when it shall no longer be. We are too apt to forget 
 this. Like other ideas which the Bible reveals to us, 
 this idea of a final, triumph has happily so leavened and 
 possessed the minds of men, it seems so natural now to 
 all of us to expect it, that we are really in danger of 
 forgetting how entirely it rests upon the authority of 
 
 M 2
 
 164 The Great Overthrow. [SERM. 
 
 revelation, how utterly impossible it is that it ever could 
 have made a part of natural religion. So completely is 
 this the case, that those who are most loudly calling on 
 us to cast off our old superstitious belief in miraculous 
 prophecy, are loudest in their prophecies of the final 
 triumph of good, and the utter destruction of all evil. 
 They are for ever assuring us of ' the good time that 
 is coming,' when mankind shall have improved them- 
 selves by the aid of physical science, and political 
 economy and natural morality, into universal virtue, 
 wisdom, and peace. 
 
 But when turning away from this book which they 
 bid us reject, we look upon those other revelations of 
 God which still remain to us, the natural world ; human 
 society ; our own experience ; all that we may call na- 
 tural, as distinguished from supernatural, what ground 
 do we see of this hope ? What voice of God in all these 
 tells us that destructions are to have a perpetual end ? 
 Not the voice of nature ; for that, ever interpreted more 
 and more clearly by science, speaks of one great, awful, 
 all-embracing law of vicarious suffering, by which the 
 happiness, the progress of the race is purchased, by the 
 suffering, the destruction of the individual ; the law 
 by which the weak and the imperfect perish, that the 
 strong may grow stronger and more perfect ; the law 
 by which the death or the agony of one sentient being, 
 makes the life or the pleasure of another ; the law by 
 which an ever-wasting destruction is called in to check 
 an ever-needlessly multiplying life ; laws which with 
 one voice proclaim, that physical evil and pain must be 
 as lasting as physical good, that suffering must still 
 be the shadow of joy, and death still the condition of 
 life, and that destructions shall never, can never come 
 to an end.
 
 XII.] The Great Overthrow. 165 
 
 Is it the constitution of human society, and the course 
 of human history ? More and more clearly are these 
 revealing the working of that law of vicarious suffering, 
 even in a more terrible form, the law by which the 
 happiness of the few is dependent upon the suffering of 
 the many. What is it that governs that high civilization 
 of which we boast ourselves ? The law which governs 
 all human society, and which is the necessary condition 
 of all civilization and progress, is the law of unequal 
 distribution. All cannot have an equal share of wealth, 
 and leisure, and learning ; all cannot be equally culti- 
 vated. An equal division would make all equally poor, 
 not equally rich ; it would arrest all progress. It is 
 the law, then, of society, that many must be poor to 
 allow of some being rich, many ignorant to allow of 
 some being learned, many overworked to allow of some 
 having leisure. 
 
 Civilization, then, and progress, mean just this the 
 refined, the graceful, peaceful lives of the few, purchased 
 by the toil, the temptation, the weariness, the shortened, 
 saddened lives of the many. Civilization has still, like 
 all things human, its darker as well as its brighter 
 side ; its law of degradation, as well as its law of pro- 
 gress ; and the one is still seen to be the necessary con- 
 dition of the other. You may endeavour to lessen the 
 pressure of this law, by enactments of human statesman- 
 ship, or the counteracting influences of Christian bene- 
 volence ; you may lessen these inequalities, war against 
 these evils, but you never can eradicate them. 
 
 And what is history, for the most part, but the record 
 of the efforts men have been making to shift from one 
 class or other of society the burthen of this law ? What 
 are the wisest or the wildest political movements, but 
 attempts to adjust its pressure ? None have ever perfectly
 
 1 66 The Great Overthrow. [SERM. 
 
 succeeded : no social polity has ever been seen, so per- 
 fect as not to inflict some suffering or some wrong on 
 some one class, none so lasting as not to need perpetual 
 re-adjustment. There is a decay of institutions, as of 
 men. New births there are, too, for these, but they are 
 still preceded by the sickness and death of the old. Not 
 gently and peaceably, but with convulsions and agonies 
 does the old perish, and the new come to life. And 
 here, too, this law seems eternal ; these destructions 
 seem to know no end. 
 
