.IBRARY 
 
 THE UNIVERSITY 
 
 OF CAI [FORNIA 
 
 LOS ANGELES
 
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 frs0iral s0ttsiMIiir of lan. 
 
 SERMONS 
 
 PREACHED DURING 
 
 THE SEASON OF LENT, 1868, 
 
 IN 
 
 OXFORD. 
 
 THE LORD BISHOP OF OXPORD. THE LORD ABP. OF YORK. 
 THE DEAN OF ELY. E. B. PUSEY, D.D. 
 
 H. L. MANSEL, D.D. A. POTT, B.D. 
 
 H. W. BURROWS, B.D. T. T. CARTER, M.A. 
 
 R. SCOTT, D.D. 
 
 WITH A PREFACE 
 
 BY 
 
 SAMUEL, LORD BISHOP OF OXFORD. 
 
 xforfc, 
 
 AND 377, STRAND, LONDON : 
 
 JAMES PARKER AND CO. 
 1869.
 
 PREFACE. 
 
 'THHE subject of these Sermons seemed to us 
 to follow in a natural sequence that of the 
 former year. It is undoubtedly one of the deep- 
 est moment : one, too, well qualified to arouse 
 in every soul a sense of the awfulness of possess- 
 ing such gifts as God has bestowed upon us and 
 not using them to His glory. May He of His 
 mercy speak this lesson home to our souls. 
 
 S. OXON.
 
 CONTENTS. 
 
 SEBMON I. 
 
 (P. i.) 
 \ Personal Responsibility of 'Man , as the Creature of God. 
 
 ROMANS xi. 36. 
 BY THE LORD BISHOP OF OXFORD. 
 
 SEBMON H. 
 
 (P. 15-) 
 k Personal Responsibility of Man, as entrusted with a Revelation. 
 
 GALATIANS i. 15, 16. 
 
 J / 
 BY THE DEAN OF ELY. 
 
 SEBMON in, 
 ( P . 29.) 
 
 Personal Responsibility of Man, as individually dealt with by 
 
 God. 
 
 ST. MATTHEW xxii. 31, 32. 
 BY H. L. MANSEL, D.D.
 
 VI CONTENTS. 
 
 SEEMON IV. 
 
 (p- 45-) 
 Personal Responsibility of Man, as to his Use of Intellect. 
 
 ST. MATTHEW xxi. 28. 
 BY H. W. BURROWS, B.D. 
 
 SEEMON V. 
 
 (P- 55-) 
 X- Personal Responsibility of Man, as the Possessor of Speech. 
 
 ISAIAH vi. 5. 
 BY THE LORD ARCHBISHOP OF YORK^ 
 
 
 SEEMON VI. 
 
 (p. 69.) 
 Personal Responsibility of Man, as to his Use of Time. 
 
 ST. JOHN ix. 4. 
 BY E. B. PUSEY, D.D. 
 
 SEEMON VH. 
 
 ( P . 87.) 
 Personal Responsibility of Man, as to his Use of Money. 
 
 ST, LUKE xix. 15. 
 BY A. POTT, B.D. 
 
 SEEMON VIE. 
 
 ,(P- 97-) 
 Personal Responsibility of Man, as to his Influence upon Others. 
 
 ST. JOHN i. 40, 41. 
 BY T. T. CARTER, M.A.
 
 CONTENTS. Vll 
 
 SEEMON IX. 
 
 (p. "3-) 
 Personal Responsibility of Man, in the Great Account. 
 
 HEBREWS ix. 27. 
 BY R. SCOTT, D.D.
 
 SERMON I. 
 tjje Creature of 
 
 BOMANS xi. 36, 
 
 " For of Him, and through Him, and to Him, are all things : 
 to whom be glory for ever, Amen," 
 
 HP HIS is, indeed, one of the grandest utterances of 
 this wonderful Epistle. We can almost see the 
 acting of the Apostle's soul as its mighty waves raise 
 themselves up under the breath of the awful Spirit 
 which sweeps over them. He has been gazing on the 
 footsteps of God's wonderful providence across the 
 wastes of time. The long Gentile estrangedness, the 
 Jewish adoption, and the Jewish fall ; the faithfulness 
 of God amidst the manifold workings of man's un- 
 faithfulness ; the love, the might, and the marvel of 
 His counsels, all these pass in review before him, until 
 the struggling thoughts burst forth into adoration, " O 
 the depth of the riches both of the wisdom and know- 
 ledge of God ! how unsearchable are His judgments, 
 and His ways past rinding out ! For who hath known 
 the mind of the Lord ? or who hath been His coun- 
 sellor?" And then from the marvel of these hidden 
 counsels the Apostle's thoughts turn to the mystery of 
 His sovereignty. "Who hath first given unto Him?" 
 Until all is summed up in these words of wonder: 
 " For of Him, and through Him, and to Him, are all 
 things : to whom be glory for ever." 
 
 B 
 
 Y
 
 2 As the Creature of God. [SERM. 
 
 It is on the consequence which flows directly from 
 the truth involved in this ascription that I am now to 
 speak to you, the personal responsibility of each one 
 of you to God as your Creator. Brethren, join, I be- 
 seech you, with me in one earnest cry to the Eternal 
 Spirit, that He would awaken this night in many a 
 heart the sense of this, which, as we muse upon it, 
 we shall, I think, see to be the one all-controlling law 
 of our being. 
 
 Now to lead your thoughts to dwell upon this great 
 subject with something like an orderly progression, 
 I would ask you to enter with me into these con- 
 siderations. 
 
 I. What He is of whom we speak. 
 
 II. What we are. 
 
 III. Why we are what He has so made us to be. 
 
 IV. The consequences which flow, first, as regards 
 Him ; and, secondly, as regards ourselves from this 
 relation between Him and us. 
 
 I. What, then, is He of whom we speak. 
 
 He is the One eternal necessary Self-existing, All- 
 wise, All-mighty, All-loving, Being, from whom all 
 things are that are ; who of His mere will made them 
 to be; who upholds them in being by His mere will- 
 He is ONE, not one as we are amongst many, but ONE 
 absolutely. THE UNITY; One in Himself; the Prin- 
 ciple of oneness, of whom, through whom, to whom, are 
 all things. And this He ever has been, and ever must 
 be. There was no beginning to this being, there is no 
 prolongation of it, there is no ending to it. It is One, 
 simply One. " From everlasting to everlasting Thou art 
 God." Till we can grasp something of this idea we can- 
 not really understand in its first conditions the relations 
 of the creature and the Creator. For to do this, we must
 
 I.] As the Creature of God. 3 
 
 see that He was the same when no created being was, 
 that He would be still the same if there were no crea- 
 tion ; that He was as blessed, as perfect, as glorious 
 in Himself, when self-contained in the solitude of the 
 eternal rest ere creation was, as when it had pleased 
 Him to people the heavens and the earth with reason- 
 able life derived from Himself. We must understand 
 that He is essentially external to His creation, though it 
 owes to Him its first and its continued being. As WE 
 may look through the microscope and see in a drop of 
 water its living denizens, but are ourselves external to 
 that drop of water, so is God Himself, in His own es- 
 sence, external to His universe. It is for Him, from 
 Him; but He is not in it; He is not in time, or in 
 space ; He is not extended, or diffused through time, 
 or through space ; He is all-present everywhere. And 
 all is that is, because He wills that it should be ; and 
 it is for His glory which is and must be that for which, 
 all that is, is. This, then, is our Creator. 
 
 II. Next, what are we ? Creatures whom He has 
 made to be. Whom, further, He has made to be so 
 far as the creature can be, in His image after His 
 likeness ; to whom He has given the awful dower of 
 personality, whom He has gathered severally up into 
 a unity of being, which is in its measure the image of 
 His unity, so that each one of us stands in the midst 
 of the multitude of beings round us alone ; no other 
 of those like us able to intrude into the essential sin- 
 gleness of our own separate being. Further, He has 
 bound up this mystery of our unity by the band of 
 a will, making us hereby real units not only as re- 
 gards others, but even as regards Himself. Further, 
 that He has made us capable of knowing, communing 
 with and loving Him, and therefore under the action 
 
 B 2
 
 4 As the Creature of God. [SERM. 
 
 of our will capable of either rendering real service to 
 Him, of returning real love to Him, or of really re- 
 belling against Him. Yet, further, He has set us in 
 a state of progression, has planted in us abundantly 
 the seeds of an unlimited development, with power of 
 increase which, so far as we can see, are unbounded, 
 and which He has promised, if we seek Him, to de- 
 velope for us and in us beyond what eye hath seen, or 
 ear heard, or than it has entered into the heart of 
 man to conceive. And yet, once more, to give room 
 for this development He has made us whom He has 
 thus called out of nothing into being, partakers of His 
 own never-ending condition ; so that once being, we 
 must be for ever. Time for us runs not out into 
 nothingness, but into eternity ; an eternity which we 
 may spend in His presence and blessedness, or in 
 perpetual banishment from Him. 
 
 This, then, is what we are; and, III. See why He 
 has made us so to be. 
 
 From the essential love which He is. He made us 
 not of caprice, not to exert His own power, but of 
 love, for God is love. He needed not any. No created 
 being could add anything to the calm, perfect, neces- 
 sary blessedness of the eternal self-sufficing Godhead. 
 But His love was prolific, and poured out itself into 
 a reasonable creation, whose blessedness should be His 
 glory. This, then, is, I. What He is ; II. What we are ; 
 III. Why we are what He has made us. 
 
 And now, mark IV. some of the consequences which 
 must flow from this relation of Him to us, and of us 
 to Him. And first, the consequence as to Him. Surely 
 it is plainly this, that His right over us is absolute and 
 unlimited. He is the Lord our God. What can the 
 thing formed say to Him who with power, and love,
 
 I.] As the Creature of God. 5 
 
 and wisdom infinite has formed it ? If, then, this be 
 the consequence as to Him, the first consequence to 
 us must be that which is the correlative of this abso- 
 lute right in Him, namely, an absolute submission. 
 We are His. Bear for a moment the thought. Thou 
 art at all, only because God's love and power made 
 thee to be. Go back up the stream of time but a 
 few years, and where wast thou, and what wast thou ? 
 nowhere and nothing. The least and most inconsider- 
 able thing that then was, was greater by all the vast 
 immeasurable interval which parts being from nothing- 
 ness than thou. The smallest insect that floated on 
 the evening air was of more worth than thou, for it 
 was, and thou wast not. And out of that nothingness 
 He called thee into being to be blessed in serving 
 Him. The first consequence of which as regards thee 
 must be that thou art His absolutely ; the creature of 
 His hand. And next follows this consequence, that as 
 He made thee of His love to serve Him, and be like 
 Him, only in so serving Him canst thou be happy. 
 For He cannot change, and thou, though thou canst by 
 a free will misused, pervert and render crooked thy 
 being, canst not alter the law on which He planned its 
 lines. Thou the creature canst in the mystery of thy 
 true separate being mar His work, but thou canst not 
 give it another perfectness than that which He de- 
 signed it for. From both of which consequences fol- 
 lows another, namely, that thy being, in its truest and 
 most essential existence, is really spent with Him alone 
 in time and in eternity. This is the necessary con- 
 sequence of that mystery of personality which He has 
 imparted from Himself to us. It is true that in one 
 sense we are in the midst of a crowd, but in a far 
 deeper and truer sense we are still alone with Him.
 
 6 As the Creature of God. [SERM. 
 
 We have others like ourselves around us, near us, and 
 yet we are alone. They touch us, and yet we are 
 untouched. In the greatest and deepest things we 
 are severed from every other. We struggle against the 
 mysterious law of singleness only to find ourselves ut- 
 terly baffled by its close, clinging, irresistible power. We 
 long to impart ourselves to another, and we cannot ; the 
 invisible wall of personality parts us from them. We 
 touch, like globes, at a point, we cannot commingle our 
 beings. Yes, in the thickest crowd WE the true we, 
 are alone. We can see this law acting on others, 
 from birth to death. Look at a little child sleeping, 
 and stirring in its sleep. How alone it is, there in 
 that small cradle is all the volume of a spirit which 
 shall pervade eternity. You gaze, but you cannot 
 commune, you cannot track the actings of that spirit. 
 And as to all the deepest beings of the soul, the 
 mystery only increases as life goes on, and some 
 small measures of intercommunion of spirit become 
 ours. For as to all the hidden mysteries of our souls, 
 no one knows us, we know no one, and yet ONE is 
 ever with us who knows all, who sees us through and 
 through, whose presence wraps us round so close, that 
 sleeping or waking, we never in our inmost being escape 
 for one moment from His gaze, and His touch, to whom 
 we know we can impart our whole selves, from whom 
 we feel that we can never escape, to whom even in spite 
 of ourselves our spirit will cry out, " Thou hast beset 
 me behind and before, and laid Thy hand upon me a ." 
 With whom, then, are we indeed living? Surely not 
 with these shadows round us, which in spite of all our 
 efforts have at best so impalpable a presence as to us, 
 but with Him in whom we live and move, and have our 
 
 * Ps. cxxxix. 5.
 
 I.] As the Creature of God. 7 
 
 being. Solus cum solo ; this is the awful sentence of our 
 consciousness. Nor is it only in our consciousness that 
 this law of singleness acts ; all our being is held under 
 it ; every voluntary acting of the life He has given us, 
 not outward actions only, but the most inward con- 
 scious stirrings of the mind and spirit, each thought, 
 each desire, which can touch no other, reach straight 
 to Him ; in all these things no other can share with us 
 the obligations which living, in its every waking mo- 
 ment, imposes on us, and no one therefore can share 
 in the discharge of them, or in their consequences. 
 They exist between the creature and the Creator alone, 
 they are the correlative of single, personal, reasonable, 
 creaturely being, incommunicable, inevitable; no one 
 can be bound for us, no one can act for us, no one can 
 suffer for us. It is a true, real, personal responsibility ; 
 it clings to us, it never leaves us. Every allowed thought, 
 desire, imagination ; every word spoken, every act done 
 consciously, is either a fulfilment, or a break of the ever 
 acting law of our creaturely existence. From the lightest 
 stirrings of that being in which consciousness scarcely 
 acts, up to those in which there is a mighty concentra- 
 tion of passion or will, every one is the acting of the 
 personal unit of separated life according to the mys- 
 tery of its will against or for its supreme ruler and its 
 own perfectness. And, further, all this is ever going on 
 under His eye. The closest to us know little of it. 
 Life in its essential actings is such a secret thing. Thick 
 curtains cover the deep mystery of being. They shut 
 in such volumes of existence, whilst they shut out well- 
 nigh all the pryings of the most curious gazers. But 
 all is ever naked and open unto Him. All those secret 
 stirrings of life, each motive in its varying force and 
 colour, the measure of every effort, the true amount
 
 8 As the Creature of God. [SERM. 
 
 of every resistance, all the finest shadings on which the 
 moral impulse depends for its defining character, all 
 are most exactly seen by Him. On all, His judg- 
 ment is ever passing, yea, and in all the incidents of 
 that inward conflict He is, (until His Spirit has been 
 grieved utterly,) Himself taking a part. Over those 
 first highest fountains of life His Spirit broods. The 
 chaos, all unconscious of the Presence, is surging in its 
 blind contentions under a controlling, vivifying power ; 
 there in the recesses of personal being is the supreme 
 Lord striving with and for His creature. 
 
 Surely such a life as this is in very deed spent with 
 Him alone, under a close clinging law of most real 
 personal responsibility. And if this be true of our life 
 in time, how far more true must it be of our life in 
 eternity. For here, in very compassion to our weak- 
 ness, His Presence is often veiled from us. Trees of the 
 garden soften for us what, unsheltered, would be its too 
 excessive brightness. Forms of others, shadowy as 
 they are, thronging around us, conceal from us our 
 otherwise too intolerable loneliness. But these miti- 
 gating accidents of our life here cannot be with us 
 there, where all who enter see as they are seen, and 
 know as they are known. There every soul must feel 
 for ever either to its woe unutterable or to its bliss in- 
 finite, that " of Him, and through Him, and to Him are 
 all things." There the loneliness of him who has not 
 learned to know all things in God must be infinite and 
 eternal. There all the life which each one has led here 
 will be open and plain before Him, sharp and clear, 
 veiled by no disguises, softened by no excuses. There 
 each rebel will see, as though it were written with a sun- 
 beam, that he received his being from God to spend it 
 for His glory, and in this light of truth escape will be
 
 1.] As the Creature of God. 9 
 
 impossible from the overwhelming sense of the personal 
 responsibility of every soul to the God who called it 
 into being. 
 
 Brethren, if all this be true, surely it is a truth which 
 must swallow up everything beside. All lesser and 
 accidental conditions vanish in the sight of this tre- 
 mendous reality. The life which looks the poorest and 
 the meanest is lifted up immeasurably, if only it be 
 a due fulfilling of this law of personal responsibility. 
 For every act so done, though in the smallest earthly 
 circle, is the sowing of the life with seeds of eternal 
 endurance. Such a life is a true loyal acceptance of its 
 own personal responsibility to God, and so a yielding 
 it to Him, and therefore a being moulded by Him, 
 a growing fit for a blessedness in His presence, so 
 supreme and entrancing that our poor conceptions here 
 cannot reach even to define its conditions. 
 
 And, on the other hand, the life which looks the 
 grandest here, which, it may be, is the noblest in the 
 triumphs of intellect or power, may yet be nothing else 
 than one prolonged rebellion. For notice, that such 
 a life is nothing else than a perpetually augmenting 
 catalogue of sins. Acts which in themselves, taken as 
 mere acts, may have no distinct colour of evil, yet 
 become expressions of the highest evil, if they are 
 wrought as separate resistances of the will of the crea- 
 ture to the will of God. Look in this light at the 
 growth of an ordinary life which, within the Church of 
 Christ, refuses to yield itself to the will of God, and 
 carries out that refusal to its furthest limits. In the ear- 
 liest stage, there is the self-pleasing of childhood ; but 
 if the child is naturally affectionate, sweet-tempered, 
 or high-spirited, there may be nothing to catch at- 
 tention in that child's life but what is beautiful and
 
 IO As the Creature of God. [SERM. 
 
 attractive. Yet even at this age the evil may have 
 begun. There may be a turning away of that young 
 heart from the secret drawings of the blessed Spirit, 
 which is beginning to substitute fatally the rule of self- 
 will for that of obedience to the will of God. And 
 the next stage of life shews the evil advancing : a love 
 of display or the rule of sense begins to she.w itself; 
 as yet, perhaps, in no offensive or repulsive outbreaks, 
 but so that the keen eye even of earthly love may 
 trace its presence. Then comes the time when sensual 
 appetite in the one sex and the passion for admiration 
 in the other clamour for indulgence, and when oppor- 
 tunity of gratifying such demands is seldom lacking. 
 And now the blight upon the highest actings of the 
 soul is visible even outwardly. The one character be- 
 comes frivolous, vain, and heartless ; the other becomes 
 the prey of a gross sensuality which tyrannises over all 
 its nobler impulses. The common poison root of 
 a violated personal responsibility is casting its evil fibres 
 round every natural shoot of spiritual, moral, and even 
 intellectual excellence. Every acting of the curiously 
 composite life is disordered : the sense of truth, the 
 power of sustained exertion, the nobleness of self-sacri- 
 fice, the patience of an enduring struggle, all are be- 
 coming impossible ; whilst to the palled appetite fiercer 
 excitement becomes needful to obtain the gross plea- 
 sures for which the soul is bartering its all. Dissipa- 
 tion in its wildness, gambling in its madness, de- 
 bauchery in its foulness ; these are the after stages, 
 and when these have been passed through there break 
 forth every now and then monstrous and unnatural 
 forms of wickedness as though to attest the presence 
 of that principle of rebellion which is in all its ful- 
 ness possessing the soul ; or if these do not appear,
 
 I.] As the Creature of God. 1 1 
 
 then those darker powers of our nature which are meant 
 to form the deep background of the whole moral 
 being act diseasedly through wrong channels and with 
 disordered violence. Gall and bitterness pervade the 
 character. The pleasant and often attractive sins of 
 youth grow into the repulsive forms of jealousy, envy, 
 hatred, and maliciousness. And this change cannot 
 pass upon the moral nature without a corresponding 
 evil visiting the spiritual. Neglect of God grows through 
 often repeated acts of conscious resistance into wilful 
 rebellion first against His law, then against His nature, 
 and at last against His being. Alas, the fatal stages 
 may be too surely traced, as one by one they are 
 passed through by falling souls. They are such as 
 these : conscience dishonoured, doubts first allowed and 
 then encouraged, the whisper of unbelief first barely 
 listened to and then communed with as a pleasant 
 voice. Then come scoffings and blasphemies, atheism 
 and destruction. 
 
 Here is the history of such a course, where all its 
 parts are acted openly and completely out. But this 
 differs only in degree from the history of every self- 
 willed life. Weaker passions, less opportunity of in- 
 dulging them, outward restraints, a softer fibre of the 
 moral nature, above all, the cloaking presence of a 
 necessary respectability, hide the process from our 
 eyes. But it is there. Every thoroughly self-willed soul 
 must under the law of personal responsibility have 
 made itself a hater of its God. 
 
 In one respect there is a peculiar awfulness in these 
 commoner, and, as they seem, lighter instances of evil, 
 for in them the poison, though it works so thoroughly, 
 works so secretly. They may therefore be fearfully 
 common ; and as the last aggravation of their terror
 
 12 As the Creature of God. [SERM. 
 
 they may be unsuspected not only by others but even 
 by their unconscious victim. The restraint of circum- 
 stance, his own decency, his fatal respectability, these 
 hide from him his true condition, until life is spent, until 
 the day of grace is closed, until the possibility of an 
 amendment is gone, until the will in the mystery of its 
 acting under or against grace is irrecoverably hardened. 
 What an awakening must death be from such a life ! 
 When the breath of God sweeps away suddenly all the 
 mists which have hindered the soul from seeing its true 
 state ; when it wakes up alone with God ; when it sees 
 His holiness, and is perfectly conscious of its hatred to 
 that holiness and to Him the Holy One ; when it knows 
 within itself that for it under love infinite rejected, and 
 Almighty grace resisted, the mystery of personal being 
 has been brought out so as even of necessity to end in 
 everlasting death. 
 
 The sight is horrible, yet let us look at it long 
 enough to have its lineaments so fixed in our memory 
 that they may stand between us and our evil desires 
 in the hour of strong temptation. For such need not 
 to be the state of any one of us. Christ has re- 
 deemed us from all evil. The powers of the Eternal 
 Spirit are with us, the long-suffering love of God yearns 
 over us. In us the good purpose of God in bestow- 
 ing on us the awful gift of personal being may yet, 
 through His grace, be accomplished in our everlasting 
 blessedness. Only fight against the beginnings of re- 
 belliousness ; only pray earnestly against your temp- 
 tations to it ; only keep God's watch against those 
 accesses of appetite and passion by which, as by the 
 sweetness of baits, the great rebel draws you to his side, 
 and all shall be well. Use meditation ; daily if possible, 
 and if that be not possible, as frequent as you may, to
 
 I.] As the Creature of God. 13 
 
 withdraw you from outer things into that presence in 
 which all temptations fade away, all things assume their 
 true proportions ; in which is quietness for the spirit of 
 man ; in which, as in the dewy freshness of the morn- 
 ing, all graces grow ; in which love to God is shed 
 abroad in the heart, and from which you go forth 
 another man to the struggle and strife of your daily 
 warfare with evil. 
 
 Beware, too, of allowing any sense of distance to 
 grow up between God and your soul. Any indulged 
 sin of heart, of desire, of thought, or of act, tends at 
 once to create it. Then indolence pleads that by de- 
 grees that sense of distance will of itself, without your 
 troubling yourself about it, die away, and that you will 
 be where you were of old. But it is not so. That pass- 
 ing sense of distance soon hardens itself into a habit 
 if it be not at once removed. Whenever, therefore, 
 you are conscious of it search earnestly to find its 
 cause. Cast the lot of God until you have found the 
 hidden wedge of gold and the goodly Babylonish gar- 
 ment, and bring them forth and burn them before the 
 Lord, lest that lot be cast against thee, and take thee 
 to thy destruction. Use faithfully the blessed media- 
 tion of the Eternal Son. Rest your soul on His sacri- 
 fice once offered for you on the cross. Doubt not for 
 an instant that there is full, free, sure pardon for every 
 one who turns from his sin to God ; that we " have an 
 Advocate with the Father, Jesus Christ the righteous." 
 Trust to that mediation. Do it honour. Return through 
 it at once to thy Father. In any allowed estrangedness 
 from Him is the seed of rebellion and of ruin. And 
 then revenge upon yourself your provocations of Him. 
 Do not pass them by ; He blesses such discipline of 
 yourself, and under that blessing it breeds in your soul 
 tenderness, watchfulness, and love to Him.
 
