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 1 MACMILLAN AND CO., LTD., LONDON.
 
 WOBDS OF FAITH AND HOPE
 
 WOEDS OF FAITH AND HOPE 
 
 BY THE LATE 
 
 BROOKE FOSS WESTCOTT, D.D., D.C.L., 
 
 SOMETIME LORD BISHOP OF DURHAM. 
 
 Uonfcon 
 
 MACMILLAN AND CO., LIMITED 
 
 NEW YORK: THE MACMILLAN COMPANY 
 1902 
 
 All rights reserved.
 
 (EamJmSgr : 
 
 PRINTED BY J. & C. F. CLAY, 
 AT THE UNIVERSITY PRESS.
 
 PREFATORY NOTE. 
 
 AMONGST my father's papers was found a 
 *-^- small packet of sermons and addresses tied 
 together and marked by him as "Overflow of 
 Lessons from Work." Most of these have been 
 already printed, and some of them separately 
 published; but as it appears to have been his 
 intention to bring them together into one volume, 
 it has seemed right to do so. To these papers 
 have been added some of my father's latest 
 sermons, including the address to the miners in 
 Durham Cathedral, which was his last public 
 utterance. The title given to this volume, Words 
 of Faith and Hope, is one that he had proposed 
 to give to a collected volume of Peterborough 
 sermons. The title has no special appropriate- 
 ness to this particular volume ; but it is a title of 
 the writer's own choice, and one that is applicable 
 to all his ministerial utterances. Words of Faith 
 are happily comparatively often heard, but Words 
 of Hope, such as he joyed to speak, are less 
 frequent and not less precious. 
 
 A. W. 
 February 3rd, 1902. 
 
 2066632
 
 CONTENTS. 
 
 PAGE 
 
 1. Disciplined Life. 
 
 I. A Call . . , . . 3 
 
 Harrow School Chapel, Twentieth Sunday 
 after Trinity, 1868. 
 
 II. A Suggestion 19 
 
 Sion College, February \1th, 1870. 
 
 III. An Opportunity 51 
 
 Chapel Royal, St James', Sunday after 
 Ascension, 1885. 
 
 2. Crises in the History of the Church . . 67 
 
 Harrow School Chapel, Sunday after 
 Ascension, 1866. 
 
 3. The Symbol of our Inheritance ... 85 
 
 King's College Chapel, Cambridge, Sunday 
 next before Advent, 1882. 
 
 4. Christian Growth 99 
 
 St Cuthberfs, Darlington, Third Sunday 
 in Lent, 1892. 
 
 5. Voices of the Living Spirit ... . . 117 
 
 Durham Cathedral, January 23rd, 1896.
 
 viii Contents. 
 
 PAGE 
 
 6. Labour Co-operation . . . . .127 
 Newcastle, October \3th, 1899. 
 
 7. The Crowning Promise 139 
 
 York Minster, February 22nd, 1901. 
 
 8. The Congregation 155 
 
 Helton le Hole, April 29lk, 1901. 
 
 9. Common Prayer . . . . . .169 
 
 St John's, Sunderland, Eve of Ascension 
 Day, 1901. 
 
 10. The Church . . . . . .185 
 
 St Gabriel's, Sunderland, July Wth, 1901. 
 
 11. The Sovereign Motive . . . . . 201 
 
 Durliam Cathedral, July 20th, 1901.
 
 BISHOP WESTCOTT'S PREFATORY NOTE 
 TO "DISCIPLINED LIFE." 
 
 THE three Addresses which I have put to- 
 gether were written, as it will be seen, at long 
 intervals and for very different audiences. This 
 fact, which will explain some repetitions, will at 
 least attest the strength of the convictions which 
 they express. The eighteen years which have 
 passed since the first was delivered have certainly 
 not made the want which I seemed to feel then 
 less urgent or the remedy which I ventured to 
 suggest less appropriate. 
 
 I need not say that I do not lay any stress 
 on the details of the ' suggestion ' in the second 
 paper. It is possible that the main objects aimed 
 at could be secured more effectively under some 
 circumstances by a combination of separate house- 
 holds than by a combination of associated house- 
 holds. The principle which I wish to submit for 
 consideration is that of the spontaneous adoption
 
 x Prefatory Note. 
 
 1 for the sake of the present necessity ' of a family 
 life of marked frugality by those who can naturally 
 command all the resources of material enjoyment. 
 
 When the first Address was privately printed 
 at Harrow I prefaced it with words which I 
 repeat now with hope made stronger by experi- 
 ence: 'It may be that GOD, in His great love, 
 will even by words most unworthily spoken, lead 
 some one among us to think on one peculiar 
 work of the English Church, and in due time to 
 offer himself for the fulfilment of it as His Spirit 
 shall teach/ 
 
 Of Him and through Him and unto Him are 
 all things. 
 
 B. F. W. 
 
 CAMBRIDGE, 
 
 March 28tfi, 1886.
 
 DISCIPLINED LIFE. 
 
 L 
 
 A GALL. 
 
 W.
 
 BAerrere AKpiBtoc TT>C nepmATeTre. 
 
 Look carefully how ye walk. 
 
 EPH. v. 15. 
 
 HARROW SCHOOL CHAPEL, 
 Twentieth Sunday after Trinity, 1868.
 
 T OOK carefully how ye walk. In the verses 
 which precede these words, St Paul has 
 spoken of some of the chief hindrances which beset 
 the Christian course. There is corruption within 
 us and without us. We are moved by bad 
 impulses: we are seduced by bad example: we are 
 deceived by bad reasoning. There is, he argues, 
 a veil of thick darkness spread over life which 
 Christ alone can remove. Error comes to us in 
 the dress of truth, and a keen scrutiny is needed 
 to detect its character. We are tempted to fall 
 back into a sleepy indolence, and yet we are 
 called to nothing less than the imitation of GOD. 
 The path which we must tread is narrow and steep. 
 Only the light of heaven can illuminate it. A 
 false step may be irretrievable: it cannot but be 
 of eternal moment. 'Look then carefully/ he 
 concludes, for so we must read the words, with a 
 keen watchful eye, which neglects no sign however 
 minute, and overlooks no difference however trivial, 
 ' how ye walk, not as unwise, but as wise.' You 
 know, he seems to say, what the possibilities of life 
 are who know that Christ lias lived: you know 
 
 12
 
 4 Disciplined Life. 
 
 what the issues of death are who know that 
 Christ has died : you know what is the glory of 
 the unseen future who know that Christ has risen. 
 In your faith all the strength and awfulness and 
 hope of being is harmonized in one transcendent 
 truth, which it is your daily work to realise. 
 
 Now though we must at once allow that if the 
 right idea of life be thus elevated it must be very 
 hard to live; and though again we should shrink 
 from detracting aught from the majestic conception 
 of man's destiny which St Paul offers us ; yet it 
 does seem, when we look either around us or within 
 us, that the practical lesson which he draws is far 
 from our habitual thoughts. We live commonly 
 (so it seems) at random, without plan, without 
 discipline. We trust to an uncultivated notion 
 of duty for an improvised solution of unforeseen 
 difficulties. We yield to circumstances without 
 the ennobling consciousness of self-sacrifice, or 
 the invigorating exercise of will. We fail to test 
 our powers betimes by voluntary coercion or effort, 
 that so we may be supreme masters of ourselves 
 when the hour of struggle comes. It is as though 
 while 'pilgrims and strangers' we cared to learn 
 nothing of the region which we must traverse : as 
 though while 'soldiers of Christ' we awaited blindly 
 the attack of an unknown enemy : as though 
 while ' fellow- workers with GOD' we were content
 
 A Call 5 
 
 to use no training for the fulfilment of our part in 
 His designs. 
 
 Many influences have combined to produce 
 this result, and in part they have been beneficent. 
 But once again, unless the past has lost its 
 prophetic power, we have drawn near to a crisis 
 when we must familiarise ourselves with the 
 practice of personal discipline, and social discipline, 
 if by any means England may accomplish her 
 mission to the world. The East has done her 
 ascetic work: the Komanic nations of Europe 
 have done their ascetic work: it remains, as I 
 do most firmly believe, for the Saxon race to do 
 their ascetic work, nobler, vaster, richer than any 
 which has gone before nobler, because the 
 opposing forces are more formidable and of a 
 higher type ; vaster, because the field is now the 
 whole world; richer, because it has been given 
 to us to apprehend with a fuller assurance than 
 former generations the transforming power of a 
 Risen Saviour. 
 
 So then it is that I wish this morning to 
 turn your thoughts to the past, in the hope that 
 some of you may be led to learn from that, each 
 for himself, how to appreciate this future. For if 
 once you feel what stern spiritual training has 
 done in the momentous turning-points of history, 
 you will understand better than I can tell what it
 
 (> Disciplined Life. 
 
 may yet do, and how it may do it. There is indeed 
 much in the earlier forms of asceticism which 
 appears unnatural and repulsive now, simply 
 because they were adapted to achieve a special 
 work, not for our age, or race, or country. But 
 you must look in each case at the principle, and 
 not at the system. The system is transitory while 
 the principle is eternal. And it seems impossible 
 to doubt that in the great types of disciplined life, 
 GOD still shews to us by earlier victories what 
 new blessings He has yet in store for absolute 
 self-sacrifice. 
 
 I. The successive births of asceticism natur- 
 ally belong to periods of great trial. Thus it 
 would be almost impossible to exaggerate the 
 distress which desolated the Roman Empire about 
 the middle of the third century, when it first 
 assumed a definite shape. Christianity had indeed 
 won its first triumphs. It had, as I have had 
 occasion to shew you, consecrated the family ; it 
 had consecrated thought ; it was even then shaping 
 a new organisation for a wider empire; but it was 
 confused and entangled in a dying society. There 
 was need that it should be embodied in a shape 
 which should shew some at least of its character- 
 istics in stern and absolute isolation. The Gospel 
 had a message for man simply as man. To realise
 
 A Call. 7 
 
 this fully he must stand alone. The Stoic had 
 counselled suicide as the remedy for overwhelming 
 evil, the Christian found the remedy in the creation 
 of a new life of the soul out of the completest 
 subjection of the body. 
 
 So it was that Antony fled to the Egyptian 
 desert, and by an absolute solitude of twenty years 
 spent in tears, and prayers, and fierce spiritual 
 conflicts, wrought out great issues, of which we 
 still reap fruits. We may despise from our 
 position the rude and fierce simplicity of his 
 devotion, but the two great representatives of the 
 East and West witness to his immediate power. 
 Athanasius, his biographer, counts it among his 
 chief glories that he had been allowed to minister 
 to the saint. Augustine was inspired by the study 
 of his life when he heard the words which decided 
 him to become a Christian. 
 
 And if any one will read the life of Antony, as 
 you all can do, it is not hard to see how he was 
 able to move those master minds. For him the 
 spiritual world was the one great reality. Every- 
 where and in every relation he felt himself face to 
 face with the eternal. The words of Holy Scripture 
 were to him a personal voice of GOD. Temptations 
 of whatever kind were direct assaults of demons. 
 What are to us figures were to him sensible truths; 
 and he was strong because he felt the awful
 
 8 Disciplined Life. 
 
 grandeur of the conflict in which we, no less than 
 he, are engaged. 'One night/ it is said, 'he was 
 'thinking on the destiny of the soul, and a voice 
 'came from without, "Antony, arise, come forth 
 'and see." And when he lifted up his eyes he 
 'beheld a vast and hideous shape, reaching to the 
 'clouds, and other beings, winged, which strove to 
 'rise. And as they rose the monster stretched 
 'forth his hands to catch them, and if he could 
 'not, then they soared aloft untroubled for the 
 'future. And Antony knew that he looked upon 
 'the passage of souls to heaven.' This intense 
 distinctness of the present relations of man with 
 the unseen world was the truth which he had 
 to teach, and, in comparison with the powers 
 which that fellowship evoked, all that was earthly 
 was found to be of no account. 'Trouble not,' he 
 said to a friend, 'at the loss of thy bodily eyes. 
 'Thou hast the eyes with which the angels see, by 
 'which thou rnayest behold GOD.' 
 
 II. The work of Antony was thus essentially 
 personal. He was like one of the old prophets, a 
 sign to the people, and in him they recognised the 
 sovereignty of the individual soul. But when two 
 centuries later the social dissolution of the empire 
 was followed by its political dissolution, other 
 lessons were needed. A type of common life was
 
 A Call. 9 
 
 required to preserve the inheritance of the old 
 world, and offer a rallying point for the Christian 
 forces which should fashion the new. Again it 
 was found in a system of rigid discipline. Benedict, 
 an Italian of the hardy Sabine stock of Nursia, 
 was called to frame it. His place of training was 
 a cave which overlooked an old palace of Nero. 
 His first monastery was erected on the site of a 
 temple of Apollo, who still found worshippers in 
 the Latin hills. Both contrasts are significant. 
 Henceforth the law of social life was to be sought 
 in self-devotion, and not in self-indulgence ; hence- 
 forth a Christian consecration was to hallow all 
 the treasures of wisdom. 
 
 The key-note of the rule of Benedict is obedience. 
 'Hear, my son, the precepts of thy master,' these 
 are his first words, ' . . . that thou mayest return 
 ' to Him by the trial of obedience from Whom 
 'thou hadst fallen by the sloth of disobedience.' 
 Antony had shewn the foundation of individual 
 freedom in self-conquest : Benedict shewed the 
 foundation of social freedom in self-surrender. It 
 may seem a paradox, but all experience teaches 
 us that perfect obedience coincides with perfect 
 liberty, and that he is strongest in action who 
 seeks ' not to do his own will, but the will of Him 
 ' that sent him.' Thus Benedict literally transferred 
 to life the command of St Paul, in the Epistle of
 
 10 Disciplined Life. 
 
 to-day, ' submit yourselves one to another in the 
 'fear of GOD'; and on this solid basis he reared a 
 society in which for the first time equality and 
 brotherhood were practically realised. It was his 
 glory to abolish slavery, to devote property to a 
 common use, to combine differences of character 
 and power for the perfecting of Christian fellow- 
 ship. Handicraft and study were enjoined by his 
 rule as the complement of religious service, without 
 rivalry and without preference. Throughout too, 
 there is singular tenderness and love of souls. 
 'There is always something/ in his own words, 'to 
 'which the strong may aspire, and something from 
 'which the weak may not shrink.' For him who 
 governed and for him who served there was one 
 law, to prefer his brother's good to his own. Two 
 simple injunctions may shew the spirit of the code. 
 If any one was called to an office, however humble, 
 he was directed to fall at the knees of all, and beg 
 their prayers ; and when his work was done, he 
 closed it with the thanksgiving, 'Blessed art thou, 
 ' O Lord GOD, who hast holpen me, and comforted 
 'ine.' And again, morning and evening the Lord's 
 Prayer was to be said in the hearing of all, thai 
 all alike, when brought face to face with the 
 condition whereby we ask to be forgiven as we 
 forgive, might cleanse themselves from every 
 offence against mutual charity.
 
 A Call. 11 
 
 To estimate the true nobility of this conception 
 of social life, it is necessary to apprehend the 
 contrast which it offered to all that had gone 
 before; to estimate its efficacy we have only to 
 recall the results in which it issued. To forget or 
 dissemble the work which was achieved for us by 
 the brethren of Benedict, is not only to mutilate 
 history, but to impoverish the springs of our 
 spiritual strength. We owe to them nearly all 
 that remains of the literature of Rome. We owe to 
 them our English Christianity. We owe to them 
 our greatest churches and cathedrals. We owe 
 to them no small share of our national liberties. 
 They may have fallen from their high place when 
 the end was gained towards which they were called 
 to toil. The conditions of a new world may have 
 offered no scope for their healthy action. But 
 their corruption came, not because they clung to 
 their principle, but because they abandoned it ; 
 and no later failure can obliterate the debt which 
 is due to their early heroism and love. 
 
 III. For we must not hide from ourselves 
 that at last they did fail ; and the crisis of their 
 fall was that of their greatest outward prosperity. 
 Then their spiritual work was carried forward by 
 a new order. Antony had shewn to an effete and 
 dying age an image of the strength of man in
 
 12 Disciplined Life. 
 
 fellowship with GOD : Benedict had reared on the 
 ruins of the desolated Empire the fabric of an 
 abiding society : it remained for Francis, in the 
 midst of a Church endowed with all that art and 
 learning and wealth and power could give, to 
 re-assert the love of GOD to the poorest, the 
 meanest, the most repulsive of His children, and 
 place again the simple cross over all the treasures 
 of the world. 'A man,' he said, 'is as great as he 
 ' is in the sight of GOD, and no greater.' ' If I 
 ' lived to the end of the world,' he said again, ' I 
 'should need no other book than the record of the 
 ' Passion of Christ.' Humbling himself by every 
 mortification beneath the lowliest, he yet did not 
 mistake his mission. Once when he was suddenly 
 seized by robbers, and they roughly questioned 
 him as to who he was, he replied, with a prophetic 
 voice, ' A herald of the Great King.' 
 
 And such indeed he proved himself to be. 
 One legend enshrines the whole secret of his life. 
 'He was riding,' it is said, 'one day near Assisi, 
 'while he was still perplexed as to the nature of 
 'his future work, when suddenly he was startled by 
 'a loathsome spectacle. A leper was seated by 
 'the roadside. For a moment he gave way to 
 'natural horror, till he remembered that he wished 
 'to be Christ's soldier. Then he returned and 
 'dismounted, and went up to the poor sufferer, and,
 
 A Call. 13 
 
 'giving an alms, kissed lovingly the wounded hand 
 'which received it. Strong in his hard- won victory, 
 'he rode on, but when he looked back, there was 
 'no beggar to be seen; and thereupon his heart 
 'was filled with unutterable joy, for he knew that 
 'he had seen the Lord.' With the eyes of faith, 
 with the eyes, as Antony said, with which angels 
 see, he had indeed seen Him : and thenceforth with 
 opened vision he could discern everywhere the 
 presence 'of the poor man, Christ Jesus.' 'When 
 'thou seest a poor man, my brother,' so he said to 
 one of his followers, 'an image of Christ is set 
 'before thee. And in the weak behold the weak- 
 'ness which He took upon Him.' 
 
 This was the lesson which he had to teach, and 
 for a time the Minorites scattered over Europe 
 taught it successfully. But in turn they also 
 failed. Other wants arose in an age of restless 
 inquiry, and amidst the struggles of a divided 
 Church, which they could not satisfy. How these 
 were partially met by the characteristic order of 
 our broken unity, I cannot now examine. Yet the 
 unparalleled achievements of the Jesuits, always 
 imperfect and often disastrous, shew no less clearly 
 than the purer victories of which we claim to be 
 heirs what can be done by faith, by devotion, by 
 discipline. 
 