 Are we to look into our own hearts ? Who ever there 
 saw evil finally overthrown, good finally triumphant ? 
 Who ever could say, At last the warfare within me is 
 over, and my will, in perfect accord with all the laws of 
 right, rules absolutely and without effort all my nature ? 
 Who does not know that it is still the wisest and holiest 
 of men who mourn most over the perpetual warfare they 
 must wage against evil within them ; how its destruc- 
 tions never cease, but threaten ever the wreck of their 
 virtue and the ruin of their peace ; how it compels for 
 its conquest, the severest self-denial, the most ruthless 
 sacrifice of many a joy and many even an innocent 
 delight. And after all this lifelong struggle there 
 awaits us, if in this life only we have hope, the undis- 
 tinguishing grave, that involves in one common anni- 
 hilation all alike ; the grave, beyond which the soul 
 untaught of God can but send a guess or a wish, but 
 never gains the vision of a sure and certain hope ; the 
 dark curtain, with its terrible inscription of "perhaps," 
 that drops at last upon the stage of our conflict. Here is 
 no assurance of the final overthrow of evil, not here do 
 we learn that destructions come to a perpetual end. 
 
 Nor do we gain this assurance by resorting to a 
 general belief in the goodness and benevolence of God,
 
 XIL] TJie Great Overthrow, 167 
 
 a persuasion that because He is good and loving, He 
 must at last end all evil. For although creation does 
 most largely testify to the goodness of God, yet it is 
 clear that the idea of God's goodness creation gives us, 
 can never rise beyond the amount of goodness revealed 
 in creation. If that be, as it clearly is, a goodness 
 which allows of evil, nay, which has interwoven it in 
 the whole plan of the universe, how can we argue 
 from the exhibition of such goodness, that evil is ever 
 to be destroyed ? If its existence is consistent with 
 God's perfect law now, why not for ever ? An instant 
 of unnecessary evil or pain, is as inconceivable as an 
 eternity of it ; an instant of necessary evil seems to 
 insure an eternity of it. And, therefore, if we are to 
 judge of the purposes of God only by what He has 
 done, and is doing in creation ; if we are to judge of 
 the future of the world only by the past, or the present, 
 we must believe in the eternity of evil. The stream can 
 rise no higher than its source. A natural religion can 
 never rise above the teachings of nature, and if these 
 declare one fact more clearly and uniformly than an- 
 other, it is that evil, whether moral or physical, is na- 
 tural, is an inherent, essential, inseparable element in 
 all forms of creature life ; and that to talk of final de- 
 liverance from it is not to believe, but to contradict 
 the Bible of nature. 
 
 No, the word which tells us of the deliverance of 
 nature from what seems an essential part of nature, 
 must be supernatural. Nature can tell us nothing of 
 her future, for she can tell us nothing of her beginning. 
 It must be another voice than hers that gives us 
 a Genesis and a Revelation. If we would know this, 
 we must listen in the spirit to the voice from heaven, 
 which calls to us, as we seek hopelessly and wearily
 
 1 68 The Great Overthrow. [SERM. 
 
 amidst the desolate places of earth for a sign that de- 
 solation shall have an end ; or, in its pleasant places, 
 for a promise that joy shall endure : " Come up hither, 
 and I will shew thee things to come." " Ascend up above 
 the region of nature, that thou mayest learn the true 
 aim and destiny of nature ;" and the voice that calls to 
 us, is the voice which in the beginning said, " Let us 
 make heaven and earth." 
 
 That voice it is, and that alone, which tells us that 
 in the beginning evil was not ; that there was a time 
 when all was very good. 
 
 That voice alone can tell us that evil is not God's 
 work, formed no part of the original constitution of 
 things ; that it was no imperfection in the mate- 
 rial which He found to His hand, and which im- 
 posed itself upon Him as an indispensable necessity in 
 all His work, but that it was a foreign element in- 
 troduced into this world of ours, at least, from without ; 
 introduced by the evil will and power of a being, not of 
 this world, and, therefore, which may be removed by 
 a higher will, and by a mightier power. It is God 
 who tells us, and He alone can tell us, " an enemy hath 
 done this." 
 