 14 As the Creature of God. [SERM. I. 
 
 It will aid you, too, in practising the yielding of the 
 will to Him, and in this is the master secret of all spiri- 
 tual growth. This, in sorrow, plucks the sharpest sting 
 out of the anguish ; this sweetens the asperity and the 
 ruggedness of a temper naturally uneven ; this sanc- 
 tifies the affections. As the voice of the heart becomes 
 indeed " not my will but Thine be done," the work is 
 accomplished, the moral discipline has been perfected, 
 the spiritual renewal under the hand of God the Holy 
 Ghost has been wrought. The golden stairs lie straight 
 before you, and turning on their adamantine hinges the 
 golden gates which lead into the city shall open for 
 you of their own accord. 
 
 Thither, by the might of His Holy Spirit, through the 
 atonement wrought for us by the Incarnate Son, may 
 the Eternal Father bring at last every one of us His 
 ransomed and regenerate creatures. 
 
 Now to God the Father, the Son, and the Holy 
 Ghost, be might, majesty, and dominion, for ever and 
 ever. Amen.
 
 SERMON II. 
 
 Personal iteponstfcilttg of Jftan, as entrusted 
 toitfl a Eebelation. 
 
 GALATIAUS i, 15, 16, 
 
 " But when it pleased God, who separated me from my mother's 
 womb, and called me by His grace, to reveal His Son in me, 
 that I might preach Him among the heathen; immediately 
 I conferred not with flesh and blood," 
 
 TV /TY subject this evening, Christian brethren, is "the 
 * J. Personal Responsibility of Man, as entrusted with 
 a Revelation :" and I have thought it well to introduce 
 it to you, not by any abstract discussion of the nature 
 and limits and results of that responsibility, but by the 
 exhibition of a notable case perhaps the most notable 
 case in history in which a revelation was definitely 
 made and the consequent responsibility consciously 
 and avowedly accepted, and followed out to its legi- 
 timate consequences. 
 
 St. Paul speaks in the text of God having been 
 pleased to reveal His Son in him, that is, in St. Paul ; 
 and it is necessary at once to observe that the meaning 
 which the merely English reader of this Scripture would 
 probably attach to the words is not exactly its true 
 meaning. "To reveal His Son in me," might seem to 
 imply some internal revelation, some process within the 
 Apostle's own heart and moral being, which gave him 
 an absolute and infallible knowledge of the truth of 
 Christ. I do not say that there was nothing at all of
 
 1 6 Personal Responsibility of Man, [SERM. 
 
 this kind, I think there was : it seems incapable of con- 
 tradiction, that whenever the heart of a man is truly 
 converted to God the work must be, and always is, 
 the work of the Holy Spirit, and cannot be merely the 
 result of thinking, or reasoning, or arguing : and there- 
 fore, although it is perfectly true that such a view of 
 the conversion of the human heart is capable of being 
 abused and distorted into fanatical errors, still the view 
 itself must be prized and maintained. That, however, to 
 which St. Paul more immediately referred was a dif- 
 ferent thing : when he said " God hath revealed His 
 Son in me," he intended rather to refer to the fact that 
 God intended to reveal His Son to mankind by and 
 through him ; he was to be the instrument of the reve- 
 lation : he was " a chosen vessel to preach the Gospel." 
 God had revealed Christ to him, that he might reveal 
 Him to others ; and so the meaning is, not so much 
 that a light was lighted by divine power in the mind 
 of St. Paul, as that a light was intended to shine out 
 from him for the illumination of the world. 
 
 So that, after all, perhaps the difference between the 
 two interpretations is not so wide as it seems. It may 
 be a great matter to the critic to determine whether the 
 particle, which St. Paul used, be translated to mean 
 ' within,' or to mean ' by' or ' through :' but really when 
 weighed in spiritual scales the two meanings come 
 much to the same thing, or at all events one implies 
 the other ; for God can never make a revelation of His 
 - Son through a man, until He has first made the reve- 
 lation within him : the lamp cannot' illuminate until the 
 light has been lighted within it : the light shines with- 
 out, because it shines within; and if St. Paul could 
 speak confidently of God having been pleased to call 
 him by His grace, and to reveal Christ through him to
 
 II.] as entrusted with a Revelation. I/ 
 
 the heathen, it was because he could speak confidently 
 of that revelation of Christ to his own soul, which had 
 so thoroughly converted his mind and changed the pur- 
 pose of his life. For how stood the fact ? Saul, as we 
 all know, was going to Damascus to persecute the 
 Christians ; on the way Jesus Christ spoke to him : 
 in a certain sense it was not the first time that Christ 
 had spoken to him : he must have heard a good deal 
 about Christ, and have formed a very strong opinion 
 concerning Him ; he must have seen with that pene- 
 trating intellect which so strikingly marked him, that 
 either the faith of Christ or the traditions of his fathers 
 must perish ; but he had never for a moment realized 
 who and what Jesus Christ was : that knowledge came 
 to him when he was struck down to the earth, and the 
 exceeding bright light from heaven shined upon him. 
 I cannot say exactly how the knowledge came to him 
 even then ; as the Egyptian magicians said, " It was 
 the finger of God ;" but Jesus Christ spoke to him, we 
 know that: the utterance was apparently simple, "Saul, 
 Saul, why persecutest thou Me f" but it was an utter- 
 ance that was "quick and powerful, and sharper than 
 any two-edged sword," because it was "the Word of 
 God ;" and no sooner had that revelation of Jesus Christ 
 penetrated into Saul's heart, supported and strengthened 
 as it was by further and fuller revelations, than the per- 
 secutor became a preacher, and the enemy of Christ 
 became His Apostle, and old things passed away and 
 all things became new; there was a new purpose, and 
 a new object of love, and a new work, and new hopes : 
 in the language most appropriate to the subject of this 
 sermon, St. Paul felt his responsibility as being "en- 
 trusted with a revelation." And so it was that he was 
 in the habit of expressing himself very strongly con- 
 
 c
 
 1 8 Personal Responsibility of Man, [SERM. 
 
 cerning this responsibility. He said that "necessity 
 was laid upon him," that he had a Gospel to preach, 
 and that preach it he must ; it was no question of 
 choice, but of absolute and inevitable constraint. No 
 doubt he had felt responsibility before ; every earnest 
 man does ; no man can be fit for a post of trust, 
 whether high or low, whether as a servant or as a 
 prince, who does not feel responsibility; but the re- 
 sponsibility felt by a man conscious, as St. Paul was, 
 that Christ has spoken to him, is deeper and more 
 energetic than all other responsibilities, as heaven is 
 higher than earth and God greater than man. God 
 speaks, man must obey. So thought and felt St. Paul ; 
 and, humanly speaking, the history of the Church, and 
 the present condition of Christendom, and the religious 
 life of your souls, Christian brethren, are to a great ex- 
 tent the result of the fact, that St. Paul felt his respon- 
 sibility as a man, in and through whom God had been 
 pleased to reveal His blessed Son. 
 
 Let us leave St. Paul, however, for a few moments, 
 and let me remind you how that God has from the 
 beginning revealed Himself to man, and that the spi- 
 ritual condition of man before God has depended upon 
 the way in which he has received the revelation. To 
 be able to receive a revelation from God, this is one 
 mark of humanity ; and to be able to reject the reve- 
 lation, this is another. In a certain sense, a very sad 
 and painful sense I admit, but still a certain sense, the 
 power of rejecting a revelation is even more distinctive 
 of humanity than the power of receiving it. What I 
 mean is this : God takes the clay, and, like the potter, 
 forms such vessels as He will, and He puts into those 
 vessels what He pleases ; and when He made all things 
 at the beginning, He impressed His own will upon
 
 II.] as entrusted with a Revelation. 19 
 
 them, and declared them to be " very good ;" and really 
 the first thing that made an unspeakable gulph be- 
 tween man and the other creatures which God had 
 created was the act of disobedience, that is, the rejec- 
 tion of God's revelation. Put yourself in the first man's 
 position. God reveals Himself by a command : " Eat 
 not of the forbidden tree ; in the day that thou eatest 
 thou shalt die." That was Adam's Bible, it was em- 
 phatically the Old Testament, the first and earliest 
 covenant between God and man ; and Adam did not 
 feel his responsibility as a being entrusted with a 
 revelation ; it did not rule his life and control his 
 actions ; he did not consider what mighty issues de- 
 pended upon his mode of dealing with his trust. Yea, 
 hath God said this ? You not to touch a tree which 
 is so pleasant to the eye, so good for food, and so 
 much to be desired to make one wise ? You not to use 
 your reason ? You to be tied down by paltry, arbi- 
 trary, unmeaning rules ? and so forth. Oh ! there was 
 rationalism in Paradise, and it was Satan that intro- 
 duced it ; and because man allowed Satan to lead him 
 astray, and would not simply bend himself to the re- 
 vealed truth of God, therefore he fell into sin. 
 
 Next observe that the whole course of sacred history, 
 since the days of Adam, has been a history of reve- 
 lations. God has revealed, unveiled, discovered Himself 
 to this man and to that, in order that he to whom God 
 has been revealed may reveal Him to others ; the pro- 
 cess of which St. Paul speaks when he says, " to reveal 
 His Son in me," is the very process which has been 
 going on from the beginning. Look at Noah. God re- 
 vealed Himself to Noah at a time of great darkness and 
 wickedness ; and when the Apostle, in the Epistle to 
 the Hebrews, speaks of Noah in his grand catalogue of 
 
 C2
 
 2O Personal Responsibility of Man, [SERM. 
 
 men of faith, as of one who being warned by God of 
 things not seen as yet was moved with fear and built 
 an ark to the saving of his house, he means to say that 
 he was a man who felt his responsibility as entrusted 
 with a revelation from God ; that revelation of wrath to 
 come was a trust ; how should it be dealt with ? Should 
 it be despised ? should it be reasoned about ? should it 
 be ridiculed ? should Noah's ingenuity be employed to 
 prove that it could not be true ? No : God had spoken, 
 and therefore all such conduct would be wicked and 
 absurd ; there was but one way of dealing with such 
 a trust ; " according to all that God commanded, so did 
 he." Well done, Noah ! That is faith shewing itself in 
 works ; that is the true way of shewing a sense of re- 
 sponsibility. 
 
 Look at Abraham. " The Lord had said unto Abra- 
 ham." That is the very beginning of his history. The 
 world had got into a very bad state, there was very 
 little knowledge of God, very little fear of Him, I 
 should suppose not much love of Him; and when it 
 pleased God to commence that series of revelations 
 which culminated in Jesus Christ His Son, He did it by 
 speaking to one chosen minister ; He revealed Himself 
 in Abraham, and He told Abraham that he must leave 
 his country and his father's house, and go into a strange 
 land, and there become a great people, and the source 
 of blessing to the whole world. What did Abraham do ? 
 He simply obeyed. I suppose it cost him as great an 
 effort to leave his home and emigrate to a strange coun- 
 try as it would have cost one of us. But he did it : he 
 felt under constraint, not his own master ; the word 
 which God had spoken to him, however it was spoken, 
 and this I do not know, this word became his law ; the 
 responsibility of having received a revelation ruled all
 
 II.] as entrusted with a Revelation. 2 1 
 
 his subsequent conduct ; he, like Noah, and unlike 
 Adam and Eve, did not reason about the matter, and 
 try to evade the commands of God, but he simply sub- 
 mitted himself to those commands, even when they 
 would seem to rob him of his chief treasure, and sacrifice 
 his only son. And so Abraham, like Noah, and unlike 
 Adam and Eve, gained a place in that Apostolic roll of 
 men of faith to which I referred before. " He went out," 
 says the Apostle, " not knowing whither he went :" no, 
 but he knew why ; and he who knows the why, and 
 can find the answer in the revelation of God, need not 
 trouble himself about the whither. 
 
 Once more, look at Moses. You see precisely the 
 same characteristics of conduct. He, too, received a re- 
 velation from God ; and the pressure of the responsibility 
 which that revelation brought with it is made all the 
 more conspicuous by the fact that Moses shrank from 
 it, and tried to evade it. His shy, gentle, retiring spirit 
 saw nothing tempting in the leadership of a nation, and 
 much that was very repulsive in being set up in oppo- 
 sition to Pharaoh : and I believe that many notable men 
 who have figured in the world's history have been in 
 like manner meek, retiring men, who have been forced 
 into action by the overwhelming sense of duty ; cer- 
 tainly no instance can be more striking than that of 
 Moses. The vision of the burning bush, the proclama- 
 tion of the Name of God, the clear announcement of the 
 mission to Israel, all these pressed upon Moses' con- 
 science. Still he would escape if he could. Might not 
 Aaron go ? Were there not many men more suitable for 
 the work bolder, stronger, better, than he ? No, there 
 must be no excuse, and Moses dares not be disobedient. 
 The responsibility of having received a revelation from
 
 22 Personal Responsibility of Man, [SERM. 
 
 God triumphs over everything, and so Moses became 
 what he was. 
 
 And what was he ? why, another and one of the chief 
 of those men of faith who " subdued kingdoms, wrought 
 righteousness, obtained promises." And let me say in 
 general that men of faith and men who feel their re- 
 sponsibility, as having received a revelation from God, 
 are men of the same class, or rather the same men 
 described in different ways. Faith implies a revelation, 
 and men of faith are just those who feel that a reve- 
 lation must not be trifled with, must not be set aside, 
 must not be contemned, but must be adopted as the 
 law of life. Let me strengthen this view by reminding 
 you that the catalogue in the eleventh chapter of He- 
 brews, to which I have been referring, is remarkable for 
 the absence of two names : it does not contain the name 
 of Adam, and it does not contain the name of Jesus 
 Christ : and why not ? For very different reasons. Not the 
 first Adam, for, alas ! he despised God's revelation ; not 
 the second, for He was the revelation Himself. Christ 
 our Lord was not a man of faith, because He was one 
 with the Father ; and it would be an insult to Him to 
 speak of His responsibility as having received a reve- 
 lation from God, because He alone saw the Father un- 
 veiled from all eternity, and came down from heaven in 
 infinite condescension to reveal Him to mankind. Oh i 
 it is a melancholy thing to think upon, that the list of 
 men conspicuous for their faith should want the name 
 of him who is the father of us all, who was created in 
 the image of God, and to whom first God made a reve- 
 lation of Himself; but it is not melancholy to miss from 
 the list the name of the second Adam, because the 
 omission marks Him out as the Lord from heaven, and
 
 II.] as entrusted with a Revelation. 23 
 
 because likewise His perfect obedience to the will of 
 God, without strain, without effort, without any apparent 
 pressure of a sense of responsibility, may teach us that 
 our own sense of responsibility should be manifested, 
 not by strife or debate, but by simple submission to 
 God's will. 
 
 But now, Christian brethren, let us look a little more 
 closely at our own position with respect to this matter. 
 We wish to regard ourselves as laid under a pressure of 
 responsibility by the fact of our having received a reve- 
 lation from God. And certainly it is impossible to deny 
 that responsibility, without denying everything that 
 makes us men ; even those who would make the least 
 of the revelation of God in Jesus Christ, and of the 
 peculiar position in which we stand as Christians, would 
 still, I apprehend, maintain that God had revealed Him- 
 self to us in some manner, and that the revelation had 
 certain moral consequences. But the point for which we 
 have to contend, the thing which we really mean, and 
 which unfortunately many people will deny, is this, that 
 we have received from God a definite revelation which 
 can be expressed in words, and which is contained in 
 God's own Book. We have to maintain that this volume 
 contains a divine account of the divers manners in which 
 God has made Himself known to our fathers, and 
 notably of that transcendent revelation which He has 
 made to us in the person of His own Son. We are not 
 bound to tie ourselves down to any special theory con- 
 cerning the composition of the book, the machinery (so 
 to speak) of its construction, the manner in which God's 
 Spirit has been breathed into it ; but we are bound to 
 hold that it contains God's revelation of Himself, and 
 that in it and through it we are to seek humbly, as 
 members of the Church to whose keeping the book
 
 24 Personal Responsibility of Man, [SERM. 
 
 has been entrusted, for the knowledge of His will. I 
 am not going to enter upon an elaborate discussion of 
 a very difficult subject, but I wish to observe that to my 
 own mind the objections so often and so flippantly made 
 to what is called a book-revelation, are, both upon reli- 
 gious and philosophical grounds, frivolous and empty. 
 The religious ground need hardly be argued ; because 
 if we have no book-revelation, if the Holy Scriptures be 
 not the revelation of God, it is impossible to say that 
 any religion exists at all, except that dim feeling after 
 God which we call natural religion, and which has 
 proved during many sad centuries of human history, 
 and is proving in some parts of the world still, its utter 
 impotence to do more than erect an altar, as it did at 
 Athens, to the " Unknown God." But I would have you 
 to perceive that, giving up for the moment the religious 
 ground, it is not reasonable or philosophical to make light 
 of a book-revelation, or to deny its possibility. For what 
 is a book, but imprinted language? And what is language, 
 but the very mark of man's supremacy, the very electric 
 current which enables the influence of heaven to enter 
 his soul? What is it but thought, the outcoming of 
 mind, of the truly human faculties, and so the indica- 
 tion that man has been created worthy of a revelation 
 from heaven, and that he is likely to receive one ? I 
 can conceive other ways by which God may and does 
 to a certain extent make Himself known to man. I do 
 not wish to depreciate any one of these ways. He 
 speaks in nature, He speaks by providence, He speaks 
 by tne conscience, which tells man of good and evil, 
 and by those inward questionings which lead us to 
 guess whence we have come and whither we are going ; 
 but surely no one of these means of communication is 
 so wonderful or so efiective as that of human speech,
 
 II.] as entrusted with a Revelation. 2$ 
 
 that transformation of matter into thought, that change 
 by which "the very dross of the body is used for the 
 coinage of the mind a ." And therefore when I find it 
 solemnly asserted that God, having first created man in 
 His own image, afterwards assumed that image in very 
 deed Himself, and that in human flesh and blood He 
 spoke to us concerning Himself, and when I find a 
 record of this great visit of Him who made Himself 
 known as the Word, and I find moreover that this 
 record has proved (as I might have expected that it 
 would) to be the source of a new spiritual life in the 
 world, and that all that is most bright and hopeful is 
 connected with it, why am I to say that it cannot be 
 the revelation of God ? what homage do I do to philo- 
 sophy or reason by rejecting that, which comes to me 
 as the Holy Scriptures have come, and which is com- 
 mended to me as they are commended ? 
 
 Of course it is impossible for me to enter fully into 
 an argument which has already filled libraries ; but I 
 think it right to warn you in passing against the flip- 
 pant tone of lofty condescension, with which persons 
 often speak of the Holy Scriptures. I say that al- 
 though it is very easy to make a flippant remark or 
 a damaging observation, yet the whole argument for 
 the truth of Holy Scripture as the revelation of God, 
 is a massive argument, which cannot be successfully 
 assailed ; and though efforts have been made in all 
 generations to sap its foundations, those foundations 
 are too deep to be sapped, and go down to the solid 
 rock of the truth of the eternal God. 
 
 My business, however, is not so much to prove to you 
 
 For this striking view of human speech I am indebted to a lecture 
 "On the Importance of the Study of Physiology as a Branch of Educa- 
 tion for all Classes," by James Fagot, Esq., F. R.S.
 
 26 Personal Responsibility of Man, [SERM. 
 
 the truth of the revelation which God has made, as to 
 assume that truth and urge upon you the correspond- 
 ing responsibility. Lent is scarcely a time for contro- 
 versy ; it is not a time to argue about Christ, and 
 enquire whether He has spoken, so much as a time to 
 be with Christ and to listen to His words ; times for 
 controversy there must be, and there must also be 
 for us all, especially in the days of our youth, times of 
 doubt, and of fear, and of anxious questioning con- 
 cerning the revelation of God ; how shall we wonder at 
 this, when we remember that even Christ was tempted, 
 and asked by Satan to renounce His allegiance ? Still 
 there are times when controversy may be hushed, and 
 when quiet watching with Christ will commend itself 
 to us as our best occupation, and when we may hope to 
 lose sight of all anxious questionings in the sweet 
 presence of Jesus Christ Himself. Hence, I say, that 
 Lent is scarcely a time for controversy or argument, 
 but rather for the earnest enforcement of those duties 
 which arise from admitted principles and from recog- 
 nised truths. Let us- then take the Holy Scriptures in 
 our hands, or press them to our hearts, and say, Here 
 is the record of the way in which God has at sundry 
 times and in divers manners spoken to our fathers by 
 the prophets, and has in these latter days spoken to us 
 by His Son ; and having done this, then let us go on to 
 ask ourselves what ought to be the practical conse- 
 quences of having such a possession ? It is a common 
 saying in these days that property has its duties as well 
 as its privileges, and so the possession of the Word of 
 God, compared with which all other possessions must 
 be poor and trifling, must bring with it very great 
 duties : what are they ? These, at least ; to honour it, 
 to love it, to strive if necessary, or even to die, for it ;
 
 IT.] as entrusted with a Revelation. 27 
 
 but besides these, there is the more common and per- 
 haps the more important duty, of exhibiting in our own 
 lives the ideal which Holy Scripture sets before us, the 
 duty of living like Christ, and becoming (as it were) 
 a living practical commentary upon the contents of 
 God's book. This is just the difference between this 
 book and others ; other books you may read and forget, 
 this you must not forget ; others you may have on your 
 shelves and not read unless you like, this you must 
 read if you can ; upon others you may pronounce any 
 opinion you please, but this must govern your opinions, 
 and you must take it as the light of your feet and the 
 lamp to your paths. 
 
 Yes, this is the way in which you must treat the 
 Scriptures, not only for your own sakes, but for the sake 
 of others. I said just now that you must strive, if ne- 
 cessary, for the Holy Scriptures, but undoubtedly the 
 most effective way of defending them from assaults, 
 and making men honour them, is to act them out in 
 your conduct, and let Christ be revealed to men in your 
 lives. St. Paul speaks in the text of Christ being re- 
 vealed in him. I have spoken of the force of that 
 phrase ; and now, finally, I would ask you to compare 
 it with a similar phrase with which the Apostle closes 
 the chapter from which I have taken my text ; he says, 
 "they glorified God in me b ;" they saw his life, they 
 saw the change made by God's revelation, and they 
 glorified God in him when they saw Christ revealed in 
 him ; and so, Christian brethren, if we have received 
 a revelation from God, and if a deep responsibility is 
 laid upon us by the reception of that revelation, then 
 the best mode of discharging our responsibility is to 
 lead a holy and godly life. That will shew forth Christ; 
 b Gal. i. 24.
 
 28 Personal Responsibility of 'Man, &c. [SERM. IT. 
 
 that will illustrate God's word. And depend upon it, 
 that if the highest privilege that a man can attain is that 
 God should be revealed in him, so the highest praise 
 that he can attain is that men should be able to point to 
 his holy, earnest, Christ-like life, and say one to another, 
 There is a man in whom Christ is revealed, and in whom 
 God is glorified !
 
 SERMON III. 
 
 Personal Stoponstfrilttg of JHan, as 
 toalt fottfj fog 
 
 ST. MATTHEW xrii, 31, 32, 
 
 " But as touching the resurrection of the dead, have ye not read 
 that which was spoken unto you by God, saying, I am the God 
 of Abraham, and the God of Isaac, and the God of Jacob ? God 
 is not the God of the dead, but of the living." 
 
 is one of those wise and deep sayings of our 
 -*- blessed Lord, which, while they testify to the truth 
 and inspiration of the Scriptures of the Old Testament, 
 tell us at the same time how much of profound, and 
 to some extent hidden meaning, lies buried beneath 
 the surface of the sacred text, unsuspected by the care- 
 less and superficial reader, yet not less surely written 
 for our learning, and forming a part of the lesson which 
 the Divine Author of the Scriptures intended that we 
 should draw from them. I say intended, though it is 
 probable that there may be some readers of this passage 
 of Holy Writ, who, while prepared to accept, as every 
 Christian is bound to do, reverently and submissively, 
 the interpretation thus put forth on the authority of 
 Him who spake as never man spake, may yet be dis- 
 posed to doubt whether, but for that authority, the 
 inference drawn in it could be regarded as so certain 
 as it now claims to be regarded by us, or what there
 
 30 Personal Responsibility of Man, [SERM. 
 
 is that makes it so natural and unquestionable as to 
 call down upon the unbelieving Sadducees the accom- 
 panying rebuke, "Ye do err, not knowing the Scrip- 
 tures." We maybe sometimes tempted to ask, Might 
 not the words of the Lord, spoken to Moses, be in- 
 terpreted simply and naturally in a historical sense 
 only, to recall to mind the favour shewn by God to 
 Abraham, Isaac, and Jacob, while they were yet alive 
 on the earth, to declare that the same God who had 
 been their God during their earthly life would con- 
 tinue His divine protection to their posterity in the 
 house of bondage ; without necessarily implying that 
 the deceased patriarchs were still living to God, or con- 
 taining a distinct declaration of the general resurrec- 
 tion of the dead ? 
 