 And in this conclusion lies the sum of all I
 
 14 Disciplined Life. 
 
 wish to say. History thus teaches us that social 
 evils must be met by social organisation. A life 
 of absolute and calculated sacrifice is a spring of 
 immeasurable power. In the past it has worked 
 marvels, and there is nothing to prove that its 
 virtue is exhausted. GOD has blessed the spirit 
 of ascetic devotion, and no less clearly has He 
 shewn that it must not be confined to one form. 
 One type after another has lost its vitality when 
 its work has been accomplished. It is clear, indeed, 
 that that which is specially suited to one order of 
 things must so far necessarily be unsuited to 
 another. And thus, nothing from old times will 
 meet our exigencies. We want a rule which 
 shall answer to the complexity of our own age. 
 We want a discipline which shall combine the 
 sovereignty of soul of Antony, the social devotion 
 of Benedict, the humble love of Francis, the 
 matchless energy of the Jesuits, with faith that 
 fears no trial, with hope that fears no darkness, 
 with truth that fears no light. The sense of this 
 want, inarticulately expressed on many sides, is in 
 some degree a promise that it will be fulfilled. 
 And it is to a congregation like this that the call 
 to fulfil it comes with the most solemn and the 
 most cheering voice. The young alone have the 
 fresh enthusiasm which in former times GOD has 
 been pleased to consecrate to like services. Antony
 
 A Call. 15 
 
 was barely older than some of you when he applied 
 to himself the words of the Gospel, 'If thou wilt 
 'be perfect, go and sell all that thou hast, and 
 'give to the poor, and come and follow Me.' 
 Benedict was hardly older than the youngest of 
 you when he fled to his cave, and by sharp austeri- 
 ties prepared himself to be the legislator of the 
 most permanent society in Europe. Francis was 
 still a youth when the spectacle of the Passion 
 burnt upon his soul the words, 'If thou wilt come 
 'after Me, deny thyself, and take up thy cross, and 
 'follow Me.' And if, as I do believe most deeply, 
 a work at present awaits England, and our English 
 Church, greater than the world has yet seen, I 
 cannot but pray every one who hears me to listen 
 humbly for the promptings of GOD'S Spirit, if so 
 be that He is even now calling him to take a 
 foremost part in it. It is for us, perhaps, first to 
 hear the call, but it is for you to interpret and 
 fulfil it. Our work is already sealed by the past; 
 yours is still rich in boundless possibilities. And 
 there is but one way to realise them. On this 
 point the voice of GOD in Scripture and in history 
 is most distinct, and the simple human heart 
 welcomes the message. 'There is nothing,' said 
 Lamennais, to whom this conviction alone was left 
 to cheer, 'there is nothing fruitful but sacrifice.' 
 But whether Christ offers to you this heroic
 
 16 Disciplined Life. 
 
 prerogative of sacrifice, or leaves to you the calmer 
 offices of common duty, at least be sure, from the 
 examples of the saints, that life is not easy. The 
 contemplation of the triumphs of discipline has 
 instruction for all. However humble your part in 
 the great order may be, it demands your best 
 thoughts to fulfil it. In us in me who speak, 
 and in you who listen the future is perilled. 
 Think then what it is to be a Christian. Think 
 what it is to live a Christian life. Think on 
 the rules of conduct which St Paul gives us 
 in the Epistle for the day : and then there will 
 be no need that the preacher should repeat words 
 which GOD will write on your hearts : ' Look 
 'carefully how ye walk, not as unwise, but as wise.'
 
 DISCIPLINED LIFE. 
 II. 
 
 A SUGGESTION.
 
 [Xpicrcp MHCOY] TTACA 
 (\f5ei eic N&ON APON CN Kypi<p. 
 
 /TI [C%m< Jesus] each several building, fitly framed 
 together, groweth into a holy temple to the Lord. 
 
 EPH. ii. 21. 
 
 SIGN COLLEGE, 
 February 17<A, 1870.
 
 rpHERE are two popular modes of viewing 
 -^- history which prevent us from profiting as 
 we might do by the lessons of the past. According 
 to one theory the life of mankind may be re- 
 presented by a straight line, every part of which 
 is equally and finally removed from the advancing 
 race by each fresh stage accomplished. According 
 to the other, our movement is really only in a 
 circle, wide enough to cheat us with the semblance 
 of progress, but inevitably returning to the points 
 which had once seemed to have been left for ever. 
 Both theories represent obvious facts, and so far 
 have a partial value. There can be no doubt that 
 each generation is permanently separated from 
 any one that has gone before by accumulated 
 treasures of thought and action which have been 
 inherited from the interval that lies between them. 
 On the other hand, it is equally true that forms 
 of speculation and feeling and practice recur with 
 a strange regularity, and seem to shew that in 
 some relations man is forced to struggle for ever 
 with the same problems, and for the most part 
 with the same results. Thus we may fairly figure 
 to ourselves our common human life under another 
 geometrical image. As a whole it is not like a 
 
 22
 
 20 Disciplined Life. 
 
 straight line, it is not like, a circle ; but it is like a 
 widening and ascending spiral. There is progress 
 without return ; there is resemblance without re- 
 petition. As we rise into a higher region and find 
 our motion on a wider field, we are successively 
 brought into a close relation with analogous 
 positions of men in former times, and can, if we 
 will, use their experience for our own guidance. 
 
 Such a view of life appears to satisfy two im- 
 perious instincts. We cannot believe that any 
 labour is lost; and still we turn with eager sym- 
 pathy to some distant age when we are bowed down 
 with the sense of our own difficulties. It is so in 
 all the separate interests of life; it is so especially 
 in the various attempts to reach that final harmony 
 of all, which it is the prerogative of religion to 
 establish. In this region every effort, taken in 
 connexion with the circumstances out of which it 
 arose, is of abiding value ; and if the Church of 
 England can be justly charged with having fallen 
 short of the requirements of her mission, it is 
 because she has not hitherto used the power which 
 she possesses of interpreting and applying to her 
 own children one part of her manifold heritage. 
 She has studied faithfully and diligently the lessons 
 of the ante-Nicene Church. She has united with 
 comprehensive wisdom the positive truths which 
 were brought forward on different sides in the
 
 A Suggestion. 21 
 
 Reformation of the sixteenth century ; but she has 
 left almost unnoticed, till lately, and even now she 
 has made no systematic attempt to appropriate, 
 what may be learnt from the interval by which 
 those two periods were separated. None the less 
 the examples of the middle ages belong to her; 
 and we must, I believe, seek from them the 
 impulse which will enable us to meet victoriously 
 the crisis in which we are called to do our part. 
 For it seems to be admitted universally that 
 we are approaching a crisis an 'end of the world' 
 in a most true and solemn sense such as those 
 which stand out in past history. Such a crisis 
 there was when the visible centre of Divine 
 Revelation was taken away by the desolation of 
 Jerusalem ; such a crisis when Constantine raised 
 the Church of the martyrs to a place next the 
 imperial throne ; such a crisis when the fabric of 
 the Christianised empire was broken up by internal 
 corruption and barbarian invaders; such a crisis 
 when Innocent III. seemed to have successfully 
 usurped the temporal sceptre ; such a crisis when 
 the decaying life of Europe was quickened to a 
 new birth by contact with the natural force of 
 ancient Greece, which opened once again the 
 original records of revelation. And it is evident 
 that the powers around us, which are working 
 towards the revolution thus vaguely anticipated,
 
 22 Disciplined Life. 
 
 are more varied, and not less energetic than those 
 of which we can trace the workings in old time. 
 The rapid multiplication of the material appliances 
 of life, the scientific (physical) conceptions of 
 action and being, the fragmentariness and isolation 
 of spiritual interests, bring with them momentous 
 consequences which, sooner or later, must extend 
 over the whole area of faith. 
 
 It is, then, with these powers that our own 
 Church has to deal; and if we endeavour to 
 apprehend generally the difficulties or evils to 
 which they give rise, these appear to be threefold. 
 There is materially the prevalence of luxury; 
 intellectually, the predominance of dispersive 
 study; spiritually, the practical assertion of in- 
 dividualism in regard to the highest destinies of 
 man. Of these there can be no doubt that it is 
 the intellectual evil the partial and yet exclusive 
 type of modern thought and research which 
 gives the special character to the religious conflicts 
 of the age; but the material and spiritual dangers 
 to which we are exposed offer also many peculiar 
 features. 
 
 L 
 
 1. Satirists have, indeed, found scope in every 
 period for denouncing the luxury of their contem- 
 poraries, and to a certain extent their language is
 
 A Suggestion. 23 
 
 always the same. But socially and morally the 
 luxury of a Byzantine court, or of an Italian re- 
 public, or of a French noblesse, was very dif- 
 ferent from that of England at present, however 
 similar the outward phenomena may be in all. 
 Luxury is no longer one of the natural conse- 
 quences of privilege, or culture or birth, but is a 
 common object offered to open competition. It is 
 an expression of wealth ; and fortune, as we are 
 often reminded with a most sad complacency, is 
 now within the reach of every man. At the same 
 time ingenious imitations of costly indulgences 
 stimulate the taste for them throughout the whole 
 extent of society, and familiarise men with the 
 idea that splendour and ease and selfish pleasure 
 are the obvious ends of exertion. Even those who 
 are farthest removed from the attainment of such 
 prizes still feel their influence, and feel also that 
 theoretically the struggle for them is one in which 
 they themselves have a part. Thus luxury, in- 
 stead of being the attribute of a particular class, 
 to be endured, or wondered at, or hated, by those 
 who are disqualified for enjoying it, has become a 
 power permeating all ranks. Each rank affects 
 the mode of life of that which is immediately 
 above it ; and the connexion between the two is 
 still more closely knit by individuals who pass 
 from the one to the other,
 
 24 Disciplined Life. 
 
 The moral consequences of this levelling power 
 of modern luxury in England are not less import- 
 ant than the social. The obtrusive exhibition of 
 one common method of life, of one general 
 standard of effort, puts out of sight other plans 
 and other aims ; and in process of time even 
 deadens the instincts which prompt them. That 
 which appears universal soon appears natural. 
 For, on the other hand, there is no centre round 
 which simpler and nobler types of living may 
 gather and take shape. Even if it be possible for 
 a man to retain personally a lofty and pure ideal, 
 the value of his example is lessened in itself and 
 lost in its effects. Aspirations which are not met 
 by spontaneous sympathy become indefinite and 
 then fail to move. 
 
 In a word, the spirit of luxury with which we 
 have to deal is socially universal and levelling, 
 morally depressing and disorganising. 
 
 2. The intellectual character of the age is 
 not less distinctly marked. In this there are two 
 features, which if not absolutely novel, have yet as- 
 sumed in our own generation a prominence hitherto 
 unknown the specialisation of study, and the 
 belief in the permanence of observed laws. Both 
 spring inevitably from the circumstances in which 
 we are placed ; both correspond to the capacities 
 of similar minds ; both are fruitful in good when
 
 A Suggestion. 25 
 
 taken positively. It is only when a particular 
 form of inquiry is exalted into a general type of 
 all inquiry that it becomes pernicious. It is only 
 when the sum of one series of laws is assumed to 
 express adequately the action of all force, that a 
 limited idea of law proves adverse to higher 
 speculation. 
 
 This truth, which is of universal application, 
 becomes of more critical importance when there 
 is a general convergence of effort in the same 
 direction. At present our renaissance is as 
 distinctly impressed with the marks of physical 
 science as the renaissance of the sixteenth cen- 
 tury was with the marks of classical literature. 
 Physical methods and physical conceptions are 
 extended over the whole domain of knowledge ; 
 and wherever they are shewn to be inapplicable, 
 it is said that inquiry is useless and conclusions 
 futile. Past experience, however, cautions us 
 against resting in so simple a theory of the uni- 
 verse. It may be that for the present our most 
 fruitful work will be in the interpretation of 
 nature; but this fact itself makes it more im- 
 portant to remember that what we commonly 
 understand by nature does not exhaust the 
 treasures of human thought. And if we would 
 take our share in furthering the intellectual work 
 of the age, we must anxiously refer our own
 
 26 Disciplined Life. 
 
 little fragments of labour at each step to that 
 whole which they go to complete, and that whole 
 again to the vaster sum which answers to the 
 totality of the revelation made to man through 
 the visible and the invisible. 
 
 3. Of the individualism of our spiritual life 
 in England it is unnecessary to speak at length. 
 No one can fail to feel the waste of warmth and 
 energy and faith which it entails. We may 
 thankfully acknowledge that we owe to it a 
 keen sense of personal responsibility and a rich 
 variety of energetic vigour ; but it destroys in 
 the end the sense of union and the spirit of 
 common life. Not only is the immediate effect 
 of personal effort weakened, but its permanent 
 power in most cases is still more fatally checked. 
 For nothing perhaps is more remarkable in re- 
 ligious history than the strange inability of the 
 greatest teacher who works through his own 
 individuality alone to produce in others, however 
 devoted to him, the image of his own life. It 
 seems as if it were essential to lasting action 
 that the sum of truth presented in the life 
 of a church, should rise distinctly above the 
 teacher, seen apart from him if through him, 
 while that which he brings must be capable of 
 an outward embodiment, in harmony with the 
 greater past. We, however, in our own Church,
 
 A Suggestion. 27 
 
 from one cause or another, have lost this keen 
 instinct of corporate dependence and devotion. 
 Among laity and clergy alike there is an im- 
 patience of control ; an eager desire not only to 
 preserve (as is right) personal individuality, but 
 to thrust it forward. Thus the power of obe- 
 dience is sacrificed together with the power of 
 command; and zeal itself becomes an instrument 
 of anarchy. 
 
 II. 
 
 Such appears to be the general form of the 
 evils which the English Church has to encounter. 
 They may be met in detail, but since they are 
 closely connected, some comprehensive effort is 
 more likely to deal with them efficiently. In 
 former times similar, though less complicated, 
 evils gave rise to various types of disciplined 
 life. When the old Koman empire had sunk 
 into hopeless corruption, the deserts were peopled 
 with hermits, who, in strange and uncouth ways, 
 vindicated the personal dignity of the Christian, 
 apart from all the material advantages of life, 
 and placed the spiritual world before men as 
 the one great reality. When, two centuries later, 
 new races swept over the western provinces and 
 threatened to waste the inheritance of the past,
 
 28 Disciplined Life. 
 
 Benedict of Nursia reared a shelter for all that 
 was precious in ancient thought, and established 
 the foundation of social freedom in obedience. 
 When a majestic church had taken the first 
 rank above the kingdoms of the world, and 
 seemed inclined to rest upon her treasures of 
 wealth and art and learning, Francis of Assisi 
 claimed, as the children of her love, the poor 
 and the outcast, and laid the cross over all that 
 men can possess or enjoy. Once again, when 
 the power of natural life was revealed afresh in 
 the restoration of Greek literature, and a divided 
 Christendom witnessed sadly to the power and 
 the weakness of awakened thought, the Society 
 of Loyola endeavoured to conquer all the fields 
 of knowledge and add them to the dominion of 
 the papacy. 
 
 Opinions may differ as to many details of 
 the systems of discipline which were thus framed, 
 but at least they fulfilled in a very large measure 
 the office for which they were instituted. The 
 crises which they were designed to meet were 
 more or less successfully passed ; and the several 
 orders failed, chiefly because they made profession 
 of perfection, and aimed at permanence. To 
 attempt to resuscitate them now in England is 
 a fatal anachronism. The very fact that they 
 were fitted for the circumstances under which
 
 A Suggestion. 29 
 
 they arose proves that they are not fitted for 
 our circumstances. To speak generally they were 
 in their destination personal, defensive, con- 
 servative. But still in the widening range of 
 their scope, we may see, not indistinctly, the 
 law which is suggested for our own guidance. 
 Antony stood alone out of the world as the 
 symbol of the strength of the individual in 
 fellowship with GOD. Benedict gathered his 
 company together as a garrison to keep securely 
 a common heritage. Francis went forth into the 
 field and into the market, and sought to bring 
 under the control of a spiritual rule every order 
 of society. Ignatius, with unrivalled energy, but 
 faltering truth, asserted the right of religion to 
 the service of every human power. 
 
 Still, while we acknowledge ungrudgingly 
 what has been attempted and done by these forms 
 of disciplined action, we feel that all fall short 
 of our needs, socially and intellectually. A rule 
 constructed with the individual for the unit can 
 never satisfy the mature wants of humanity. 
 The true unit of society is the family, and not 
 the man. A pursuit of truth conducted with 
 reserved conclusions, as distinguished from co- 
 ordinated principles, can never continue long. If 
 then we wish to be faithful to the teaching of 
 self-sacrifice which our fathers have bequeathed
 
 30 Disciplined Life. 
 
 to us, we must carry it forward to some com- 
 pleter shape. If we wish to do our own work 
 we must use our examples, not as copies, but as 
 stimulants to exertion, and as pledges of hope. 
 The ascetic type of the East has been realised; 
 the ascetic type of the Romanic nations has been 
 realised. It remains for the Saxon race to realise 
 yet one other ascetic type, and so far fulfil their 
 religious mission, which is as yet unaccomplished, 
 though the time for it is fully come. 
 
 Nothing, indeed, is more significant in later 
 history than the persistent recurrence of attempts 
 to deal with the growing evils of life by social 
 organisation. Visionary as some of the schemes 
 may seem, they find acceptance where popular 
 vitality is most intense, and among men who are 
 able to lead opinion, and not simply to follow it. 
 Thus they witness in their failure to a want 
 which they cannot satisfy. They force us to 
 consider in new lights the Christian conception 
 of humanity. They establish, like the Greek 
 masters of the fifteenth century, a fresh con- 
 nexion between the wisdom of GOD and the 
 larger instincts of man. They point us to a 
 rule which shall be suited to a work national or 
 universal rather than personal ; progressive rather 
 than conservative ; manifold, and yet one in virtue 
 of religious service. The organisation which is
 
 A Suggestion. 31 
 
 forced upon our thoughts by past experience, by 
 present impulses, by our Faith itself, is the same. 
 It must be social, in the truest sense of the 
 word, with the family as its final element: so 
 it will be able to cope with luxury. It must 
 embrace within its sphere of action every subject 
 of human interest in its proper order : so it will 
 win thought. It must habitually connect devotion 
 with labour : so it will harmonise spiritual life. 
 
 1. The rule for which we are seeking, and 
 which it appears to be the office of the English 
 Church to embody, must deal with the family 
 as its unit. In this lies its fundamental differ- 
 ence from earlier rules, and out of this springs 
 its power of dealing with our peculiar material 
 disorders. Undoubtedly the disciplined organisa- 
 tion of families involves serious difficulties which 
 do not attach to the combination of individuals, 
 but they would be amply compensated by corre- 
 sponding advantages. The family offers the only 
 complete pattern of life : all other groupings of 
 men or women must in themselves be imperfect, 
 and partial in their influence, though, in de- 
 pendence on that, they can fulfil offices of in- 
 estimable importance. It presents in the most 
 powerful and natural form the relations of essential 
 authority and subordination, and lays the basis 
 of a graduated society. It consecrates the idea
 
 32 Disciplined Life. 
 
 of common action as the result, not of arbitrary 
 control, but of the original constitution of our 
 being. It preserves and fosters the elastic fulness 
 and energy of feeling, which must be cramped 
 and enfeebled when taken away from its proper 
 home. 
 
 The efficacy of a pattern obviously must de- 
 pend upon its fitness for imitation. Celibate forms 
 of life cannot be offered for general acceptance. 
 On the contrary, they sanction most injuriously 
 the definite recognition of manifold standards 
 of Christian duty. Thus while they are calculated 
 to act with concentrated power on any special 
 point, they are essentially unfitted to elevate 
 the whole form of social life by the exhibition 
 of a pattern in which its ordinary temptations 
 are seen to be met and overcome. And this 
 defect of celibate rules is the more serious now, 
 when the disorders of society spring for the most 
 part from the disregard of the laws which the 
 family can best interpret; when extravagance 
 and display descend from class to class with a 
 fatal and accelerated speed; when it seems im- 
 possible, except by isolation, to modify or even 
 to avoid the sway of fashion which yet finds 
 few open defenders. In all these respects it is 
 easy to see how an organisation of families might 
 place openly before all a noble type of domestic
 
 A Suggestion. 33 
 
 life ; not so costly as to be beyond the aspirations 
 of the poor; not so sordid as to be destructive 
 of simple refinement; strong by the confession 
 of sympathy ; expansive by the force of example. 
 
 The value of such an organisation is further 
 apparent in the fact that it keeps untouched, 
 and welcomes, as of sacred authority, the relative 
 subordination of men. Other systems may in- 
 culcate obedience as an exercise of will from 
 motives more or less excellent, but in the family 
 to rule and to obey is an instinct, a necessity of 
 nature. And whatever strength may be gained 
 in certain crises by the complete self-sacrifice 
 which casts aside these natural ties for artificial 
 connexions, it is evident that in our time it is 
 better to see what is than to consider what we 
 can make. One of our most urgent needs is 
 to realise the existence of permanent differences 
 between men as the foundation of the divine 
 government of the world. The theory of the 
 individual unit has been carried so far that 
 providential relations are in danger of being 
 neglected. The substitution of a material for 
 a spiritual standard leads men to strive forwards 
 to a position socially superior, when external 
 success would enable them to occupy that to 
 which they were born with increased influence. 
 If anything is to be done on a large scale for 
 
 w. 3
 
 34 Disciplined Life. 
 
 consolidating and raising the whole fabric of 
 society, no agency could be more powerful than 
 such an organisation as would add to the fixity 
 of the outward form of life, the acknowledgment 
 of the permanent reciprocal duties of service and 
 protection, of obedience and command, of trust 
 and truthfulness. 
 