 But He tells us more than this. The knowledge 
 that an enemy hath introduced evil into this world 
 gives us no certainty it shall ever be cast out ; for, as 
 we have seen, if God Almighty could for a moment 
 permit the existence of evil here, we have no right to 
 say that He could not permit it always. The reason 
 for His tolerance of it, for aught we can tell, might be 
 eternal, and so too would be the evil. We need, for 
 the certainty of its end, another revelation ; we need, 
 not only that God should say an enemy hath done 
 this, but that He should say, the destructions of that
 
 Xll.] The Great Overthrow. 169 
 
 enemy shall come to an end. And this is the revela- 
 tion He has given us. He has given it, not only in 
 the express words of those prophecies which from the 
 first foretell this end, and which fix, though in mystic 
 dates and figures, the very date of this end. But He 
 has given us a still more certain assurance. To the 
 word of His prophets He has added a sign. He has 
 shewn us evil already overthrown, our great enemy 
 completely vanquished. This Book reveals just that 
 one fact of which all nature supplies no single instance, 
 one case, not of partial and temporary, but of complete 
 and final victory over evil. 
 
 Our Gospel, our good news for man, is this, that 
 humanity, represented in its great Head and Chief, has 
 encountered the Evil One, has foiled his temptation, en- 
 dured the worst his hatred can inflict, passed through his 
 prison-house of death ; has risen, has ascended to the 
 heaven from which he has fallen, and dwells there for 
 ever. The voice which speaks from heaven of the end 
 yet to come, is His voice the voice of Him who was 
 dead, and is alive for evermore ; of Him, whose pro- 
 mise to us is that, because He lives, we shall live also. 
 The voice of Him, who, in the crisis of His great strife, 
 saw the travail of His soul already accomplished ; saw 
 the world for which He died, given Him as His eternal 
 inheritance, purchased with His Blood ; saw the glori- 
 ous future of that reign which must continue till all 
 things are put under His feet ; and seeing it, exclaimed, 
 " It is finished ! " That word of His it is our right to 
 repeat. In the life, death, resurrection, and ascension 
 of Christ, we see the pledge of the resurrection, of the 
 ascension of humanity beyond the reach of the Evil 
 One ; we see the works of the Devil destroyed by 
 the manifestation of the Son of Man ; we say, " It is
 
 170 TJie Great Overthrow. [SERM. 
 
 finished." " O thou enemy, destructions are come to 
 a perpetual end." 
 
 Viewed in the light of this revelation, nature, that 
 before could tell us nothing of the end, now gives us 
 a mighty assurance of it. For every proof she gives 
 of this enmity of the destroyer, becomes a pledge of 
 his destruction. The more pitiless the havoc, the 
 wider the desolation he has wrought, the deeper grows 
 our conviction that our Almighty and all-loving Father 
 will not, cannot leave the enemy to work this cruel 
 havoc, an instant beyond that time which He has 
 set wherein to work by evil a greater good. The 
 remainder of the wrath must be restrained, and re- 
 strained for ever. And thus, as we look upon each 
 scene of ruin that tells the destroyer has been there, 
 it tells us that the restorer is yet to come. The once 
 pleasant places, the gardens of our delight that he 
 makes desolate, foretell by their very barrenness the 
 hour when they shall blossom as the rose. The fenced 
 cities of our joy that he lays into ruinous heaps, pro- 
 claim the hour when they shall be replaced by the 
 city of God, the heavenly Jerusalem, through whose 
 gates no evil thing shall ever enter. The thirst of our 
 souls, fevered by the poisonous wounds he has in- 
 flicted, foretells the cool and refreshing streams of the 
 water of life, beside whose banks grows the Tree whose 
 leaves are for the healing of the nations. The very 
 pains of creation become prophecies of rest : it groans, 
 but it groans in travail ; it travaileth with the birth of 
 the new creation, where destructions shall be unknown 
 for ever. 
 