 A doubt such as this, raised with regard to words 
 which came from the lips of the Saviour Himself, would 
 almost of itself suggest to the Christian student of Scrip- 
 ture a suspicion that the interpretation which gives rise 
 to it, if not altogether erroneous, must be at least partial 
 and incomplete ; that the true meaning of Scripture is 
 not always that which lies on the surface of the text 
 and suggests itself at first sight ; that the duty of search- 
 ing the Scriptures necessarily implies the existence of 
 truths within the sacred pages which only careful search 
 can discover. The unbelieving Jew read the Law and 
 the Prophets without perceiving that they testified of 
 Jesus Christ : does it therefore follow that the testi- 
 mony is not there, or cannot be seen there by those 
 who read aright? The unbelieving Sadducee read the 
 passage of the bush without seeing in it any acknow- 
 ledgment of an immortal life and a judgment to come. 
 Yet a more earnest study might have shewn him that 
 the testimony is there ; even as the Jew might have
 
 III.] as individually dealt with by God. 3 1 
 
 read in his own Scriptures that Jesus is the Christ 
 It is part of one and the same method in God's deal- 
 ings with man, that neither His Works nor His Word 
 will yield their proper fruit and do their full service 
 to the creature on whom they are bestowed, without 
 thought and labour on his part to avail himself of the 
 hidden blessing. The bread that strengthens man's 
 heart does not spring spontaneously in the field, to be 
 gathered at once by every passer by ; but needs to 
 be cultivated with care, and wrought with labour and 
 skill ; and God has given to man the knowledge and 
 the power by which this can be done. And if it is 
 ordained that man shall not live by bread alone, but 
 by every word that proceedeth out of the mouth of 
 God, it is but according to the analogy of God's deal- 
 ings with the body, if like labour be needed, and like 
 means graciously provided, for preparing the food of 
 the soul. 
 
 When we say, then, that a pious and thoughtful reader, 
 though he were but a Jew, reading the Scriptures of his 
 people by the light of the elder covenant, might natu- 
 rally and rightly be expected to elicit from the language 
 of my text the meaning which our Lord declares to be 
 contained in it, we must presume that he would bring to 
 the task of studying the Scriptures such aids as God had 
 granted to him for the right interpretation thereof; such 
 aids as are indeed, in a great degree, furnished to all men 
 by the natural conscience and religious instincts of hu- 
 manity, but which to the Jew in particular were en- 
 larged and strengthened by the whole history of his 
 forefathers and his race, and by the laws and institu- 
 tions which guided his daily life and worship. Of these 
 aids, the first and principal is that on which rests, as on 
 its foundation, the possibility of any religious relation
 
 32 Personal Responsibility of Man, [SERM. 
 
 between God and man the consciousness of the Per- 
 sonality of God, and of the Personality of Man. When 
 God declares Himself, with express mention of indivi- 
 dual names, to be the God of Abraham, and the God of 
 Isaac, and the God of Jacob, He proclaims the existence 
 of a relation altogether distinct from that in which He 
 is revealed as having made heaven and earth, the sea 
 arjd all that in them is, in which Abraham, and Isaac, 
 and Jacob, and the whole race of mankind are included, 
 with all the rest of the universe, with the mineral and 
 vegetable creation, with the beasts of the field, the fowls 
 of the air, and the fishes of the sea, among the wonderful 
 works of God. The brute creation, indeed, are the ob- 
 jects of God's providence and sustaining care ; but they 
 are so as things, not as persons ; they have no con- 
 sciousness of any personal relation to God as their God ; 
 they have no feeling of dependence upon Him, prompt- 
 ing them to prayer ; they have no sense of moral obli- 
 gation towards Him, demanding obedience ; they have 
 no free-will to place that obedience in their own power ; 
 no choice to obey or disobey, making the one a duty 
 and the other a sin ; no conviction that there is a higher 
 nature in what they ought to be than in what they are, 
 and therefore a capacity, unrealized in this life, of a higher 
 perfection and a nobler destiny. And therefore it is that 
 the purposes of God's providence are fulfilled towards 
 them when each successive generation completes its 
 course, and accomplishes the period of its animal exist- 
 ence, and passes away from the earth, to be succeeded 
 by another generation with a like purpose and a like 
 end. Their permanence is of the species, not of the 
 individual a : they glorify their Maker without choice 
 
 Cf. Neander, " Life of Christ, " p. 399, Eng. Trans.: " This argument, 
 derived from the Theocratic basis of the Old Testament, is founded upon
 
 in.] as individually dealt with by God. 33 
 
 and unconsciously ; and therefore His glory is declared 
 and His purpose is accomplished equally and without 
 difference by this generation and by that ; even as the 
 grass of the field, which to-day is and to-morrow is cast 
 into the oven, is clothed by God in each successive growth 
 with each returning year. Man, too, as regards the mere 
 animal conditions of his life, is subject to the same natu- 
 ral laws as the brute creation. Like them, he must pass 
 through the stages of birth, and growth, and maturity, 
 and decay, and death. Like them, he is subject to plea- 
 sure and pain, and health and sickness ; like theirs, his 
 life is supported by the air which he breathes and the 
 food which nourishes him. But the one prerogative 
 which exalts him above the brutes ; the one endowment 
 whereby he is a person and not a thing, which places 
 him in a personal and individual relation to a personal 
 God is strange paradox it may sound, but not more 
 strange than true that whereby alone he is capable of 
 sin. It is, that God has given him a moral law and 
 a free-will a consciousness of duty with a power of obe- 
 dience or disobedience, in one word, a responsibility. 
 By making man responsible for his actions, by giving 
 him a power to do or not to do, and a sense of right or 
 wrong as he chooses the one or the other, God has em- 
 phatically proclaimed to man, with a voice which all who 
 choose to listen may hear, that the deeds which he does 
 are not the consequences of the laws which surround 
 him, not the results of the circumstances in which he is 
 placed, not links in a pre-ordained series of causes and 
 
 a more general one, viz. the connexion between the consciousness of God 
 and that of immortality. Man could not become conscious of God as his 
 God, if he were not a personal spirit, divinely allied and destined for eter- 
 nity, an eternal object (as an individual) of God ; and thereby far above all 
 natural and perishable beings, whose perpetuity is that of the species, not 
 of the individual." 
 
 D
 
 34 Personal Responsibility of Man, [SERM. 
 
 effects, of which every antecedent certainly and inevitably 
 determines its consequent ; but acts which he performs 
 as an author, not as an instrument, not as the machine, 
 blindly doing the work which it is constructed to do, 
 not as a portion of the universe, unconsciously fulfilling 
 the grand law of the whole ; but with power to do or 
 not to do, which makes the acts his acts, the acts of 
 an individual, not the consequences of a system. It is 
 in no sense my act that the planets revolve in their 
 courses, that the tides ebb and flow, that day succeeds 
 to night, and summer to winter, and sunshine to shower. 
 It is not even my act that the blood circulates in my 
 veins, that the food nourishes my body, that my animal 
 nature is subject to the periodical returns of hunger, and 
 thirst, and weariness, and sleep. But when a temptation 
 to sin comes before me, which I may yield to or may 
 resist ; when an opportunity of doing good is offered to 
 me, which I may grasp or let go as I choose ; these acts 
 are mine and mine only : it is I alone who do them ; 
 and in saying / do them, I pronounce myself a person 
 and not a thing. 
 
 All this is implied, and its implication may be seen 
 by every one who will look for it, when God selects, 
 as He does everywhere and in every man select, some 
 individual of the human race, Abraham or Isaac or 
 Jacob, or you, or me, or our next neighbour, we are 
 all selected in our several ways and according to our 
 several opportunities and tells him, whether by ex- 
 ternal revelation or by the voice of conscience speaking 
 within him, that He is his God and his Master; that 
 He has a work for him, personally and individually, 
 to do upon earth, which he may indeed do or neglect, 
 but which is his business and no other man's to do, 
 and for which he, and he alone, is accountable to God
 
 in.] as individually dealt with by God. 35 
 
 as he does it or does it not. When God says, " I am 
 the God of Abraham," He virtually says this : " I gave 
 Abraham a command, and he, of his free-will, obeyed 
 it. I bade him leave his country and his kindred, and 
 he departed, not knowing whither he went ; I bade him 
 offer his son upon the altar, and he stretched forth his 
 hand with the knife ready for the sacrifice." In doing 
 these things, and in the course of his life as God's ser- 
 vant, he shewed a consciousness of God's authority, 
 a will to obey God, a zeal to worship God, which, acting 
 imperfectly and partially in this life, among the lusts 
 of the flesh and the weakness of the spirit, and the 
 sins and backslidings from which no man in this life 
 is free, yet gives sure and certain promise, in its yearn- 
 ing after better things in its consciousness of a more 
 perfect obedience than it renders now in the struggle 
 between the flesh and the spirit which marks a higher 
 nature, hampered and hindered as yet from fulfilling 
 its calling, and giving complete exercise to its powers 
 of a future and more perfect obedience, of a closer union 
 between God and man, when the corruptible shall have 
 put on incorruption, and the mortal shall have put on 
 immortality. 
 
 It is true that this grand prerogative of man has its 
 terrible as well as its glorious aspect ; and its terrors 
 are emphatically expressed in that one word, Respon- 
 sibility. If it is glorious to know that we are not mere 
 passing phenomena, coming and going in the course of 
 the world's development, mere links in a chain, impulses 
 in a movement, bubbles rising and bursting in the great 
 ocean of time, but that we have a personal, individual 
 relation to God, not in time only, but in eternity ; it is 
 no less terrible, for a being deeply conscious of sin, con- 
 scious, in the very consciousness which convinces him 
 
 D 2
 
 36 Personal Responsibility of Man, [SERM. 
 
 of his immortal destiny as an individual, and in propor- 
 tion to the very intensity of that conviction, how im- 
 measurably that which he is falls short of that which 
 he ought to be it is terrible, I say, for such a being 
 to know that all this sin, all this shortcoming, is his 
 own personal act ; that the power from which it springs 
 is the very self and essence of his own personality ; and 
 that for all that proceeds from that source, he himself 
 the very personal self is accountable in the sight 
 of God, and will be called to judgment hereafter. So 
 terrible is this thought, that it is one of the commonest 
 and most successful resources of the Tempter, to avail 
 himself of this terror to steal men's consciences from 
 them by the most effective, the most fatal device by 
 which moral sense can be lulled to sleep, and man's 
 whole being entranced in a fool's paradise of delusion ; 
 a device which does not merely betray men to sin in 
 single acts, but moulds their whole life upon the dream 
 that there is no sin and no judgment. Philosophy 
 (such is the imposing name which it usurps) is called 
 in to persuade men that this sense of personal re- 
 sponsibility is itself a delusion ; that man, like the 
 things which he sees around him, is not an individual, 
 but part of a system, moving in the course of that 
 system, governed by the laws of that system ; a patient^ 
 and not an agent in the world ; an instrument, and not 
 a workman ; a thing, and not a person. It is a delusion, 
 not like the coarser seductions of vice, addressing itself 
 to one passion or one appetite alone ; it has its various 
 forms, adapted to men's various temperaments ; it has 
 its snare for the noblest as well as for the meanest 
 elements in our nature : it aspires to special sway in an 
 age when those nobler elements are most active, and 
 among souls the most conscious of their presence. Not
 
 III.] as individually dealt with by God. 37 
 
 merely our animal cravings and lusts, not merely the 
 frivolous desires of vanity and the light allurements of 
 pleasure, lend themselves to this deception ; but our 
 intellectual and spiritual endowments, the very prin- 
 ciples which, in their due place and within their due 
 bounds, are most beneficial and most ennobling ; the 
 far-reaching inquiries of science aye, and even the 
 heaven-aspiring emotions of religion, may be made fuel 
 to feed the flame which consumes godliness and manli- 
 ness alike out of the heart and life of man. In some 
 natures it takes the form of a mere idle pursuit of the 
 pleasures of the moment, a careless, aimless existence, 
 in which the strong determination of will, the steady 
 consciousness of purpose, are surrendered for the roving 
 vanity of a butterfly enjoyment of the passing hour ; 
 and the person becomes a thing in obedience to his 
 impulses. In others it appears as a so-called rational 
 conclusion, erecting itself on the pride of intellect,, and 
 feeding itself by misuse of the discoveries of science. 
 Man sees the material world around him governed by 
 fixed laws, and exhibiting an unbroken connection of 
 antecedent and consequent : he penetrates the secrets 
 of nature, and subdues her forces to his service by dis- 
 covering everywhere, as his researches penetrate further 
 and further, one and the same type of immutable law 
 and order : and his pride whispers to him, " May not 
 this my discovery, which explains so much, explain' all 
 things ? Have I not unveiled the secret of the universe, 
 my own nature included ? Are not human actions the 
 fixed consequence of motives and circumstances, even 
 as wax is melted by the fire, and water congealed by 
 the frost ? Is not man's law as theirs, man's responsi- 
 bility as theirs." Thus, like vanquished Greece of old, 
 the captive makes a captive of its conqueror. The pene-
 
 38 Personal Responsibility of Man, [SERM. 
 
 trating intellect, the resolute will, which have made 
 brute nature their vassal, are content to bow themselves 
 down to the level of that which they have subdued ; and 
 the person becomes a thing in obedience to the pre- 
 judices of a theory. But again, the same self-deception, 
 the same morbid longing to escape from personal re- 
 sponsibility, may take a higher ground still, and delude 
 to its own purposes a yet nobler element of human 
 nature. Even the religious feelings may be made to 
 co-operate in the destruction of their own vital principle 
 and source ; and the personality of man may complete 
 the sacrifice of itself upon the shrine of an external 
 authority, acting in the name of God, but not after 
 God's manner, not as the loving Father, but as the 
 despotic Master. There are some minds which seem to 
 find a soothing charm in the thought of entire self-sur- 
 render to some infallible authority relieving them from 
 the solemn responsibility of working out their own sal- 
 vation with fear and trembling ; an authority which 
 claims to speak clearly, distinctly, unerringly, where 
 apostles and evangelists have spoken with stammering 
 lips and uncertain sound ; which whispers soothingly 
 in the ear its tale of a servitude which is better than 
 freedom, of a blind obedience which is better than 
 moral action. " Pause not," it says, " deliberate not, ques~ 
 tion not ; only submit. Be an instrument in my hands, 
 a servant to execute my commands, without doubt and 
 without hesitation ; and lay upon me the whole burden 
 of responsibility for thy right action here, for thy eternal 
 salvation hereafter." The scientific delusion addressed 
 itself to the logical side of man's nature, to lead astray 
 the active, penetrating intellect : this, the religious de- 
 lusion, addresses itself to the emotional side of man's 
 nature, to the amiable, sensitive, delicate feelings, to
 
 III.] as individually dealt with by God. 39 
 
 the taste and the imagination which feel without 
 reasoning ; to the sense of dependence upon a higher 
 power, which within its proper bounds is religion, and 
 beyond those bounds is superstition. It is not now 
 the hard, pretentious, arrogant demand of so-called 
 science ; it is the gentle, delusive persuasion of a siren 
 singing a dreamy soothing strain, till the will and the 
 conscience are lulled to sleep under the charm, to awake 
 no more, or to awake when too feeble to resist. It 
 is a dream not the less dangerous for being plea- 
 sant ; not the less deadly for the charms of fancy that 
 gild it : 
 
 " For like the bat of Indian brakes, 
 Her pinions fan the wound she makes, 
 And soothing thus the dreamer's pain, 
 She drinks his life-blood from the vein." 
 
 The life-blood is indeed drained when the sense of in- 
 dividual responsibility is destroyed. No man can be 
 a moral agent by deputy : no man can be saved by 
 deputy. 
 
 It is, no doubt, a source of false comfort, very pleas- 
 ing to the indolence, or cheering to the timidity, of 
 those who are unwilling or afraid to take upon them the 
 burden of responsibility which God has been pleased to 
 lay upon them, to think that the necessity, or even the 
 possibility, of free volition and self-determined action is 
 taken from them by the intervention of some necessary 
 law or some infallible guide, which will relieve them 
 from the duty of thinking and acting for themselves, or 
 even will merge their apparent self-action in a necessity 
 by which all accountability is abolished. Yet the whole 
 analogy of nature, as has been conclusively shewn by 
 the great master of this method of reasoning, the whole 
 course of God's treatment of man, as manifested by the
 
 4O Personal Responsibility of Man, [SERM. 
 
 conditions which He has made essential to the very ex- 
 istence of human society, shews beyond all reasonable 
 doubt, that man's position in the sight of God, as re- 
 gards natural religion also, is that of a free agent, ac- 
 countable for his personal actions, not that of a portion 
 of the physical universe, governed by physical laws b . 
 And the same argument from analogy, if applied also 
 to revealed religion and the institutions based upon it, 
 shews with equal clearness that it is a contravention of 
 God's purpose towards man, an anomaly opposed to the 
 whole method and scheme of the Divine Government, 
 to suppose that He should, in this instance alone, have 
 designed to set aside the free-will and personal re- 
 sponsibility of the individual, by the interposition be- 
 tween man and God of an infallible guide, armed with 
 authority to become accountable in each man's stead. 
 It is not thus that God deals with us in the general 
 course of His Providence, whether manifested in nature 
 or in revelation. The laws of nature, like the truths 
 of revelation, are in themselves sure and stedfast and 
 unchangeable and free from all error ; but man, in his 
 interpretation of those laws, in his attempts to apply 
 them to his own individual case, is ultimately dependent 
 on his own judgment, fallible though it be ; and is made 
 to act on his own responsibility, however momentous may 
 be the consequences . God has permitted laws of science 
 to be established by human research, laws which are 
 of undoubted truth and authority when rightly applied ; 
 but in the actual application of them, they are guides 
 and aids only, not masters ; assistants to, not substitutes 
 for, the personal judgment; acting with, not super- 
 
 b See Butler, Analogy, part L ch, vi. 
 
 e Cf. Whately, " Essays on some of the Dangers to Christian Faith," &c. 
 Essay IV. sect. 5. Sermons (1854), p. 318.
 
 III.] as individually dealt with by God. 41 
 
 seeling, the responsibility of the individual. The laws 
 of chemistry and of mechanics are fixed and unchange- 
 able ; yet a slight mistake in the mixture of ingredients 
 for a chemical experiment may cost the life of the 
 operator ; a slight miscalculation of the power of his 
 forces, or the strength of his materials, may lay the 
 mechanist, mutilated or dead, beneath the ruins of his 
 own engine. How much better, men are tempted to 
 say, would it have been, had God given to man an in- 
 fallible guide to prevent his very pursuit of knowledge 
 from being turned to his own destruction. Better in- 
 deed, as erring man would dictate to the omniscient 
 God ; but God has not given us such a guide ; and 
 therefore we judge more wisely and reverently if we 
 conclude that it has been withheld because it was better 
 for man that he should not have it ; because the evil of 
 such a gift would have overbalanced the good. 
 
 If we turn from nature to revelation, we see the same 
 method of God's dealing with man. Why, asked the 
 heretic of old, did not the Creator contrive some certain 
 means to save man from falling ? Could a Being of per- 
 fect goodness and wisdom and power have been unable 
 or unwilling to prevent sin from entering into the world ? 
 Because, was the reply, man's likeness to God consisted 
 in his free-will and power over his own acts ; and God's 
 goodness is more shewn in bestowing on man this ex- 
 cellent gift of freedom, than it would have been had he 
 been made obedient by subjection to a servile neces- 
 sity d . Does not this shew how precious a thing in the 
 sight of God is human freedom, that even sin and death 
 were suffered to enter into the world, rather than that 
 the majesty of that freedom should be violated ? Nay 
 more : when God Himself, in the form and nature of 
 
 d Cf. Tertullian, Adv. Marc., ii. 5, 6.
 
 42 Personal Responsibility of Man, [SERM. 
 
 man, came into the world which He had made, to save 
 His people from their sins, did He accomplish His war- 
 fare against evil by cramping the will of man and en- 
 forcing obedience to rigid rules and minute obser- 
 vances ? Far from it He censured those who sat in 
 Moses' seat, for laying on men's shoulders heavy bur- 
 dens and grievous to be borne e : He abolished in His 
 flesh the law of commandments contained in ordinances f : 
 He lovingly invited men of their own free-will to take 
 upon them His light yoke and easy burdens : He taught 
 by figures and parables, by general precepts and prin- 
 ciples, whose particular application to his own case each 
 man must make for himself: above all, He conveyed 
 the best and highest teaching for meditation and prac- 
 tice, not in the rules of a code, but in the example of 
 a life. 
 
 And does not each one of us, if he will but consult 
 honestly and faithfully the witness in his own heart, 
 feel that God is dealing with him, too, as an indi- 
 vidual, called upon to work out his own salvation, 
 to resolve as an individual, to act as an individual, to 
 be saved as an individual ? Does he not feel that, 
 whatever aids and supports in the path of duty God 
 may have been graciously pleased to grant to him 
 the precepts and examples of parents and friends, the 
 free use of the Bible, the services and ordinances of 
 the Church all these aids in religion, like the analo- 
 gous aids in nature, must co-operate with, and be ap- 
 propriated by, his own free-will and personal respon- 
 sibility, working with them throughout his life, even to 
 the end ? Does he not feel that there are daily placed 
 before him opportunities of action, occasions of choice 
 to do or not to do, the decision of which rests with him- 
 
 Matt, xxiii. I 4. * Ephes. ii. 15. * Matt. xi. 29, 30.
 
 III.] as individually dealt with by God. 43 
 
 self and himself alone, in which no example of others, 
 no associations or habits, no laws or customs, no, nor 
 even the Church of Christ herself, can relieve him from 
 his immediate, personal, individual responsibility ? Have 
 there not been occasions in his life when passion, or pre- 
 judice, or predilection, or persuasion, or terror, have 
 tempted him for the moment to strive to get rid of this 
 burden of responsibility, to cast himself into the stream 
 of some reckless course, to be carried onward unre- 
 sistingly by the current ; and when some seeming acci- 
 dent, some real interposition of God's Providence, has 
 compelled him for the time to pause and act for himself, 
 has placed God before him as his God, guiding him, 
 reasoning with him, expostulating with him, speaking to 
 him, as it were, face to face, as a man speaketh unto his 
 friend ? God's government of man in this world is made 
 up of general laws and special providences mingled to- 
 gether ; and neither is complete without the other. If 
 law, and system, and rule be manifested, not merely in 
 the labours of his temporal life, when he sows his seed 
 in the ground, that the crop may ripen by the ordained 
 influences of soil and season, but in his spiritual life 
 also, when he acts upon or is acted upon by others, in 
 accordance with the general principles by which motives, 
 persuasions, exhortations, examples, are recognised as 
 forces influencing human conduct ; there are no less 
 moments, and those too lying at the very core and 
 centre of his religious life, when he is withdrawn from 
 all these influences, and enters into his closet, and shuts 
 his door, to pray to his Father which is in secret, with 
 the prayer which none but himself can offer ; when the 
 / and the Thou which mould each petition and each 
 thanksgiving, each utterance of an individual need, each 
 acknowledgment of an individual favour, shew that the
 
 44 Personal Responsibility of Man, &c. [SERM. ill. 
 
 freedom and personality of finite and fallible man never 
 so truly assert themselves, as when, instead of being 
 overwhelmed and crushed down, they are quickened 
 into fresh life and vigour by direct communion with the 
 Almighty and Allseeing Personality of God.
 
 SERMON IV. 
 
 personal EesponstfotlttiJ of Jlan, as to fjte 
 of Intellect. 
 
 ST. MATTHEW xri. 28. 
 " Son, go work to-day in my vineyard." 
 
 " OT only the higher graces of the Gospel are gifts, 
 not only does it require a special revelation to 
 man's spirit, to open the eye of the soul, to impart faith, 
 to restore the knowledge of God, and to bring out all 
 the higher parts of our nature ; but Holy Scripture 
 shews us that what belongs to an inferior part of us, 
 viz. the intellect, is likewise a direct gift from God. 
 This you may call natural, the others supernatural. 
 Thus we read of the artists of the tabernacle being 
 specially endowed, though their work was chiefly in 
 cutting of stones and carving of wood. 
 
 Solomon obtains, as a special gift from God, the 
 ability to be a good ruler. The seventy elders, who 
 are called to help Moses administer justice, are quali- 
 fied by a gift of the Spirit. Some of the gifts, men- 
 tioned in I Cor. xii., are partly intellectual the word 
 of wisdom, the word of knowledge, teachers, helps, 
 governments. 
 