 This is seen most clearly in the light which 
 the family throws upon the necessity of common 
 labour. No one in a family can suppose that 
 he works either by himself or for himself. At 
 every moment he must, when he thinks, be 
 conscious that what he contributes to any result 
 from his own proper power is as nothing com- 
 pared to that which he owes to others by in- 
 heritance, or instruction, or impulse. Nothing 
 at which he aims can have a simply personal 
 effect. He sees the subtle influences which pass 
 from himself to those about him, and which 
 become in them fresh sources of power. In 
 voluntary combinations of men, there may be 
 a similar recognition of the social destination 
 of labour, but each member is conscious that 
 the circumstances which determine his action 
 have been self-chosen. His individuality comes 
 into play first, the sense of community afterwards. 
 In the family it is otherwise. There the whole 
 gives the character to the parts, and the con-
 
 A Suggestion. 35 
 
 ditions of their peculiar energy spring out of 
 the original law of life, whereby unalterable 
 differences are made the foundation of a full 
 and harmonious development. 
 
 For, once again, however much a celibate 
 rule may intensify special powers, it sacrifices 
 sympathies, feelings, faculties, which may be 
 disciplined, and which must play an important 
 part in the general life of men. The cloistral 
 character, as such, is beset with inevitable weak- 
 nesses and imperfections. The sense of pro- 
 portion is lost when facts are considered by the 
 way of reflection, and not by the way of ex- 
 perience. A general uniformity of motive and 
 method gradually excludes from consideration the 
 elements which do not naturally fall within the 
 prescribed range. In the family there can be 
 no danger of such inherent incompleteness : in 
 that there must be constant movement, conflict, 
 growth. The bond by which its members are 
 held together, is not one of personal will, but 
 of Divine appointment ; the unity rests not on 
 similarity, but on difference. It may be every- 
 one's experience tells him that it is difficult 
 beyond measure to use for their highest ends 
 the countless impulses and reactions, and con- 
 trasts, and inclinations, which must be called 
 out by the circumstances of family life; but it 
 
 3-2
 
 36 Disciplined Life. 
 
 is most easy to see that every one of them may 
 be made fruitful of good, may be brought into 
 a beneficent relation with the others, may furnish 
 the occasion for that shaping of personal character 
 which will preserve to the full its individual worth 
 in the broader fields of action. Each interest 
 neglected, each natural connexion cast aside, so 
 far impoverishes our nature. And though a man 
 may become more incisive in action, in pro- 
 portion as he becomes narrower, the cost of 
 success is a maimed humanity. There are, no 
 doubt, cases where to accept this mutilation is 
 a true duty; but at present, looking at the 
 relative positions of the Church and the world, 
 we can hardly hesitate to believe that a time 
 has come when faith must claim for herself 
 everything that is human, and justify her claim 
 by taking no longer the man but the family as 
 the unit in the organisation through which she 
 may declare her mission. 
 
 2. It has been necessary to dwell at dis- 
 proportionate length upon this first characteristic 
 of our confraternity, because it is that which may 
 seem at first sight most strange, while it is 
 essential to its effective constitution. The two 
 other characteristics may be treated summarily : 
 the characteristic of systematic study, and the 
 characteristic of systematic devotion.
 
 A Suggestion. 37 
 
 Study rather than action ought to be for the 
 present the staple of common work. The in- 
 version of order, however unpopular, answers to 
 the essential moral relations of things, and is im- 
 peratively demanded now. Theology and physical 
 science are, and it is vain to deny or extenuate 
 the fact, separated for the time by profound 
 jealousy and misunderstanding. We have been 
 reminded very frequently of the errors of theo- 
 logians as to the office and method, and results 
 of physics ; to me the errors of physicists as to 
 the office and methods and results of theology 
 are more surprising; and, if I may venture to 
 express my whole mind, the practical neglect of 
 history the only record of the complete life 
 of man by both, appears to be still more won- 
 derful and still more disastrous. The fact, how- 
 ever, remains, that there is a divergence between 
 the two most active schools of thought, and a 
 chasm between them. To those who grasp the 
 essential character of Christianity, as a historical 
 revelation, the divergence is seen to answer to 
 contrasted subject-matter, the chasm to that 
 potential divinity of humanity, ratified for ever 
 in the Incarnation and the Resurrection. But 
 these conceptions require to be regarded from 
 many sides, and placed in many lights before 
 they can be seen in their true majesty. Mean-
 
 38 Disciplined Life. 
 
 while we must be content to work in a humbler 
 field, with this faith to light us. And nothing- 
 less than a combined and sustained effort will 
 restore again the harmony between those funda- 
 mental divisions of knowledge which are sepa- 
 rated for a time by their very vastness. The 
 science of life, which deals with the whole ex- 
 perience of men, must be restored to its proper 
 place between the science of experiment, which 
 deals with matter, and the science of revelation, 
 which deals with GOD. Then, and not till then, 
 shall we see how the Gospel is illuminated by 
 our progress, and itself illuminates our darkness. 
 
 This fellowship in manifold study, absolutely 
 free and absolutely truthful, would be attended 
 by. another advantage. All study so pursued 
 would be penetrated with the sense of life, and 
 therefore witness without reserve to the relativity 
 of every result which can be obtained by limited 
 experience. And it is in this we find the neces- 
 sary condition of advance, intellectual, social, 
 spiritual. The mode and the measure of the 
 advance must vary according to 'the facts which 
 are to be dealt with. The phenomena of matter 
 will be grouped in ever- widening generalisations ; 
 the institutions of society will be moulded so 
 as to reconcile more and more the completeness 
 of the life of the part with the completeness of
 
 A Suggestion. 39 
 
 the life of the whole ; the conceptions of theology 
 will be defined and broadened, not because the 
 facts which they embody suffer any change, but 
 because an expression adequate at one period 
 becomes for that very reason inadequate at an- 
 other, when the forms in which it was framed 
 have themselves assumed a new meaning. But 
 it is of the utmost importance that in all intel- 
 lectual labour we should remember that every 
 expression of truth is the resultant of many 
 forces which are perpetually changing, so that 
 an identical formula cannot long preserve its 
 original significance. This thought is consecrated 
 for us in the records of revelation, and in virtue 
 of their belief in it the members of our confra- 
 ternity would be the natural pioneers of thought 
 in every direction, stimulated by the conviction 
 that every fragment of their work is charged 
 with an abiding value which they cannot yet 
 measure; strengthened to wait patiently for the 
 solution of difficulties which can only be reached 
 perfectly by perfect knowledge ; separated in their 
 paths and partial ends, but never overpowered 
 by the temptation to forget the complementary 
 work of other labourers. 
 
 3. For underneath these differences of office 
 and of character lies the solid foundation of a 
 common faith. This will shew itself in stated
 
 40 Disciplined Life. 
 
 and social religious services. Do what we will, 
 we must carry our thoughts forward to other 
 regions of personal existence, we must think of 
 powers greater than ourselves, and speculate on 
 their action. We must refer all we are, and all 
 we do, to a continuity of being. Till a definite 
 creed, a definite religion, is accepted, reflections 
 of this kind are intrusive, disturbing, saddening. 
 In the light of the Resurrection they are the 
 glory of all thought and all action. So at every 
 point the Christian student will be glad to be 
 forced to dwell upon them. He will not wait 
 for some inward emotion to prompt him to seek 
 an utterance of faith; rather he will rejoice to 
 find it claimed from him as part of his proper 
 work. No one who has not tried, however feebly 
 and imperfectly, the efficacy of systematised re- 
 ligious exercises in the midst of busy occupation, 
 can judge how they tend to concentrate, intensify, 
 increase power. It is obvious, to suggest no 
 other consideration, what it must be to pause 
 from painful endeavours, and for a few moments 
 to lie open and receptive, as it were, before the 
 source of all strength, and knowledge, and love. 
 
 Thus the characteristic of devotion will not 
 only give union to our confraternity but also will 
 give it power. Every gift, every effort, every 
 success will be brought into immediate connexion
 
 A Suggestion. 41 
 
 with the highest destiny of man. Final conflict 
 will be known to be impossible, when the mind 
 is lifted towards the absolute unity which is the 
 sum of all Truth: individual failure will no longer 
 seem a fatal loss in the prospect of the corporate 
 work which is achieved in many ways, and has 
 a certain promise of success. 
 
 III. 
 
 But it will be asked how can principles like 
 these, which are theoretically excellent, be em- 
 bodied practically ? It is, indeed, presumptuous 
 to answer, without any actual results to shew; 
 but nothing has been proposed which has not 
 been realised again and again under the influence 
 of narrower motives and lower hopes. However, 
 to give distinctness to the ideas which have been 
 suggested, I will indicate the kind of society 
 which seems to me to satisfy the conception of 
 a confraternity answering to the present wants 
 of the English Church. 
 
 It would consist, then, primarily of an asso- 
 ciation of families, bound together by common 
 principles of living, of work, of devotion, subject 
 during the time of voluntary co-operation to 
 central control, and united by definite obligations. 
 Such a corporate life would be best realised
 
 42 Disciplined Life. 
 
 under the conditions of collegiate union with hall 
 and schools and chapel, with a common income, 
 though not common property, and an organised 
 government ; but the sense of fellowship and the 
 power of sympathy, though they would be largely 
 developed by these, would yet remain vigorous 
 whenever and in whatever form combination in 
 the furtherance of the general ends was possible. 
 Indeed, complete isolation from the mass of so- 
 ciety would defeat the very objects of the insti- 
 tution. 
 
 These objects, the conquest of luxury, the 
 disciplining of intellectual labour, the consecration 
 of every fragment of life by religious exercises, 
 would be expressed in a threefold obligation : 
 an obligation to poverty, an obligation to study, 
 an obligation to devotion. 
 
 The obligation to poverty would aim at estab- 
 lishing extreme frugality in the material circum- 
 stances of living. The type would be absolute 
 simplicity, not ostentatious asceticism. The de- 
 sign, not to suppress but to regulate the physical 
 instincts of man, with a view to the more com- 
 plete development of his whole nature. Thus, 
 while everything tending to stimulate bodily 
 appetites, or to minister to them as ends, would 
 find no acceptance, ample room would be left 
 for social intercourse, for delicate culture, for the
 
 A Suggestion. 43 
 
 quickening refinement of every interpretation of 
 beauty. The experience of the fifteenth and six- 
 teenth centuries, not to speak of our own time, 
 shews what was lost in the highest forms of lite- 
 rature and art, when their noblest representatives 
 became splendid companions of the wealthy in- 
 stead of being their spiritual masters. And there 
 are few among us who do not sadly regret that 
 they cannot enjoy the lessons of genial courtesy, 
 of tender forbearance, of large sympathy, which 
 society can best teach, because they are unable 
 or unwilling to pay the material price exacted 
 for them. Something, no doubt, would be lost 
 of conventional and imposing effects, such as 
 spring from the idle multiplication of similar 
 parts; but all that is vivifying, inspiring, ele- 
 vating all that is original and creative all 
 that has a natural affinity with the eternal and 
 spiritual all, that is, which is essentially human, 
 in the powers, and desires, and achievements of 
 man would remain, strong in its native strength, 
 and unencumbered, for conflict with baser forms 
 of life. 
 
 The obligation to study, which marks the 
 immediate destination of the effort, would be 
 iramed with a view to secure the widest possible 
 range of united inquiries, physical, historical, 
 moral, and the most complete personal devotion
 
 44 Disciplined Life. 
 
 to special subjects. Students of different orders 
 would be brought into constant connexion, and 
 thus saved from the perils which attach to iso- 
 lated labour. Perfect freedom in investigation 
 would follow from the belief in the perfect har- 
 mony of final results. At every point there would 
 be a comparison of methods, a tentative co-ordi- 
 nation of facts, a patient acquiescence in con- 
 clusions partial and provisional, shadows and 
 prophecies of a divine unity. 
 
 At the same time new forces would be gained 
 for education. The present waste of the edu- 
 cational power of women is one of the saddest 
 and most fruitful of evils. In such a confraternity 
 as we are imagining, women, relieved in a great 
 measure from material cares, would be able to 
 concentrate their inexhaustible moral power on 
 the training of the young. Even now the little 
 which they can do in this work instinctively, 
 casually, vaguely, is of infinite value; and it is 
 difficult to imagine what a change would be 
 wrought in average character, if all preparatory 
 and spontaneous education were committed to 
 their care. 
 
 The obligation to poverty would limit the 
 method of life; the obligation to study would 
 define the purpose of life; the obligation to 
 devotion would preserve the idea of life. There
 
 A Suggestion. 45 
 
 is indeed a danger lest this should be lost sight 
 of in the anxious and absorbing competition 
 which marks our modern English society, as the 
 result of our two characteristic evils an aggres- 
 sive individualism and a material standard of 
 success. The same religious exercises which would 
 support and deepen the sense of the eternal 
 hopes of man, would keep down the tendencies 
 which at present enfeeble it. While the personal 
 value of each man is consecrated in the Divine 
 presence, it is by each one being referred to his 
 proper place in the body to which he belongs. 
 Nor again can any visible measure of work, or 
 of the results of work, be long accepted, when all 
 is habitually brought within the influence of a 
 faith which looks to another Order for its fulfil- 
 ment. In this way the religious exercises of our 
 confraternity would be inwoven with its whole 
 life ; not checking the energy of interest in any- 
 thing which belongs to this world, but investing 
 all (if I may so speak) with a sacramental value ; 
 quickening our perception of the unseen ; visibly 
 presenting to us, and divinely sustaining, our cor- 
 porate union; tempering, chastening, elevating 
 the obtrusive desire to see the fruit of our own 
 labours. 
 
 But it is needless to dwell on these details. 
 I am not concerned to insist on any particular
 
 46 Disciplined Life. 
 
 embodiment of the genera] idea which I have 
 advocated. But I cannot affirm too strongly my 
 conviction that some embodiment of it is one of 
 the most urgent needs of the present age. Such 
 a confraternity, instead of dealing piecemeal with 
 the evils of our civilisation, would begin by estab- 
 lishing a solid union of the various powers which 
 may be brought to bear upon them, so that 
 corporate fellowship would never be lost sight 
 of in individual action. It would do much towards 
 actually establishing the truth on the recog- 
 nition of which the future structure of society 
 must rest: the perfect compatibility of permanent 
 distinctions of class with universal spiritual 
 culture. It would present, in an intelligible 
 though transitory and exceptional shape, the 
 claims of the Christian revelation to deal with 
 all that man can observe without him or within 
 him. And in all these respects it would meet 
 a vague desire which shews itself confusedly on 
 many sides. Nothing, I .believe, is more unjust 
 than to call the spirit of modern English thought 
 irreligious. On the contrary, even in its scep- 
 ticism it clings to religion. There never was a 
 time when men have had a keener sense of what 
 religion ought to be and to do. There never 
 was a time when the demands upon religion were 
 greater. It is assumed, and assumed lightly, that
 
 A Suggestion. 47 
 
 if it be real, if it be human, it will control and 
 discipline the outward conduct of men ; that it 
 will welcome and harmonise every fact which 
 represents, at least to us, some one detail of the 
 Divine action ; that it will unite and employ in 
 social service the manifold powers of every indi- 
 vidual. And when it is seen that the Christian 
 society for the individual Christian life must 
 for the most part be hidden does not, as such, 
 stand in the van of moral and spiritual progress, 
 doubts arise whether the Christian faith is ade- 
 quate to meet the requirements of a later age. 
 Such a deduction is not unnatural. The fault 
 lies with us if it remains unrefuted. And if 
 recent inquiries have brought into special promi- 
 nence the interdependence of man on man, and 
 made it clear that the individual life is but a 
 part of a vaster life, we look confidently for some 
 social manifestation of the energies of our faith 
 which may express, however rudely, its inherent 
 power to deal completely with the complicated 
 problems which are thus offered to us. Chris- 
 tianity is, indeed, in virtue of the facts on which 
 it rests, social, or rather human, before it is indi- 
 vidual. St Paul claimed for the Gospel a uni- 
 versality of application to all creation before his 
 readers could apprehend the full force of his 
 teaching, or feel its necessity. And if now we
 
 48 Disciplined Life. 
 
 strive to bring out this side of the whole truth, 
 we do not add anything of our own to the 
 apostolic message, but simply read it in the light 
 of actual experience as charged with a peculiar 
 meaning for ourselves. 
 
 For such a social organisation as we have 
 considered would make no pretensions to the 
 merits of permanence or perfection. It would 
 simply appear as a form of Christian discipline 
 and activity suited to our national emergencies, 
 and corresponding to the special character of our 
 English Church. If its work were once ac- 
 complished, it would yield place to another type 
 nobler and better ; but for us this, or something 
 like this, appears to be the form in which our 
 common work can be best done. And it will be 
 enough for us to have endeavoured to connect our 
 creed with our immediate needs. We shall not 
 venture to measure the wants of others by our 
 own wants ; we shall not presume to suppose that 
 we have yet reached the last lesson of the Gospel 
 of the Resurrection.
 
 DISCIPLINED LIFE. 
 III. 
 
 AN OPPORTUNITY.
 
 YMeTc ae 
 
 Ye also bear witness. 
 
 Si JOHN xv. 27. 
 
 CHAPEL EOTAL, ST JAMES', 
 Sunday after Asceimon, 1885.
 
 all the Sundays in the year this Sunday, 
 I think, encourages us to fashion the loftiest 
 and largest hopes. It is the Festival of Christian 
 expectation. On this day we wait ; wait for some 
 fresh manifestation of Divine power and love ; 
 wait as those from whom something has been 
 taken and who yet confidently look for a more 
 abundant recompense; wait as those who once 
 again have dwelt in reverent thought on the 
 glory of the Ascension, and once again are pre- 
 paring to welcome the promises of Whitsunday. 
 
 We wait, and, as we wait for our fresh clothing 
 with power from on High, we necessarily consider 
 what are our peculiar needs. As ministers of that 
 Spirit Who is sent in Christ's Name we have all, 
 as the Gospel for the day reminds us, a witness 
 to give side by side with His witness. We have 
 our witness to give to the Incarnation, the his- 
 toric foundation of our faith in the fatherhood 
 of GOD and the brotherhood of man and the unity 
 of life ; our witness to give to the supreme truth 
 that all things are of GOD, in GOD, unto GOD; 
 
 42
 
 52 Disciplined Life. 
 
 our witness to give, and yet a witness to be given 
 in many parts and many fashions, according to 
 the circumstances of society which can never 
 remain in one stay. 
 
 While then we are assured that the promise 
 of the Father for which we are waiting will not 
 fail us ; while we are assured that we shall receive 
 in the season of our service the spiritual strength 
 which we require for the fulfilment of our work, if 
 we claim it in the devotion of intelligent service ; 
 it is well that we should on this day of waiting 
 ask ourselves what form our witness must take 
 if it is to vindicate the Gospel to our age ? What 
 is the principle which we must affirm as involved 
 in the Faith that we hold ? What is the evil 
 which we must reveal in its inherent weakness 
 as already overcome by the Birth and Death and 
 Resurrection of Christ ? 
 