 And so the old word of triumph of the warrior be- 
 comes ours, " Out of the eater comes forth meat, out of 
 the strong sweetness." We raise against our enemy
 
 XII.] TJie Great Overthrow. 171 
 
 our song of triumph, though we sing it with quivering 
 lips ; and by the anguish with which they quiver, and 
 the sorrow that chokes our speech, we know that the 
 morning of joy shall succeed the night of weeping, and 
 we exclaim, "O thou enemy," because of the deadli- 
 ness of thine enmity, because of the cruel ingenuity of 
 thy torture, because of the fierceness and pitilessness 
 of thy wrath, we know that " destructions shall come" 
 aye, we can say in assured faith, are come " to an end" 
 for ever ! 
 
 II. In the next place we observe that, while the 
 date of this overthrow is concealed, the manner of it is 
 largely revealed. 
 
 The date of it is concealed. " Of that day or hour 
 knoweth no man," because such knowledge would be 
 hurtful to the Church ; hurtful in her earlier days, by 
 shewing her deliverance so far off that faith and patience 
 would have been too sorely tried ; hurtful in her latter 
 days by bringing that hope so near that her faith and 
 patience would have scarcely any trial at all ; and mis- 
 chievous, therefore, at any time to seek for and guess 
 at. No spirit is more injurious to the real, earnest, 
 patient Christian life than a spirit of eager, impatient 
 curiosity, which is for ever peeping and prying behind 
 the veil which God has interposed between us and the 
 future ; writing perpetual supplements to the Apocalypse ; 
 announcing, with all the solemnity and precision of a 
 herald, the very day when the great procession of judg- 
 ment is to appear, and assigning to each personage his 
 exact place in it : announcements which the course of 
 events is sure to contradict, and which the author must 
 forthwith replace by new ones, given with just as much 
 confidence as if the old had not just proved a failure. 
 
 We say nothing of the mischief that such Christian
 
 172 The Great Overthrow. [SERM. 
 
 soothsaying does to those without by the ridicule which 
 it casts upon the awful themes which it profanes ; but 
 we would earnestly impress on you the mischief it does 
 within the Church ; the spiritual dissipation, the love 
 of excitement, the distaste for sober, practical study of 
 God's Word, that it is sure to generate. We only remind 
 both those who indulge in it, and those who, because 
 of it, scoff at prophetical studies, that for such sen- 
 sational treatment of prophecy Scripture gives no war- 
 rant, and against it, it gives more than one express and 
 solemn warning. 
 
 But just as it is not good for us to know or to guess 
 at the precise date of the end, so it is good for us to 
 know and meditate on the manner of it ; and there- 
 fore He who will not tell us the time of the end, does 
 tell us that concerning the manner of it that is cal- 
 culated to help, and not to hinder, our Christian life 
 meanwhile. 
 
 Two things He more especially tells us. Firstly, that 
 it will not be brought about by the gradual wasting away 
 of evil, and the gradual growth and spread of good ; 
 that we are not to look to see our present Christendom 
 gradually conquering all heathendom, and growing the 
 while more and more perfect and Christ-like. On this 
 point our Lord's words seem decisive, making His 
 coming in judgment to Jerusalem the type of His last 
 final coming to judge the world. He tells us how that 
 coming is to be preceded, not only by manifestations of 
 the power of evil in the world of nature, by wars and 
 famines and earthquakes, but by manifestations of its 
 power within the Church, of which those outward ills 
 are but the shadow ; by apostacy and false prophets, 
 by wide-spreading heresies, by waxing iniquity and 
 waning love, by the dying out of living faith from the
 
 XII.] The Great Overthrow. 173 
 
 earth, until the carcases the dead forms of dead re- 
 ligions and churches lie waiting and inviting the gather- 
 ing of the vultures of judgment to cleanse the earth of 
 them for ever. 
 