 Now we know that it is a great temptation to human 
 nature to forget that our personal endowments are gifts. 
 Few strong muscular men consider that their physical 
 prowess is a gift, for the use of which they must give
 
 46 Personal Responsibility of Man, [SERM. 
 
 account ; that they are not at liberty to let themselves 
 out as prize-fighters, or to seek only admiration, or to 
 overtax their strength ; but that their bodily powers are 
 given them to earn a living, or fight for their country, 
 or protect the weak, or to fit them for work as mis- 
 sionaries, or, in some other way, should be turned to 
 account, and used to the glory of God. 
 
 So is it with mental gifts, not only with that specifi- 
 cally called intellect, but with imagination, memory, 
 sympathy, discernment of character, tact, eloquence, 
 and the like. God gave them, God may withdraw 
 them ; they may be used rightly, they may be used 
 wrongly ; like others of His gifts they may be developed 
 and improved by exercise, or they may wither from 
 disuse ; they do not stand alone, but are related to God's 
 other gifts. Intellectual gifts are used amiss when 
 the possessor, forgetting God, employs them merely 
 selfishly, to fight, for instance, his way to renown, or 
 when his only object is to excel this one and surpass 
 that other, and to be the topmost man in his year, his 
 set, or his profession. 
 
 It is not well when men argue, not for truth but for 
 victory ; when, whatever opinion is advanced, they are 
 always clever enough to start objections, to pick holes, 
 to bring forward what can be said on the other side, 
 often making the maintainers of truth look foolish, by 
 overbearing their well-meaning dulness with the bright 
 sallies of glittering sophistry. 
 
 It is not well when the gifted man is always engaging 
 in a series of gladiatorial feats, determining that he will 
 be the oracle of his circle, putting down all who contest 
 his supremacy, and measuring swords with every new 
 comer, in order to be esteemed the best master of his 
 weapons.
 
 IV.] as to his Use of Intellect. 47 
 
 It is not well when the powers of the intellect are 
 concentrated on money-making, or the acquisition of 
 professional skill, irrespective of duty, as if man had 
 only to please himself, do what he liked, was his own 
 master, might do what he would with his own. 
 
 It is not well when men indulge in intellectual freaks, 
 take up some hobby, spend the labour of a life on some 
 pursuit which gratifies only a whim of their own, and 
 does not advance human happiness, or do good to their 
 fellow-creatures. How many a record of misapplied 
 intellect do the libraries of this University contain ! 
 Parish priests, who should have been instructing their 
 simple flock, shutting themselves up in their studies 
 to write books that nobody reads, acquiring perhaps 
 a little fame in their own families or small circles, but 
 neglecting the humbler, but more useful work they 
 were set to do. How many a fanciful problem, many 
 a useless investigation, has been pursued, with no small 
 amount of intellectual ability, because self-conceit pre- 
 vented a man from listening to advice, or self-will di- 
 verted him from his own proper business. 
 
 Nor less is it an evil when a man overtaxes his in- 
 tellect, sets it to do more work than it was meant to 
 do, forgets its relation to the other parts of his nature, 
 prides himself in it, as if it were the only valuable power 
 he possesses, and ends perhaps by exhausting himself, 
 so that, in after life, he is able to do less good work 
 than others. 
 
 Alas ! when we think how intellectual gifts may be 
 abused, we are reminded that many of those who 
 are most mischievous in their generation are the most 
 gifted, intellectually. There are strong minds which 
 can solve hard questions, capacious brains which can 
 hold multitudinous details, clear heads which can illu-
 
 48 Personal Responsibility of Man, [SERM. 
 
 mine difficulties, acute intellects which can detect falla- 
 cies : and these are great powers for good or evil. They 
 are sometimes used to propagate mischievous theories, 
 to sap Christian evidences, and exaggerate Scripture 
 difficulties. 
 
 Before now, these have been the men who have tried 
 to banish theology, to secularise education, to vulgarise 
 mental philosophy, to introduce materialism and utili- 
 tarianism, to make so-called useful knowledge every 
 thing, to appreciate nothing but intellect, to deify man, 
 to despiritualise nature. These cold, hard, powerful, 
 unloving intellects are very dangerous. Unhappy the 
 times in which they are the ruling spirits ; unhappy 
 the nations on which they impress their characters, and 
 whose institutions they are allowed to shape or remodel. 
 
 But let us look on the brighter side, the good that 
 may be done with intellectual gifts. 
 
 In every age intellect has much influence; perhaps, 
 in ruder ages, bodily prowess may somewhat eclipse it, 
 but, in a state of society like ours, its weight is espe- 
 cially great It is not indeed the only thing that gives 
 a man influence : personal appearance, goodness, cheer- 
 fulness, moral qualities, are greatly influential, but in- 
 tellect is necessary in many situations, and useful in all. 
 It is a beautiful thing to see it applied to advance 
 human happiness, discover remedies, explore the works 
 of God, justify His ways, explain His dealings, vindi- 
 cate His truth, interpret His Scriptures, extend His 
 kingdom, and apply His Word to the heart. It is 
 delightful to see a man use his intellect to refute error, 
 maintain truth, right the oppressed, and to solve the 
 difficult questions which a complicated state of society 
 produces. It is pleasing to see versatile abilities, like 
 the elephant's trunk, available to take up a small matter,
 
 IV.] as to his Use of Intellect. 49 
 
 nimble enough to do a poor man a service in a petty 
 difficulty, and robust enough to remove a great obstacle 
 from a nation's progress. Power of intellect is not vir- 
 tue, it is only strength, which may be applied to a good 
 purpose or a bad. Thank God we have seen it com- 
 bined with piety in humble philosophers, in great theo- 
 logians, pure poets, holy painters, reverent enquirers, 
 philanthropic physicians, and by them applied to do 
 God's own work on earth. 
 
 Now let no one think that, in treating of the use of 
 intellect, we are addressing only a select few, and that 
 no one can profit by the subject but those who are, 
 obviously and pre-eminently, intellectual. 
 
 On the contrary, it is a duty incumbent on the ser- 
 vant and the peasant, as well as the accomplished 
 student, to improve themselves, to cultivate the gift 
 given them, be it little or be it much. If a person 
 cannot read and write, they should try to learn to read 
 and write ; if a person, a little better off, does not know 
 English grammar and history, they should improve 
 themselves in those subjects. Each should have an 
 ideal before them, and should not sit down contented 
 without striving, with God's help, to reach that ideal. 
 He who is going to be a lawyer, should think what an 
 accomplished lawyer ought to know. He who seeks 
 holy orders, what a clergyman ought to understand. 
 Each should set himself, while he has the opportunity, 
 to cultivate himself to the required degree. Now it is 
 very common for persons to improve themselves from 
 worldly motives, in order to get on in the world, in 
 order to qualify themselves for a better place, in order 
 to avoid being laughed at for errors ; but what one 
 desires to see is, persons improving themselves that 
 they may be more useful to their fellow-creatures, may 
 
 E
 
 5O Personal Responsibility of Man, [SERM 
 
 fulfil the duties to which they are called, and may re- 
 commend religion. Oh that we could see the children 
 of light as diligent as the children of this world ; that 
 we could see as much done for the glory of God as 
 for j^-glorification. 
 
 Alas, well-meaning people are often very indolent, 
 and so become incompetent, mismanage matters, and 
 are superseded by those who have less principle but 
 more ability. 
 
 Let us remember that intellectual gifts are commonly 
 given small at first, so as to be capable of enlargement 
 and growth, they are improved by diligence and appli- 
 cation, they are increased to the industrious and pains- 
 taking : on the contrary, they are withdrawn from the 
 indolent. And for our encouragement let us remember 
 that in the nature of things the good Christian has many 
 advantages, even intellectually ; he is saved from that 
 arrogance and self-conceit which hinders a man's learn- 
 ing ; he is strengthened against those sensual tempta- 
 tions which enfeeble the intellect. He is more able to 
 work with others, than those are who are selfishly think- 
 ing only of what they can carve out for themselves. 
 Besides this, God has so constituted human nature that 
 all good things are connected together, help each other 
 forward, and play into each other's hands. The truths 
 of religion, besides their adaptation to the highest part 
 of man, his spirit, furnish food also to his intellect, and 
 the best food too. The contemplation of God is the 
 key to unlock the secrets of the world in which we live ; 
 all things fall into their place, for the man who knows 
 the centre round which to arrange them. The Chris- 
 tian has many of the first principles of philosophy in- 
 volved and implied in his creed ; he has, therefore, 
 some real intellectual advantages over others.
 
 IV.] as to his Use of Intellect. 5 1 
 
 But he has to use his opportunity betimes. There are 
 periods of life after which it is difficult to acquire new 
 ideas. Perhaps each period has its special aptitudes, 
 and if these are wasted, they cannot easily be recovered. 
 Thus the memory is strong in children, it is easy for 
 them to learn by heart, difficult for most of their elders. 
 So the faculty of learning to speak a foreign language 
 is impaired after a time. The young man, again, is 
 poetical ; the faculty deserts most men in after life. 
 The young man, again, takes an interest in everything : 
 as we grow older, we grow narrower, are disposed to 
 mind only our own business, shrink into our shell, leave 
 new fields to be explored by others, become less ad- 
 venturous and less vigorous. 
 
 What follows from this ? why that the young should 
 understand that the present is the time, in which they 
 are making or marring themselves. We are all little 
 aware of the consequences of our actions ; a child, we 
 will say, is idle and does not know that unawares he 
 is deciding his profession ; he is unable to pass a par- 
 ticular examination, and his parents must alter his des- 
 tination. A little later, when grown to be a young man, 
 he is idle, or he misapplies his talents, uses them inju- 
 diciously, with self-will, in self-chosen paths; and the 
 consequence is, that though he knows it not, he is de- 
 ciding his place in his profession, his influence on so- 
 ciety. From not having brought out the muscles of his 
 mind, he will become unequal to difficult questions, he 
 will be gradually left behind, the age will move on, and 
 he will be voted antiquated. He will be eclipsed by 
 persons who have not had his advantages, but had na- 
 tive mother wit, sharpened by practice, and, while they 
 are energetic and successful in propagating error, he, 
 who ought to have been the advocate of truth, is unable 
 
 E 2
 
 5 2 Personal Responsibility of Man, [SERM. 
 
 to do justice to the side he maintains, and is overborne 
 by those who would have been his inferiors, had he 
 been decently industrious, and availed himself of his 
 opportunities. How often is the orthodox, but feeble, 
 indolent Churchman thus discomforted by a pushing 
 opponent, who has had little education, but has made 
 the most of what he had. 
 
 I have said something to remind you of responsibili- 
 ties with regard to intellect. You are not to let the 
 powers of your mind lie dormant, while you are ab- 
 sorbed in bodily exercises, as if you, by preference, 
 were giving yourselves to toils which gamekeepers and 
 fishermen get their living by. There is but a short 
 time in which you can learn, there is much to be learnt. 
 Much harm will be done, if you prove incompetent to 
 the duties which will devolve on you ; you are on trial 
 when you little think it ; men are often deciding about 
 us when we think there is nothing of importance going 
 on. They see we shall not suit them, they judge us 
 below the mark ; and the secret of our shortcoming is, 
 that we pleased ourselves, when we ought to have been 
 labouring for God. " Son, go work to-day in My vine- 
 yard," is the call He addresses to many. Like a kind 
 earthly parent, He is really seeking our good, when He 
 sets us to do work for Him. The son will have the 
 benefit of the ground he is cultivating for the Father. 
 
 " Son, go work to-day in my vineyard ;" every word 
 is important. Go in a filial spirit, as a son, who will be 
 tenderly regarded by an indulgent Parent; work "to- 
 day," put not off till to-morrow ; " work," not play over 
 it ; work with brains, if that be thy calling, "in my vine- 
 yard," in improving thyself, that thou mayest improve 
 others. In My vineyard work for Me, not for thine own 
 credit. " Go," do something at once, begin, take a step.
 
 IV.] as to his Use of Intellect. 53 
 
 He knows your powers, ask what He sends you to. 
 He has given you gifts, provoke Him not to withdraw 
 them. Let every sad case of aberration of mind, 
 softening of brain, temporary eclipse of intellect, read 
 you a lesson, lest from you, too, the talent be with- 
 drawn. Hide it not in a napkin, but put it out to the best 
 account: "Occupy till He come," He who will surely 
 reward : who will say, " Well done, good and faithful 
 servant, thou hast been faithful in a few things, be thou 
 ruler over many things ;" few things now, many things 
 then. Yes, they are " few ;" the brightest achievements 
 of genius, wonderful calculations, astounding discoveries, 
 feats of skill, triumphs of art, imagination that electri- 
 fies, wit that enchants, what are they to the gifts which 
 shall adorn the elect, when they shall have outgrown 
 the infancy of this state of existence, and no longer 
 speak as children, understand as children, think as chil- 
 dren, but shall have become truly men and have put 
 away the childish things of this state of existence ? 
 
 Meanwhile, the brilliant achievements of intellect here 
 should be looked upon as of value, even to the rudest 
 peasant, the least developed savage, because proofs of 
 what belongs to the race, promises of what their nature 
 shall be capable of in other worlds, where man shall be 
 restored to the image in which he was first formed, and 
 the divine intention in creating him shall at last be 
 satisfied. 
 
 Brethren, this is a Lenten subject, for two reasons ; 
 first, it suggests penitence for the misuse of powers, 
 neglect of opportunities in times past for the idleness 
 of boyhood, the self-will of youth, the failures of man- 
 hood, for not having made as much of ourselves as we 
 might, for labouring, when we did labour, rather for our 
 own credit than for God's glory ; and, secondly, it
 
 54 Personal Responsibility of Man. [SERM. IV. 
 
 suggests exertion ere the night comes when no man 
 can work. 
 
 O that some might be moved from this day to adopt 
 as their motto what the Saviour revealed as His own 
 principle, " I must work the works of Him that sent 
 Me." Realise that you have a mission, that it is a mis- 
 sion to work. If a man will not work, neither let him 
 eat; he will not eat, in the sense of enjoying healthy 
 life, deriving nutriment and exhibiting growth ; he will 
 be less able to do work, he will dwarf himself, he 
 will dwindle ; he will be rejected as a wicked and 
 slothful servant in the great day of account, when the 
 Lord, having returned, having received the kingdom, 
 shall command His servants to be called unto Him and 
 shall reckon with them.
 
 SERMON V. 
 
 itaponsifotlitg of JHan, as tfje 
 Possessor of 
 
 ISAIAH vi, 5, 
 
 " Then said I, Woe is me ! for I am undone : because I am a man 
 of unclean lips, and I dwell in the midst of a people of unclean 
 lips : for mine eyes have seen the King, the Lord of hosts." 
 
 TO-NIGHT I am to ask you to consider the great 
 gift of speech, and the responsibility it brings with 
 it. Like the coins which we daily pass through our 
 hands without reading the superscription or testing the 
 metal, we use language for our momentary needs with- 
 out thinking whence it came to us, nor what is its worth. 
 Words ! What are they after all ? We use them with- 
 out thought, we twist them into jests, we combine them 
 into the speech or the poem. They are the handy 
 interpreters of every day's wants ; when we have no 
 wants, they are the convenient toys that amuse us with 
 our friends. Who can find any solemn side to such 
 a subject ? Who, that does not exaggerate for an effect, 
 can attach much importance to the use of speech ? But 
 words are a great gift of God to man. Preserved in the 
 strata of the language we speak are all the monuments 
 of our history, and you could tell whence our people 
 came and what they believed, what virtues they ranked 
 high, what vices they glossed over. The names we use 
 are often the sole monuments left to us of some for- 
 gotten theory of morals, or physics, or medicine. And
 
 56 Personal Responsibility of Man, [SERM. 
 
 this reminds us that our language is our inheritance 
 from the ages that are gone ; it grows richer as gene- 
 rations pass from the accumulations of their thought. 
 Descending to us, it educates us ; for the ideas which 
 animated our fathers in their struggles, in their aspi- 
 rations, pass into watchwords which recall and excite 
 the same ideas in them that use them. And the sound 
 of such words, before they are quite understood, stimu- 
 lates us to apprehend the fulness of their meaning. 
 Such words as faith, and truth, and freedom, contain 
 almost a moral system. To know them fully, we must 
 ourselves have learnt to trust in God, and to yearn for 
 truth, and to value the protection of equal laws ; to 
 know them fully, we must know something at least of 
 the history of those whose blood, poured out for the 
 sake of the faith that they professed, became the seed 
 of the Church that bore a hundred fold, of those who 
 step by step wrested from various forms of tyranny the 
 rights which have made our persons safe, our property 
 secure, and our nation the envy of those who have not 
 advanced so far in the same conflict. 
 
 But if language does so much to fashion us, it is an 
 instrument for us of wonderful power in moulding other 
 minds. I do not mean now that the great masters 
 of speech can sway the passions of mankind, or soften 
 their affections, or convince them by force of reason. 
 This is obvious, but it concerns us less. I mean that 
 all speech, the common currency of a place like this, is 
 an instrument of power, whether we have measured its 
 power or not. Most of us have not thought of estimating 
 the power of a thing so common and so familiar. But 
 the mightiest forces that actuate the world are those 
 which are unobserved, because they are so constant. 
 The thunder makes us tremble with awe, though the
 
 V.] as the Possessor of Speech. 57 
 
 storm after all only smites a chimney or a tree. The 
 earthquake is a whole world's wonder, though perhaps 
 it only swept away a few cottages. But the gentle 
 breath of the air, which no one notes, is the life of man 
 and beast ; taint it, and the whole earth will reek with 
 pestilence ; withdraw it, and every living thing will die 
 and vanish into dust. And the sun, which rises daily to 
 run its endless course, gives life and growth to plant 
 and animal ; and the slow current which sweeps over 
 the Atlantic unnoticed, bearing with it the genial warmth 
 of another climate, tempers the air for us, and disperses 
 the chilling fog, and makes our isle endurable. It is so 
 with the power of speech. It is common as the air we 
 breathe, as the sunshine which we welcome, as the water 
 that washes our shores ; but it is mighty in operation, 
 it is universal. It never sleeps. The hum of many 
 voices rises from the earth continually, and rises not in 
 vain. God's work, or else Satan's work, it is for ever 
 doing. There is no hyperbole in those words of St. 
 James which perhaps we have been accustomed to con- 
 strue as if there were : " The tongue is a fire, a world 
 of iniquity : so is the tongue among our members, that 
 it defileth the whole body, and setteth on fire the course 
 of nature." Let us for a few minutes consider the great 
 power and responsibility of the gift of speech. Amongst 
 our companions words are cheap enough, and we think 
 only of saying what may please their taste ; before our 
 God, who means us to be, in our way, prophets and 
 preachers of His truth by all we say and do, our speech 
 is an awful gift. We need God's presence to shew us 
 how awful : " Woe is me, for I am undone ; because I 
 am a man of unclean lips, and I dwell in the midst of 
 a people of unclean lips : for mine eyes have seen the 
 King, the Lord of hosts." Oh Lord of Hosts, be with
 
 58 Personal Responsibility of Man, [SERM. 
 
 us to-night, that these words of the prophet may sink 
 deep into our hearts for Jesus Christ's sake. Amen. 
 
 Let us then consider this matter not as an abstract 
 question, but in the way that becomes us, in connection 
 with our own shortcomings. We speak that which we 
 ought not ; we fail to speak when we ought to speak. 
 
 If we were to decide what was the commonest fault 
 of the tongue amongst ourselves, we should almost all 
 answer that it was the making light of sin. We can 
 allude to any sinful act in three ways : we can speak of 
 it as the Bible speaks, as a sin against the pure and holy 
 God ; or as prudent men of the world speak, as a mis- 
 take, and a blunder, and a want of self-command and 
 dignity ; or as the thoughtless speak, as something to 
 be laughed at and forgotten, a natural and admissible 
 thing. Our language is copious enough for any of 
 these. Let me take one set of cases in which it makes 
 the greatest difference which of the three tones we 
 adopt. 
 
 In such a society as this place contains, one of the 
 greatest dangers to souls is impurity. The temptation 
 is strong at a time of life when the passions are tur- 
 bulent and feverish, and the ruin, when it does come, is 
 complete. For so it is, that that sin which is palliated 
 sometimes as being manly, does involve in a great ruin 
 all the noblest parts of manhood in us. Those that wor- 
 ship this idol are fit for nothing else. The delusion is 
 so engrossing that it leaves room for no other feeling. 
 It makes the heart hard beyond all other sins. The 
 steady light of family affection which burns in the 
 breast of many a. young man, cannot subsist amid the 
 fierce glare and stifling fumes of passion let loose ; it 
 flickers and disappears. Serious studies become im- 
 possible ; pure wholesome nourishment is savourless to
 
 V.] as the Possessor of Speech. 59 
 
 a palate accustomed to stronger stimulants. It draws 
 in one by one all other sins to become its ministers. 
 Intemperance in meat and drink have some secret re- 
 lationship to lust. Deceit is often wanted to compass 
 its ends ; it is more ready than any other sin to smite 
 with cruel treachery the face turned up towards it in 
 trust. When lust came in, even a David's noble spirit 
 fell into utter disorder ; even a Solomon's wisdom 
 could not save him from idolatry and shameful in- 
 dulgence. Laziness, and fear, and a dislike of phy- 
 sical and mental effort are invariable consequences ; 
 the blood-guiltiness into which David fell is far from 
 impossible. And then follows that pitiable state in 
 which, athwart all serious labours, all innocent recrea- 
 tions, all prayers and solemn assemblies, flit the un- 
 clean phantoms of a heart still going after its covet- 
 ousness. The passions were indulged, that after 
 a season they might be restrained, and the serious 
 pursuits of life might replace them. But they will 
 not be dismissed ; their breath is poison, but they 
 were sweet to us. They were the soul's first choice, 
 and to the last they will stick to it. We try to build 
 up a new life, the most respectable, according to the 
 strictest laws of prudence ; but prudence is not strong 
 enough for the demon that has possessed us. The 
 temptation comes back at some unforeseen moment, 
 and the artificial structure of our life topples down 
 into the old folly, and delusion, and uncleanness. Or 
 say that true repentance comes, and our eyes ar^ 
 opened, and, according to the northern fable, the faces 
 of our sins that seemed so fair, are seen, as they de- 
 part, to be mere hollow shells or masks. We pray 
 that God will give us a clean heart, and renew a right 
 spirit within us. But our hatred of the sin is not com-
 
 6"o Personal Responsibility of Man, [SERM. 
 
 plete. Then, when we confess and bewail it, we trem- 
 ble lest it should come back again, and we should view 
 it complacently, with something of its old charm. Into 
 the very presence of the King, the Lord of Hosts, our 
 sin may pursue us, and we, poor weak broken crea- 
 tures, may be obliged to yield to it for a moment even 
 there, in that presence. Oh, state of sin and punish- 
 ment in one ! to stand there where we know so well 
 that sin is death, and yet to be a prey to fits of linger- 
 ing love for sin. 
 
 From this powerful temptation men are protected 
 by a triple defence ; by natural shame ; by a feeling of 
 conscience, that as all sin is enmity against God, this 
 is in an especial manner an offence against His holiness ; 
 and in the third place by fear of the punishment here- 
 after which is so plainly affixed to this class of sins. 
 " If any man defile the temple of God, him shall God 
 destroy ; for the temple of God is holy, which temple 
 ye are a ." The poor tempted soul, about to leap into 
 this abyss of sin, sees the depth of the ruin into which 
 he is going ; and shame, and fear, and the love of God> 
 hold him with strong bands, and will not let the strong 
 temptation pluck him down. 
 
 What shall we think, dear friends, what shall we say 
 of one who in that moment of trial when a soul is sus- 
 pended between life and ruin, steps in, with no interest 
 in the case except the love of evil, to unloose the 
 bands that hold him to life, and so to help his down- 
 fall ? If there is any retribution for sin, is not this the 
 sin to call it down ? Ah, it is so common ! Only a few 
 words from a skilful tongue, dropped once and again, 
 and the ruin shall be. Well may the Apostle say, 
 " Let no man deceive you with vain words : for be- 
 
 I Cor. iii. 17.
 