 And here I am bold enough to believe that 
 in essence we shall all agree in our answers to 
 these questions, though we may express them in 
 very different language. We shall all confess that 
 the general estimate and use and distribution of 
 material wealth present the saddest problems for 
 our thought, not fearing to maintain that the 
 abundance of the rich is as perilous to the purity 
 and grace of life as the indigence of the poor. 
 We shall all confess that the social destination
 
 An Opportunity. 53 
 
 of every private endowment is involved in the 
 Gospel of Christ's self-sacrifice. We shall all 
 confess that as believers we proclaim that the 
 highest life is not for a few, for a class, but for 
 all for whom Christ died ; and therefore that 
 every circumstance which hinders this issue is 
 an evil against which we must contend to the 
 uttermost. 
 
 Here, then, we see a witness opened before 
 us as wide as humanity : a principle which pene- 
 trates to all we are and have : an environment 
 of temptation which presses on every one of us. 
 But how shall we deal effectively with the 
 thoughts which we recognise ? How shall we 
 embody in action the spirit which we feel to 
 be supreme? How shall we shew that life lies 
 not in the superfluity of outward means, and 
 break the tyranny of luxurious indulgence ? How 
 shall we enable those about us, those who look 
 to us with eyes of envy and distrust, to believe 
 that we do hold sincerely that the poor from 
 whom we shrink are blessed ; that the one truest 
 nobility is nobility of soul which belongs to man 
 as man ; that every gift of fortune, place, character, 
 must be held as a trust for the common good ? 
 
 When such questionings rise in our hearts we 
 turn to the past experience of Christendom, that 
 we may see in that how GOD has taught men
 
 54 Disciplined Life. 
 
 renovating lessons in crises not unlike the present. 
 And when we do so it becomes clear beyond doubt 
 that He has brought home to the world again 
 and again the realities of spiritual truth by the 
 forces of disciplined life. 
 
 So it was when in the dissolution and despair 
 of Roman society Antony shewed in the isolation 
 of the Egyptian desert the grandeur and the 
 power of a soul conversant with the Eternal. 
 
 So it was when two hundred years afterwards 
 Benedict of Nursia laid deep in self-surrender 
 the foundations of that order which guarded the 
 inheritance of the Old World for our use. 
 
 So it was in the 13th century when Francis 
 of Assisi, in the face of a Church proud with all 
 the wealth that art and culture and learning and 
 dignity could give, claimed for the lowest, and 
 meanest, and most desolate, the place of GOD'S 
 children, and wrote legibly the sign of conse- 
 cration over all the treasures of earth. 
 
 Now in these various movements of hermit, and 
 monk, and mendicant, there was, I readily admit, 
 much that was imperfect, one-sided, exaggerated. 
 They are unsuited to meet our wants because 
 they were suited to meet other wants ; to aim 
 at literally reproducing them is not only to fall 
 into an anachronism, but to distrust the present 
 power of GOD.
 
 An Opportunity. 55 
 
 But none the less they bring before us with 
 impressive force the efficacy of their inspiring 
 principle. They fulfilled their work triumphantly. 
 They vindicated great thoughts for our perpetual 
 possession. They made clear by successive vic- 
 tories the reality of the spiritual, the foundation 
 of freedom in obedience, the hallowing of hu- 
 manity and nature in 'the poor man, Christ 
 ' Jesus.' 
 
 They teach us, in other words, on a large 
 scale how GOD is pleased to use the devotion of 
 sacrifice for the education of the world : how 
 calculated self-surrender calls out a response 
 greater than all hope: how social evils are met 
 by a social organisation : how failure and cor- 
 ruption come to generous plans, not from their 
 inherent incompleteness, but because mistaken 
 enthusiasm treats as permanent and absolute 
 that which is a transitory provision for an urgent 
 necessity. 
 
 If then I plead now, as I do plead earnestly, 
 for the establishment among us of some form of 
 disciplined life, it is not as offering any counsel 
 of perfection, but simply as shewing from the 
 past that evils corresponding with those from 
 which we suffer have been overcome by similar 
 action. There are on every side tokens of noble 
 self-denial and labour, but efforts which are iso-
 
 56 Disciplined Life. 
 
 lated fail of their full effect. The levelling, 
 depressing, disorganising power of modern luxury 
 neutralises their influence. We require therefore 
 something which shall strike the imagination ; 
 which shall shew the breadth and grandeur of 
 the Faith ; which shall continue and consolidate 
 the impulses to self-sacrifice that are lost in 
 unobserved diffusion ; which shall make it clear 
 that as Christians we do indeed believe, and live 
 as believing, that the toiler with scanty means has 
 within his reach all that makes life worth living. 
 
 Many, I know, think that the chief ends to 
 which I point can be secured by wise legislation. 
 But we have been often and sadly reminded 
 we have been reminded quite lately that laws 
 are inoperative where they do not answer to 
 dominant opinion. Even at the best they can 
 only restrain and not inspire. The energy which 
 stirs a nation must come from the spirit and not 
 from the letter. It must be the result not of 
 constraint but of a spontaneous offering. 
 
 We require then, as far as I can see, at this 
 time to meet our necessities some form of dis- 
 ciplined life which shall make plain in the eyes 
 of all men that Christians as Christians regard 
 every possession as a trust, and see in every man a 
 potential inheritor of all that is good and true and 
 beautiful and holy.
 
 An Opportunity. 57 
 
 And I venture to think that a congregation 
 like this can approach the problems which this 
 conviction suggests with the best hope of solving 
 them. Those who can forego much can alone 
 shew the supreme importance of that which they 
 will not forego. Those who can willingly lay 
 aside the use of the material blessings which 
 men covet can alone present common human 
 life in its simple dignity as the object of de- 
 liberate choice. Those whom no personal neces- 
 sity forces 'to live laborious days' can alone 
 display in unquestioned supremacy the energy 
 of self-forgetful ministering love. 
 
 I do not presume to indicate how the social 
 organisation for which I plead shall be shaped. 
 It must however, like those which have been 
 fruitful before, be made by men and women who 
 can offer great sacrifices. It must be natural. 
 It must be rational. It must be religious. 
 
 It must be natural. It must have the family 
 for its constituent element. The purifying and 
 ennobling of family relations includes in essence 
 all that is required for the stable adjustment 
 of the larger relations of national life. No celi- 
 bate organisation can reach the evils from which 
 we suffer, or furnish a pattern for general ac- 
 ceptance. 
 
 It must be rational. It must find a place
 
 58 Disciplined Life. 
 
 and a welcome for the most manifold intellectual 
 activity. By thus strengthening the fellowship 
 between students of every type it will help to 
 bring back to us that confidence which is shaken 
 by the conflict of unsympathetic opinions, and 
 that patience which is content to commit diffi- 
 culties to a future of larger knowledge. 
 
 It must be religious. All experience tends to 
 shew that an abiding, a progressive morality must 
 be inspired by theology. The two thoughts 
 which breathe through the Bible from the be- 
 ginning to the end, that GOD is the One Creator 
 and Preserver of all men, that GOD is the One 
 King and Redeemer of all men, are, I believe, 
 alone able to support us in face of the sorrows 
 and disappointments that disturb work which 
 as we see it is transitory and broken. 
 
 The prospect of such a form of disciplined 
 life as I have dared to sketch, based on sacrifice 
 and fashioned by the glad service of the highest 
 faculties of man, will, I know, appear to many 
 to be visionary. I can only say that it seems 
 to me to rise directly from the contemplation of 
 our Creed. If the Gospel is still, as we believe, 
 a message of glad tidings, a voice of release and 
 enlightening and freedom, it cannot fail to reveal 
 itself with victorious power to faithful hearts. 
 If we hold that the Word became flesh, we have
 
 An Opportunity. 59 
 
 a view of our connexion with our fellow-men in 
 Christ which must find some outward expression 
 in a crisis of social conflict. If we hold that 
 the Father sent the Son to be the Saviour of the 
 world, we have a view of the Divine counsel 
 which must profoundly affect the methods of our 
 own action. If we hold that GOD is love, we have 
 a view of the Divine Nature, which must direct 
 our endeavours to gain that likeness to Him 
 which is the end for which we are made. 
 
 I do not then fear the charge of visionary 
 mysticism. I do not feel that the thoughts to 
 which I have directed attention are remote or 
 unpractical ; but I do feel most keenly how 
 unworthy I am to dwell upon them. I can offer 
 nothing to the work for which I plead. I am 
 a debtor to Cambridge and Westminster with 
 obligations which I can never pay. But those 
 who have the power of doing shrink from speak- 
 ing, and I know that I have only put into words 
 the longings of many hearts. I know that there 
 is about us the deep swelling of a noble discontent 
 ready to sweep away much that mars the surface 
 of society. I know that there are aspirations 
 after generous service in those for whom the 
 choice of duty is yet open which need only to 
 be confessed and concentrated that they may 
 become a trumpet-call of quickening enthusiasm.
 
 60 Disciplined Life. 
 
 I know, for my work lies chiefly with the young, 
 that there is beneath the frivolous shows of 
 fashion, and the misleading irony of untried 
 natures, a true and touching sense of the infinite 
 issues of conduct, of the awful swiftness of oppor- 
 tunity, of the invigorating 'blessing of great 
 ' cares/ among those to whom GOD has given 
 great endowments of wealth and station and 
 mind, that they may render to Him more costly 
 offerings. 
 
 And to-day on this Festival of expectation 
 the knowledge claims an open testimony. To us 
 and not to the Apostles only the words were 
 spoken, ye also bear witness. The gift of Pen- 
 tecost is the inheritance of the whole Church. 
 In the strength of that life-breathing energy, 
 ready to be renewed to us, let us all dare to 
 acknowledge the loftiest hopes which we have 
 ever formed as to the aim of our Faith. We 
 cannot take sorrows, distresses, perplexities out 
 of the world, but we can by GOD'S help volun- 
 tarily take them to ourselves, and by that free 
 acceptance they are transfigured. The sense of 
 a common grief reveals the reality of human 
 kinsmanship. The anxiety of a nation, as we 
 have felt in the last few weeks and are still 
 feeling, makes each citizen a conscious partaker 
 in a people's strength. Thus by partial experi-
 
 An Opportunity. 61 
 
 ences we come to understand how the sorest 
 trials of man contribute to the fulfilment of his 
 destiny. We see not yet all things subjected to 
 Him; but we do behold Him who hath been 
 made a little lower than the angels, even Jesus, 
 because of the suffering of death, crowned with 
 glory and honour. 
 
 This then is the witness which we have to 
 give, as good stewards of the manifold grace of 
 GOD, abiding victory through apparent defeat, 
 triumph through humiliation, life through death. 
 'I have dared to pray,' said General Gordon in 
 one of his last letters, ' that the sins of the 
 'Soudanese may be laid upon me.' In that 
 petition lies the secret of heroic power. 
 
 This, I repeat, is the witness which we have 
 to give, in the testimony of consecrated lives, 
 even that we are ready to take to ourselves 
 every sickness and every sin of travailing hu- 
 manity, that we are pledged by our Faith one 
 to another to offer in self-forgetful ministry every 
 blessing which has been entrusted to us for the 
 redemption and ennobling of the whole body to 
 which we belong, and to claim for the most 
 wretched the privilege of a child of GOD. 
 
 The confession of this belief, the acceptance 
 of this obligation, have never been unfruitful. 
 It is little more than fifty years since a young
 
 62 Disciplined Life. 
 
 Frenchman heard the cry which is sounding in 
 our ears. 'Shew us your works/ was the taunt 
 by which Ozanam was met when he spoke of 
 the Faith at the Sorbonne. Nor did his reply 
 linger long. The Society of S. Vincent de Paul 
 was an answer which even enemies were forced 
 to honour. And is there no one amongst us 
 who will gather up and interpret and offer in 
 the Name of Christ some of the best treasures 
 of England's thought and strength for the service 
 of the poor, in a fellowship not less tender and 
 devout but answering to the wider conditions 
 of our own life ? May the Spirit of GOD give 
 to some fresh soul the full response of wise 
 devotion. And meanwhile let us remember that 
 in due measure the charge is indeed laid upon 
 all of us. 
 
 It is a hard charge. It is hard to be a 
 Christian. But it is invigorating to contemplate 
 the mission. With our thoughts fixed upon 
 Pentecost we can believe all things, hope all 
 things, yes, do all things. For what we have 
 to do is indeed done already. We are not called 
 upon to face a fresh foe or to hazard an uncertain 
 conflict. Our witness is the response to the wit- 
 ness of the Spirit. Our work is to gather the 
 fruits of Christ's Victory. No earthborn tumult 
 can drown for ever that sovereign voice. No
 
 An Opportunity. 63 
 
 weakness or fear can change the issue of that 
 final conquest. If our lips falter and our hands 
 fail, let us plead again against every misgiving 
 of a timorous heart the words with which Christ 
 closed His ministry, when He said to His dis- 
 ciples looking full upon the Agony, the desertion, 
 the denial, the Cross, full upon them and through 
 them to the throne of GOD, These things have I 
 spoken unto you that in Me ye may have peace. 
 In the world ye have tribulation, but be of good 
 cheer : I have overcome the world. 
 
 Brethren, the peace, the tribulation, the con- 
 quest, the warning, the assurance, the consolation, 
 are for us also. And for us also is that charge 
 on which we have meditated for the hallowing 
 of our lives : Ye also bear witness.
 
 CRISES IN THE HISTORY OF 
 THE CHURCH.
 
 K &4>HCco YM&C dp4>ANOYO, IPXOAAAI npoc Y 
 
 1 will not leave you comfortless: 
 I will come to you. 
 
 ST JOHN xiv. 18. 
 
 HAEROW SCHOOL CHAPEL, 
 Sunday after Ascension Day. 1866.
 
 season which we commemorate to-day 
 seems to me to shew us, as in a figure, the 
 position of the Christian Church. Ascension -Day 
 is past : Whitsunday lies before us, and between 
 them there is a time of waiting and watching, 
 of waiting without knowledge, of watching with- 
 out sight. And so it is still with the Church at 
 large as it was once with the Apostles. We look 
 back upon the return of the Lord to the glory 
 of the Father : we look forward to the fulfilment 
 of His promise in some yet more conspicuous 
 manifestation of His Presence. Meanwhile, the 
 immediate sensible tokens of His working among 
 us are veiled. We strive rather towards the light 
 than in it. We pray for a consummation of power 
 which we cannot yet enjoy. We are in one sense 
 alone, and yet not alone, for our very petitions 
 are echoes of blessings. Over our time of ex- 
 pectation and silence the same words are written 
 as over that of the first disciples, / will not 
 leave you comfortless: I come to you. 
 
 52
 
 68 Crises in the History of the Church. 
 
 If the season is a symbol of the position of 
 the Church, these words are the motto of its 
 history. They have indeed a more special appli- 
 cation by which they speak now, as they have 
 spoken for eighteen centuries, to the heart of 
 each who looks to Christ, with a certain voice 
 of personal assurance. But none the less they 
 have also a wider and a nobler meaning, of 
 which the gathered records of the Church are 
 themselves the interpretation. We treasure up 
 the individual promise most trustfully, and we 
 cannot treasure it up too trustfully; but habit 
 and tone of thought lead us, I fear, to neglect 
 the broader promise to the Church. And yet 
 it is well that we should learn to notice this, 
 when the sense of the grandeur and difficulty 
 of life is first made known to us, not only be- 
 cause the lesson is calming and strengthening 
 in times of conflict and transition like our own, 
 but also because it presents to us, on the largest 
 scale and in the most splendid characters, the 
 outlines of the divine working among men. The 
 history of nations is but an episode in the history 
 of the Church. They perish, but she lives on. 
 They furnish the materials, and she constructs 
 with them fresh sanctuaries for the service of 
 her Lord. They fulfil their special office in de- 
 veloping the powers of man, and she gathers into
 
 Crises in the History of the Church. 69 
 
 her stores the abiding fruits of their experience. 
 The material magnificence of power and conquest 
 bears in itself the seeds of its decay; it is ex- 
 haustible because it is earthly: but the spiritual 
 progress of which it is the occasion is an eternal 
 force. There may be times of storm and times 
 of sunshine, but the Christian society still grows 
 with a growth which man is equally unable to 
 originate and to destroy. The Gospel continues 
 to leaven, however slowly in our eyes, the whole 
 mass of life. It spreads its influence more and 
 more widely over the whole earth. It receives 
 under its shelter every noblest thought and every 
 tenderest aspiration, and transforms what it 
 receives. 
 
 / will not leave you comfortless: I come to 
 you. The words have been fulfilled at each crisis 
 in the progress of the Church, and we believe 
 that they are being fulfilled still. Christ came 
 to His own aforetime, now in this form and now 
 in that, when His Presence seemed to be most 
 sorely needed. And as we read the marvellous 
 history, we know that He will not leave us be- 
 reaved of His love. Faithlessness can exist only 
 if we seek to measure the might of Christianity 
 by our ability to use it. The larger teaching of 
 the past, which we too commonly forget, has 
 promises of unfailing power. And it is to this
 
 70 Crises in the History of the Church. 
 
 that I wish to-day to direct your thoughts. I 
 wish to mark, in the simplest outline, the suc- 
 cessive perils which our faith has met, and the 
 instruments by which GOD has been pleased to 
 meet them. The recital cannot, I think, but 
 help us in our daily work. The memory of what 
 Christ has done, and how He has done it, must 
 by His Spirit's blessing, enable us to fix our 
 eye upon Him with more undoubting and more 
 patient confidence. 
 
 Roughly speaking, the history of Christendom, 
 up to the Reformation, falls into four periods 
 of nearly equal length. The close of each period 
 was followed by a time of danger and progress, 
 of suffering and new-birth, and each reveals to 
 us a presence of Christ. The first crisis was 
 the conquest of the Empire. Three centuries of 
 conflict and persecution had disciplined the grow- 
 ing vigour of the Church, and the moment of 
 anticipated freedom was the moment of peril. 
 The Church was in danger of being imperialised. 
 An unbaptized Emperor preached to his courtiers, 
 and presided at the council which he called. If 
 his policy had prevailed, Christianity might have 
 become mainly an instrument of government, 
 or even a modified adaptation of polytheism. 
 But Athanasius, a greater hero than Constantine, 
 arose. His life was one long battle. Cast down,
 
 Crises in the History of the Church. 71 
 
 betrayed, exiled, he fought on. For forty-six 
 years he knew no peace, and to human judgment 
 the conflict was unequal. ' Athanasius was against 
 'the world, and the world against him.' But 
 Athanasius triumphed. He triumphed over the 
 court with the policy of a statesman ; he triumphed 
 over his persecutors with the endurance of a 
 martyr. He lived for the truth, and it is scarcely 
 too much to say that the truth lived through 
 him. He vindicated the inheritance of Faith. 
 He maintained the independence of the Church. 
 He vanquished the spirit as well as the form of 
 Paganism. He handed down to us, in the Nicene 
 Creed, the words which shape our earliest thoughts 
 by the measure of Divine Faith. 
 
 But imperialism was not the only danger of 
 the time. There was the opposite peril of iso- 
 lation. Recoiling from the semblance of worldly 
 compliance, some sought to establish an exclusive 
 society of saints. They soon found an occasion 
 for their efforts, and an adversary to defeat them. 
 When Athanasius died at Alexandria, Augustine 
 was still a brilliant student in the schools of 
 Carthage. For fourteen years afterwards he 
 laboured for the knowledge which seemed to 
 fly from him, and gathered unconsciously that 
 rich harvest of manifold experience which gave 
 him in his later age his depth of sensibility and
 
 72 Crises in the History of the Church. 
 
 his energy of command. No childly ministry in 
 Christian offices had marked him out, like Athan- 
 asius, for the service of the Church ; but when 
 the time came a voice from heaven called the 
 new St Paul to his work, and straightway, as 
 he writes himself, 'all the darkness of doubt 
 ' was scattered.' Thenceforth, for more than forty 
 years, his zeal knew no rest. Athanasius, with 
 the subtle wisdom of a Greek philosopher, had 
 marked out the true conception of Redemption 
 in relation to GOD. Augustine, with the moral 
 sagacity of a Roman jurist, determined its relation 
 to man. Athanasius had shewn that the Church 
 was no function or creature of the State. Au- 
 gustine shewed that potentially the Church was 
 co-extensive with the world. The one laid open 
 the principles of its life ; the other the conditions 
 of its existence. And so, free from the empire 
 which was doomed to ruin, and yet acknowledging 
 its mission in the world which it was destined 
 to regenerate : strong in the proclamation of 
 divine love: strong in the confession of human 
 dependence : the Christian society was prepared 
 to meet the storms which were already gathering 
 around it. 
 