 So St. Paul foretells the " falling away" first, " the reve- 
 lation of the man of sin," " to be destroyed only with the 
 brightness of the Lord's coming ;" so in the vision of St. 
 John the shadows grow darker and the lights fainter as 
 the vision draws to a close. The forms that rise up out 
 of the abyss grow more bestial and horrible. So the 
 beast succeeds the dragon, and the mouth of the beast 
 speaks still fiercer blasphemies, and Babylon the great 
 grows still mightier, and she, whose name is Mystery, 
 drinks deep, even to drunkenness, of the blood of the 
 saints, and the witnesses lie slain in the streets of the 
 great city, and the woman flies into the wilderness ; 
 until at last heaven is opened, and He, who is faithful 
 and true, comes forth to judge and to make war in 
 righteousness, and to win His great victory that pro- 
 claims Him King of kings, and Lord of lords. 
 
 Of the meaning of all the details of these mystical 
 pictures there may be, and there is, great debate and 
 doubt ; but surely no doubt of this much at least, that 
 they all foreshadow, not a great growth of good and 
 decay of evil, but rather a great growth of evil and 
 decay of good, to be ended at last by a sudden final 
 overthrow of evil at the coming of the Lord. 
 
 It is good for us to remember this. It preserves us 
 from a false estimate of the Church's mission in this 
 dispensation. The Church must be known by her work, 
 but we must take care we understand what that work 
 is, or we shall be unreasonably expecting that from her 
 which she was not sent to do. Her work is warfare 
 against evil everywhere, complete conquest over evil
 
 174 The Great Overthrow. [SERM. 
 
 nowhere. Not by the completeness of her conquest 
 over evil, but of her antagonism to all evil, are we to 
 judge how far she is true to her mission. To look for 
 more than this is sure to lead to disappointment, perhaps 
 to unbelief; to look for less than this is sure to lead to 
 carelessness and sloth. To look only for this ; to under- 
 stand that we are to contend against every possible 
 form of evil, and yet that we shall never succeed, in 
 this dispensation, in casting out any one form of evil ; 
 to work as if all were to be done by us, to wait as 
 if nothing were to be done by us ; to know that the 
 warfare is still to be ours, and the victory at last, not 
 ours, but our Lord's ; this is " the patience and the 
 faith of the saints." 
 
 2. Again we learn another truth concerning the 
 manner of this overthrow, and that is, that it will be 
 visibly and unmistakeably miraculous, that it will be 
 seen to be of such a nature as to be solely and ex- 
 clusively God's work, and not in any way man's work, 
 nor yet the result merely of an increase of what we call 
 the ordinary workings of His Spirit amongst us; but 
 rather such a manifestation of the Divine power in the 
 person of Christ as shall bring out distinctly before 
 us all the true character of this great conflict, that it is 
 a strife, not of force, or of laws, but of wills, of persons ; 
 a war, not of good against evil, as we might imagine it 
 to be now, but of the Evil One against God and His 
 
 *> 
 
 Christ. 
 
 Of the nature of the signs that usher in that last great 
 convulsion there may be doubt and debate. How far 
 all those physical signs and wonders in the heaven and 
 the earth that are to accompany it, the darkening 
 sun and the waning moon, and the falling stars, and the 
 heavens shrinking as a scroll, how far these are to be
 
 XIL] The Great Overthrow. 175 
 
 regarded as strictly literal, how far symbolical, the end 
 alone will tell ; but of the general purport of them, so 
 far at least there can be no doubt, that such signs and 
 tokens shall accompany it as shall prove it to be the 
 work, not of nature or natural forces, but of nature's 
 God. Whatever other sign shall be revealed, one shall 
 be seen above all, the sign of the Son of Man in 
 heaven. The power that destroys all evil, the great 
 glory that restores all good, shall be seen to be His, 
 and His alone. 
 
 And it' is well for the Church that she does possess 
 this prophecy of the manner of the end. It helps to 
 keep alive her faith in God ; her faith, that is, in God in 
 the only sense in which the word God has any religious 
 meaning ; her faith in a will not a first cause, a per- 
 vading force, but a supreme, all-ruling, all-ordaining 
 personal will, in which we can trust, to which we can 
 pray a will, the thought of which delivers us from 
 the awful tyranny of soulless, unintelligent, mechanical 
 law. And it is this faith, the very ground of all reli- 
 gion, that needs in these latter days to be strengthened 
 against the ever-growing idolatry of law, which threat- 
 ens to supersede the worship of the lawgiver ; that 
 worship of the creature rather than of the Creator which 
 in one form or other has been the world's great temp- 
 tation to the Church : a temptation which is seducing 
 Christian men not only to misinterpret the phenomena 
 of the natural world, but even those of the spiritual 
 world, the kingdom of grace : a temptation to narrow 
 as far as possible the limits of the supernatural, and to 
 enlarge as much as possible the limits of the natural ; 
 to shew in how very low and merely natural a sense 
 we may say, the Bible is God's word to man, prayer is 
 man's speech to God, or the sacraments God's gift of
 