 V.] as the Possessor of Speech. 61 
 
 cause of these things, [the sins of the flesh,] cometh 
 the wrath of God upon the children of disobedience b ." 
 The words are vain words, but they deceive. Tell 
 him that modesty is weak and boyish, and that a cer- 
 tain measure of dissipation befits the finished character 
 of a man. Disconnect this sin, in all that you say 
 about it, from every thought of God ; speak never of 
 fornication and adultery ; language is rich in words 
 that soften and disguise the guilt of this sin. Shew how 
 common the sin is. Throw on nature and on youth 
 the blame, if there is blame, of passions too strong 
 for restraint. You will extinguish, by such means, the 
 last spark of that shame, which, fostered in a home 
 where all was pure and chaste, has been sustained till 
 now from extinction by a mother's pure prayers, by 
 her solicitous efforts to keep enfolded even when far 
 off, her darling in the invisible arms of her chaste affec- 
 tion. You will succeed. It were better that a mill* 
 stone were hanged about your neck, and you drowned 
 in the depth of the sea, than to reap such an accursed 
 success against one of those for whom our beloved 
 Lord died. You will have broken the natural armour 
 against the sin, natural modesty ; and nothing that 
 you could do could ever make it good again. You will 
 have helped to make a breach between him and God ; 
 for He knows well, even if you have forgotten, that 
 "this is the will of God, even your sanctification, that 
 ye should abstain from fornication ." In the silent 
 night, and at moments when the passions are cool, 
 conscience, prescient of the judgment, says within him, 
 " If any man defile the temple of God, him shall God 
 destroy." 
 
 Could these results come from a few thoughtless 
 
 b Ej)h. v. 6 e l Thess. iv. 3.
 
 62 Personal Responsibility of Man, [SERM. 
 
 words ? Yes. " Behold, how great a matter a little fire 
 kindleth d !" Like those murderers lately, who, to re- 
 lease a prisoner, blew into ruins a whole street, you 
 knew not the power of the fire you kindled. But you 
 knew there was fire ; it is your sin. Had you spoken 
 a word for God instead of pleading against Him ; had 
 you uttered your abhorrent protest against fleshly lust ; 
 had you done less even than that, and when the talk 
 turned towards things forbidden, had you turned it to- 
 wards something pure and lovely, towards the studies 
 that ennoble the mind, or towards those domestic ties 
 and affections which clear away as by magic, from any 
 soul not yet corrupt, the grosser thoughts of sin, you 
 might have done just this, you might have saved a soul 
 alive for God. 
 
 2. And this brings us to another peril of the tongue. 
 Two of the safeguards against sin are the love of God 
 and the fear of judgment. But they suppose a faith 
 that God indeed is, and that He verily is a rewarder of 
 them that diligently seek Him. A theology of suppo- 
 sitions has no force as a safeguard. You cannot say 
 to the heart, " On the hypothesis that there is a future 
 life, you would do well, as a matter of calculation, to 
 live for it, because it may be true, and then you are 
 safe ; and if it should not be true, then you have done 
 no harm." Faith may be strong or weak, but it can- 
 not be faith and not faith at the same time. Through 
 this state of division and doubt men have sometimes 
 had to pass, but to linger in it is death. It is not 
 a phase of religion, but a suspension of it. There is 
 much doubt amongst us, but some of it is the troubled 
 doubt of those that strive and seek the truth, and pray 
 
 d James iii 5.
 
 V.] as the Possessor of Speech. 63 
 
 for light, and some of it is an acquiescent doubt, con- 
 tent to part with its convictions, and to put a vague 
 sentiment of religion in the place of the truths that 
 have been assailed. And all truths are assailed : whe- 
 ther God is a hearer of prayer and a defender of 
 them that trust in Him ; whether Christ is God in- 
 deed, and His Cross is powerful to save a lost 
 world ; whether we shall live after we cease to breathe ; 
 whether the idea of duty is anything more than an 
 enlightened calculation ; whether sin is guilt or only 
 mistake : criticism does not shrink from opening all 
 these questions. If there be any one so unhappy, that 
 his mind is in doubt about them all, there can be no 
 faith of any kind possible for him till some of the doubts 
 are cleared away. He for whom nor God, nor Christ, 
 nor conscience, nor the life to come are realities, has 
 nothing, without him, on which he may support him- 
 self. St. Paul says, " I know whom I have believed," 
 that is the avowal of faith : this man says, " I know 
 nothing in which a man may believe." I do not bid 
 such an one to despair ; but there is one duty for him, 
 paramount to every other, to look for light, to pray 
 for light. Like the traveller lost upon a winter's night, 
 he must know that to wander is not death, but to lie 
 down in his wanderings is to be frozen and to die. 
 But how are these questions, this state of doubt, 
 treated in common talk ? People mean no harm when 
 they jest about the last new theory in science, or shew 
 a little learning by quoting the last new book that 
 argues that matter is eternal, and claims for man an 
 enormous antiquity, with the drawback that myriads 
 of years were spent in passing out of apehood into 
 manhood. They mean no harm, yet when they come 
 to consider what is the tendency of the conversation
 
 64 Personal Responsibility of Man, [SERM. 
 
 in the circle in which they live, they may have to 
 confess that its tone tends to encourage doubt, and to 
 make them content with the darkness. There is this 
 special mischief in all idle talking, that the general 
 thoughtlessness that pervades it, or the general vice, 
 is greater than the vice or thoughtlessness of each 
 particular speaker. "The tongue is a fire." The jest 
 about Holy Scripture, the argument against this truth 
 or that, the ridicule of one religious practice or another, 
 kindle other like remarks ; and so all religion is ban- 
 ished from the conversation, albeit each speaker had 
 left irr his own heart some point of belief, some ray of 
 hope, or at least some traces of fear and shame. There 
 never was a time, there never perhaps was a place, 
 where it was more needful to be wary and circumspect 
 in what we say about religion. Inquiring minds, vexed 
 and anxious themselves, go about to gather what com- 
 fort they can from others : they count the votes, as it 
 were, that are given around them, for Christ and against 
 Him. Mocking words fall from you about sin, about 
 the Bible, about the Lord ; and you are silently re- 
 corded thereupon as of those who have thought it good 
 to part with your belief. Yet speak, if it be only for 
 pity, the better thing that is in you. You pray some- 
 times, or you abhor the thought that man's existence is 
 rounded off complete when he dies, with no eternity to 
 follow ; or you have looked on the face of Jesus in the 
 Scriptures and cannot call that Man, that life, other 
 than divine ; at least you do not think religion should 
 be dealt with by jibe and sneer. Season, if but with 
 a grain of salt, the vapid worthlessness of the irreligious 
 talk, and your vote will then be recorded the other way. 
 You have something left still. When all seemed going, 
 you have found something to hold fast by. He, too,
 
 V.] as the Possessor of Speech. 65 
 
 that listens, will tighten his grasp on the something that 
 he still possesses, and will hold it fast. 
 
 Might not even our religious conversation be more 
 fruitful than it is ? St. James, from whose Epistle we 
 might derive a complete code of rules for the govern- 
 ment of the tongue, says, " Let every man be swift to 
 hear, slow to speak, slow to wrath : for the wrath of 
 man worketh not the righteousness of God." He is 
 speaking of religious things, of hearing and speaking 
 "the word of truth," mentioned in the former verse. 
 Does not religion suffer often from our hot and im- 
 petuous advocacy ? We are zealous for God, and that, 
 we think, excuses everything ; and we are ready with 
 the nickname or the good story against those whose 
 views differ from our own, and we separate readily from 
 those that will not go so far as we ; and the lines that 
 separate Church parties are daily more deeply marked. 
 We meant to do what was righteous before God ; our 
 fault is only zeal. But " the wrath of man worketh not 
 the righteousness of God." God's great purposes, in 
 the growth of His kingdom, will gain nothing from our 
 noisy warmth. Our righteousness before God would be 
 to speak the truth, but to speak it in love ; and to be 
 slow to speak, lest perhaps we should utter the word of 
 poison instead of that of truth. All have suffered some- 
 thing in this heart-searching time. It is a great mis- 
 fortune if those that are firmest in the faith should dis 
 figure the beauty of it by a want of love. You despise 
 the gainsayer of your truth ; you denounce him ; you 
 see in him nothing -but stupidity and perverseness, and 
 you tell the world so. Yet he is your brother after all. 
 Your Lord could pity that perverseness and stupidity 
 which kindles in you so much irritation. Is there, 
 after all, anything more moving to a good man's heart 
 
 F
 
 66 Personal Responsibility of Man, [SERM. 
 
 than the fact that many are losing sight, from one 
 cause or another, of Christ their only guide ? The world 
 was redeemed not by fiery indignation, but by a mani- 
 festation of unspeakable love. And what was true of 
 our redemption is still true. No man is ever reclaimed 
 from an error by mere rebuke and anger. Go to your 
 Lord in prayer at this holy time, and say to Him, 
 " Lord, we have kept Thy faith :" " Well done, good 
 and faithful servant ! " " Lord, we have been indignant 
 against those who kept it not ; we have smitten them, 
 and degraded them, and brought them into disrepute :" 
 "Put up thy sword within thy sheath. The wrath of 
 man worketh not the righteousness of God. Judge not, 
 that ye be not judged." 
 
 Great is the power entrusted to us in speech ; and all 
 too careless are we in the use of it. In this place, some 
 fifteen hundred souls, created by God for immortality, 
 are educating each other constantly by speech and by 
 example. You are careless about this familiar gift ; 
 you think that your share of it matters but little for 
 good or ill. Think not so. All the hours of social 
 intercourse from end to end of the year are passed in 
 conversation. You claim no peculiar right to advise 
 your friends. But whether you are always blotting out 
 the lines that mark off right from wrong, whether your 
 heart is stirred and your tongue kindled by frivolous 
 and worldly subjects only, whether the sneerer at re- 
 ligion or the filthy talker can count on your smile in 
 answer to his jest, whether you are ready at all times 
 to turn others away from things useful and lovely and 
 of good report, towards frivolity ; or you seek the 
 contrary of all these, makes a greater difference than 
 you can compute. Of the difference to you we need 
 not speak ; it is a difference as between death and life.
 
 V.] as the Possessor of Speech. 67 
 
 But your power upon your hearers has been great. Oh, 
 that our dear Lord, who was willing to be called " The 
 Word," because He was the revealer of the Father to 
 us, would teach us how to follow Him, as in all things, 
 so in this ! We, too, may reveal whatever of the power 
 of God has been manifested in our souls to those among 
 whom we live. Woe to us if we do not reveal it ! " By 
 thy words thou shalt be justified, and by thy words thou 
 shalt be condemned." Awake, thou that from idleness 
 or false shame hast thought it useless to govern thy 
 tongue. Be a messenger for Christ. Banish bitterness, 
 and wrath, and anger, and clamour ; put away filthiness 
 and foolish talking. Refrain thy tongue from all evil. 
 Assured at last that the gift entrusted to thee is great 
 and excellent, be more watchful in its care. Above all 
 things, pray that Christ Himself will be wisdom to thy 
 mind and lips, that the tone of all thy words may be 
 such as He would have thee utter, that thou mayest 
 catch something of the boldness of His zeal, tempered 
 always with the tenderness of His compassion. 
 
 F 2
 
 SERMON VI. 
 
 Personal itoponstfulitg of JHan, as to 
 fjts fee of 
 
 ST, JOHN ix. 4. 
 
 "I must work the works of Him Who sent Me, while it is day. 
 The night cometh, when no man can work." 
 
 WHOSE world are we living in, our own or God's ? 
 Who is master of our being, ourselves or God ? 
 To whom are we to give account of our being, to our- 
 selves or to God ? Questions, all very simple to the 
 understanding, but which we answer practically, in ex- 
 actly the opposite way to that which we in theory and 
 in words acknowledge. We confess, daily, most of us, 
 to Jesus, "We believe that Thou shalt come to be 
 our Judge." We follow that confession by the implor- 
 ing cry, "We therefore pray Thee, help Thy servants, 
 whom Thou hast redeemed with Thy Precious Blood ?" 
 We sum up our prayers for pardon for sins, for mercy, 
 by all He has done, merited, suffered for us, with " In 
 the Day of Judgment, Good Lord, deliver us." We can- 
 not say a Creed without confessing our belief, that He, 
 now our Redeemer, shall hereafter be our Judge. The 
 belief remains on our lips ; we hold it in our under- 
 standing ; does it enter into the texture of our every- 
 day life ? Supposing that, by God's grace, we have been 
 kept to-day from anything, very notably wrong, does 
 it occur to us that " to-day" will have anything to do
 
 70 Personal Responsibility of Man, [SERM. 
 
 with our eternity ? Well, it may be startling, that this 
 one day (if there have been nothing in it markedly 
 against the will and grace of God) should have to do 
 with our eternal doom. Look back, then, to yesterday, 
 or to many yesterdays, or to weeks past, always suppos- 
 ing that there have been no marked deadly sin in any 
 of them, nothing which should, unrepented of, separate 
 you from God, and destroy your spiritual life ; nothing, 
 in which you shall have taken a marked part against 
 God's law, and have chosen the wages of the Evil 
 one, present pleasure and eternal death. Granted your 
 time of life, the buoyancy natural to it, the recreations, 
 amusements, merriments, lightheartedness, which, in 
 measure, no one would, at your age, wish to interfere 
 with, so they be innocent, is there still nothing, which 
 should, you think, influence your eternal being ? But 
 does it then come to this, that, but for those marked 
 sins, of which God says that " they who do those things 
 shall not inherit the kingdom of God," we need have no 
 care, no anxiety, no thought about eternity ? 
 
 To take the seeming ways of the mass of mankind, 
 one could have no doubt that they think so. Here and 
 there, one seems to be aware that lesser acts lead to 
 greater of the same kind ; that repeated acts form 
 habits ; that custom gains an iron power over the will, 
 until a man, by misuse of his free-will, almost destroys 
 the freedom of his will, to be recovered only by some 
 strong effort or some mightier accepted grace of God. 
 But, for the most part, if one were to ask any one, why 
 he did any given thing, except just the actual necessary 
 duties of his state of life, without which a person could 
 not live or attain the temporal end which he wished 
 for, the honest answer would, I fear, be, " because I like 
 it." In other words, a man's own will is, with certain
 
 VI.] as to his Use of Time. 7 1 
 
 great exceptions, the rule and measure of his acts ; and, 
 to judge from men's ways of speaking, Almighty God 
 and he have each very good reason to be satisfied with 
 the distribution. Almighty God gets His fair share ; 
 perhaps, more than He used to do, or more, may be he 
 thinks, than others give Him. Almighty God has his 
 prayers, morning and evening ; some prayers (I fear 
 for the most part not very many) in the Chapel-ser- 
 vice ; then on the Sunday, God has anyhow twice in 
 the day his bodily presence (wherever or however oc- 
 cupied hh mind may be, for, I fear, a notable part of 
 the time), a poor man has a shilling every now and then ; 
 and then, in the day, he gives a certain number of hours 
 (very few, I fear, unless ambition has its share in the 
 arrangement) to the cultivation of his mind. For the 
 rest, who disputes his right to it ? It seems as if the 
 impious flattery of the Roman poet, when the weather 
 cleared in the morning for the Imperial spectacle, 
 
 " With Jove divided empire Caesar sways," 
 
 were the religion of Christians, and that over ourselves 
 at least we hold a partnership of jurisdiction with Al- 
 mighty God. Of course, to make this not Atheistic, it 
 must be put in the form, that Almighty God has waived 
 His absolute right over us, that He has substituted for 
 this His unlimited dominion over us, a sort of feudal 
 sovereignty, in which, we holding this His earth, or 
 our portion of it, and our time in it, as a sort of feof 
 from Him, are bound to render Him certain limited 
 services, to withhold ourselves from doing Him certain 
 very limited despites, and that, these being either dis- 
 charged or deferred (well is it, if the payment of God's 
 dues is not deferred to some unknown period beyond 
 our power, at the supposed end of life), then over all
 
 72 Personal Responsibility of Man, [SERM. 
 
 the rest we are to be seized as lords, and it is resented 
 as a very unreasonable and unjustified, and almost 
 monstrous, demand, if any one put in any claim, on 
 the part of God, as to any portion of this wide heritage 
 which we hold of Him. 
 
 Of course, we have no intention to be Atheists. We 
 speak respectfully of God, as far as we know of Him. 
 He is the Great First Cause of all things, Who made 
 our first father, Adam, some 6,000 years ago. He made 
 this earth which we inhabit, whether with any distinct 
 thought of us, geologists leave as a question in abey- 
 ance. He upholds us all somehow in being ; whether 
 by unvarying laws which He made at some time here- 
 tofore, people do not define to themselves. He is very 
 great, and when people are in trouble, they betake 
 themselves to Him. People can with difficulty, or can- 
 not altogether, escape the idea of judgment. But then 
 by whose rule ? Tacitly or avowedly, men mean their 
 own. From the " I am no worse than my neighbours," 
 by which the poor man satisfies his conscience amid 
 the thought of death and judgment, to the "God can- 
 not punish what belongs to the nature which He made" 
 of the self -justify ing dissoluteness of the rich ; they 
 mean, in fact, "we will not," (or to speak respectfully,) 
 "we shall not, we will not have it, that we shall be 
 judged, otherwise than we will." 
 
 * 
 
 "Responsibility!" the word is almost clean gone out 
 of our common language, except that we speak of the 
 " responsible minister of the Crown," in the sense that 
 the Sovereign has to give no account of her acts to 
 man ; and a "responsible" person or firm, is one which 
 can discharge his or its monied obligations ; and we 
 can understand that that responsibility must be com- 
 plete to the very last farthing. How is it, that we can
 
 VI.] as to his Use of Time. 73 
 
 so discern our relations to this world, and, in the midst 
 of the light of the Gospel, not discern our relations to 
 Almighty God ? 
 
 And yet this would-be quasi-independence of God, 
 if it were true, what a miserable lowering of our whole 
 being it would be ! For what would it amount to ? 
 Simply to this, That as to a large range of our being, 
 we were beneath the notice or care or thought of 
 Almighty God ; that what we did or did not do was 
 too insignificant for Him to heed ; that He left us to 
 battle (for battle we must, if not with sin, with misery 
 in this stormy world), and set no more store by us, 
 than we do on the uptorn weed, cast on our shores by 
 an angry sea, unless indeed men make use of its decay 
 and corruption to manure their fields. Wonderful dig- 
 nity of man's would-be independence, to attain, in his 
 own idea, to this, that he is held of too little account 
 by God's infinite Wisdom to be regarded by Him ; too 
 mean, for Infinite Love to love him ; too puny, for God's 
 Infinite Majesty to stoop to elevate him ; too limited, 
 for Divine Intellect to communicate Itself to him, to 
 enlarge him ; too worthless, for Divine Greatness to heed 
 whether It have or have not his service or his love. 
 Miserable as it is false, and proving itself false by the 
 misery to which it would abandon us ! 
 
 The true dignity of our nature lies in that relation 
 to Almighty God, which involves the minutest respon- 
 sibility. We, all of us, think or have thought something 
 more highly of ourselves, it has added (whatever our 
 standard was) dignity to our estimate of ourselves, to 
 find ourselves an object of interest to one who was our su- 
 perior in whatever our standard of eminence was, pure 
 intellect, or maturer knowledge, or ripened thought, or 
 even this world's rank ; and, if they bestowed individual
 
 74 Personal Responsibility of Man, [SERM. 
 
 unpaid-for pains in developing our powers, we not only 
 felt grateful to them, but a certain responsibility in cor- 
 responding to their pains. 
 
 Faint shadow all, all human love, care, thoughtfulness, 
 of the ever-present all-comprehending love of God, of 
 which it too is (though one of the least) a fruit ! 
 
 This is the true greatness of man to belong to God, 
 enfreed by God to become freely the slaves of the love 
 of God. For the inconceivable greatness of man is, to 
 have been made by God for Himself; to have been 
 made by Him, Who Alone is Greatness ; Alone, Good- 
 ness ; Alone, Wisdom ; Alone, Majesty ; Alone, Infinite 
 Love ; nay, Who Alone Is ; and Who, being Alone the 
 Source of being, Alone can bestow true glory and great- 
 ness ; and the glory and greatness which He bestows, 
 must be in some created likeness of Himself, since there 
 is no ideal greatness and goodness and glory out of 
 Himself, for which He could form us. 
 
 The only adequate object of existence is to exist for 
 God. The only adequate pattern of perfection which 
 to copy, is Almighty God, or God made Man ; Man, 
 Who was therefore perfect, because He was also Al- 
 mighty God. The one unvarying interest in this life, 
 or of this life, is that God cares for us, God loves us, 
 God, Whose Being is ever to communicate Himself, 
 Whose mode of existence within Himself is in a con- 
 tinual communication of Himself, the Father to the 
 Son, and the Father and the Son, as One, to the Holy 
 Spirit, Who is the Bond of Both, has created us, to 
 whom- to communicate Himself; that He wills that 
 we should be little likenesses of Himself; and, lest we 
 should lose any or all of the perfection which He de- 
 signed for us, watches as well as guards us so minutely, 
 is so jealous that nothing out of Him should divide our
 
 VI.] as to his Use of Time. 75 
 
 hearts with Him, supplies us with such graces, visits us 
 with inspirations, appeals to us by calls and re-calls 
 and re-recalls, immerses us in Sacraments, provides a 
 fresh Sacrament anew for us for every fresh fall, will 
 not let us go, lest we should miss the end for which 
 He created us, Himself. The measure of our great- 
 ness is God's care for us, His protection of us against 
 ourselves, His anxiety to preserve us for Himself. 
 
 This is the great end of our being, to be won by cor- 
 respondence to Divine grace, the possession of Almighty 
 God. God has willed to make us, not like the Angels 
 to whom He unveiled His glory, a.t once, and left it 
 to them to choose or to refuse Him, to exist, each in 
 that separate order in which He had created them. 
 To_us, whom (it is the common Theological opinion) 
 He created to fill up their ranks, broken by the fall 
 of those who fell, He has given an almost immeasurable 
 power of progress. Progress, the love of which, well or 
 ill-aimed, is the ruling principle of all but stagnant 
 minds, is our perfectibility. We have no choice but 
 progression or regression. And this progression is by 
 us here unimaginable. For we see something of some 
 of the qualities which gleam through men's looks or 
 words ; we see a supernatural light illumining what is 
 of earth. But what the sum of all shall be, what re- 
 lation all shall bear to the sitting on the right hand or 
 the left of Jesus in His kingdom, it is reserved for the 
 Day of Judgment to declare. We know of an especial 
 nearness of those who shall sit on the twelve thrones, 
 judging the twelve tribes of Israel. We know of that 
 Virgin -band who follow the Lamb whithersoever He 
 goeth. It has been said of more, I think, than one, 
 that God had revealed that he was for his burning love 
 received among the Seraphim. But, even as it is One
 
 76 Personal Responsibility of Man, [SERM. 
 
 in our nature, Who is for ever personally united with the 
 Godhead, so above all the highest creatures, whom God 
 either has or ever will create, in a special dignity and 
 nearness, one and alone, (even as the Incarnation, God 
 made Man, is one and alone,) must she exist, with whose 
 flesh God the Son willed that His Flesh should be con- 
 substantial, whose flesh He in His own deified, whom 
 on earth He willed to obey as His own Mother. This 
 dignity of unspeakable nearness to Himself, He, plainly, 
 ever predestined for her, and in one instant He bestowed 
 it on her : but by what giant progress in graces, by what 
 undeviating correspondence to Divine vouchsafements 
 in time, must that soul have been formed, to whom, in 
 her fourteenth year (it is thought) was vouchsafed the 
 choice which, by Divine grace, she accepted at the risk 
 of shame and reproach, that of her, ever-Viigin, should 
 be born the Saviour of the world, her God. Yet her 
 Son pronounced her more blessed for her obedience 
 than for her Mother's care of Himself. This progress, 
 from the lowest scarce-saved soul to that Throne which 
 is most encompassed by the effulgence of the Divine, 
 has but one limit time. No bound is there to the rich 
 accumulated succession of Divine graces ; no limit to 
 the intensity of the Divine power of grace, except our 
 grace-acquired, grace-gifted, capacity to receive it ; no 
 term to the development of our capaciousness to con- 
 tain God, except this, that growth must be in. this life, 
 in time. After this life, if by God's mercy we attain, is 
 the everlasting fruition of God, in that degree, to which 
 by Divine grace we have been enlarged in this life. But 
 growth is no more. Ever-enlarging knowledge of the 
 Infinite Wisdom of God there will doubtless be ; ever- 
 unfolding will be the treasures of Divine love. But as, 
 here, we are men, not Angels ; and as Angels are not
 
 VI.] as to Ms Use of Time. 77 
 
 Archangels, nor Archangels Cherubim or Seraphim, or 
 Thrones, or Dominions, or Powers, and as each Angel is 
 thought to have his own special perfection and beauty, 
 so we shall each, in all eternity, remain that special 
 soul, which here we, by our use of the grace of God in 
 time, became. At the great account, we are to receive 
 according to the deeds done in the body, whether good 
 or bad ; then are the five or two talents to be bestowed 
 on each, according to our faithfulness in cultivating 
 whatever God has entrusted to us. Paul, glorious as 
 he will be, he to whom to live was Christ, he, by whose 
 mouth Christ spake, he, in whom Christ inworked, whom 
 He empowered mightily, will be evermore that glorious 
 spirit which, by God's ever-inworking Spirit, he became, 
 (whom may we, though afar, behold, and joy in his joy 
 in Christ !) ; but he will be evermore that, which through 
 his zeal and sufferings and love of Christ he in time 
 became, and no other. John, too, will be there, with 
 all that love which he drank in when he lay on Jesus' 
 bosom, which he drew, hour by hour, from the love of 
 Jesus Who loved him, and still more perhaps from that 
 martyrdom of threescore years and ten, during which 
 his soul was parched with thirst to behold again his 
 Lord and his God, Whom he loved. Yet is he the same 
 John, who, through that long privation of the sight of 
 Him Whom his soul loved, was formed for the eternal 
 love of God and Jesus. There is Peter, with his soul 
 of fire, through whom Jesus first admitted both Jews 
 and Gentiles into His blessed fold ; his soul on fire with 
 all that love, which the look of Jesus kindled in him 
 when fallen ; love, augmented all his life long by his 
 penitent remembrance of the occasion of that love, by 
 his loving joy in partaking of the sufferings of Christ 
 and his loving faithfulness in feeding His Master's sheep,
 
 78 Personal Responsibility of Man, [SERM. 
 
 anew committed to his care. Yet is he the same, which 
 by all that fiery zeal and love, penetrated through and 
 through by the Spirit of God, he became. 
 