 While Augustine was yet in the vigour of 
 his life, Rome was sacked by the Goths. When 
 he died at Hippo, the city was beleaguered by
 
 Crises in the History of the Church. 73 
 
 the Vandals. These first invasions were the 
 prelude to three centuries of barbarian desolation 
 in the West ; and at the end the Church found 
 herself face to face with a new world. The arms 
 of her former warfare were powerless now. There 
 was need of sterner, ruder champions to bear her 
 standard into the camp and the forest, of heralds 
 of repentance cast in the mould of Elijah or 
 John the Baptist ; and they were not wanting. 
 A fresh field was open, and fresh labourers were 
 ready to enter it : men not tutored in the wisdom 
 of Alexandria or the policy of Rome, but un- 
 wearied in the devotion of enterprise, and fearless 
 in the consciousness of self-conquest. It is per- 
 haps the worthiest of our boasts, that our own 
 islands supplied them ; and even to the present 
 day we can see, in the libraries of Germany and 
 Switzerland and Italy, the Bibles which those 
 great missionaries carried with them on their 
 holy work. Two stand out as the representatives 
 of their class Columban, the witness, and Boni- 
 face, the preacher. Trained in the peaceful still- 
 ness of an Irish cloister, Columban felt, at last, 
 after years of silent study, ' a fire kindled in 
 ' his breast/ ' It was wrong,' he said, ' to look 
 ' to his own good rather than seek the welfare 
 ' of others.' And with twelve companions he 
 crossed over to the wildernesses of Gaul. A
 
 74 Crises in the History of the Church. 
 
 legendary miracle may serve as the symbol of 
 his life. As he walked one day through a wood 
 in prayer, suddenly, it is said, a pack of wolves 
 appeared on his right hand and on his left. He 
 stood undismayed, and cried, ' O Lord, be Thou 
 'my shield: O Lord, haste Thee to help me.' 
 The hungry beasts still rushed on, and already 
 touched his dress ; and then, as if stricken by 
 his presence, swept by and returned to the depths 
 of the forest. Such, in fact, was Columban's 
 position always, and almost such his power. The 
 savage chiefs were awed by the grandeur of his 
 supreme self-sacrifice. Kings sought his presence, 
 and trembled at his reproof. He stood among 
 wild and lawless warriors, a witness to an unseen 
 power greater than that of earth ; an apostle of 
 a spiritual service harder than their own ; speaking 
 with a stern majesty of acts which appealed to 
 their senses, and awakening hopes not quenched 
 by the battle or the feast. He was himself his 
 message, and that message of a life found many 
 to welcome it. Before he died, though baffled 
 and exiled, he knew the truth of his own words : 
 'Whoever overcomes himself treads the world 
 ' under foot.' 
 
 Boniface was a man of broader activity. To 
 the victorious asceticism of the Irish Columban, 
 he added the earnest laboriousness of a Saxon
 
 Crises in the History of the Church. 75 
 
 nature. There was even in him something of 
 that adventurous daring which made the worthies 
 of his native Devon famous in after times. But 
 all he had, and all he was, he offered to GOD; 
 and the sacrifice was turned to the noblest 
 uses. * Though I am the last and least of the 
 'messengers of the Church,' he writes to some 
 friends in England, 'I pray that I may yet not die 
 'wholly without fruit for the Gospel, so that 
 'I may not, when the Lord conies, be found 
 'guilty of burying my talent, nor yet, through 
 'my sins, receive, instead of a reward for my 
 'labour, punishment for an unprofitable service 
 ' from Him who sent me.' And his prayer was 
 richly granted. Germany honours him as its 
 Apostle. In Bavaria, Thuringia, and Friesland, 
 he left abiding monuments of his success. Every- 
 where he found his way to the hearts of the 
 people, and interpreted to them their deepest 
 thoughts. One incident will make my meaning 
 clear. Near Geismar, in Hesse-Cassel, there was 
 a giant oak, sacred to Thor, and hallowed by 
 ancient superstition. Boniface determined to 
 overthrow it, and with it the dread of the ancient 
 idols which lingered among his converts. In the 
 presence of a trembling crowd, he smote the 
 trunk, and a sudden blast from heaven completed 
 the work which he had begun. Thereupon he
 
 76 Crises in the History of the Church. 
 
 gathered the shattered fragments, and with them 
 built a Chapel to St Peter. In that act of pious 
 transformation lay the secret of his successful 
 work. He used what he found for GOD. And 
 his death shewed the secret of his devoted life. 
 At the age of seventy he went on a new mission 
 to Friesland. On an appointed day, his converts 
 were to come together to him from all quarters 
 for confirmation. In their stead a host of armed 
 heathen appeared, sworn to take vengeance on 
 the enemy of their gods. The friends of Boniface 
 prepared resistance, but he forbade them. ' For 
 ' a long time,' he said, ' I have earnestly desired 
 ' this day. Be strong in the Lord, and bear with 
 ' thankful endurance whatever His grace sends. 
 'Hope in Him, and He will save your souls.' 
 Arid having so said he received the crown of 
 martyrdom, about twenty years after Charles 
 Martel had driven back for ever the hosts of 
 Saracens upon the plain of Tours. 
 
 Thus the West was won to Christianity, and 
 through four centuries was moulded by its 
 sovereign power. The Empire and the Papacy 
 grew side by side ; the strength of feudalism was 
 matched with the strength of the Church ; and 
 again it seemed as if the Gospel would be lost 
 in the triumph of its messengers. At the be- 
 ginning of the 13th century, Innocent III., the
 
 Crises in the History of the Church. 77 
 
 greatest of the Popes, dispensed the crowns of 
 Europe at his will. Bishops vied in state with 
 the loftiest nobles. Churchmen marked out the 
 channels within which thought was directed for 
 four centuries. On every side those cathedrals 
 were rising, which it is the highest ambition of 
 later art to imitate. But the poor the truest 
 representatives of Christ were forgotten. With 
 the peril came also the remedy. In the crisis 
 of popular desolation, Francis of Assisi claimed 
 Poverty as his bride; 'whom none/ he said, 
 ' had chosen for his own since Christ Himself." 
 And in the assurance of his choice, he carried 
 glad tidings to the neglected and the outcast. 
 A vision had revealed to him that he should be 
 a soldier, and he found that his post was in 
 Christ's army. A heavenly voice had charged 
 him to repair the falling Church, and he knew 
 at last that his labour was with the spiritual 
 fabric. His character united the opposite traits 
 of intense idealism and intense realism. He was 
 a rigid ascetic, and at the same time he cherished 
 the deepest sense of the beauty of all that GOD 
 had made. He had the truest loathing of sin, 
 and yet his soul melted with tenderness towards 
 the most abject and the most fallen. He felt 
 the fulness of an actual communion with Heaven, 
 and yet he would take to himself no title but
 
 78 Crises in the History of the Church. 
 
 that of servant. He translated, in a word, the 
 practical Christian virtues into visible facts. He 
 was in every act a type of poverty and obedience, 
 of purity and love. He offered to the simplicity 
 of the middle ages, a sensible image of the two 
 commandments the love to GOD, and the love 
 to our neighbour which they could not fail to 
 understand. He spoke to his own age, and his 
 voice was the voice of blessing. 
 
 Time went on, and in the 16th century the 
 conditions of life were changed. The tutelage 
 of the nations came to an end. The Church 
 had lived through the crises of imperialism, of 
 barbarism, of supremacy. It had to face the 
 crisis of freedom. The revival of learning had 
 enlarged and multiplied the domains of thought. 
 The invention of printing had extended the circle 
 of students and scholars. The development of 
 industry, and the accumulation of wealth, had 
 consolidated states, and impressed them with 
 peculiar characters. The outward unity of the 
 Empire was finally broken, and with it the out- 
 ward unity of the Church. But men were not 
 wanting to carry forward in every direction the 
 manifold applications of the one Faith. Loyola, 
 Luther, Calvin, and wisest, perhaps, of all, our 
 own Cranmer, saw the wants of their age, and 
 of their countries, and in various ways, and with
 
 Crises in the History of the Church. 79 
 
 frequent failures, laboured to satisfy them. We 
 may shrink from many of their conclusions : we 
 may condemn many of their acts : we may deplore 
 the bitterness of their controversies, and grieve 
 over the inheritance of division which they have 
 bequeathed to us ; but still no one can deny that 
 we owe to them, to the vehement expression of 
 their convictions, to the startling individuality 
 of their faith, a larger view of the capacities of 
 Christianity, a truer sense of its adaptation to 
 every variety of thought, a more absolute confi- 
 dence in its vital energy, than was ever granted 
 to any earlier age. Even in the day of apparent 
 humiliation and failure, Christ did not leave His 
 people desolate, but came to them, not in one form, 
 but in many, as their eyes were opened to see Him. 
 If we may trust the cycles of the past, it 
 would seem that we are, in this our day, close 
 upon another crisis, and that even now the Lord 
 is waiting to reveal Himself to us. In what 
 shape He will reveal Himself we cannot tell, 
 but yet we feel dimly that the revelation will be 
 more glorious than any yet made known. This 
 confidence lies in the conditions under which we 
 live. It is the characteristic of our time that 
 it offers an epitome of all history in the present 
 varieties of national life. Thus there is no past 
 age to which we can look back for the one type
 
 80 Crises in the History of the Church. 
 
 of our labour. There is no past age which we 
 can neglect as AV holly obsolete in its teaching. 
 There is room among us now for the vital dog- 
 matism of Athanasius and Augustine; for the 
 stern and fearless zeal of Columban and Boniface ; 
 for the imperial soul of Innocent ; for the loving 
 asceticism of Francis ; for the varied energy of 
 the Reformers. The work of to-day is not for 
 one nation, but for all ; and therefore it is that 
 the exclusive passion of patriotism is tempered 
 with a wider sympathy among peoples. The 
 Gospel of to-day is addressed to men not of one 
 form of civilization only, but of many; and 
 therefore it is that the manifold grace of GOD 
 has now the widest application. The Church 
 of Christ calls all to its active service, and wel- 
 comes all with each power they bring. Every 
 variety of intellect may find its scope. Every 
 diversity of gift may find its consecration. And 
 it is, my brethren, among your greatest privileges, 
 that you enter on life with this ennobling as- 
 surance, for which others in former times vainly 
 strove. Cherish it : trust it : live by it. Think 
 on what Christ has done in past ages through 
 the noble army of His servants, and know by 
 that what He will do for you. Look to Him, 
 and doubt not that a Day of Pentecost will 
 follow the Day of Ascension: that a time of
 
 Crises in the History of the Church. 81 
 
 glorious revelation will crown the brief interval 
 of bereavement. The words which have been 
 true in every crisis of old time will be true now. 
 The coming of Christ is not for the future only, 
 but for the present. As you labour in His work, 
 you will be enabled to feel, even in the shock 
 of conflict, that His promise is fulfilled : 
 
 / will not leave you comfortless: I come to 
 you. 
 
 GOD, the King of Glory, Who hast exalted 
 Thine only Son Jesus Christ with great triumph 
 unto Thy Kingdom in Heaven ; we beseech Thee, 
 leave us not comfortless, but send to us Thine 
 Holy Ghost to comfort us, and exalt us unto the 
 same place whither our Saviour Christ is gone 
 before, Who liveth and reigneth with Thee and 
 the Holy Ghost, one GOD, world without end. 
 Amen.
 
 THE SYMBOL OF OUE 
 INHERITANCE. 
 
 62
 
 e TA nepicceycANTA KA&CMATA, TNA MH 
 
 Tl ATTOAHTAI. 
 
 Gather up the fragments that remain, that nothing be 
 lost. 
 
 Si JOHN vi. 12. 
 
 KING'S COLLEGE CHAPEL, 
 Sunday next before Adcent t 1882.
 
 rpO-DAY the preacher finds his subject pre- 
 -*- pared for him. Oa the last Sunday of the 
 Church year we cannot but look backward and 
 forward : we cannot but take some account of the 
 blessings which we have received and of the use 
 which we have made of them ; of what GOD has 
 done for us in times gone by and of what still 
 remains entrusted to our care. 
 
 Such thoughts of retrospect and anticipation, 
 such thoughts (may I not say ?) of thankfulness 
 and hope, the preacher must endeavour to inter- 
 pret and express. And I may confess that in any 
 case such thoughts could not but be uppermost 
 in my own mind when I speak here for the first 
 time as a stranger in a new home, seeking to 
 understand the true meaning and power of the 
 inheritance on which I have entered. I cannot 
 forget that the position itself marks a new de- 
 parture in our corporate life. The issue may be 
 uncertain, but the obligation of effort is clear. 
 The time for criticism and regret is past. The 
 one endeavour of all, bound together at least by 
 equal devotion to their house, can only be to
 
 86 The Symbol of our Inheritance. 
 
 fulfil to the uttermost under new conditions the 
 purpose of the Founder, ' the increase of virtues 
 'and cunning, in dilatation and stablishment of 
 ' Christian Faith ' ' unto the honour and worship 
 'of GOD'S Name.' We still believe, and work 
 as believing, even as he did, that conduct is puri- 
 fied and truth advanced just in proportion as the 
 faith is extended in its range and more deeply 
 founded in life. 
 
 In this connexion the Gospel for the day 
 meets us with a lesson of encouragement. Year 
 by year we have listened to it, and taken heart. 
 We have learnt again and again from that 
 feeding of the five thousand to see in a blessing 
 given not only the promise but the provision 
 for a blessing yet to be: the sign of a love not 
 exhausted by exercise. When past wants had 
 been amply fulfilled beyond all expectation, 
 there remained a store for the future great out 
 of all proportion to that which had been offered 
 from human resources. When the disciples might 
 have been tempted to rest as if all had been 
 done, the voice came, Gather up the fragments 
 that remain, that nothing be lost fragments, let 
 us remember, which do not represent what was 
 left from man's imperfect or capricious use, but 
 the fresh superabundance of the divine bounty. 
 And it is added, Therefore, because they ac-
 
 The Symbol of our Inheritance. 87 
 
 cepted the labour, because they trusted the word, 
 they gathered them together, and filled twelve 
 baskets with the fragments of the five barley 
 loaves which remained over and above unto them 
 that had eaten. 
 
 We cannot mistake the spiritual meaning of 
 the history. It is the abiding benediction of 
 means, gifts, endowments, faithfully used without 
 ' nice calculation of less or more/ It shews us 
 how that which we have, if brought to GOD 
 with a single heart, is made fruitful beyond 
 our utmost thought : fruitful not only to meet 
 wants which are felt to be urgent, but fruitful 
 also to anticipate wants which we have not yet 
 foreseen. 
 
 The benediction has a personal application, 
 and it has also a social application. We are 
 perhaps inclined at present to rate too highly 
 the value of isolated duties. It is well indeed 
 to quicken the sense of individual responsibility 
 by claiming from rank, and wealth, and place 
 a strict account. But this is not all. We owe, 
 we at least who belong to a society like this, 
 a larger debt corresponding to larger relations. 
 Societies, like men, have their ancestry, their 
 treasures of accumulated experience and enthu- 
 siasm, their traditional spirit, their nobility which 
 makes service an obligation, their ruling thought.
 
 88 The Symbol of our Inheritance. 
 
 They have, in other words, a life, richer and more 
 complex than that of the individual, but not less 
 real. This life they who for the time represent 
 them have to cherish and advance with loyal and 
 enlightened reverence; and no one can take his 
 part, however humble, in the great labour who 
 does not strive to learn the characteristics of 
 the body to which he is called to minister, and 
 faithfully subordinate self in the acknowledge- 
 ment of a common work. 
 
 What then, I have been asking myself for the 
 last five weeks, is the characteristic idea of this 
 Society ? What is its peculiar inheritance which 
 we have all according to our several ability to 
 guard and to use? What truths, not of our 
 special choosing, does it by its constitution em- 
 body and present? 
 
 The more I have pondered these questions 
 the more confidently I have replied, The unity 
 of education, and that on which it rests, the 
 consecration of learning. 
 
 Alone of all the Colleges in our University 
 this College was bound by its Founder to a sister 
 School 
 
 Alone of all the Colleges it possesses a Chapel, 
 complete according to its Founder's purpose, com- 
 plete in unique majesty. 
 
 These two facts are independent of us, and
 
 The Symbol of our Inheritance. 89 
 
 above us. We may welcome or neglect them ; 
 we may strive to interpret or to forget them. 
 But whatever we may do, they are; and they 
 speak with no uncertain sound. 
 
 It is true that the connexion of the College 
 with Eton may be less close or rather, I should 
 say, less exclusive in the time to come, than it 
 has been ; but the significance of that connexion 
 remains for ever. It is blazoned on the two 
 shields, which for more than 250 years have 
 stood upon our Chapel screen. These declare 
 simply and impressively what is the change, 
 what is the unity in education. As time goes 
 on, the white lily is replaced by the white rose, 
 the purity of simple innocence by the grace of 
 a maturer growth, but all else is unaltered. The 
 symbol of courageous energy, and the symbol of 
 divine service, the symbol, that is, of true king- 
 ship, taken from the royal coat, are for the boy 
 and for the man alike; and no less for the man 
 and for the boy alike is the dark background 
 which sadly fills the field of life. So it is set 
 before us in intelligible figures, in the very badges 
 of our Foundation, that our whole training from 
 first to last must be one, if it is perfect, the ful- 
 filment of one thought, in one spirit, under one 
 supreme influence. And therefore, as many will 
 have noticed, to complete this conception, as I
 
 90 The Symbol of our Inheritance. 
 
 must think, the lily and the rose are placed 
 together on our western door under the glory 
 of the Sacred Name. 
 
 But I do not wish to dwell on this thought. 
 The constitution of our society may be, and in 
 part has been modified. But whatever changes, 
 whatever revolutions may take place in the 
 society itself, this Chapel, 'the Great Church,' 
 as it was called, ' of our Lady and S. Nicholas,' 
 will abide to witness to the Founder's main idea, 
 the consecration of learning; to symbolise, that 
 is, the trust which is committed to all who for 
 the time inherit it. For us this Chapel is the 
 whole expression of his will, and even if his 
 complete design had been accomplished it would 
 hardly have been less supreme than it is now. 
 Materially and morally it must always be domi- 
 nant here. It is, and always must be, dispro- 
 portionate to any direct use which can be made 
 of it ; but that is because it embodies a master- 
 thought of life. Crowd it with worshippers from 
 end to end, and they will be felt to be ac- 
 cessory to the building. More impressive than 
 any voice of music or of prayer is the grand 
 stateliness of the temple itself. The silent 
 monumental teaching of the past is here more 
 eloquent than the numbers of living men. 
 
 And the reality, the force of this teaching is
 
 The Symbol of our Inheritance. 91 
 
 no fancy, no sentiment of our later time. Nay, 
 rather, we are slow to understand what was in- 
 stinctively apprehended as long as architecture 
 was the outcome of national character. It is 
 no affectation to say that the thoughts of the 
 middle ages found expression more often in 
 stone than on parchment. No one can study 
 our great Cathedrals without recognizing that 
 they are the spontaneous expression of noble 
 imaginings. Their designers wished to give 
 form to feelings by which they were intensely 
 moved. They were poets rather than students. 
 They cared for their thoughts and not for their 
 names. And in this sense I think that I am 
 right in saying that our Chapel is the last com- 
 plete utterance of pure mediaeval art. Already 
 when the plan was formed 'the Book,' to apply 
 memorable words, ' was on the point of killing the 
 ' Building.' Before it was finished architecture 
 had ceased to live. 
 