 176 The Great Overthrow. [SERM. 
 
 supernatural grace ; to shew how all these doctrines 
 may be made ingeniously to fit in with a system of 
 laws and forces which may be seen and measured and 
 weighed and calculated ; to explain away, in short, 
 God out of the Bible and the Sacraments and the 
 Church, because it is the fashion now to explain Him 
 away out of the world. 
 
 Now against this idolatry of nature against this dread 
 and dislike of the supernatural even in the kingdom of 
 God this temptation to subordinate the Church, whose 
 laws are supernatural, to the world, whose laws are 
 natural, and to make the constitution of the physical 
 and material the rule by which to interpret the consti- 
 tution of the spiritual, against this, God has armed His 
 Church by revealing to her the great antagonistic truth 
 that it is not the world whose natural history conditions 
 and limits the history of the Church, but the Church 
 whose supernatural history shapes and rules the history 
 of the world ; that the destiny of man is not to be 
 learned by investigating the laws of nature, but the 
 destiny of the world to be learned by a knowledge of 
 the true history of man. He reveals this to us first, in 
 that great supernatural fact the central fact of the 
 world's and of the Church's history the Incarnation ; 
 reveals to us in it the transcendent importance of that 
 human history, in the course of which God became 
 man ; shews how the whole world nay, if needs were, 
 the whole universe were fitly regarded but as the tem- 
 porary platform on which this great fact were wrought 
 out ; how all its history, from all that infinity of ages 
 science tells us of, were sufficiently accounted for, if it 
 existed for this only ; how its utter annihilation were 
 but a small matter compared to the loss of one soul 
 for which Christ died.
 
 XIL] The Great Overthrow. 177 
 
 He shews us, too, how the whole of that history of 
 man, which thus dominates the history of the world, is 
 altogether supernatural. That it is in some degree un- 
 natural we have already seen. It is unnatural that the 
 evil will of an enemy should introduce disorder into 
 God's order, lawlessness into His law. It is unnatural 
 that man's will should continue in rebellion against the 
 will of his Creator. But it is a supernatural thing that 
 the Divine will should suspend the operation of that 
 great natural law by which death should instantly have 
 followed sin, that Omnipotence should hold apart for a 
 time acts and their true consequences, crime and punish- 
 ment, desert and reward. Not judgment inflicted but 
 judgment delayed, not goodness triumphant but good- 
 ness suffering, not right and might miraculously united 
 for ever, but right and might miraculously separated 
 even for one moment, this is the real miracle, the 
 great mystery of mysteries. 
 
 This is the word of history ; and the word of prophecy 
 is like unto it. As history reveals to us disorder un- 
 naturally introduced and supernaturally restrained, so 
 prophecy reveals to us order supernaturally restored ; 
 shews us that Divine will which now overrules evil, 
 appearing to overthrow it ; shews us the true, the na- 
 tural moral order of the world restored, the law of 
 righteous government working the true unity between 
 right and might, purity and joy, on the one hand, and 
 between wrong and weakness, wickedness and death 
 on the other ; shews the whole history of our race on 
 earth to be one long supernatural pause and paren- 
 thesis in a far vaster history, whose deeper laws and 
 mightier forces embrace and girdle in from the first 
 our lawless unrest. 
 
 And these two great lessons mutually strengthen 
 
 N
 
 i/8 The Great Overthrow. [SERM. 
 
 each other. Believe in the will that supernaturally over- 
 rules, and you have less difficulty in believing in the 
 will that shall supernaturally overthrow evil. Believe 
 in the will that is supernaturally to overthrow evil, and 
 you will have less difficulty in believing in a will that is 
 controlling and overruling it now. 
 