 This, then, is the measure of the value of time, the 
 possession of God, the greater or lesser possession of 
 Him, Who is all Goodness, all Wisdom, all Beauty, all 
 Sweetness, "the Fountain of all knowledge, the Foun- 
 tain of eternal light, the Torrent of pleasure," the all- 
 sufficing Beatitude of all creation, yea, of all possible 
 creations. For He may be possessed in an all-but-in- 
 finite variety of degrees, infinite to us, who have no 
 measure by which to measure them ; degrees, as far 
 removed from us as the furthest star, whose light has 
 visited this earth, is in space ; yet all infinitely below 
 the infinity of our God. But in this all-but-infinite 
 range of beatitudes, there is a growth almost unbounded, 
 so that even if we have chosen God Alone for our Por- 
 tion, we might still, by His grace, rise as much above 
 what we are, as Heaven is above earth. For there are 
 no limits to the might of the grace of God, except those 
 which we ourselves put to it ; no limit to the height, 
 Alps over Alps arising, to which each formerly-attained 
 height seemed like a dead plain, except our lingering 
 in the plain of the devoted cities, when Angels' hands 
 are leading us on, yea, when the Lord of the Angels 
 bears us up by His pierced Hands, bids us tread safely 
 on the lion who would devour us, and beats down Satan 
 under our feet. 
 
 Did you ever see any one perfect ? The blessed Saints 
 of God knew that they were not. The graces, which 
 God most worked in them, seemed to them the most 
 imperfect, because in them the film was most cleared 
 from their eyes, and, though through a glass darkly, 
 they saw something of the perfection of God. Every-
 
 VI.] as to his Use of Time. 79 
 
 thing which is in earnest, is striving toward perfection ; 
 everyone who is in earnest, finds that it is not here, 
 that here are but the germs ; the flower and fruit will, 
 we trust, through the Blood of Jesus, unfold in eternity. 
 Yet such as is the germ here, (well, if there be no 
 canker !), such will the flower be in eternity. 
 
 We all seem to ourselves to have energies, which are 
 never completed here. We all seem to have a work 
 to do, of which, at best, some fragments only are 
 wrought out here. Year by year, all life long, we have 
 to lay aside aspirations which we once had ; works, for 
 the glory of God, we have to leave undone for ever ; 
 the pyramid, which we would build for God, narrows 
 as life goes on ; well is it for him whose building has 
 least of wood, hay, stubble in it, or is broken off the 
 least unsatisfactorily ! 
 
 But these things, though evidences of the value of 
 time, do, except as far as they are ensouled by the love 
 of God, and the pure purpose of serving God in them, 
 belong to time only. The eternal loss or gain of that 
 power of loving God, which God, in His eternal love, 
 desired that we should attain, is for eternity. 
 
 Sloth, then, as a deadly sin, is a far more comprehen- 
 sive, terrible, almost irreparable evil, than most of us 
 have been apt to think of. Sloth, as mere idleness or 
 want of exertion, is, in your seed-time of life, a greater 
 disqualification to serve God hereafter, than you can 
 now be aware of. No one is aware of the value of 
 anything which he is wasting, while he is wasting it. 
 The almost irreparable loss opens our eyes. Powers of 
 mind, which are not developed in the due period of their 
 development, are probably stunted for life. Habits of 
 accurate thought, which are not formed then, are pro- 
 bably lost for life. Each period of life has its own ap-
 
 8o Personal Responsibility of Man, [SERM. 
 
 pointed work ; and it is rarely allowed to any one, to 
 make present time do the work of the present and the 
 past at once. 
 
 Idleness is also, as you know, proverbially called " the 
 mother of all the vices." It is Satan's own enclosure, 
 his own special country, where he hunts and ensnares 
 souls. Not relaxation, but relaxedness is a peril of 
 souls. Relaxation, which is to fit for dutiful exertion 
 afterwards, may be used to the glory of God, in thank- 
 fulness for the exuberant buoyant strength, which it 
 vents, as much as the repairs of the daily decays of 
 nature, which the Apostle instanced as a thing to be 
 done to His glory, or as we may lay us down to rest 
 in Jesus. It is well known how a Saint, when asked 
 what he should do, if he knew that our Lord would 
 come that night to judge, said that he should finish 
 what he had then begun ; for he had begun it for the 
 glory of God, and for Him he should finish it. Yet 
 what he so meant to finish was an ordinary game, cer- 
 tainly more used in his country than in ours by such 
 as would lead lives devoted to God. It is not, then, 
 what seems to some of us, even an undue measure of 
 relaxation, which we should dread for you. We may 
 dread that the habits of boyhood may be prolonged 
 unduly into manhood. But this is scarce an evil. Be 
 what you will, so that you retain the innocence and 
 purity which belong to boyhood. Genuine gladness 
 of heart is well pleasing to our Good Father, Who 
 giveth us all things richly to enjoy, Who has decked 
 His creation with gladness, the ray of Whose light 
 transmutes the dullest things of earth into a radiance 
 of almost heaven-born joy. 
 
 Think not, it is joyousness of soul which loyal duty 
 to your God could interfere with. How should it, since
 
 vi.] as to his Use of Time. 81 
 
 " love, joy, peace," are first-fruits of His out-poured, in- 
 dwelling Spirit ? It would transmute, engolden joy, not 
 damp or quench it. How should rebellion against God 
 spice joy ? What joy is there in unseemly jest, or coarse 
 ribaldry, or half-uttered, half-hinted filthiness, or in- 
 solence to the Name of God or to His Word ? 
 
 But the deepest fear for you, the deepest fear for us 
 all, the all-comprehensive fear, is, not as to the waste 
 of portions of time, but one universal waste of all. 
 Much of life must pass in nothings. Waste seems to 
 be a great law of this our world below. God scatters 
 a profusion of His choicest gifts, and nothing seems to 
 come of it. Sleep and its attendant offices mostly take 
 one-third of our lives. Then there is in other ways the 
 daily recruiting of nature's daily decays. Then the in- 
 tercourse with others, what fruit brings it ? employ- 
 ments, which we cannot call directly wrong ; but what 
 comes of them ? The strongest brain cannot be ever at 
 work (the worse for us, if it could), and we must per- 
 force relax. What good is there in it all, even if we 
 escape sin ? If we are intellectual, our brains become 
 little encyclopaedias of a variegated knowledge. We 
 forget far more than we remember; and what we do 
 remember, what use can we make of the greatest por- 
 tion of it ? Solomon, whose wisdom the Queen of Sheba 
 came from the ends of the earth to hear, sums up his 
 own experience : " Of making many books there is no 
 end, and greedy study is weariness of the flesh." What 
 a life of fiery zeal it was, which Elijah summed up : 
 " It is enough ; now, O Lord, take away my life ; for 
 I am not better than my fathers !" Truly, if no more 
 came of it all than we see, life were one waste. To see 
 evils, and to be powerless to remedy them ; to see men 
 steering a goodly vessel, with precious merchandise, 
 
 G
 
 82 Personal Responsibility of Man, [SERM. 
 
 straight upon the rocks, and counting it good service ; 
 to call, and there is none to answer ; to labour, and the 
 winds are contrary; what would this life be, if one 
 counted the body of this life only, but labouring for 
 the wind ? 
 
 But where, then, is the soul of this life ? This it is 
 which made me speak of the risk of one universal 
 waste of time. For since, to us individually, time is 
 that portion of days (few or more) which we live here 
 on earth ; and since the only adequate end of this life 
 is to gain Him Who made us for His boundless bliss 
 and love ; and since He wills to communicate Himself 
 to us in eternity in an almost infinite variety of degrees, 
 according to our capacity to receive Him ; and since 
 our capacity to receive Him will vary endlessly, accord- 
 ing to our use of His grace here, the power of love 
 which we have acquired, the conformity to His .blessed 
 Image, the God-inworked likeness to God ; then all of 
 time, all of life is lost, in which a man does not lead 
 the supernatural life of grace, does not grow in the 
 capacity of loving God. 
 
 This is the soul of every outward act, of every word, 
 of every thought. It matters little what the body may 
 be. It matters nothing whether it be the most menial 
 act performed on this earth, or the highest intellectual 
 achievement, whereby a God-gifted intellect unlocked 
 some secret of God's creation. This is the body still, 
 to be transfigured by the grace of God. The sun which 
 illumines and gladdens this our orb has no more, if so 
 much, relation to God, as the poor worm, which is 
 trampled upon and dies. Even the meanest thing done 
 to God, is of countless price ; any, the most magnifi- 
 cent work done for any end out of God, is absolutely 
 worthless.
 
 VI.] as to his Use of Time. 83 
 
 This, then, is the one secret of life, this its one un- 
 dying interest ; this alone gives unity to life, this alone 
 makes life not objectless ; this is abiding reality amid 
 a world of shadows ; this endures, while all around 
 perishes, to live to God. It may be, so thou art not 
 living in sin, thou wouldest not have to change one 
 outward act, certainly not one outward employment. 
 The body would remain the same, at least in its great 
 outlines. The studies, if they are right now, would be 
 right still ; the recreations, if they be innocent now 
 would continue still. Not the outward things would 
 be changed, but thou. For such as a man's love is, 
 such is he. And him thou lovest, for whom thou doest 
 whatsoever thou doest. If thou doest them for am- 
 bition, for pride, for vainglory, for vanity, for human 
 opinion or praise, these are thy gods ; they are thy 
 reward. "Verily, I say unto you, they have their re- 
 ward ;" have it, our Lord says, wholly to themselves a ; 
 have it, not again to have it ; have it to themselves in 
 time, not again to have it in eternity. 
 
 Dost thou them for God ? God, ere thou hast done 
 them, has laid up thy purpose among His treasures. 
 When by His grace, thou hast done them to Him, 
 thy act is stored up for thee, to be rewarded in the 
 Great Day. 
 
 Is God too little for thee ? is He too low an object 
 for thy ambition ? is His Wisdom too narrow for thee 
 to covet ? is His love not fiery enough to kindle thy 
 soul ? God has made thee individually to be the 
 object of His love. He created thee, when He might 
 have created millions of beings less unworthy of His 
 love. He created thee, with the whole good-will of His 
 Infinite love resting on thee alone. He redeemed thee, 
 
 a an trover c. 
 G 2
 
 84 Personal Responsibility of Man, [SERM. 
 
 as if there were no other to die for. He imparts Him- 
 self to thee as individually as if He were not the sus- 
 tenance of Angels, the Life of all which lives. What 
 craves that Almighty Heart of love but that thou 
 shouldest return Him love for love, that thou should- 
 est, in all eternity, have larger outpourings of His 
 love ? This, then, is the measure of the value of time, 
 eternity of infinite love, proportioned to the love thou 
 bestowest here upon thy God. Empassioned love here 
 does everything as would please the object of its love. 
 Thou wakest, morning by morning, with the love of 
 God overstreaming thee. Give thyself for the day, thy 
 thoughts, thy words, thy acts to His love ; to speak 
 words or to leave them unspoken, to do acts or to 
 leave them undone, as thou thinkest in thy truest heart, 
 that thy God, Who loves Thee, in His love for thee, 
 wills for thee. Thou lovest thyself only with a finite 
 love ; God loves thee with infinite love. We love our- 
 selves with a blind love; God loves thee with an in- 
 fallible love. Oh ! it will give such a deep interest to 
 life's dullest monotony to do those monotonous things 
 to thy best, according to the mind of God ; no time 
 will be heavy to thee which shall upbear thy soul to 
 God ; no employment will be dull to thee, in which 
 thou mayest approve thyself to God (nay, the duller, 
 the more interesting, because in it there is less of self, 
 and so, more safety that it is done to God). It will be 
 a joy to thee to repress the half-spoken unseemly word ; 
 for thou wilt have gained the larger capacity of love of 
 God. The men of this world would think it a token 
 of madness if anyone had strewed along his path the 
 glorious lustre of precious stones such as are pictured 
 in the heavenly Jerusalem, diamonds, pearls, carbun- 
 cles, rubies, amethysts, and he, neglecting these, were
 
 VI.] as to his Use of Time. 85 
 
 to treasure up shreds of hay and straw ? But now they 
 are not precious stones of any passing lustre, to which, 
 if so thou dost, thou preferrest the dry hay and stubble 
 of this parched, perishing life. They are priceless pearls 
 of purest beauty which thou mayest gather, not to form 
 any crested coronet, but whereby thou shalt thyself 
 shine with the Divine Glory, the beatific Presence of 
 the love of thy God. Remember Him now ; remem- 
 ber Him in these His redeemed, now restored to His 
 love b , and He Who will not remember thy sins will re- 
 member thy love, and will repay thee with Himself, 
 thine own beatitude for ever, thine own God, to be 
 thine own for ever. 
 
 b For a penitentiary.
 
 SERMON VII. 
 
 personal itoponstfcittts of JHan, as to fjis 
 toe of 
 
 ST, LUKE xk. 15. 
 
 " He commanded these servants to be called unto him, that He 
 might know how much every man had gained by trading." 
 
 T7OR the subject of this evening's thought and this 
 evening's warning, my brethren, I have taken these 
 words from our Lord's parable of the Pounds, not as 
 though the gift entrusted to the servants in the parable 
 in any way necessarily implies the gift of money, any 
 more than it does so in the cognate parable of the 
 Talents. In both parables, as we all know well, the 
 talent or the pound stands for any of the unnumbered 
 trusts which the bounty of an all-wise Father has com- 
 mitted to our hand. For all alike are we responsible, 
 in that all alike are His. But, although the pound or 
 the talent represents not exclusively the gift of wealth, 
 it certainly does include it ; and there is that in the use 
 and abuse of money amongst ourselves which makes 
 the words specially fitting to-night. For there are two 
 leading thoughts running through this parable, the 
 thought of our stewardship in time for that which will 
 bear fruit in eternity ; and the thought of the account 
 which the return of the great King will bring with it. 
 
 "Occupy till I come," is the condition attached to 
 every external gift of God : " That He might know what
 
 88 Personal Responsibility of Man, [SERM. 
 
 " every man had gained by trading," sets forth the re- 
 sponsibility under which we are taught to carry on that 
 occupation, and to discharge that trust. 
 
 Of course it would be easy to carry out this principle 
 into every department of the various callings in life ; 
 but to-day's subject limits us to one of the entrusted 
 gifts. I suppose that there never was a time when men 
 needed more the cautions and warnings which tell of 
 the snares of riches, or the promises attached to their 
 lawful ministration ; never a time when the burning 
 words of Isaiah, or St. James, or our blessed Lord Him- 
 self, needed more to be spoken in ears dull to listen, 
 and to hearts already callous through the hardening 
 power of money misapplied. 
 
 I. For if there be one characteristic of our own day, 
 which distinguishes it from any which have gone before, 
 it is the rapid increase of material wealth. For the first 
 time in the history of the world the laws which govern 
 the accumulation of wealth have been in our day a re- 
 cognised science. To speak of such an increase as 
 though it were a great evil, would be as weak and 
 foolish as to complain of the advance of scientific dis- 
 covery and the unfolding of nature's secrets. For in the 
 first place, nothing is more unwise, or less likely to lead 
 to good results, than to be ever complaining of the 
 days in which we live ; and next, the gifts of the natural 
 world, including that of wealth, come of the same hand 
 as the gifts of the kingdom of grace. Still, the fact itself 
 is noteworthy, and we have not surely been left without 
 warning as to the dangers and temptations incident to 
 such an age, or as to the responsibilities which follow 
 upon such gifts. Many of these a thinking man may 
 gather for himself; upon some of them the Word of 
 God itself has spoken.
 
 VII.] as to his Use of Money. 89 
 
 II. And in the second plaqe, as there never was 
 a period of greater wealth, so never was there an age of 
 greater poverty. Never before were Dives and Lazarus 
 brought into closer contact. The reasons for such a con- 
 dition of things we may leave to the economist ; the 
 political remedies to the statesman. But here again 
 the fact is noteworthy. Misery and squalid poverty 
 abound and overflow hard by the highway of palaces ; 
 starving thousands teem in all the great centres of 
 human industry. These are the contrasts which meet 
 us daily, and never more prominently than at the pre- 
 sent moment. However the statesman may look at 
 these things, for the Christian heart such a phenomenon 
 must have its lesson. 
 
 III. And once again, a worse result yet remains be- 
 hind : I mean the portentous increase of luxurious living 
 among those to whom money has been committed an 
 evil which has spread far below those whom we com- 
 monly term the wealthy classes. Self-indulgence in its 
 more refined and therefore in its more seductive forms, 
 personal sloth and indolence, a shrinking from the 
 hardness which goes to make up the manly Chris- 
 tian character, sometimes even a theoretic speculative 
 defence of such luxury, as though it really were the 
 end of human life this is a phase of society which in 
 this place, at least, no one will deny to be on the in- 
 crease ; which no thinking Christian man can fail to 
 deplore. Account for it how you will, the fact remains. 
 The great gift of God (for it is His gift still), the great 
 gift of God, His blessing on the material wealth of Eng- 
 land, has resulted through the unfaithfulness of its re- 
 cipients in two most deplorable issues the greatly in- 
 creased luxury of those to whom the wealth has been 
 committed ; the greatly increased misery of those from 
 whom in His providence it has been withheld.
 
 90 Personal Responsibility of Man, [SERM. 
 
 I trust that, speaking at such a season as this, when 
 self-knowledge ought to be bearing fruit in self-denial, 
 such thoughts as these will not be met and stifled by 
 any one with the impotent commonplace defence which 
 we mostly encounter in the world. I trust, further, that 
 speaking to Christian hearers, I may assume two certain 
 unquestionable positions on these matters : first, that 
 the gift of money is a gift of God ; and secondly, 
 that as such a gift, it is to be occupied for the Master's 
 use. There are higher truths than those of the econo- 
 mist, and deeper principles involved in the constitution 
 of society, than the accumulation and distribution of 
 wealth. 
 
 This evening's subject has to do more with the use 
 than the acquisition of money. I am speaking most 
 likely to some at least who have had little to do with 
 its acquisition, but have something to do with its dis- 
 tribution ; to some, probably, who are learning their 
 experience as to money's value and money's use. It 
 is a lesson, like most other lessons of life, to be gathered 
 by experience ; and, like most experimental lessons, it 
 involves some loss and some suffering in the process. 
 Still, Christian principle may rule in the expenditure 
 of small incomes in young hands. We may not expect 
 one on the very threshold of life to be an accom- 
 plished economist, but we may reasonably look for 
 care and for self-denial as from those who count them- 
 selves the stewards of the Lord Jesus Christ. 
 
 For we may be met, and continually are met, with 
 this answer, "We have but little to spend, and little 
 " opportunity for waste ; warnings about the danger of 
 " riches belong to others, we are not exposed to their 
 " fascinations." If some such thought comes across your 
 mind, put it away as a mere blind and deceit. So do 
 we find in a country village ; every member of the con-
 
 VII.] as to Jiis Use of Money. 91 
 
 gregation will refuse to apply the parable of Dives, 
 and all count themselves to be in the blessed condition 
 of Lazarus, because they are mostly poor men, and one 
 or two only of the whole number fare sumptuously. 
 And so one class after another shifts upwards the 
 burden, and no one fits it to his own shoulders, no one 
 being in his own estimation a rich man ; each one, 
 according to the old definition, counting "enough" to 
 mean something more than you have got. 
 
 My brethren, this is one of the devices of the tempter, 
 by which he seeks to blunt the sharp cutting edge of 
 the Word of God. Experience in ministerial life will 
 tell you, as it has told some of us already, how easy 
 the plainest and most direct teaching of Holy Scripture 
 may be thus rubbed off. We should tell our flock that 
 Dives was not condemned by reason of his riches, nor 
 Lazarus saved by reason of his sores ; but that faithful- 
 ness or unfaithfulness to the gifts committed to us, be 
 those gifts great or small, is the only test of our steward- 
 ship. So specially of the gift of money. We may run 
 off upon the excuse that we are none of us rich men, 
 that we have just enough for our needs, and not always 
 that ; and so we may lose altogether the sense of our 
 responsibility, forgetting that the owner of the one talent 
 was arraigned before his lord's tribunal ; and the one 
 talent, hidden and profitless, was the cause of his con- 
 demnation, when they that had five and two entered 
 into the joy of their Lord. 
 
 As practical teaching upon the uses and abuses of 
 money, let us take two passages of God's Word, one 
 from our Lord's own mouth, one from that of His Apo- 
 stle's. St. James in very solemn words, which our age 
 of all ages has need to take to heart, condemns the 
 heartless unproductive expenditure of his own day : 
 " Your silver and your gold is cankered, and the rust
 
 92 Personal Responsibility of Man, [SERM. 
 
 " of them shall be a witness against you : and shall eat 
 " your flesh as it were fire. Ye have heaped treasure 
 " together for the last days a ." On the other hand, our 
 blessed Lord's encouragement comes to aid us in the 
 use : " I say unto you, Make to yourselves friends of 
 " the mammon of unrighteousness ; that, when ye fail, 
 " they may receive you into everlasting habitations V 
 Both verses are full of help, the warning and the con- 
 solation. For it is a consolation to know and to believe 
 that as money is the gift of God, so the possessors of 
 money may, if they try, find a way of making the mis- 
 erable dross, which turns to the condemnation of so 
 many, abound to the increased happiness of the pos- 
 sessor through eternity. 
 
 I. And first, of St. James's condemnation. How may 
 we be heaping up treasure, evil treasure, utter con- 
 demnation, for the last day ? In two ways surely : in 
 reckless expenditure on ourselves, in ignoring and put- 
 ting aside the wants of our fellow-men. Both are the 
 crying sins of our generation ; both may be the sins of 
 those who, it may be, have not overmuch to spend ; both 
 are habits fostered in early days. " To live in pleasure 
 " on the earth and be wanton," " to nourish the heart as 
 " in a day of slaughter," is of course the special temp- 
 tation of those who have just begun to learn what the 
 satisfaction of spending is, and have not yet learned its 
 responsibilities. The day comes in after life most surely, 
 if we be thinking men at all, when the remembrance 
 of old spendthrift habits and reckless self-indulgences 
 does " eat the flesh as it were fire." As of other sins, so 
 also of this, which at the time you little count for a sin, 
 the bitter ashes remain in the mouth when all the sweet- 
 ness of the apple of Sodom is departed. The days of 
 hardness, it may be penury, family cares, and the sweat 
 St James v. I. b St. Luke xvi. 9.
 
 VII.] as to his Use of Money. 93 
 
 of the brow bring home vividly enough the truth, that, 
 even in this life, we inherit the sins of our youth, God 
 in His mercy giving us the grace of penitence, even 
 though it came too late to undo the wrong. 
 
 And side by side with personal self-indulgence ever 
 goes the heartless neglect of other men's needs. An 
 age of excessive wealth is, I said, an age also of exceed- 
 ing poverty. Here again however the economist may 
 reason and explain, to the Christian heart it is a terrible 
 and ghastly contrast. It is a contrast, too, all the more 
 telling to those before whose eyes it is presented, just 
 because they, who ought to be most keenly alive to it, 
 are for the most part wholly unconscious of its exist- 
 ence. Multitudes walk the streets of our crowded cities 
 all their life, in the pursuit of business or pleasure, with 
 all the appliances and enjoyments of wealth, all un- 
 conscious of the seething mass of ignorance, vice, and 
 misery only a few yards from their own homes. La- 
 zarus does not lie with his sores exposed on our thresh- 
 old ; he is put out of sight as an uncomely object, and 
 we overlook him. Now and then some uncomfortable 
 political outbreak, now and then some horrible news- 
 paper revelation, some exposure of the condition of 
 a casual workhouse ward, some disclosure of a mingled 
 tangle of sin and crime, wakes us up out of our fool's 
 Paradise only that we may sink back into our sleep 
 again. My brethren, they whose daily calling sends 
 them into the dwellings and to the bedsides of the 
 lowest of the poor, can tell you something of the un- 
 equal distribution of the boasted riches of this land. 
 