 Our Chapel is, I repeat, the last characteristic 
 voice of the Middle age in England. And is not 
 the message, which our hearts can still interpret, 
 worthy of the occasion ? On the verge of a new 
 era, heralded by ominous shakings of nations and 
 churches, the Founder willed, that over all work 
 and over all study should be inscribed in a uni- 
 versal language ' To the Glory of GOD.' This is,
 
 92 The Symbol of our Inheritance. 
 
 he saw, the end of life and this is the strength of 
 life. This is the consecration of learning which 
 as his heirs we are bound to maintain. 
 
 No one, I think, can doubt the Founder's 
 meaning. At Cambridge, as at Eton, the Chapel 
 was the centre and the crown of his design. 
 Therefore it was that when his scheme was fully 
 formed, he himself laid the foundation-stone of 
 the one part of his princely house from which the 
 rest should grow. Therefore it was that on the 
 fatal day of St Alban's he ' had pleasure ' most 
 touching phrase in providing for the unbroken 
 fulfilment of his purpose. Therefore it was, that 
 four successive monarchs felt constrained to recog- 
 nize, however fitfully, that the achievement of his 
 will was a royal obligation. Therefore it was, 
 that when the building itself was completed in 
 accordance with the first plan, it gave a natural 
 welcome to works of a different style not less 
 noble in their kind. Therefore it was that 
 when the great storm came, and unsympathetic 
 fanaticism destroyed elsewhere the memorials of 
 a faith which it took no pains to understand, our 
 Chapel remained absolutely untouched. Even the 
 soldiery who were quartered in it were enabled 
 as I must believe to see that it did bear written 
 upon its stately form, though in strange characters, 
 ' To the Glory of GOD.'
 
 The Symbol of our Inheritance. 93 
 
 'To the Glory of GOD': that then is the mes- 
 sage of our Chapel to us, the voice in which our 
 Founder speaks, not in one tone but in many: 
 that is the message which is brought to us all, 
 as day by day we are gathered here, as day by 
 day we pause for a moment, as we must pause, 
 to watch some new effect of light or shade, as 
 the long pile rises grave and sovereign in cloud 
 and sunshine. And no one who is familiar 
 with the styles which prevailed during the 
 sixty years through which the Chapel was built, 
 who has wondered at the restless littlenesses of 
 Henry Vllth's Chapel at Westminster, will be 
 surprised if I ask those who would enter into 
 the fulness of its meaning to study as a sacred 
 comment the simplicity, the unity, the indi- 
 viduality, the catholicity of form in which it 
 comes to us. 
 
 'I will,' said the Founder, 'that the edifica- 
 ' tion of my same College proceed in large form, 
 'clean and substantial, setting apart superfluity 
 'of too great curious works of entail and busy 
 'moulding.' So he willed, and the innovations 
 introduced by Henry VII. are scarcely more 
 than enough to indicate how greatly he was 
 tempted, though in vain, to abandon his ' uncle's ' 
 plan. 
 
 But I need not attempt now to illustrate the
 
 94 The Symbol of our Inheritance. 
 
 details of the lesson. It is enough if I have been 
 able to indicate that the lesson is really given 
 to us for our study : that our Chapel does speak 
 to us: that it does speak for example in the 
 impressive reiteration of its parts: in the open 
 grace of its roof, the finest example of a form 
 exclusively English: in the painted story of its 
 windows, which shew from first to last, in type 
 and antitype, the accomplishment of the Divine 
 Counsel. Each one as he yields himself to the 
 inspiration of the place will catch some personal 
 whisper, as it were, which will grow articulate 
 to him in response to his questionings. At 
 different times and in different moods we shall 
 hear variations of the same great theme; but is 
 there one of us who has not some time paused 
 after an evening service, and in the solemn 
 shadows of the ante-chapel thought on the 
 parable of the light which seems to rise and 
 settle on the vault of the choir ? Have we not 
 felt that that spreading and gathering of scattered 
 rays is a symbol of what earthly effort may 
 be, a luminous 'Sursum corda' revealed in its 
 fulfilment ? 
 
 ...They dreamt not of a transitory home 
 Who thus could build... 
 
 'To the Glory of GOD.' Once and again 
 since the watchword was given to the Society
 
 The Symbol of our Inheritance. 95 
 
 in its great Church the outward interpretation 
 of the charge has taken a fresh shape. There 
 have been corresponding revolutions in art and 
 thought. But the building itself, as it speaks 
 for ever with one spiritual voice, witnesses to 
 a spiritual sympathy which here at least has 
 bound age to age. The manifold work about 
 us shews how successive generations have been 
 enabled to guard with reverent care what they 
 have held to be a sacred heritage, to repress the 
 influence of present taste in dealing with the 
 past, and therefore, as there was occasion, to add 
 to that which they had received the best which 
 they could themselves supply. 
 
 The example reaches far over life, and we 
 should gladly treasure it when we remember 
 that we have entered into the labours of a long 
 corporate existence symbolised for us in this 
 monument of unselfish devotion. For to us in 
 turn the charge is given by which that life was 
 quickened. We can see that what the Founder 
 first provided in simple love has been blest in 
 the past with a unique blessing. We can see 
 that what remains for us offers the fullest scope 
 for every power. We can see that what those 
 who come after us will receive must be deter- 
 mined by our faithfulness. We can see this : 
 and do we not feel the constraint of a social
 
 96 The Symbol of our Inheritance. 
 
 honour to seek the help by which our part may 
 be accomplished ? So may we, by GOD'S grace, 
 take for our guidance and for our encouragement 
 the lesson of this day, the lesson of this place. 
 May we at Christ's bidding and in His Name 
 gather the rich store which He has placed within 
 our reach, noble traditions, generous inspirations, 
 large resources, unsurpassed opportunities. May 
 we consecrate each what is lent to us for the 
 common good, with the dedication which our 
 history shews in its enduring power, 'to the 
 'Glory of GOD.'
 
 CHRISTIAN GROWTH. 
 
 w.
 
 Oyrcoc ecriN H B&ciAefA roy Oeoy cbc &N6pwnoc 
 fl TON cnopON eni THC fHC K&l K&GeyAH KA} efei- 
 NYKTA K&l HMepAN, KA! 6 cnopoc BAACT^ K<\! 
 
 COC OyK oTA6N 
 
 /S'o ts <Ae kingdom of God, as if a man should cast seed 
 upon the earth ; and should sleep and rise night and day, 
 and the seed should spring up and grow, he knoweth not 
 
 how. 
 
 ST MARK iv. 26, 27. 
 
 ST CUTHBERT'S, DARLINGTON 
 
 (Seven hundredth Anniversary), 
 Third Sunday in Lent, 181)2.
 
 OUCH a festival as we meet to celebrate to- 
 ~* day constrains us to contrast the past and 
 the present, to reckon up, as it may be, loss and 
 gain, to recall hopes which have been disap- 
 pointed and fears which have been unfulfilled, 
 to realise our own position in the growth of 
 humanity as compared with that occupied by 
 our fathers, to whose works our thoughts are 
 turned. In such a review, such a retrospect, 
 two facts appear in impressive prominence. On 
 the one side, as we look around, we feel and 
 here and now the feeling is sharpened by our 
 peculiar disappointments and sorrows how much 
 of uncertainty, and imperfection, and failure, and 
 misunderstanding impairs our best efforts for the 
 establishment of the Divine kingdom on earth ; 
 and on the other side, when we look back, we 
 cannot but acknowledge that the world, and our 
 own * land of just and old renown/ has moved in 
 some measure towards the goal of righteousness 
 and peace which we descry dimly afar off Human 
 endeavours are seen to be intermittent and in- 
 effective, often wasted on vain aims and baffled 
 
 72
 
 100 Christian Growth. 
 
 by unexpected opposition ; but none the leas 
 we acknowledge with wondering and thankful 
 hearts that the counsel of GOD does go forward ; 
 and so we confess to-day, assuredly with no pride 
 and no self-complacency, that the work of GOD has 
 grown through the centuries, we know not how, 
 while men have lived their little lives, sleeping 
 and rising night and day, in dull monotony of 
 labour. 
 
 For if we could transport ourselves to the 
 England of 700 years ago we should be dismayed 
 by the scenes of lawless violence and secret in- 
 trigue which desolated the whole country. The 
 ravages of the Scotch had left Northumberland 
 a barren solitude for fifty years. Durham, as 
 yet little cultivated, the home of the hawk and 
 the wolf, was being slowly brought to settled 
 government by the sovereign bishop, whose local 
 Domesday Book shews his statesmanship and his 
 resources. 
 
 The great Crusade, to which Christendom 
 had looked with unmeasured hope, for which our 
 king had abandoned the duties of government, 
 was just coming to a close in disappointments 
 and divisions. Little, as a chronicler of the time 
 writes, had been achieved by the united armies for 
 the earthly Jerusalem ; but, he adds, much had 
 been accomplished for the heavenly. True indeed
 
 Christian Growth. 101 
 
 it is, though far otherwise than he meant, that the 
 lives which had been sacrificed on the way and 
 in the Holy Land, by battle and pestilence and 
 famine, were not lost. The blood of the fallen 
 was the source of a larger life to Europe, quick- 
 ened by a wider understanding of human capaci- 
 ties and differences, by a clearer consciousness 
 of the fellowship of men as men, by a true, 
 if transitory, vision of the power of the Chris- 
 tian Faith to unite believers, however widely 
 separated by every circumstance of earth. In 
 its uttermost sorrow, as we can see now, the 
 world was in that troubled time drawing near 
 to a new birth, which the next century witnessed. 
 Through the pains of nations and men GOD was 
 preparing the way for a greater order ; and so 
 He teaches us by the experience of the past 
 to take heart in the fulfilment of our part in es- 
 tablishing His purpose of wise and righteous love. 
 The annals of Durham in the twelfth cen- 
 tury offer for our study three men who give in 
 characteristic form three types of religious energy, 
 which when combined furnish no incomplete view 
 of the Christian life of the age. It is worth while 
 to recall the three for a few moments : the 
 scholar, Laurence, Prior of Durham, through 
 whose unflinching resolution the election of Hugh 
 de Pinset to the Bishopric was confirmed at
 
 102 Christian Growth. 
 
 Rome ; the hermit, Godric of Finchale, the record 
 of whose life was dedicated to Pin set, as his 
 spiritual father; the bishop, Pinset himself, who 
 in his long episcopate realised perhaps more com- 
 pletely than any bishop before or after him, for 
 good and for evil, the conception of the prelate- 
 prince. 
 
 1. Laurence, the scholar, was trained in 
 Harold's College at Waltham, which became 'a 
 'kind of nursery for the great monastery in the 
 'North.' In due time, touched, as he tells us, by 
 Divine grace, he sought a stricter life in the 
 cloister at Durham. Attached to the school of 
 St Cuthbert as precentor, he felt that he must, 
 in his own words, live as in an atmosphere of 
 light, pure and grave and self-controlled. But 
 evil times followed. Driven into exile he learnt 
 the vanity of the studies to which he had given his 
 time. Death seemed to him to be the one subject 
 fit to occupy man's thoughts. To know how to 
 die, he argued rightly, we must know how to live, 
 and the secret of life was, he felt, the knowledge 
 of GOD. So he dwells, in the spirit of St Bernard, 
 on the love and goodness and power of GOD, 
 Whose perfections are Himself. GOD, he writes 
 in language as vigorous and epigrammatic as that 
 of an African father, is life, and peace, and order 
 and love. He is man's way and man's end. But
 
 Christian Growth. 103 
 
 nowhere, as far as I have noticed and it is a 
 most significant fact does Laurence touch on the 
 work of Christ, or on the supports of religious 
 ordinances. He remains in the region of specula- 
 tion. The historic Gospel has passed into tender 
 mysticism. The communion of worship is lost in 
 solitary contemplation. 
 
 2. Godric, the hermit of Finchale, a rude 
 unlettered pedlar, offers a sharp contrast to 
 Laurence the student, the scholar, the poet. 
 It was not by rapt meditation, but by pilgrim- 
 ages, by acts of devotion, by bodily austerities, 
 he sought the blessing of peaceful faith. The 
 spiritual conflict was for him a stern battle waged 
 with present antagonists. He watched for signs 
 which might be intelligible to his human heart, 
 and it was believed that he received from the 
 Mother of the Lord a simple English hymn in 
 which he might implore her help. With sympa- 
 thetic insight he saw into the souls of those who 
 visited him. Like Columba he seems to have 
 possessed an instinctive apprehension of the 
 action of natural forces. The hunted stag came 
 for shelter tt> his cabin. Though he was unable 
 to use the proper services of the Canonical Hours 
 he composed some devotions for his own use, and 
 it was reported that the bell which he had pro- 
 cured to mark the times rang of its own accord
 
 104 Christian Growth. 
 
 to call him to prayer if he was absent in the 
 fields. So he strove to live apart from men in 
 fellowship with another world, and at last he 
 would only speak to those who visited him if 
 they brought a wooden cross which served as a 
 command to him from the House at Durham to 
 give them counsel. Earth with its duties, its joys, 
 its sorrows, had lost its meaning for one to whom 
 heaven had been, as he believed, already opened. 
 
 3. Strangely different both from the student 
 and from the hermit was the great Bishop Hugh 
 de Pinset, the builder and second founder of your 
 Church. Energetic, ambitious, regal in temper 
 as in lineage, he had, even by the confession of 
 his many enemies, what Laurence speaks of as 
 the requirements of the See of Durham, ' a great 
 ' soul and a bounteous hand.' He administered his 
 diocese like an imperial province. He added, as 
 symbols of his civil power, a sword to his pastoral 
 staff, and a coronet to his mitre. He assumed 
 the cross, and afterwards received a dispensation 
 from the Pope from fulfilling his vow in order 
 that he might be regent of the northern part of 
 England during the absence of the king. In the 
 midst of the grave anxieties which attended the 
 regency he undertook the building of this Church, 
 which is now one of his noblest monuments ; and 
 in his plan he shewed a wisdom which I think we
 
 Christian Growth. 105 
 
 shall do well to imitate by purposing to establish 
 in it a college of secular priests who might best 
 supply the spiritual wants of the neighbouring 
 district. The work was still unfinished at the 
 time of his death, which was hastened by fresh 
 troubles attendant on the return of the king. 
 Stricken by his fatal illness, Pinset, it is said, 
 buoyed himself up by a prediction of the hermit 
 Godric that he should be blind for the last seven 
 years of his life. But a historian of the time 
 remarks that the prediction was most truly ful- 
 filled, for he had been for so long time blind to 
 his religious duties through the distractions of 
 political ambition. Such a man might indeed 
 well have seemed bound to the world, In the 
 language of a contemporary, and not crucified 
 to it ; and still in a turbulent age he had a work 
 to do, and he did it with a royal magnificence as 
 one who ever bore in his heart, to quote the 
 words of another chronicler, the confession of 
 David, Lord, I have loved the habitation of Thy 
 house, and the place where Thine honour dwelleth. 
 Scholar, hermit, bishop, we ponder these 
 types of the twelfth century, and we feel how 
 far they are from the true spirit of the Faith ; 
 and still we feel also that they win our regard 
 by that which they owe to it, the nobility of lofty 
 thought, the child-like simplicity of devotion, the
 
 106 Christian Growth 
 
 courageous energy of leadership. Scholar, hermit, 
 bishop, with all their differences they were alike 
 in this, that they turned with completest re- 
 verence to Cuthbert. They recognised, in other 
 words, as their chosen master the Northern Saint, 
 in whom we see the most vivid embodiment of self- 
 sacrifice. Scholar, hermit, bishop, they did what 
 they could, but their influence did not cover the 
 homely interests of life ; and in less than twenty 
 years the Franciscans came to preach once again a 
 Gospel to the poor in their low estate. 
 
 And what does this lesson of an old world, 
 this lesson of Durham 700 years ago, mean for 
 us ? In the far past, under unfamiliar conditions, 
 we can see how men fell short of the fulness of 
 the Faith which they claimed to hold. Such 
 teaching is written for our learning. Forms 
 change, but the principles which take now one 
 shape and now another are unchanging. There 
 is among us still the half-plaintive musing of 
 the student, who ponders the strange mysteries 
 of the world, and takes from the Gospel a calm 
 assurance of the Divine government of things, a 
 placid trust in GOD, Whose will is deed, a quiet sur- 
 render to forces which he cannot control. There 
 is among us the eager, unreasoning self-devotion 
 of the recluse, who, lost in the pursuit of his own 
 peace, leaves the turmoil of life in order to grow
 
 Christian Growth.. 107 
 
 familiar with spiritual realities by stopping every 
 avenue through which earth brings her teaching 
 to the soul. There is among us the vigorous 
 activity of the ecclesiastical leader, for whom 
 spiritual power becomes a spring of civil authority, 
 and outward successes, measurable by human 
 sense, the test of religious progress. There are 
 still, scholars, devotees, partisans among us ; and 
 each partial and most imperfect apprehension of 
 the Truth tends now, as in the twelfth century, to 
 obscure the glory of the Truth itself; and dare 
 we say that after seven centuries the powers of 
 the Christian Faith, the powers of the world to 
 come, leaven the common life of our country, our 
 industry, our commerce, our controversies, our 
 policy ? Dare we say that the sense of our 
 destiny, which Christ has opened to us, broods 
 over us, 'a presence which is not to be put by,' 
 checking the hasty impulses of passion, disciplin- 
 ing the teachings of selfishness, sustaining the 
 energies of service ? Dare we say that in our 
 distresses and dangers, when we have exhausted 
 all the resources which lie within our reach, we 
 turn with child-like confidence to our Father in 
 heaven and await undisturbed His answer to our 
 prayers, as knowing that He will give us that 
 which with fuller knowledge we ourselves should 
 seek?
 
 108 Christian Growth. 
 
 And if not this is the crucial question 
 are we troubled and alarmed at our practical 
 unbelief? Nay rather, do we not too often strive 
 with restless importunity to crowd out the feeling 
 for the spiritual, to satisfy our ' blank misgivings ' 
 with an endless succession of trivial occupations, 
 to forget that we were created and set on earth 
 to gain the likeness of GOD, to forget that if in- 
 deed we believe that the Word became flesh, that 
 fact must affect every plan, every procedure, every 
 judgment, every hope which we form ? 
 
 Nothing, I think to illustrate what I wish 
 to express ought to fill us with more anxious 
 questionings than the tacit assumption which 
 appears to be made in politics and in literature 
 that the Christian Faith is perhaps a graceful 
 adornment of life or even a salutary solace for the 
 downcast and the desolate, but not a spring of 
 inspiration and strength for the true kings of 
 men. So to judge is to have missed the whole 
 meaning of the Gospel, to have missed the whole 
 meaning of our position and our responsibili- 
 ties. 
 
 Oh, my friends, let us be sure of this, that the 
 world is for us, that life is for us, as we see it, 
 as we make it, an ever-widening vision of GOD'S 
 glory, or a narrow and pitiful spectacle of the 
 conflicts of man's selfishness. We can see only
 
 Christian Growth. 109 
 
 that for which our eyes are opened, and the Holy 
 Spirit alone can open the eyes of the soul. 
 
 Have we then, I ask, thought enough of this ? 
 Have we realised our wants and our opportunities ? 
 Have we grown with the growth of eighteen 
 centuries ? Our Faith is not for the student, or 
 the hermit, or the prelate, but for man as man ; 
 not for the cell or the council-chamber though 
 it is indeed for these but for the market and for 
 the fireside. It is the apprehension not of a 
 thought, or a message, or a command, but of a 
 fact which reveals what GOD is and what man is, 
 a Father Whose love is limited only by the utter- 
 most need of His children, a child whose lasting 
 joy must be to rest ' with light upon him from his 
 ' Father's eyes.' 
 