 III. And now of the result of that great overthrow 
 of the new heavens and new earth which is to come 
 forth at God's command from the ruins of the old, 
 what have we to say ? But little, for God has told 
 us but little. It doth not yet appear what we shall 
 be. It could not yet appear. The mortal cannot 
 comprehend immortality, the corruptible incorruption. 
 The language which foretells these becomes mystic 
 and symbolical. The city whose gates are precious 
 stones and whose streets are gold, that needs not the 
 light of the sun, or the moon, through whose streets 
 flows a mystic river, by whose banks grows a mystic 
 tree of life, what does it tell us, save that the lan- 
 guage which men speak on earth has no words in 
 which it were possible to reveal the joys of heaven ? 
 Nay, even those words which seem most intelligible, 
 those which tell us rather what we shall not be, than 
 what we shall be, that there shall be no sin, nought 
 that defileth, no curse ; how sorrow and sighing shall 
 flee away, and God Himself wipe away all tears From 
 all eyes, even these, when we ponder on them, seem 
 full of mystery; for with the vanishing away of all 
 that is evil, it seems to us as if there must also 
 vanish much that is good. There are many of the 
 noblest elements of goodness that seem impossible, 
 save as existing in antagonism to evil. To say there 
 shall be no evil in the world, seems to be equivalent 
 to saying, there shall be no pity, no mercy, no bene-
 
 XII.] The Great Overthrow. 179 
 
 volence, no fortitude, no courage, no self-sacrifice ; that 
 is, it seems to say that, though this life be our prepara- 
 tion for another, yet that some of the very chief of 
 those lessons we shall have learned here, shall be use- 
 less there. 
 
 All this may serve to shew us that a condition of 
 pure and unmixed good, of which we talk so freely, 
 is really quite as inconceivable, perhaps more so than 
 one of unmixed evil ; and that heaven is quite as great 
 a mystery as hell. 
 
 One thought, however, we can with some distinct- 
 ness grasp ; it is the one suggested in our text. It is 
 this, that it must be a state of infinite progress ; a life, 
 not, as we too often think of it, of progress arrested, 
 a life in which humanity, at once perfected, has before 
 it only an eternity of virtuous repose ; but a life of in- 
 tense and glorious activity. The promise of eternal 
 life necessarily implies this, for life is something more 
 than existence. Life, in its truest meaning, is the 
 highest and happiest manner of being ; it is exist- 
 ence with every faculty, every power of our nature in 
 its fullest, freest exercise. Whatever falls short of this, 
 whatever checks or limits any one faculty, whatever of 
 weariness or weakness there be in us, comes from the 
 imperfection of our life, comes from its invasion in 
 some measure by its antagonist death. And so we 
 call it " this mortal life." This life, whose every breath, 
 whose every movement, is one half death, for such a 
 life rest is essential, because the destruction of it is in- 
 cessant. But the very idea of perfect life, a life that 
 knows no strife with death, that needs to defend it- 
 self against no destruction, to repair no waste, implies, 
 not eternal repose, but eternal activity, the life of a 
 spiritual, intelligent, immortal creature, whose whole
 
 i8o The Great Overthrow. [SERM. 
 
 being, whose every power and faculty lives, intensely 
 lives, in the glorious activity in which perpetual ser- 
 vice and perpetual rest are one. " They rest, saith 
 the Spirit, from their labours." And yet "they cease 
 not day or night," proclaiming by all the unwearied 
 actings of their glorified natures, saying, with the 
 eternal hymn of an eternally happy life, " Glory, and 
 honour, and power, be unto the Lamb for ever ! " 
 
 For such a race there must be eternal progress, for 
 there must be eternal acquisition without the slightest 
 loss. How much of our life is lost in our perpetual 
 warfare against death ! How much in the labour for 
 the meat that perisheth ! How much in those low, 
 wearing, petty cares and anxieties that weigh down 
 to earth the noblest souls ! How much of each life, 
 how much of the sum of all lives, seems wasted in 
 our mere effort to live ! And, then, for the whole race 
 in any one age, what hindrances, what interruptions 
 to its progress in these destructions of the enemy ! 
 How much of the experience of each life perishes 
 with it ! What glorious treasures of knowledge are 
 buried in each generation over and over again ! What 
 long, long ebbings of the tide of progress, what irre- 
 gularities and uncertainties in its flow ! What pre- 
 cious things it carries and sweeps away ! How small 
 a portion does each generation inherit of the wealth 
 of its predecessor, and how little does it leave to that 
 which succeeds it ! 
 