 Nay, you have but to penetrate for yourselves into 
 one of the courts or alleys of this city of yours, to find 
 such pictures ready painted to the life. The contrast 
 between the young Oxford spendthrift and the miserable
 
 94 Personal Responsibility of Man, [SERM. 
 
 need of some of the Oxford poor, is a contrast not to be 
 set aside ; nay, to be thought over, dwelt upon, turned 
 to its account, until we learn to ask ourselves the ques- 
 tion that will be put to each in the great account, 
 " What hast thou gained with thy treasure in its occu- 
 " pation ?" 
 
 And what is the answer ? " What hast thou gained ?" 
 What sense have you had of your responsibilities in 
 the sight of Almighty God in their behalf? Have you 
 tried to live as one to whom, as to a steward, has been 
 committed this mighty gift of money, the most powerful 
 agent among natural gifts for good or for evil ? What 
 more utterly selfish in this earth really, than the careless 
 recklessness which passes for goodnature, and a generous 
 heart and a liberal hand ? Miserable misnomers ! dark- 
 ness for light and light for darkness, bitter for sweet and 
 sweet for bitter. Grievous as is waste of God's gifts, we 
 must deplore all around us in this place, far more de- 
 plorable the effect upon the unfortunate man's own 
 being and character. As touching others, there is in- 
 deed loss, but as touching himself, he is preparing 
 against the day of repentance that which will " eat his 
 " flesh as it were with fire." When God gives him the 
 grace of recollection, the bitterness of regret is indeed 
 terrible. To such come home the words of the Hebrew 
 prophets to the self-indulgent of their day : " Tremble, 
 " ye women that are at ease c ;" " Woe to them that are 
 " at ease in Zion d ." 
 
 And all this brings us to the simple rules for our 
 Lenten self-examination, for to such self-knowledge 
 should all Lenten preaching lead. Under the head 
 of the eighth commandment let us ask ourselves two 
 questions : First, have we robbed God ? Secondly, have 
 
 c Isa. xxxii. u. d Amos vi. I.
 
 VII.] as to his Use of Money. 95 
 
 we misused His gifts on ourselves ? The two questions 
 really become one. Under the eighth commandment 
 they naturally come, according to the words of the 
 Prophet : " Will a man rob God ? Yet ye have robbed 
 " Me. But ye say, Wherein have we robbed Thee ? In 
 " tithes and offerings e ." Have we counted ourselves 
 stewards ? and what is our account of our stewardship ? 
 Thus, have we spent upon our pleasures, our indulgences, 
 our softer sins, that which was not meet ? Have we 
 withheld from His poor that which was their due ? My 
 brethren, put not the question from you because your 
 stewardship may be small, for it is the small steward- 
 ship, well husbanded, that yields the richest and most 
 blessed increase. 
 
 To the thoughtful mind the various contrasts between 
 the wealth and the poverty of our English land is 
 a very portent A popular writer of our day has not 
 shrunk from saying that gold has polluted and cor- 
 rupted every political community, every social influence, 
 every family tie, wherever it has come. As Christians, 
 we shall count such a statement not merely exaggerated, 
 but heretical. Wealth is the gift of God ; to replenish 
 and subdue the earth is His command. And a gift 
 rightly used is blessed to the possessor just in propor- 
 tion to the difficulty of using it aright. For ourselves 
 we may each in his own place and sphere learn to turn 
 this dross of earth into precious blessing ; to minister 
 of our temporal substance to the spiritual and bodily 
 necessities of those who are our brethren ; to anticipate 
 the true riches of the kingdom by a faithful stewardship 
 of the unrighteous mammon, so that when we " fail 
 " they may receive us into everlasting habitations." 
 
 Mai. iii. 8.
 
 SERMON VIII. 
 
 personal itoponstfriittsi of JHan, as to fjis 
 Influence upon tfjers* 
 
 ST. JOHN i, 40, 41, 
 
 " One of the two that heard John speak, was Andrew, Simon 
 Peter's brother. He first findeth his own brother Simon, and 
 saith nnto him, We have found the Messias, which is, being in- 
 terpreted, the Christ," 
 
 IT has been disputed whether each separate soul be 
 a fresh creation of God, or derived through gene- 
 ration from the human parent. The former is gene- 
 rally accepted as the truer view ; but the result as to 
 the influence of the parents on their offspring would 
 be in either case in effect the same, though varying in 
 degree. For the soul is influenced by the body, re- 
 ceiving from it impressions and dispositions which im- 
 part a character. And thus through the medium of 
 the body the mental peculiarities of the parent may be 
 transmitted, and habits or tendencies perpetuated, of 
 a powerful, though very subtle kind, such as are wit- 
 nessed by family, and, on a larger scale, by national 
 distinctions. 
 
 This mysterious fact in the history of our race, rest- 
 ing as it does on an universal law of life, exemplifies 
 very strikingly the consequences of the intimate con- 
 nexion of man with his fellow-man. What has been 
 adduced is simply a law of physical influence, but it is 
 
 H
 
 98 Personal Responsibility of Man, [SERM. 
 
 founded on moral causes. For as the body influences 
 the soul, so does the soul influence the body. There 
 is a mutual action and re-action, as each impresses the 
 seal of its vital energies on the other, so that in a pro- 
 gressive onward series from generation to generation, 
 the influence of progenitors extends endlessly to their 
 descendants. And thus a very solemn responsibility 
 is established, types of character being reproduced as 
 the consequence of moral states and actions in the fore- 
 fathers of past ages ; and what men are, or do, or make 
 themselves to be, determine, at least in some measure, 
 the natural dispositions of their successors to be created 
 even in far-distant ages, according to laws altogether 
 beyond their power to control. Such moral influences 
 tell everywhere on society, through links which bind 
 closely in one its manifold component members. 
 
 We may herein discern the causes of the keen interest 
 which even men of advanced age take in the interests 
 of this present life, and this often equally with their 
 younger cotemporaries. Great social changes, fresh po- 
 litical combinations, the acts of public men, are mat- 
 ters which excite eager discussion and anxious ques- 
 tioning, even when the immediate concerns of the pre- 
 sent time are necessarily of little account in themselves. 
 It is because of the immense influence upon character 
 which such events produce, that such interest is felt. 
 But for this it would be idle to expend upon politics 
 all the energy and thought that they invariably excite. 
 They are not mere questions of the day, nor do they 
 merely affect outward and transient things. What is 
 the secret motive which is now arousing to intensest 
 eagerness many of the oldest, the most devout, the 
 most truly philosophical and Christian-hearted men 
 among yourselves in reference to the projected Uni-
 
 VIII.] as to his Influence upon Others. 99 
 
 versity Tests Bill ? It is the instinctive consciousness 
 that in the proposed measure far more is at stake than 
 any mere immediate disciplinary change or relaxation 
 of rule of teaching, however important such result might 
 be. Beyond this are seen the consequences in the fu- 
 ture ; the sure irremediable operation of causes affect- 
 ing the whole character of this place, penetrating every- 
 where, working on through successive generations to 
 the end of time, with results most deleterious, as they 
 believe, to the whole moral, as well as the doctrinal, 
 life of this centre of Church education. As the pres- 
 sure of air and water tells equally in all directions, so 
 movements in the social and political world work on 
 all sides with a like pressure, raising or lowering the 
 general character, and, as involved in the life of the 
 body, the individual character, the life of each sepa- 
 rate soul, its moral and religious state before God, its 
 form and tone, the essence of its moral life, equally as 
 its outward development ; and this not in time merely, 
 but through endless ages. 
 
 The circumstances and forms of our social laws and 
 Parliamentary enactments will necessarily pass away, 
 as all outward things, as at length heaven and earth 
 will pass away, but not so their influence. They will 
 be found to have left their impression stamped for ever 
 and ever on the eternal condition of countless souls. 
 We might well be ashamed of the heat of our political 
 conflicts, if it were not for the instinctive conviction 
 that through the fine and subtle organization, connect- 
 ing the whole intellectual and moral framework of hu- 
 manity with its social order, every movement is felt 
 in infinite pulsations indefinitely around and onward, 
 through ever-widening circles of human life, with con- 
 sequences to which we can fix no limit. If we take into 
 
 II 2
 
 ioo Personal Responsibility of Man, [SERM. 
 
 view the moral effects of social and political movements, 
 it is no exaggeration to say that every moment we are 
 legislating for eternity, and shaping the everlasting 
 destiny of souls by our social arrangements. 
 
 How remarkable, moreover, it is that these vast cur- 
 rents of secret influence ordinarily gather themselves 
 up into individual centres, and through them are con- 
 veyed to the world. A single man is from time to 
 time raised up to reanimate and mould an age. The 
 influence of ages past has already acted to form his 
 character and aims, and then his genius re-acts upon 
 the world around him to stamp on it the enduring 
 impressions to which he had already yielded himself. 
 You may tell the history of our race by the history 
 of the leading men of their time. Life thus ever acts 
 and re-acts. The countless influences of ten thousand 
 times ten thousand individuals concentrate themselves 
 on the separate heroes of successive ages ; as, again, 
 their single influences tell on the generations after ge- 
 nerations that follow them. Thus human life, as a 
 whole, progresses and develops, not by decrees of al- 
 mighty power, not by the will of rulers, not by any 
 fixed laws, but, under the ceaseless guidance of God, 
 by these fine multitudinous influences, in which each 
 man bears his part, influenced and influencing in turn. 
 
 Could we penetrate the secrets of the divine order of 
 creation, we should doubtless see that this chain of 
 many links, this wonderful mutual system of influences, 
 lies at the very root of the primary idea of human 
 society as God willed it to be, not merely in special 
 instances, but as an universal law. We are made to 
 live as many members, yet in one body, and these 
 ceaseless endless influences are the links and bands 
 which, having perpetual nourishment ministered to them,
 
 VIII.] as to his Influence tipon Others. 101 
 
 and knit together, form and grow into the one living 
 whole of the ever-fluent mass of human life. 
 
 The same law extends to the highest order of hu- 
 manity equally as to the inferior orders. Pre-eminently 
 is this the case in forming Christ's kingdom. Our Lord 
 Himself is above all influences, nothing external to 
 Himself acting in the formation of His character, ex- 
 cept according to His own will. He is the one only 
 independent self-originating Man, for His Manhood 
 was formed under the influence of the Godhead, and 
 Himself is God. Under the influence of His Father's 
 will, He willed His Humanity to grow and develop to 
 His full glory. But He owed nothing to mere human 
 influence. He was separate from His brethren in this, 
 that nothing from without influenced Him, but what 
 He Himself willed. The spiritual life of His elect, on 
 the other hand, is the result of manifold varied and 
 combined influences, equally as the same law applies 
 to all other minor forms of man's nature ; the will of 
 God, whether directly or indirectly, working through 
 them according to the secret guidance of His Spirit. 
 
 How wonderful in this respect was the first opening 
 of Christianity on the world ! The first chapter of St. 
 John commences with the eternal generation of Christ ; 
 it closes with the history of the personal influences of 
 man on man in forming the nucleus of His Church. 
 % Our Lord is described standing alone, as He first un- 
 folds the purpose of His coming to the world. The 
 whole future Church then lived in His individual per- 
 son. In His loins, as He stood on the banks of the 
 Jordan, already existed in its multitudinous germs the 
 vast communion of the saints to be born in due time. 
 But quickly that wondrous mystical life begins to de- 
 velop ! And this not by any outward manifestation of
 
 IO2 Personal Responsibility of Man, [SERM. 
 
 power, not by miracle, not by any distinct effort, not by 
 laboured discourse, but through a secret, silent personal 
 intercourse. 
 
 How touchingly, beautifully simple, were the first 
 drawings of the Spirit of God ! " The next day after 
 John stood, and two of his disciples ; and looking upon 
 Jesus as He walked, he saith, Behold the Lamb of God ! 
 And the two disciples heard him speak, and they 
 followed Jesus. Then Jesus turned, and saw them fol- 
 lowing, and saith unto them, What seek ye ? They 
 said unto Him, Rabbi, where dwellest Thou ? He saith 
 unto them, Come and see. They came and saw where 
 He dwelt, and abode with Him that day. One of the 
 two which heard John speak, was Andrew, Simon Peter's 
 brother. He first findeth his own brother Simon, and 
 saith unto him, We have found the Messias, which is, 
 being interpreted, the Christ. And he brought him to 
 
 Jesus The day following Jesus would go forth into 
 
 Galilee, and findeth Philip, and saith unto him, Follow 
 Me. . . . Philip findeth Nathanael, and saith unto him, 
 We have found Him, of whom Moses in the Law, and 
 the Prophets, did write, Jesus of Nazareth, the son of 
 Joseph 3 ." Such was the foundation of the Church of 
 God, the city of the living God. The full expression 
 of the truth followed afterwards. St. Peter's confes- 
 sion, " Thou art the Christ, the Son of the living God," 
 was made subsequently to this first ingathering of dis- 
 ciples. The great promise, " Upon this rock I will 
 build My Church," was as yet in the future, an after- 
 power put forth to consolidate what had been begun. 
 But these personal influences, first of Jesus on An- 
 drew, then of Andrew on Peter ; again of Jesus on 
 Philip, and then of Philip on Nathanael, were the be- 
 
 St. John i. 3545.
 
 VIII.] as to his Influence upon Others. 103 
 
 ginning of the conversion of the world ; the turning- 
 point of that tremendous revolution in which the his- 
 tory of four thousand years closed, and the modern 
 world of Christianity, and in it the restoration of fallen 
 man, and as a minor result, all true civilization, 
 commenced. 
 
 The completion of this new society is but the perfect 
 carrying out of the same law of mutual influences of 
 personal fellowship, in which each individual acts on 
 another, and all in God. The same St. John thus de- 
 scribes the message which was given to him to declare 
 of the glory of the future : " This is the message which 
 we have heard of Him, and declare unto you, that God 
 is light, and in Him is no darkness at allV And then 
 he reveals the preparation within that light of the mys- 
 tical Bride, the chosen company in intimate association 
 with each other in the same light with God, acting and 
 re-acting on each other in God : " But if we walk in 
 the light, as He is in the light, we have fellowship one 
 with another ." The Apostle contemplates the Church 
 of the sanctified walking together within the radiance 
 of a common glory, which he sees streaming from the 
 Presence of God, and which assimilates all in God. 
 The fair supernatural procession passes before his 
 gifted eyes, and within the glory that envelopes the 
 whole body each individual form is luminous with 
 a brightness that reflects itself on others. They know, 
 they exercise their brotherhood ; they mutually im- 
 part and receive the effects of their mystic fellowship 
 in the gathering together of the energies of a common 
 life, which circulates throughout the enchanted host, to 
 find its rest, from whence it drew its origin, in God. 
 They have lived together influencing each other on 
 
 b I St. John i. 5. c Ibid. i. ?.
 
 IO4 Personal Responsibility of Man, [SERM. 
 
 earth ; they are bound together in a perfected fellow- 
 ship in the Source, the Fountain-head of their blessed 
 life, in heaven. 
 
 This truth is surely still more momentous if we con- 
 sider how the verse closes. Holy Scripture makes our 
 chief hope dependent on this fellowship, for the words 
 which follow are; "And the Blood of Jesus Christ His 
 Son cleanseth us from all sin d ." The connexion is most 
 vital. "We have fellowship one with another, and 
 the Blood of Jesus Christ cleanseth, &c." The struc- 
 ture of the sentence implies that the precious Blood 
 flows not around isolated centres, but through the 
 links of connected chains, in community, not in soli- 
 tariness, and its power made dependent on this inter- 
 communion. What is this but a repetition in . the 
 world of spirit, of what we have seen to be the uni- 
 versal law both in man's physical and moral being, 
 that the law of grace is a law of mutual personal in- 
 fluences ? It is simply the Same God causing the same 
 principle on which He had founded nature, to be also 
 the principle of the operations of eternal life. 
 
 It follows that we cannot abdicate our responsibility 
 in doing our part to diffuse a holy influence without 
 paralyzing to some extent, at least, the course of grace, 
 and checking the flow of the precious Blood. What 
 must our doom be, if we are guilty of spreading posi- 
 tively an evil influence, poisoning the channels through 
 which the blessed Spirit yearns to communicate the life 
 of Christ ! 
 
 To this subject belongs the whole question of ex- 
 ample. Independently of any definite act, or conscious 
 effort, or studied expression ; distinct from any out- 
 ward circumstance, or power, or gift of genius, this 
 
 d I St. John i. 7.
 
 VIII.] as to his Influence upon Others. 105 
 
 mysterious influence acts. Often, when most unob- 
 trusive, it possesses the greater weight. Often, too, it 
 is felt less in the present than in the future. Long after 
 words have been forgotten, and deeds have faded into 
 indistinctness, living only as a dream-like vision on the 
 memory, the force of example may be insensibly work- 
 ing as fresh, as persuasive as ever. An example may 
 haunt us, when the form, and face, and actions of the 
 man who gave it, have passed from our consciousness. 
 A consistent unpretending example once set before our 
 mind, at home, or school, or college, perhaps at the time 
 the subject of jest, or at best but lightly regarded, rises 
 up in after years as a witness for God, and a condemna- 
 tion to oneself, moved to confess the sins of early years. 
 
 This same influence manifestly extends into the 
 highest regions of life. It is the explanation which 
 Holy Scripture gives of the perfect moulding of the 
 character of the Humanity of Jesus. Speaking of our 
 Lord, it says, "The Son can do nothing of Himself, 
 but what He seeth the Father do." While our Lord 
 owed nothing to His fellow-man, He nevertheless re- 
 ceived ceaseles^ impressions, as man from man, so He 
 from His Father in heaven. It is the perfection of the 
 law of example in the most transcendent order of created 
 existence. A type ever before the mind, and acting 
 upon it to form it after itself, is what we understand 
 as an example, and precisely this the eternal Father 
 was to our Lord. And that this is the law of all 
 heavenly life seems to be most probable. The angels, 
 apparently, are what they are because they always " be- 
 hold the face of" their "Father which is in heaven." 
 They see in God the divine idea which they were in- 
 tended to embody, and their life grows to be a per- 
 petual unchanging expression of it. The final develop-
 
 io6 Personal Responsibility of Man, [SERM. 
 
 ment of redeemed humanity, the complete conversion 
 of souls restored to the image of God within the mys- 
 tical Body of Christ, depends on this same law ; for it 
 was revealed to St. John, that, "We shall be like Him, 
 for we shall see Him as He is." The final transforma- 
 tion of the faithful will be the result of the vision of 
 the perfect type, the example of the perfect Manhood, 
 which is one with God. So mysterious is this power 
 of example, that we are wholly unconscious while it 
 operates on us. Its very imperceptibleness is one great 
 cause of its irresistible force. It is proverbial how 
 tricks are insensibly caught, how quickly the gait and 
 tone of voice take the shape, or accent, which is con- 
 stantly presented to us. And what we see so unmis- 
 takeably manifested in ordinary outward habits, equally 
 prevails in man's hidden life. The soul is indeed more 
 sensitive of such impressions than the body, and much 
 of the good and evil around us arises, not from direct 
 teaching, nor from personal effort, nor altogether from 
 the inworking power of God, but from this silent mys- 
 terious agency which it has pleased God to cause to be 
 exercised by man upon his fellow-man. 
 
 And what an awful idea attaches to human acts and 
 words, if we trace the operation of this principle. The 
 ruin or the saving of others hangs oh what, when in 
 actual operation, we cannot control, although the in- 
 fluence originally emanated from ourselves, is the re- 
 production of what we ourselves have been. 
 
 Nor is there any limit to this influence. Far beyond 
 the possible reach of our words or acts, without inter- 
 course or mutual knowledge, the secret power of what 
 we have been or are, may tell, and continue to work 
 out its consequences, when acts and words are lost in 
 the shadows of a long-forgotten past.
 
 VIII.] as to his Influence upon Others. 107 
 
 There is no distinct text telling us that we shall reap 
 the fruit of these effects of our own life on others. 
 Scripture needs not reveal what conscience sufficiently 
 declares. We bear in ourselves a witness to our respon- 
 sibility for the consequences of our example on others. 
 What an intense aggravation of the sorrows of Adam 
 and Eve must it have been, to see their offspring copy 
 their acts, to feel the terrible doom, far worse than the 
 curse within themselves, that in giving life, they must 
 give birth to plastic forms which age after age would 
 receive and exhibit the impression of their own sins, 
 generation after generation perpetuating the conse- 
 quences of their corruption. Even the heathen felt 
 the intensity of the guilt of an evil example set heed- 
 lessly, when they left on record the momentous warning 
 that " maxima debetur pueris reverentia." They could 
 see the misery of the pollution transmitted even uncon- 
 sciously by the practised sinner to the unwary suscepti- 
 bility of youth. 
 
 The awful guilt of this side of human conduct is the 
 more to be dreaded, because we can never gather up 
 these items of ever-developing effects of evil. We may, 
 in searching into our past life, count up its evil deeds, 
 and sinful words, and positive omissions, with compara- 
 tive accuracy. But can we by any sifting of our con- 
 science, by the most earnest desire to cleanse away past 
 sin by timely confession, recall, or possibly estimate the 
 evil that we have wrought, and may be still working, by 
 a bad example ? After all our closest self-examinations 
 we are constrained to pass by, as beyond the possible 
 reach of memory, many items in the catalogue even of 
 actual transgressions. But we can never even attempt 
 to guess at the amount or extent of the consequences
 
 io8 Personal Responsibility of Man, [SERM. 
 
 of an evil influence upon others, though distinctly trace- 
 able in the eye of God to ourselves. The repentant 
 infidel author may buy up the unsold copies of his 
 writings ; the converted thief may compensate the 
 injury over which he mourns by the restoration of 
 the stolen goods ; the defamer of his brethren may 
 publicly acknowledge his false accusations. Acts may 
 be repaired by acts, words by words. But no repara- 
 tion can extend to the influence of an evil example. 
 You cannot track its path, or if you could, the evil can 
 be undone only by the repentance of him who has 
 suffered from it, not of him that wrought it. It has 
 entered into another's life, and thus has passed beyond 
 one's own power. The truest penitent may live to see 
 the agonies of the lost soul which traces the beginning 
 of its sinful course to the bad example which he had 
 set ; himself saved, his work of evil in another's soul 
 sealed to a hopeless condemnation. 
 
 We can therefore form no adequate conception of life 
 and its awful issues, if we regard the effect of our con- 
 duct only in reference to ourselves. This view presents 
 but one side of our responsibility. We may not indeed 
 deliberately design the exercise of our powers in pro- 
 ducing influences on others ; we may not be conscious 
 of such powers. As we may possess gifts of genius or 
 virtue, and exercise them, not dwelling on them, not 
 realizing them, and yet are responsible for their use, so 
 likewise with regard to this mysterious power of in- 
 fluence. Nor think that it is only the great and gifted 
 which can exercise this power. Not merely is it an uni- 
 versal law of life, necessarily accompanying all human 
 actions ; but the least may influence the greatest. It 
 was St. Andrew, that influenced St. Peter to " come and
 
 VIII.] as to his Influence upon Others. 109 
 
 see" Jesus. One least spoken of among the Apostles 
 influenced the one who took the foremost place among 
 them, as if to shew that such power is independent of 
 personal superiority. Again, the latest Apostle, St. 
 Paul, is employed by God to correct St. Peter, even as 
 to his inspired teaching. 
 