 Have we mastered this truth in life ? We 
 hear the question often discussed why men do 
 not go to Church. It would, I think, be more 
 instructive to consider why they do go. Why 
 do we go ? What do we confess by our entrance ? 
 What do we seek with our words ? What do we 
 find in our hearts ? Is our shop, our factory, our 
 study, the portal, as it were, of the Church ? Is 
 the Church for us all the common sanctuary in 
 which we bring alike to the light and fire of 
 GOD'S Presence the thoughts, the aims, the results 
 of our hours of labour ? Is the service to us a
 
 110 Christian Growth. 
 
 striving after the fulness of the one life in which 
 we share, even as we are called in one hope of 
 our calling : an endeavour to make the needs and 
 the failures, the joys and the achievements, of 
 others our own as members of the body of Christ : 
 an occasion when all the superficial differences by 
 which we are separated fall away before Him to 
 Whom every desire is a voice and every heart is 
 open : an opportunity at the present time when 
 we may seek with redoubled energy for all 
 nations, and not least for our own nation, unity, 
 peace, and concord : an encouragement to claim 
 and to offer the privilege of brotherhood in our 
 intercourse and in our debates with all who 
 confess with us one Father in heaven ? 
 
 To face such inquiries is, I know too well, to 
 recognise innumerable acts of faithlessness and 
 irreverence: to acknowledge that we have often 
 followed a mere custom when we ought to have 
 been stirred by the direct call of social duty : to 
 feel, if it be the gift of GOD, the sharp pains of 
 an awakened conscience, and so to prepare with 
 fresh purpose of heart for the work which our 
 Lord is preparing for us. 
 
 For no one can look back over seven centuries 
 of English history chequered by seasons of con- 
 flict and quiet, of lethargy and quickening, and 
 not perceive that we are drawing near to a fresh
 
 Christian Growth. Ill 
 
 crisis of change. Once again the Lord is at hand, 
 and happy shall we be if we are ready to welcome 
 Him in the day of our visitation. The Gospel of 
 the Word Incarnate has, I believe, and alone can 
 have, the power to answer the questions and 
 satisfy the desires of men which the circum- 
 stances of the time are shaping to a clear 
 expression. 
 
 No doubt the end the Divine end will be 
 reached. The seed of the tree of life, of which 
 the leaves shall be for the healing of the nations, 
 will grow we know not how. This confidence can 
 never be shaken. But oh the difference for us in 
 that great hour of revelation if we have watched 
 over the earliest growth of the budding germ 
 with tender foresight, if we have cleared a free 
 space for the spreading branches of the rising 
 plant with diligent care, if we have prepared 
 men to seek their rest under its sheltering arms. 
 In Christ Born, Crucified, Ascended, is the Unity, 
 the Redemption, the Life of humanity. His 
 promise cannot fail : I, if I be lifted up from the 
 earth will draw all men unto Me. In the strength 
 of that promise let us hasten His coming, each 
 bringing his own service for the consummation of 
 the one life. The learning of the scholar, now as 
 in every age, needs the chastening sense of its 
 due relation to the whole. The devotion of the
 
 112 Chi'istian Growth. 
 
 saint needs the invigorating discipline of active 
 ministry. The exercise of authority needs the 
 sympathetic grace of sacrifice. The routine of 
 little cares, which forms for most of us the simple 
 record of our days of labour, needs the ennobling 
 influence of a Divine companionship. And Christ 
 is waiting to crown each need with blessing. 
 
 The very building in which we are gathered 
 this evening is a pledge to us of His abiding 
 Presence. Dynasties have risen and fallen since 
 Bishop Hugh laid its foundation : there have 
 been revolutions in Church and State: but the 
 same Holy Scriptures have been heard within it, 
 the same Creeds have been recited, the same 
 Sacraments have been administered, since it was 
 first dedicated as a house of GOD. The original 
 design was not drawn with rigid uniformity, but 
 with the ordered freedom of life. The artists who 
 completed it were faithful to the type and not 
 mere imitators of a pattern. Age after age 
 added something to the structure, but the early 
 idea was faithfully guarded, and remains with us 
 till to-day. Is not all this a parable ? And is 
 not that solid arch which half closes the entrance 
 to the chancel a parable too ? The builders of 
 the fourteenth century were not ashamed to 
 record their fault. When they found that they 
 had misjudged the strength of their materials,
 
 Christian Growth. 113 
 
 they boldly repaired their error so that all might 
 see, and then they placed the Cross above the 
 massive stay. 
 
 GOD grant that we may make the sermon in 
 stone written here before us in unchanging 
 characters a lesson for our lives. May we carry 
 forward what our fathers have begun with re- 
 verent regard for their labours, heirs and stewards 
 of a living faith which we must in turn bequeath 
 enriched by our service of love to the next gene- 
 ration. May we courageously confess what we 
 have done amiss, and looking to Christ rise puri- 
 fied by forgiven failures to nobler things. May 
 we patiently offer ourselves to our Lord and 
 Master and then we shall rejoice to remember 
 in every temporary check and in every apparent 
 failure that there is something behind our efforts, 
 that the kingdom of GOD is as if a man should 
 cast seed into the ground, and should sleep and 
 rise night and day, and the seed should spring 
 and grow up, he knoweth not how. 
 
 The work to which we offer ourselves is not 
 ours : it is the work oi' GOD. 
 
 w.
 
 VOICES OF THE LIVING SPIEIT. 
 
 82
 
 / believe in the Holy Ghost, the Lord and Giver 
 of Life. 
 
 DURHAM CATHEDRAL, 
 January 23rd, 1896.
 
 TTTE have just said, each one for himself, and 
 all as one body, / believe in the Holy 
 Ghost, the Lord and Giver of Life. 
 
 That confession expresses the characteristic 
 glory of the dispensation under which we are 
 called to work. It reminds us that it is our 
 marvellous privilege to live in a time when the 
 Holy Spirit, sent in the name of the Son, is 
 revealing more and more of His glory, guiding, 
 teaching, leading us forward to fuller knowledge 
 and wider victories. 
 
 The Book of the Acts, which has been well 
 called 'The Gospel of the Holy Spirit,' brings 
 before us in a representative history the method 
 in which this revelation is fulfilled. We all re- 
 member how the Church was founded by the 
 outpouring of the Holy Spirit : how at once the 
 Apostles promised that all believers should receive 
 the gift of the Holy Spirit: how in a sensible 
 way that gift was conveyed by the laying on of 
 hands: how, as the history went forward, the 
 Holy Spirit spoke through the representatives of 
 the Church, and how He spoke to them. And 
 we are reminded at that crisis in the history of
 
 118 Voices of the Living Spirit. 
 
 the Church, when the Apostle Paul was on the 
 point of passing over to a new world in Europe 
 that this Spirit is the Spirit of Jesus, coming to 
 us in a wholly new fashion, intelligible, human. 
 
 Now this gift of the Holy Spirit, this working 
 of the Holy Spirit in the Society, is our endow- 
 ment also ; and the gift is made to men, let us 
 remember with thankfulness, in the old fashion, 
 by the laying on of apostolic hands ; made to our 
 laymen in Confirmation, made to our ministers in 
 Ordination made to these in its most impressive 
 form, when the words are spoken to each one who 
 has been called to the Priesthood, ' Receive ' (or 
 rather ' take ') ' the Holy Ghost for the office and 
 'work of a Priest in the Church of GOD, now 
 'committed unto thee by the imposition of our 
 ' hands.' 
 
 In this gift, in this assurance of divine fellow- 
 ship, we have unfailing strength, invincible con- 
 fidence. We ask then, in the presence of GOD, 
 ' Do we believe in the Holy Ghost ? ' This is the 
 critical question for all life : ' Do we believe in 
 the Holy Ghost ? ' The question must rise before 
 us, again and again, in our daily trials ; and surely 
 it rises before us now with importunate persist- 
 ence, when our thoughts are turned to Foreign 
 Missions. We look back to the beginning of 
 Foreign Missions, and what do we read in the
 
 Voices of the Living Spirit. 119 
 
 Acts of the Apostles ? As they (the officers of 
 the Church) ministered to the Lord, and fasted, 
 the Holy Ghost said, Separate me Barnabas and 
 Saul for the work whereunto I have called them. 
 Then, when they had fasted and prayed and laid 
 hands on them, they sent them away. So they, 
 being sent forth by the Holy Ghost.... In this 
 record we have the Divine order for Missionary 
 work while the world lasts. There is first a 
 double voice of the Holy Spirit a voice to the 
 governors of the Church, ' Separate me Barnabas 
 ' and Saul,' and a voice to the servants, ' whom I 
 ' have called.' Then when both voices have been 
 heard and obeyed, the Missionaries are said to 
 have been ' sent forth by the Holy Ghost ' : the 
 act of the appointed ministers of GOD is recognised 
 as the act of the Spirit Himself. 
 
 This was, I say, the order at the beginning, 
 and this is the order for all time. In some 
 respects the outward form of action may have 
 changed, but the Holy Spirit still fulfils His 
 work as before. There is still, if only we can 
 hear it, a voice to the Church, a voice to the 
 servants. Yes, if only we can hear it; for the 
 Divine voice is not necessarily intelligible. It 
 does not always come to us in the way that we 
 expect. On the Day of Pentecost many thought 
 that those who spoke of the mighty works of
 
 120 Voices of the Living Spirit. 
 
 GOD were filled with new wine. When the clear 
 call came to the Apostle Paul, his companions 
 heard only an indistinct sound. And when the 
 voice came to the Lord Himself before the Pas- 
 sion, it was variously interpreted as thunder or 
 the speech of an angel. There must be prepared- 
 ness to receive the Divine voice before it can be 
 understood. There are, I repeat, at present 
 Divine voices audible on every side of us, if only 
 we set ourselves to listen. GOD speaks to us 
 through history and through life. There are 
 many voices, but surely the clearest amongst them 
 is the call to the Mission field. Never before 
 could it have been said, as it can be said now, 
 that 'All things are ready.' The whole field is 
 open. Thoughts out of many hearts are being 
 revealed. Old systems, old hopes, are perishing. 
 Even if there are attempts at reformation, the 
 revival itself is a preparation for the message in 
 which every fragment of truth finds its proper 
 place. And to us surely this voice comes with 
 special force. We cannot for a moment mistake 
 what is the meaning of it to our nation and our 
 Church. We cannot mistake why there has been 
 laid upon us sovereignty over peoples in every 
 quarter of the world. We cannot mistake what 
 is the duty of the English Church to her own 
 children scattered abroad, and to those without
 
 Voices of the Living Spirit. 121 
 
 who look to her for truth and righteousness. 
 The voice came in old time to those who were 
 entrusted with authority, and to those whose 
 happier lot it was to serve. It comes so now, 
 and, if only we will not put forward our own 
 thoughts, we can hear it saying among us ' sepa- 
 ' rate me these, and these, for the work whereunto 
 ' I have called them.' There is still the voice to 
 the Church; and there is also the voice to the 
 individual workers. The Spirit still speaks as 
 He spoke to Barnabas and Saul, in the hearts of 
 men. At one time that still small voice comes 
 with a message, which is clearly intelligible and 
 cannot be gainsaid. At another time the same 
 voice comes, or rather, is heard, faintly and 
 imperfectly; but even so the voice is heard. It 
 does not remain without effect. It will not be 
 lightly set aside. GOD in His own good time will 
 make it clear and effective, through a fuller vision 
 of the work to be done. 
 
 Such voices come to us, come to the Church, 
 come to her ministers, and it is well for us for 
 us all to listen and to know that we are in the 
 presence of a living, of a speaking GOD. 
 
 Voices come to us, bidding us take part in 
 distant labours ; and answering voices come to us 
 from distant lands, and from solitary labourers 
 true voices of GOD which shew us something of
 
 122 Voices of the Living Spirit. 
 
 the wonderful works which He is accomplishing 
 at the present time. We hear, and we cannot 
 but feel, that the words which we just heard in 
 the Gospel find a fresh fulfilment. 'The Lord 
 ' manifests His glory, and His disciples believe in 
 ' Him/ The highest result of His mighty works 
 is not the overthrow of the unbelieving, but the 
 confirmation in fuller faith of those who have 
 already in part acknowledged Him. So it is that 
 these answering voices are to us a revelation of 
 GOD'S dealings with His people to-day. As we 
 listen to them, we are sure, even if our hearts 
 sometimes fail us at home, through the experience 
 of strange countries, that our Gospel is indeed 
 inexhaustible, and its power unconquerable. New 
 problems are seen to disclose new resources, new 
 teachings, in the old message. 
 
 Great peoples become to us interpreters of the 
 will of GOD ; and the single Missionary, does he 
 not speak to us with the power of the Holy 
 Spirit ? Does he not give us a fresh estimate of 
 what the Gospel is as he counts it worth his life 
 to carry it into a strange region? There are 
 apparent failures we see it in the large field of 
 history which are victories. Semen est sanguis 
 Christianorum : the death of Christians is no 
 wasted blood, but a power of new life, rich with 
 certain harvests. The substance of the call of
 
 Voices of the Living Spirit. 123 
 
 St Paul was not 'I will shew him how great 
 ' things he shall do.' No ; but ' I will shew him 
 ' how many things he must suffer for My Name's 
 ' sake.' And yet we know that not one of those 
 sufferings was fruitless. The loftiest praise is not 
 for Apostles and Prophets only : ' the noble army 
 ' of Martyrs praise Thee,' O GOD. 
 
 Do we believe in the Holy Ghost? The 
 question must be to all of us a revelation of our 
 lives. In that Divine Presence, all our failures, 
 all our weaknesses, all 'that seemed our worth 
 'since we began' pass out of sight. We think 
 only of His infinite strength and wisdom and 
 love, in Whose life we live. In that presence 
 all doubts, delays, perplexities, disappointments, 
 failures seem nothing, for to believing eyes they 
 all take their place in the one infinite, all- wise, 
 counsel of our loving Lord. What we need in 
 looking at our work at home and abroad is the 
 sense that we are living in conscious fellowship 
 with an Almighty and Eternal King, Who ap- 
 proaches us in human ways to meet our require- 
 ments. We need to feel that we are masters of 
 ' the powers of the world to come.' We need to 
 feel that the Spirit even now is taking of the 
 things of Christ and delivering them to us. We 
 need to feel that to us also are given Apostolic 
 endowments.
 
 124 Voices of the Living Spirit. 
 
 Do we believe in the Holy Ghost ? God grant 
 that, touched by the memories of to-day, we may 
 all of us say, each one in his heart, ' I believe in 
 'the Holy Ghost, the Lord, the Giver of Life' 
 the Spirit Who is able to subdue all things unto 
 Himself, the Spirit Who is able to quicken to the 
 fulness of new life that which is ready to perish 
 ' I believe in the Holy Ghost ; Lord increase 
 ' my faith.'
 
 LABOUR CO-OPERATION.
 
 Labour Co-operation is in full consonance itnth the 
 highest principles of ethics and religion, and is not less 
 favourable to the material interest of the State. 
 
 NEWCASTLE, 
 
 October 13th, 1890.
 
 T CONSIDER it a privilege to propose this reso- 
 -*- lution, for it crowns the hope of thirty years 
 during which I have followed the development 
 of co-operation, though I have been familiar with 
 the problems concerned for a much longer period. 
 In the year after I went up to Cambridge, F. 
 Engels published his essay on the state of the 
 working classes in England, in which he described 
 a crisis which seemed to admit a solution only by 
 force. In the same year Disraeli published Sybil; 
 or, the Two Nations, in which he gave a picture 
 of labour in the Midlands indicating a like cata- 
 strophe. There was expectation on every side of 
 an industrial revolution. That expectation was 
 fulfilled, for there has, indeed, been a revolution, 
 but it has been fulfilled in peace. It has changed 
 the conditions of labour, but the forces which it 
 called into play have not yet been organised. 
 The development of the larger industry, and the 
 transference of private works to companies, has 
 made the continuance of the old patriarchal 
 relations of employers and employed impossible.
 
 128 Labour Co-operation. 
 
 We may regret the past, we cannot recall it. 
 We must endeavour to deal with the new con- 
 ditions, and form out of them a better order. 
 
 Something has been already done towards the 
 organisation of labour by trade unions, and this 
 has led to corresponding organisation of capital. 
 If these organisations are used only for securing 
 advantages for a class then they point to war 
 or armed neutrality. But if they are directed 
 as they may be directed, as in Durham and 
 Northumberland they are directed, to the good 
 of a whole industry through conciliation boards, 
 then they furnish a basis for stable fellowship. 
 The same movement which has enlarged the 
 scale of industry has also tended to sub-divide 
 the processes. Each task is specialised, and little 
 scope is left for the originality of the workman. 
 
 It is needless to dwell on the effect of the 
 change during the last sixty years. It is of more 
 importance to notice that at the same time we 
 have come to form new ideas of the nature and 
 reward of labour. We are learning under many 
 influences that our work is not simply the way 
 to obtain the means of living, but is the very 
 staple of our lives. We may talk familiarly of 
 employing 'hands,' but we must, whether we 
 think of it or not, employ men. A man cannot 
 give only a part of himself to what he does.
 
 Labour Co-operation. 129 
 
 What he does modifies his whole nature. Our 
 work, in other words, must in a large degree 
 mould our character. And not our work itself 
 only, but the conception which we form of our 
 work thus profoundly affects us. If we think 
 meanly of it, we must suffer. We ourselves in 
 the end correspond with what we do and the 
 spirit in which we do it. 
 
 We are learning again that it is our duty 
 to aim at the fullest possible development of the 
 powers of individual men the powers of admira- 
 tion, hope, and love by which we live. And this 
 must be done, as we have seen, largely through 
 their daily work. Thus the first question which 
 every thoughtful man will ask in choosing his 
 work is not 'What shall I get by it?' but 'How 
 ' will my work affect my life in the widest sense : 
 'My work as employer my work as employed?' 
 Once more we are learning, and chiefly through 
 the teaching of John Ruskin, that ' There is no 
 ' wealth but life.' Work then, and the direction 
 of work, is primarily not money-making but life- 
 making. A just wage is a condition of work, but 
 it is not the reward of work ! The reward is 
 immeasurably greater and more enduring 
 nothing less than a fuller, nobler life. 
 
 It follows then that the central aim of true 
 citizens, to whom is committed the administra- 
 w. 9
 
 130 Labour Co-operation. 
 
 tion of industry, is not to accumulate riches, but 
 to fulfil a social service. The relation between 
 partners in work must be vital and not financial. 
 If money is to be gained by moral loss the gain 
 must be deliberately sacrificed. Fuller, nobler 
 life, I repeat, not for one class but for all classes 
 and all men, is that which we must strive to gain 
 as the fruit of labour. So we see that as the 
 conditions of labour have been changed by the 
 great industry, so the conception of labour has 
 been changed by thoughts which are leavening 
 public opinion. 
 
 How then this is our problem can we satisfy 
 the new conditions so as to secure the highest 
 good of those who work under them ? How 
 can we embody the new thoughts most faithfully ? 
 I have no doubt as to the answer, and you will, I 
 trust, answer with me. By recognising all who 
 contribute to a work by capital, by labour, by 
 counsel, as partners ; as forming one body of 
 which the members have different functions, 
 and at the same, time share in due measure 
 in the issues of the one life. It is of the essence 
 of such a scheme that all who actively share in 
 the work should also share proportionately in 
 any surplus which may be left after the claims 
 of capital and fixed payments have been met. 
 This is the outward sign of fellowship in profits.
 
 Labour Co-operation. 131 
 
 And it is scarcely less necessary that all the 
 workers should have an opportunity of con- 
 tributing to the capital, so as to participate in 
 the management of the business. This is the 
 outward sign of fellowship in risks. 
 