 This is the great destruction of our enemy. A mortal 
 race can never be a perfect race. But think of the 
 infinite progress, in glory and honour, of the race that 
 possesses immortality ; a race, each individual of which 
 is for ever contributing, to the common inheritance of 
 knowledge and happiness, the imperishable gifts of
 
 XIL] The Great Overthrow. 181 
 
 a spirit made perfect ! Think of the eternity of a race 
 to whose progress there is actually no limit, save that 
 which forbids the finite to become infinite, which leaves 
 therefore to the creature, who still adores and con- 
 templates and approaches to his Creator, still an eter- 
 nity of progress ! 
 
 And this is the hope set before us in the Gospel : 
 the " inheritance incorruptible, undefiled, that fadeth not 
 away," of which nature gives no promise, science no pro- 
 phecy, history no hope ; the inheritance which the mi- 
 racle of redemption has purchased, and the miracle of 
 revelation made known, and the miracle of regeneration 
 conveys. These are the good things which God hath 
 hidden from the wise and prudent, too wise to believe 
 in the invisible, too prudent to trust in the undemon- 
 strated, but which He hath revealed to babes, to loving, 
 trusting hearts whose highest wisdom is to know their 
 Father's voice, and whose deepest prudence is to trust 
 their Father's word. To these, and these alone, it is 
 given here to sing this 'song of triumph and joy ; they, 
 and they alone, can say " O thou enemy, destructions 
 are come to a perpetual end !" 
 
 The song that shall fully utter all that hope implies, 
 cannot be sung on earth ; it is that " new song" which 
 those whose pilgrimage is still unaccomplished, whose 
 warfare is yet unended, cannot yet learn. Nay, even that 
 song of victory whose notes we have been trying to catch 
 to-night, we cannot often sing. It is our war-song here ; 
 we sing it at times as we enter into the battle ; but in 
 the strife the song of triumph is replaced by the sigh of 
 weariness, and the groan of pain, and the cry of warn- 
 ing. Into that strife each one of us, who lives for God, 
 enters as he leaves this place. The long narrow path 
 through the troublesome waters stretches out before us
 
 1 82 The Great Overthrow. [SERM. XII. 
 
 again ; and for the safe shore, and the bright morning, 
 and the overthrown enemy, we see only the next step 
 before us, and that but dimly often, and the clouds 
 of doubt and perplexity above us, and behind us is 
 the voice of the pursuing enemy, and our hearts grow 
 faint and our feet weary, as we pass on slowly, un- 
 certainly, fearfully, often, no song of praise upon our 
 lips, happy if we are always able to speak the need- 
 ful prayer for help. Aye, and sadder than this, we 
 find it hard to remember that we are pilgrims at all. 
 The vision of glory grows dim, the song of victory faint, 
 not only in the night of spiritual trial and the weari- 
 ness of spiritual warfare, but in the broad glare of the 
 working-day world and the noise of the great battle 
 of life. 
 
 Let us bear away with us, then, as helps, to be 
 availed of at some future moment of temptation, these 
 two truths that we have been contemplating. Against 
 this overmastering tyranny of the visible which ever 
 wars against the power of the invisible, the thought 
 of the awful, the truly supernatural character of this 
 present life, the terrible strife of wills, in which our wills 
 are taking part, in a world in which Satan contends with 
 Christ for the souls of men. Against the weariness 
 and faintheartedness that feels the reality and the great- 
 ness of this life, but feels too its weariness and its risk, 
 the thought of the assured and promised victory revealed 
 in the Church's song of triumph, " O thou enemy, de- 
 structions are come to a perpetual end." 
 
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