 The honours of life fall to the lot of the great and the 
 gifted. The race of fame is to the swift But the very 
 feeblest in a family, in a college, or religious community, 
 may raise the tone and purify the spiritual life of the 
 whole body, even as, alas ! on the other hand, the abuse 
 of this power may in any one degrade the character, 
 and defile the conscience of all the other members. 
 But a yet greater evil lies in an insensibility, a heed- 
 lessness to the power of this influence. There is hope 
 for the agent of an unholy influence, so long as he is 
 conscious of the power that he wields. As God hates 
 and casts far from Him the lukewarm, as worse than 
 what is either hot or cold, so one dead to the conscious- 
 ness of spiritual powers and responsibilities towards 
 others' lives, is the more hopelessly reprobate. There is 
 hope so long as the sense of the evil communicated to 
 others makes one sensitive to the evil which exists in 
 oneself. The sight of ruin wrought by one's own evil 
 agency, may awaken the conscience to the deadly 
 power which sin exerts. But if to being a murderer of 
 another's life we add the utter disregard of such conse- 
 quences of our acts, where is the possibility of remorse ? 
 In the cold recklessness of the thought, "Am I my 
 brother's keeper," one has all the more fatally closed 
 the door against the hope of a return to God. The 
 sight of one's own sin, in the loss of another's purity, is 
 one of the influences which God has mercifully willed
 
 no Personal Responsibility of Man, [SERM. 
 
 to be the awakening of the slumbering conscience. If 
 oneself is guilty of having caused that sin, or of having 
 failed to remedy it when the opportunity offered, the 
 sight of evil in another, as one's own work, is the most 
 powerful reflection of one's own character. To be dead 
 to such an influence is to be twice dead, as, on the other 
 hand, .to be conscious of one's power for good is to raise 
 oneself to a higher level of spiritual life. To care for 
 another's soul is to rise in one's estimate of one's own. 
 We rise in raising others, even as we are raised in their 
 rising. Thus men act and re-act on each other un- 
 ceasingly. Human society was intended by God to be 
 the sphere wherein each individual member might strive 
 with another in the manifestation of His grace, as a 
 means of furthering His own glory; and blessed is 
 the lot of any one, however lowly, however feeble, who, 
 standing it may be alone, abides stedfast in his own 
 heart, bearing witness for the truth and sanctity of the 
 law of his God ; and thus becomes in the midst of his 
 brethren the centre of an ever-widening influence of 
 a pure and holy conversation. 
 
 Before closing, a few practical suggestions may be 
 added. 
 
 1. Recognise the many links which bind one man to 
 another as a distinct purpose of God, fulfilling a ma- 
 terial part of our probation, not a constraint hampering 
 our independence and thwarting our will, but a cease- 
 less discipline of the utmost moment, counteracting the 
 fatal selfishness of our nature. 
 
 2. Consider how much we owe to the example of 
 others. Call up from the past the manifold forms of 
 influence exerted by a parent, a sister, a brother, a 
 friend, it may be a dependant, one, it may be, least
 
 VIII.] as to his Influence upon Others. in 
 
 honoured among men. Think of the recompense of 
 everlasting honour which that teaching, that living wit- 
 ness for God, may be now inheriting. 
 
 3. Weigh the consequences of all expressions, whether 
 in word or deed, which take their outward shape from 
 your inner life ; feel how they live and work on, ex- 
 tending themselves, it may be, far and wide. A sjngle 
 word boldly spoken for God, even a silence that has 
 reproved some miserable boast ; a suggestion ; a hint ; 
 a high principle firmly asserted, may be, in its eventual 
 consequences, the saving of many souls ; may com- 
 mence a revolution in the society in which you move, 
 even as, on the contrary, an evil witness will bear its 
 fruit, to rise up against him who bore it, before the 
 judgment-seat of God. 
 
 4. We are all taking our parts in the battle-field, in 
 which Satan is ever striving against God, and each one 
 of us is either leagued with the Evil one, and furthering 
 the ruin of his many victims, or, united with Christ, is 
 becoming more and more in his daily conversation 
 a saviour, a healer of the degradation and pollution 
 " which is in the world through lust." 
 
 5. Yet let not your left hand know what your right 
 hand doeth. Guard all the while the yet greater grace 
 on which thy own inward life hangs, the grace of lowli- 
 ness and self-forgetting love. Self does not become 
 more prominent as we enter into the life of others, 
 rather it is more and more lost as the spirit of self- 
 sacrifice extends. To be oneself hidden, is really to 
 promote the truest influence, as leaven works secretly 
 in the meal. Our Lord emptied Himself, as He entered 
 into the life of humanity, and "took upon Him the form 
 of a servant, and became obedient unto death, even the
 
 112 Personal Responsibility of Man, &c. SERM. VIII. 
 
 death of the cross ;" and yet, in making Himself " of no 
 reputation," He restored the lost world. So dying in 
 Him, we live. So living no longer to ourselves, but to 
 Him who loved us, and gave Himself for us, we pass 
 into the higher fellowship with all who in God are daily 
 more and more becoming lost to themselves, that they 
 may possess His fulness, and share His perfect joy.
 
 SERMON IX. 
 
 personal itepttstfrilttg of Jlan, tit 
 0reat Account, 
 
 HEBREWS ix, 27. 
 " To die, but after this the judgment." 
 
 OTEP by step, in the course of sermons now drawing 
 **J to a close, we have seen the responsibility of man 
 developed, expanded, growing and accumulating be- 
 fore our eyes. We have seen it enforced on this side 
 and on that ; in all a man's relations, in all his privi- 
 leges, in every gift, in every opportunity of using a gift. 
 Every relation creates a duty ; every gift requires that 
 we put it to use. It were enough to say that God has 
 revealed to us that He will require us to give account 
 for all. But we may go further back than this. Man's 
 gift of reason, which makes responsibility possible, makes 
 it also inevitable. He may brutify himself : but even 
 thus he cannot become as a brute unknowing of good 
 or evil ; for he has chosen the evil and refused the good. 
 He may deface the image in which he was created ; but 
 he cannot unmake himself. He may live the grovelling 
 life of the beasts ; but he cannot share their innocent 
 unconsciousness. For that which he was made, he is 
 responsible to Him who made him. 
 
 And when we pass from those who, even among 
 
 I
 
 114 Personal Responsibility of Man, [SERM. 
 
 the heathen, are without excuse, to those, in comparison 
 of whom they may seem almost free from responsibility, 
 we see that the Christian cannot be as the mere hea- 
 then. Christ has died for all ; but to us He has been 
 made known, in His person, in His love, in His work, 
 in His sacrifice. In His Incarnation He lays hold on 
 us ; on His Cross He stretches out His arms to us ; in 
 His Descent and His Ascension He fills all things, He 
 embraces all things ; He leads His captivity captive ; 
 He receives gifts for men in recognition of universal 
 sovereignty ; He gives gifts to men for the perfecting 
 of the saints. For the knowledge of the revelation, for 
 the mercy of the redemption, man is responsible to Him 
 in whose person the mystery of the ages was revealed, 
 in whose blood the atoning sacrifice for the sins of the 
 world was accomplished. 
 
 Yet more. There is One who came to be with us 
 when our Redeemer was withdrawn ; a Presence so 
 precious that it was expedient for us that Christ should 
 go away ; a Being so awful that the very atonement of 
 Christ is no atonement for sin against Him. He is 
 with us, He is among us ; nay, He is within us ; the 
 Spirit, who is the Life of the Church, distributing seve- 
 rally His gifts and graces, ordinary or sacramental, as 
 He will ; the Spirit, whose Divine Presence in our 
 spirits makes us temples of an in-dwelling God ; the 
 Spirit, who is given to every man to profit withal. For 
 every spiritual grace man is responsible to the Spirit, 
 whose kingdom the Church is, whose temples we are. 
 And "if any man defile the temple of God, him shall 
 God destroy." 
 
 To the Father who created us, to the Son who re- 
 deemed us, to the Holy Ghost who dwelleth in us, we 
 have to give account, not merely by the enactment of
 
 IX.] in tJie Great Account. 115 
 
 a positive law, but by the declaration of an eternal 
 necessity, which forbids the divorce of responsibility 
 from the consciousness of privilege and power. And 
 this is ours, not as being atoms merged in the corporate 
 existence and workings of the Church, drops in the 
 great sea that welters round the steps of the Throne, 
 but as presented individually to Him with whom we 
 have to do; brought face to face with Him at every 
 turn of life ; either consciously walking with Him, like 
 the Prophet of the patriarchal world, or less consciously 
 (through a blindness self-incurred), but no less really 
 accompanied and watched by a Divine Presence which 
 we only recognise when it thwarts us, like the angel 
 whom Balaam had not at first his eyes open to see. 
 
 Again, there is a general way of recognising all 
 this, which easily admits it, but with little fruit. But 
 we further trace the lesson into its details ; and we 
 have to confess ourselves accountable for the posses- 
 sion and the use of every one of those separate gifts 
 which form or adorn the master of this world and heir 
 of the next : 
 
 Whether it be intellect, given us to comprehend, in 
 a measure, that which passes comprehension in the deep 
 things of God, in His manifested works, in His re- 
 vealed ways in Christ ; to touch, as it were, on the 
 confines of spiritual things, and to receive the commu- 
 nications, the inspirations, the infused graces of God's 
 Holy Spirit; yet intellect, when unsanctified, the 
 special and characteristic attribute of the enemy of 
 God:- 
 
 Or speech, our glory, the best member that we have, 
 when consecrated to the praises of God and to the pro- 
 clamation of His will ; yet in its misuse a fire, a world 
 of iniquity, defiling the whole body, setting on fire the 
 
 I 2
 
 1 1 6 Personal Responsibility of Man, [SERM . 
 
 course of nature, itself set on fire of hell ; made to bless 
 God, used to curse men : 
 
 Or time, the stuff that our lives are made of, the 
 seed-field in which we are permitted to sow for eternity ; 
 time, which is given us for work, given us for thought, 
 given us for prayer ; given to carry us on from strength 
 to strength till we appear before the God of gods in 
 Sion ; but wasted, it may be, or rather (for there is no 
 such thing as mere waste of time) abused in vanities 
 and pleasures which perish in the using, in raking to- 
 gether stones for the tomb of our sepulture, or fagots 
 for the fire that is to burn us. There are two Latin 
 sayings 8 which give the two portraits of our days : " Good 
 every one, but the best kept to the last :" this as they 
 come from God. "Each one woundeth, the last slay- 
 eth :" this, as the serpent's tooth has poisoned them : 
 
 Or money, the most hazardous, yet not the less the 
 real gift of God ; given to us to make friends, eternal 
 friends, with the mammon of unrighteousness : and yet, 
 after all, the unrighteous mammon still, which men are 
 minded to serve, either with God (but this they cannot 
 do), or without Him ; so that it is hard for the rich man 
 to enter into the kingdom of heaven. It may open 
 heaven to us if we have sent our treasure there before 
 us. But oh ! how much oftener it is clutched and car- 
 ried with us on the downward road, as if we had a toll 
 to pay to open the gates of hell ! 
 
 And as all these gifts, and the many others which 
 might be instanced, go to mould a man's character, to 
 give it its form and pressure, ay, go to mould the cha- 
 racters of others by the imperceptible, irresistible inter- 
 dependence of society, for these things too we are re- 
 
 1. " Multos felices, ultimum felicissimum. " 
 2. " Vulnerant omnes, enecat ultima."
 
 ix.j in the Great Account. 117 
 
 sponsible ; for that which we have made ourselves, for 
 that which we have made others. We have a burden 
 to bear for one another ; and yet every man must bear 
 his own burden. We are our brethren's keepers, though 
 no man can redeem his brother's soul. 
 
 But in this multifarious responsibility there is neces- 
 sarily something of vagueness and uncertainty. One 
 by one we have realised the details ; and each has stood 
 out clearly and distinctly, written as in letters of fire 
 on the dark curtain of our nightly communings. One 
 by one, the burdens upon us have seemed more than 
 we could bear. But what is their cumulative effect ? 
 
 It is, perhaps, bewilderment. Take the colours on 
 a painter's palette, as they lie side by side so brilliant 
 in their beauty. Try the experiment of blending them 
 into one, and what will be the result ? One undistin- 
 guishable blotch of mud ! And so it may prove to be 
 with the mind, overstrained in the attempt to grasp 
 the total of that which has been so alarming in its 
 details. 
 
 Or the result may be carelessness. The first impres- 
 sion may have been deep, the second slighter, the third 
 slighter still ; and before the catalogue has been gone 
 through, attention flags ; some new trick of the tempter's 
 art dazzles the eyes ; and the man turns again, forgetting 
 the burden on his back, to chase the butterflies of his 
 childhood. 
 
 Or it may be desperation ; and like a beast of chase 
 that faces round and breaks away through the array of 
 its pursuers, he may altogether break the yoke and 
 burst the bonds. 
 
 And thus life glides away ; and while responsibility is 
 accumulating, the sense of it grows dull and dead ; con- 
 science loses its sensitiveness and power, becomes cal-
 
 1 1 8 Personal Responsibility of Man, [SERM. 
 
 lous, is seared as with a hot iron. " Let us eat and 
 drink, for to-morrow we die," the man chooses for his 
 text, not going on to " Be not deceived," absolutely 
 deaf to "Awake to righteousness." So he may live, 
 so he may die. Shocking as the thought is, it is pos- 
 sible ; nay, when we look outwards on the world, when 
 we look deep into our own hearts, can we deny that 
 it is easy ; can we deny that it is, in the strictest sense 
 of the word, natural ? 
 
 But if a man can live, if a man can die with his eyes 
 shut or his heart hardened to the sense of his respon- 
 sibility, is he therefore free ? If this were all, if death 
 were the end of all, then those who were content to ac- 
 cept the life and the death of the brute, "Let us eat and 
 drink, for to-morrow we die," might be almost deemed 
 impregnable in their position. Fallen so low, it might 
 seem that they could fall no further. But though there 
 are .instances of this kind, how is it that they are so 
 rare, even among those whose interest it would seem 
 not to believe ? How is it that conscience does make 
 herself heard in the closing hours of life, when she has 
 been bound and tongue-tied before ? It is because at 
 the approach of death there is something lifted of the 
 veil that shrouds the unseen. Then the voice of warn- 
 ing assumes the tone of prophecy ; and the message is, 
 " It is appointed to all men once to die, and after this 
 the judgment." 
 
 Then, at last, all masks drop off, all veils fall away. 
 It will be of little advantage to have silenced conscience, 
 in the day when her whispers are replaced by the record 
 written in the opened books. It will be no time to plead 
 ignorance or lack of memory, when the light of the 
 Judge's countenance shall illuminate the secret chambers 
 of all hearts. The power will fail to brave the will of
 
 IX.] in the Great Account. 119 
 
 God and renounce our allegiance to Him, when a man 
 finds himself face to face with the Everlasting, the All- 
 knowing, the Almighty ; within His grasp, subject to 
 His justice ; only severed, if severed by the man's own 
 will and acts, from His mercy. Of all the terrors of that 
 day, to men who, while the day of salvation lasted, have 
 refused to be persuaded of the terrors of the Lord, which 
 will be the chief? 
 
 Will it be the exposure of all our sins and all our 
 shame ; the sins that we might have hidden, might have 
 cleansed in His blood, but would not ; the shame that 
 we might have anticipated by taking shame to ourselves, 
 clothing ourselves in our own confusion before Him, that 
 we might receive from Him robes of grace and glory ? 
 This would be sufficiently terrible. Think, but for 
 a moment, what an influence this sense of exposure to 
 your fellow-sinners' judgment exerts over you even now. 
 Ask yourselves, Has it never happened that you have 
 felt quite calm and comfortable under the secret con- 
 sciousness of an action, which has caused you agony as 
 soon as you began to think that your brethren and 
 neighbours knew it as well as yourselves ? Is not this 
 the plain and simple history of nine-tenths of the 
 cases of desperate suicide that we hear of? Is it not 
 that a man who has borne stoutly the knowledge of 
 his own wrong-doing, plunges anywhere, into the dark- 
 ness of the abyss, rather than face the judgment, the 
 contempt, the triumph, the mockery of his fellow-men ? 
 And yet this might prove to be no more than a nine 
 days' wonder in a narrow neighbourhood, if he could 
 take courage to face it ; and he might live through it, 
 and wait to lift up his head again, when it was over. 
 But in that day all will be naked before all the world ; 
 no shelter in the present, no hope in the future !
 
 I2O Personal Responsibility of Man, [SERM. 
 
 But amidst that great company the first and last 
 gathering of the universal human race there are indi- 
 viduals whose presence may suggest a special pang. 
 There are those whom we have known only too well, 
 those whose companions we have been in vanity or in 
 sin, those for whom we have to answer. If we have led 
 souls into sin, either to share our own wickedness or to 
 follow it ; if we have made them the victims of our vile 
 passions, or have taught them to indulge their own ; if 
 our words have shaken their faith, or hardened them in 
 ungodliness ; if our recklessness, real or assumed, has con- 
 firmed them in evil courses which they were hesitating 
 to follow ; nay, if our silence has left them unwarned 
 and unreproved, when a word spoken in season might 
 have saved them from sin ; then indeed the burden of 
 responsibility will be as lead upon our souls in that day 
 when not Cain himself will venture to say a second 
 time, " Am I my brother's keeper ?" 
 
 Again : there will be those there who had a respon- 
 sibility for us, and who knew it, and did their best to 
 discharge it ; those who loved us, and watched over 
 us in our childhood ; those who lay in our bosoms, and 
 would have won us by their gentle influence from the 
 rebelliousness of our maturer age ; those who have 
 tended and nursed us in our decline. Their Christian 
 love cannot lack its reward for themselves. But if all 
 this, their ministry, their affection, their devotion, has 
 been without avail to us, with what feelings are we 
 to meet their eyes in that day? Say, then, which 
 will be the deepest shame, the keenest agony, to look 
 on those whom we have dragged down to hell, or on 
 those who would, had we not refused, have led us 
 upward to heaven ; on those who heap upon us the 
 curses of their own perdition, or on those who, it may be,
 
 IX.] in the Great Accotmt, 121 
 
 are feeling for us the last grief that they shall ever 
 know, 
 
 " pitifully fixing 
 Tender reproaches, insupportable." 
 
 But we are still lingering in the outskirts and suburbs 
 of that judgment-place ; as if for very shame and fear 
 turning our eyes and thoughts away from the throne 
 and Him that sitteth thereon. But though the presence 
 of the universal race of Adam in that day shall en- 
 hance its horrors for the wicked, it is not to them, or 
 any of them, that we are responsible ; it is not they that 
 shall fix our doom. And even that which has seemed 
 most terrible has no terror in this respect, by reason of 
 the terror that exceedeth, the terror of the Lord, the 
 great white throne and Him that sitteth on it, from 
 whose face the earth and the heavens flee away. But 
 herein lies the defect of our limited minds. We can to 
 some extent grasp those adjuncts and circumstances of 
 terror. But that on which they all attend, that which 
 gives their nature and their potency to them all, is in 
 itself indescribable, unutterable, inconceivable. We can 
 but climb step by step the height of mortal agony; and 
 then discover that we are still as far as ever from real- 
 ising that which lies beyond. But it is in this mere 
 and sheer blank, a blank which we know is in our own 
 finite natures, that we recognise an awfulness that we 
 cannot measure, a vision of judgment before which all 
 that we have conceived as most appalling, utterly dis- 
 appears ; and we stand solitary, ay, in the presence of 
 angels and fiends and men we stand solitary, in our sins 
 before the throne. No trees of the garden will be there 
 to shelter us ; no rocks and mountains to cover us, when 
 we are brought up from the darkness and shadow of 
 death, to feel beating upon us, as if it were concentrated
 
 122 Personal Responsibility of Man, [SERM. 
 
 on us alone, the insufferable brightness of the revela- 
 tion of God. 
 
 And not of God only, but of Him who is God and 
 Man, of the man Christ Jesus, to whom the Father has 
 committed this judgment, even because He is the Son 
 of Man. And this is a thought which suggests a further 
 question, a question which will demand an answer when 
 we commune with our own hearts. Is it a comfort to 
 us, or is it not, to know that He, who shall sit on that 
 throne judging right, is the same Christ who in the form 
 of man lived and suffered and died for us ? 
 
 There are passages in the Word of Inspiration which 
 speak of this as anything rather than a comfort. There 
 we read, that " Every eye shall see Him, and they also 
 which pierced Him ; and all the kindreds of the earth 
 shall wail because of Him." There we read, " Of how 
 much sorer punishment shall he be thought worthy, 
 who hath trodden under foot the Son of God, and hath 
 counted the blood of the covenant, wherewith he was 
 sanctified, an unholy thing, and hath done despite unto 
 the Spirit of Grace : for we know Him that hath said, 
 Vengeance belongeth unto Me, I will recompense, saith 
 the Lord : ... It is a fearful thing to fall into the hands 
 of the living God." 
 
 These, and the many statements of the like sort which 
 God's Word contains, do but bring the general principle, 
 that all responsibility is proportioned to the knowledge 
 of duty and to the mercies which we have received, into 
 clearer light, by applying it to the one case which trans- 
 cends all others the knowledge of Christ as a revela- 
 tion, and the gift of Christ as a propitiation : not the 
 knowledge only, or even chiefly, though this is the 
 greatest thing conceivable, save one ; but, in addition, 
 that one, the gift of Christ ; the love of the Father who
 
 IX.] in the Great Account. 123 
 
 spared not His Only-begotten Son ; the love of the Son 
 dying for mankind ; and those scalding tears which fell 
 upon Jerusalem, in token that the things that belonged 
 to her peace were finally and for ever hidden from 
 her eyes. 
 
 These are the considerations which lead up to that 
 most simple, most awful expression of the woe to come, 
 " the wrath of the Lamb." 
 
 But in the mercy of God there is another side to this. 
 That which makes the idea of the Lamb's wrath so ter- 
 rible is, that it contradicts nature. It was not for this, 
 it was not to punish the sins of the world that He was 
 manifested, but to take away the sins of the world, to 
 bear them in His own person. There may be, indeed 
 there will be, those on whom that wrath must come to the 
 uttermost ; but it were blasphemy to say, that for this 
 He came into the world : it were but little short of blas- 
 phemy to say, that the purpose for which He came into 
 the world will fail : and " God sent not His Son into the 
 world to condemn the world ; but that the world through 
 Him might be saved." And when we hear that He has 
 this judgment committed to Him, even because He is 
 the Son of Man, is not the significance of this the same ? 
 Are we to suppose that the Son of Man is set to judge, 
 that the sons of men may be condemned ? In those 
 courts of justice which are the most august of earthly 
 scenes in proportion as they present some faint image of 
 God's eternal attribute, we are not tempted to think 
 that trial by our peers is a precaution of despotism or 
 a device of cruelty. And will it be a hardship to those 
 who stand before yonder judgment-seat, that a human 
 nature is united with the Divine in our Redeemer- 
 Judge; a nature which can thrill with the pulsations 
 of our hearts ; through which He knows the power of
 
 1 24 Personal Responsibility of Man, [SERM. 
 
 temptations, though they had no power over Him ; 
 and can sympathise with weakness to which He never 
 yielded ? 
 
 Brethren, it is given to us, each and all, through the 
 mercy of God, and by the help of His gracious Spirit, to 
 decide whether this compassion, this sympathy, this bro- 
 therly love, shall have free course and be glorified in 
 us. If we plead Not Guilty, and stand stoutly on our 
 merits and our rights, what are they, what are we, 
 and what must our judgment be ? We must plead 
 Guilty, that His loving-kindness may have its way. We 
 must plead and cry for the mercy which is our only 
 hope. 
 
 In kingdoms of this world, the sovereign entrusts 
 the administration of justice to others, and reserves the 
 crowning grace of mercy to himself. But on that day 
 there is One Judgment-seat, Mercy-seat : there is One 
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 ye die ? I have no pleasure in the death of him that 
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 greater and more abhorrent burden of those sins them- 
 selves, if we can repent of all that we have laid upon 
 Him, if we can find in our hearts to love Him accord- 
 ing to the love wherewith He has loved us, then that 
 Judgment-seat will, indeed, be a Mercy-seat to us ;
 
 IX.] in the Great Account. 125 
 
 then, in the very day of judgment, "mercy shall rejoice 
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 . d. 
 
 6 
 
 98. Responsions . 
 
 . 6 
 
 1 
 
 Trinity, 1869. 
 
 
 
 99. Responsions .... 
 
 6 
 
 1 
 
 102. 1st Public, Lit. Grsec. et Lat. 
 
 . 1 
 
 1 
 
 104. 1st Public, Disc. Math. . 
 
 . 1 
 
 1 
 
 100. 2nd Public, Lit. Hum. . 
 
 . 1 
 
 1f\ 
 
 101. 2nd Public, Law and Hist. . 
 
 . 1 
 
 
 
 103. 2nd Public, Nat. Science 
 
 . 1 
 
 I 
 
 105. 2nd Public, Math, et Phys. . 
 
 . 1 
 
 PASS AND CLASS: An Oxford Guide-Book through the Courses of 
 Literee Humaniores, Mathematics, Natural Science, and Law and Modern His- 
 tory. By MONTAGU BURROWS, Chichele Professor of Modern History. Third 
 Edition. Revised and Enlarged; with Appendices on the Indian Civil Ser- 
 fice, the Diplomatic Service, and the Local Examinations. Fcap. 8vo., cloth, 
 price 5s.
 
 UNIVERSITY OF CALIFORNIA LIBRARY 
 
 Los Angeles 
 
 This book is DUE on the last date stamped below. 
 
 hi JN 
 
 
 1977, 
 
 UP RECEIPT 
 
 Form L9-Series 4939
 
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 Library 
 
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