 I do not attempt to discuss the various forms 
 in which the principle can be embodied more or 
 less completely. I simply wish to affirm the prin- 
 ciple of co-partnership in labour itself. This, as 
 I understand it, changes the whole relation of 
 employer and employed. In every case a man 
 gives a man's full work. The addition to the 
 fixed wage may be small. Workmen have often 
 told me that they can secure the last farthing 
 which is due to them in other ways. I am in no 
 way concerned with this question. The change of 
 relation is everything. All who are engaged in a 
 common work on these terms will know that 
 they are indeed fellow-workers, bound together 
 by a moral bond through the work itself. There 
 will be on all sides an ever-present consciousness 
 of interdependence and unity. Devotion to the 
 common work will supply something of the old 
 devotion to the head. The sense of monotony 
 will be lost in the thought of the whole, to which 
 each least part contributes. What if, as has been 
 mockingly said, a man spends his life in making 
 the nineteenth part of a pin ? He knows that he 
 
 92
 
 132 Labour Co-operation.. 
 
 has worked in harmony with eighteen others, 
 and is proud of the result which they have 
 produced together. Each labourer receives the 
 fruit of his labour and all enjoy an equality of 
 service. 
 
 If we turn to other urgent problems, we 
 can see how such a scheme opens the way to 
 old age pensions, and to modification of work 
 to meet the needs of failing powers. Capital, 
 labour, genius, all have full play ; the conflict of 
 interests is removed. And I need not say of 
 what momentous importance the mutual trust, 
 which springs from such a combination, is at 
 the present time, when business from the scale 
 on which it is conducted requires stability and 
 the power of looking far forward without anxiety. 
 
 It is true that hitherto co-operative produc- 
 tion has been limited in extent, but even so it has 
 given sure earnest of its power to produce the 
 effects to which I have pointed. It has, when it 
 has been tried, produced mutual confidence and 
 goodwill ; it has stimulated interest in work ; it 
 has called out an intelligent apprehenbion of the 
 problem of industry, as you will hear to-morrow 
 from one who can speak with unquestionable 
 authority. This progress has been slow, because 
 the growth of a new system requires to be 
 watched with faith and with wisdom. The pro-
 
 Labour Co-operation. 133 
 
 gress, therefore, may continue to be slow ; but 
 there have been no steps backwards. 
 
 The principle is in evidence, and it must 
 prevail. Two sovereign arguments convince me 
 of this. Co-operative industry answers, I have 
 said, to the movement of the time ; and may I 
 not say that it answers in a peculiar way to the 
 history and position of England ? England created 
 the great industry ; it is for England to make it 
 subserve to the elevation of all who are engaged 
 in it. In England, more than elsewhere, the con- 
 ditions for establishing a truly human organisa- 
 tion of labour are to be found. We are in a sense 
 wholly unique, one nation. There is among us a 
 generous respect for work; there is a growing 
 sense of sympathy between different classes. I 
 have watched it grow during the last fifty years, 
 and, with singular opportunities for observation, 
 during the last ten years. On these foundations a 
 fellowship of labour can be built. On Englishmen 
 is laid the task of building it. 
 
 Co-operation in industry answers to the gene- 
 ral movement of the age, and it answers to the 
 spirit of the Christian faith. It answers to the 
 movement of the age. In spite of every let and 
 hindrance, of even saddest interruption, there is a 
 desire as never before for fellowship among men. 
 Ours is an age of associations. Having secured
 
 134 Labour Co-operation. 
 
 individual liberty, we are feeling after union. 
 Co-operation gives shape to the idea iu the 
 largest regions of life. It converts a factory into 
 a society, and gives a full human character to 
 every variety of work. The co-operative factory 
 and workshop carry forward the lesson of the 
 home, and prepare their workers for the duties 
 of citizenship. Co-operation, in a word, is able to 
 create a spirit of industrial patriotism. For my 
 own part I cannot see why a regiment of workers 
 should not be stirred with an enthusiasm as keen 
 as that of a regiment of soldiers, and be as proud 
 of forming a tradition of great achievements. 
 Let their work be the outcome of self-devotion, 
 and the enthusiasm and the pride will follow 
 
 Nor shall we under such conditions lose or 
 underrate the exceptional powers of leadership. 
 True co-operation leaves scope for the energy of 
 genius. We can never dispense with great cap- 
 tains either in industry or in war. But perhaps 
 in time to come the captains of industry will re- 
 joice to find their chief reward, not in large profits, 
 but in the honour and love of those whom they 
 have nobly led that is, in life itself. And there 
 is good hope for the enterprise. For, as I said, I 
 believe that co-operation is the industrial inter- 
 pretation of our faith. I have already said 
 enouuh to shew how this is so.
 
 Labour Go-operation. 135 
 
 The co-operation to which we look is not a 
 scheme for securing small economies, but a form 
 of work which binds man to man in service to 
 one another arid to the State ; which makes the 
 noblest ideals of duty the habitual possession of 
 every worker ; which controls temptations to self- 
 assertion and self-seeking by the force of a larger 
 interest, which finds in the reality of a Divine 
 fellowship the pledge that human fellowship in 
 every relation of life is the fulfilment of the 
 Divine will. 
 
 The principle is capable of infinite extension. 
 In working for it on a very humble scale we 
 prepare for greater things, when men and classes 
 and nations shall bring together all they have 
 and are for the good of mankind. The very 
 thought itself is ennobling. It constrains us to 
 rate very highly the value of our little earthly 
 lives. It brings spiritual dignity, spiritual equal- 
 ity, to all labour, and makes every form of true 
 service an offering to GOD, an eternal treasure. 
 
 Durham and Northumberland have done very 
 much in the past towards establishing cordial 
 relations between employers and employed. May 
 this meeting do something for the practical re- 
 cognition of a principle through which, as I 
 think, the work of our conciliation boards can 
 be consummated.
 
 THE CKOWNING PROMISE.
 
 M^OY erw MeG* Y M ^> N elA/\l HAC&C TAG H/wep&c ecoc 
 
 THC CYNTCAeiAC TOY 
 
 Zo, / am with you alway, even unto the end of the 
 world. 
 
 ST. MATT, xxviii. 20. 
 
 YORK MINSTER, 
 February 2-2)id, 1901.
 
 ^ I^TIIS promise is the crown of the world-wide 
 * commission to the Church. It is introduced 
 so as to claim special attention in view of ex- 
 pected difficulties. It points to the Divine power 
 through which alone the evangelisation of the 
 nations can be accomplished, a work beyond all 
 the natural resources of men. It takes account 
 of the varying circumstances which the mes- 
 sengers of the Gospel will have to encounter, 
 seasons of tranquillity and of storm, of sunshine 
 and of darkness. It places in sharp contrast the 
 immutability of GOD and the succession of earthly 
 changes. It marks an immediate, personal pre- 
 sence of the Lord, not in His working only but of 
 Himself, Son of GOD and Son of man. Lo ! I am 
 with you all the days unto the end of the world. 
 
 The promise is unrevoked and unexhausted. 
 It is still available for us, a present source of 
 hope and strength in our times of anxiety. And 
 yet like other universal truths it is often un- 
 remembered. Our attention is arrested by that 
 which is partial, unexpected, exceptional, and not
 
 140 The Crowning Promise. 
 
 by that which underlies all phenomena and is 
 beyond them. 
 
 We that are not all 
 As parts, can see but parts, now this, now that. 
 
 And yet at the present time restless, distracted, 
 perplexed as we are, we seem to have been made 
 capable of the greatest thoughts. We have been 
 stirred as never before by the revelation of the 
 power of a noble life, the embodiment of the 
 elementary duties of labour, truthfulness, and 
 sympathy; we have been ennobled by the con- 
 sciousness of unique opportunities to be used for 
 the common good ; we have been sobered by the 
 discipline of sharp trials. We have, in a word, 
 heard in our souls voices of GOD declaring to us 
 the glory, the responsibility, the perils of life. 
 Happy shall we be if inwardly touched by these 
 living voices we take courage to draw near to Him 
 that speaketh. To see Him, look to Him, to obey 
 His gracious drawing, to trust in Him, will bring 
 back to us blessings, personally, socially, spiritually. 
 
 1. / am with you all the days. To know this 
 not as an article of our Creed but as a fact of our 
 experience will, I say, bring to us blessings in our 
 personal life. 
 
 It may sound a paradox, but yet it is true, 
 that the more we learn of the methods of the 
 working of GOD, the more GOD Himself is piac-
 
 The Crowning Promise. 141 
 
 tically withdrawn from us. The fact is fore- 
 shadowed in the history of Israel. We must all 
 sometimes have wondered how in the Old Testa- 
 ment GOD seems to go, in one sense, farther and 
 farther from His people till at last the Covenant 
 Name of Him Who walked with the patriarchs 
 became an unutterable mystery ; and it is so in our 
 own experience. After the goal of Judaism was 
 reached in the Incarnation, and humanity was 
 taken into personal connexion with the Son of 
 GOD, little by little the sense of the central truth 
 that the Lord Himself bears all things, always 
 and everywhere, to their appointed end, has been 
 obscured or lost. He is looked for at certain 
 times, in certain places, under certain conditions, 
 but not. as ever with those whom He called 
 friends. And now, especially when we are en- 
 abled more and more completely to arrange the 
 sequence of phenomena under what we call laws, 
 we do not habitually fix our eyes on that which 
 lies beyond the law. The words My Father 
 worketh even until now have no longer any im- 
 mediate force. We rest upon the surface of that 
 which is accessible to us. 
 
 The sensible wonders of the world engross our 
 attention, for indeed they are amply sufficient 
 to exercise our utmost powers of thought and 
 feeling.
 
 142 Tlw Crowning Promise. 
 
 Earth fills her lap with pleasures of her own .... 
 
 The homely Nurse doth all she can 
 
 To make her foster child, her inmate Man, 
 
 Forget the glories he hath known, 
 And that imperial palace whence he came. 
 
 So we forget that we are now and here par- 
 takers of a supernatural life ; that fellowship with 
 GOD is our birthright. 
 
 We forget that we have continuous personal 
 relationship with Him of Whose will the ' laws ' 
 which we observe are an expression. 
 
 We forget the unfathomable depths which 
 open about us when we endeavour to look into 
 the heart of things and to find an intelligible 
 theory of our own being. 
 
 Then perhaps our eyes are opened. The 
 promise / am with you all the days is realised 
 in conscious communion with ' our Lord and our 
 'Goo.' 
 
 At once we are enabled to see things of the 
 earth in their proper character as signs and not 
 ends. 
 
 We understand for what we were made by the 
 new sense of our capacity. 
 
 We know that we are our true selves, not 
 when we seek to stand alone, but when we find 
 our place in Him in Whom all things consist. 
 
 Visions of service, of holiness, of love, open
 
 The Crowning Promise. 143 
 
 before us which are seen to be not alien from our 
 true nature. 
 
 In that living light reflecting as a mirror the 
 glory of the Lord we are transformed into the 
 same image from glory to glory. 
 
 We perceive what is meant by the words in 
 which our last change is prefigured. Beloved 
 now are we children of GOD, and it is not yet 
 made manifest what we shall be. We know that 
 if He shall be manifested, we shall be like Him ; 
 for we shall see Him even as He is. 
 
 2. / am with you all the days. To know 
 this is, as I have tried to shew, to gain a right 
 conception of our personal life. The same con- 
 sciousness of a Divine Presence tends to remove 
 or to modify the differences which divide us 
 socially. Just as popular habits of thought obscure 
 the sense of the unseen, so the conditions of 
 human action limit the development of our full 
 powers. Men are naturally brought together in 
 groups. Professional, commercial, industrial in- 
 terests concentrate their attention upon particu- 
 lar aspects of things, and particular faculties are 
 exercised. Thus combinations are formed, not of 
 whole men, if I may use the phrase, but of 
 fragments of men; and subjects are regarded 
 from the point of view of a set. In this way 
 special types of character are formed with marked
 
 14 4 The Crowning Promise. 
 
 virtues and marked defects ; special codes of 
 action, special standards of morality, are ratified 
 by common consent which answer not to com- 
 plete manhood, but to the particular part of it 
 which is called into play by the particular occu- 
 pation. So it is that the unity and the majesty 
 of the moral law are thrown into the back- 
 ground. 
 
 And more than this, even those who take the 
 widest view of human obligations do not for the 
 most part look beyond the written word. Con- 
 ceptions of duty are in a large degree fashioned 
 by the commandments of men, which we freely 
 judge and endeavour to amend. We do not 
 unceasingly realise that there is about us an 
 authority, august, supreme, unchangeable, how- 
 ever imperfectly understood for the time. The 
 judgments and the sanctions of which we take 
 account are alike temporal. We are not filled by 
 the awe-inspiring thought that we must give 
 account of ourselves, not to a law which assumes 
 fixed conditions, but to a Living Lord to Whom 
 every desire speaks. As a necessary consequence 
 both in private conduct and in public policy our 
 sense of the absolute direct sovereignty of GOD 
 is dulled. 
 
 Then again perhaps, in some moment of in- 
 sight, our eyes are opened, and over all the
 
 The Crowning Promise. 145 
 
 conflicts, the imperfections, the failures of frag- 
 mentary service, we see Him in Whom we all 
 live, and Who claims from each one of us the 
 offering of his real self. At once we apprehend 
 the infinite difference between submission to an 
 earthly ordinance and obedience to GOD. Such 
 obedience is the thanksgiving of love. Each 
 special rule is made to take its place in 'the 
 royal law.' The sense of the whole is restored. 
 We recognise that all fragments of humanity 
 are brought together in Him Who is the Son of 
 man. We perceive that the incompleteness of 
 our work is the very condition of its becoming a 
 part in a result of immeasurable grandeur. We 
 rise above the interests of a clique, or a class, or a 
 party, to discover that even these, duly tempered, 
 minister to the common good. We find that 
 things which separate us in the temporal order 
 really unite us as workers together each in our 
 place for the fulfilment of the Divine will. 
 
 3. But it is especially in the fulfilment of 
 our spiritual mission, that we require the guid- 
 ance and the support of the abiding Presence of 
 our living Lord. Here more than in any other 
 region of life we need the consciousness of a 
 direct, present, vital fellowship with GOD. Much, 
 as I have already indicated, in our outward cir- 
 cumstances, is unfavourable to the clearness of 
 w. 10
 
 146 The Crowning Promise. 
 
 this heavenly vision. Troubled and perplexed by 
 the confused aspect of things we timorously look 
 back and strive to establish a connexion for our- 
 selves with some past age of faith in which we can 
 see, as we think, clear marks of GOD'S working 
 with His people. In the impatient desire to 
 reach by the intellect that knowledge which is 
 given only to the harmonious operation of our 
 whole being, we endeavour by a precarious logic 
 to define truths which pass our understanding 
 that so we may hold them, limited and narrowed, 
 at least more surely. Dissatisfied, and perhaps 
 rightly dissatisfied, with the devotional side of 
 our character, we are tempted to discipline our- 
 selves after some exotic pattern. In all this we 
 fail to take to our hearts some of the great 
 lessons of the Bible which were written for our 
 encouragement. As we study the Bible with 
 open eyes we shall learn how GOD reveals Him- 
 self to a faithful remnant when the prophet's eye 
 is unable to discern them: how He trains to 
 minister to His own ends peoples not less wayward 
 and rebellious than those on whom we look : how 
 He works through men of like passions with our- 
 selves : how He brings doctrine to the test of life : 
 how He claims our very selves, our souls and 
 bodies, for His offering. 
 
 The Bible indeed with its strange surprises,
 
 The Crowning Promise. 147 
 
 with its startling contrasts, with its fulness of 
 human interests, and its inexhaustible depths of 
 spiritual treasures, is the one Book for our times. 
 It is, as we are reminded whenever we read 
 the Ordination Service, the special endowment, 
 the most sacred trust, of our own Church. It 
 is the Divine interpretation of history if we 
 place its records fearlessly by the side of our own 
 experience. It is, if our ears are opened, the 
 voice of GOD, answering to the thoughts of many 
 to-day. It discloses to us a Divine Presence 
 unchanged and unchangeable in the darkest, sad- 
 dest, times. As we gaze upon it, we know that 
 the past, the present, the future are alike our 
 heritage. So taught we look to the past not for 
 authoritative precedents, but for examples of 
 human discipline. We look to the present as 
 offering the revelation of that fragment of the 
 counsel of GOD which is committed to us for our 
 accomplishment. We look to the future as the 
 harvest of our sowing, the inevitable judgment of 
 our stewardship. Through all we are taught that 
 'one increasing purpose runs' wrought out by 
 men who, wherever they are placed, may claim 
 the privilege of being fellow-workers with GOD. 
 
 The Bible, in a word, is the charter of hope in 
 seasons of change. 
 
 ' In seasons of change.' Let us note the words. 
 
 102
 
 148 The Crowning Promise. 
 
 He Who said, Lo, I am with you all the days, said 
 also, / will not leave you desolate: I come unto 
 you. ' I am with you,' ' I come unto you.' We 
 must keep both promises for our full assurance. 
 There is one abiding Presence : and from time to 
 time the Presence is emphasised and brought before 
 us in some new form. This is the inspiring message 
 of the past. So it was when after the conquest 
 of the Empire the Church was in danger of being 
 imperialised and narrowed, and Christ through 
 Athanasius and Augustine vindicated its in- 
 dependence and its universality : so it was when 
 the northern invaders were to be won to the Faith 
 by the labours of heroic missionaries and states- 
 men : so it was when in the pride of triumph the 
 dominant hierarchy seemed to have forgotten 
 their mission till Francis of Assisi claimed poverty 
 as his bride : so it was when the treasures of 
 Greece were again opened to the West and the 
 Gospel had to be read in the light of the noblest 
 hopes of the old world. And so it is now when 
 fresh regions of life and nature lie before us in 
 which we can read something of the wisdom and 
 purpose of GOD. The new renaissance of science 
 is as momentous a crisis in the history of the 
 world as the renaissance of letters. Never was 
 an age more clearly marked by signs of Divine 
 working, more full of opportunity and of peril,
 
 The Crowning Promise. 149 
 
 than our own. As Christ came in the past He is 
 coming now ; but who may abide the day of His 
 coming ? 
 
 Truths hidden from earlier times pointing 
 to the relation of man to the world over which 
 he was set, to the unity of finite things, to the 
 Incarnation as the crown of that which we are 
 forced to speak of as the purpose of Creation, are 
 growing distinct before the soul intent on GOD. 
 The Spirit is taking of the things of Christ and 
 shewing them unto us; and in the light of His 
 Presence their meaning can be seen. 
 
 And more than this. Here in our own land 
 voices are sounding about us on every side, 
 calling us in the name of our common manhood 
 which Christ has taken to Himself to raise up the 
 fallen and the desolate; calling us through the 
 sense of imperial duty to bring the Faith which 
 has been the animating force of our national life 
 to the utmost bounds of our dominions and 
 beyond; calling us to interpret the West to the 
 East and the East to the West, as can be done in 
 India if we are faithful and nowhere else as far as 
 I can see; calling us to seek some outward ex- 
 pression for the spiritual fellowship between all 
 who are 'in Christ,' for the overthrow of dominant 
 evil in tfie hope that through this GOD may 
 reveal a way to completes unity; calling us to
 
 150 The Crowning Promise. 
 
 recognise and use the power of the social ideal 
 which is offered to us in the conception of the 
 Body of Christ. 
 
 And GOD in His providence has prepared our 
 Church to hear these calls; may He in His 
 infinite love enable us to obey them. Never I 
 most surely believe has such an office been set 
 before any nation or any Church. That it is 
 offered to us is not a matter for self-gratulation, 
 but for the humblest self-questioning. The work 
 answers not to any merits of our own, but to gifts 
 which GOD has freely bestowed upon us. The 
 first condition of fulfilling it is the most absolute 
 self-surrender. All self-assertion, all self-will, 
 must be cast out ; and I must think that if once 
 we can apprehend the awful grandeur of our 
 national mission, all the controversies which dis- 
 sipate our strength and distract our thoughts will 
 be lost in a fresh enthusiasm for labour answering 
 to our several opportunities. And this labour 
 will be accomplished not in any self-chosen 
 fashion, but in loyal obedience to our own 
 Church, not perfect it may be, but unquestion- 
 ably filled with the gifts of the Holy Ghost, and 
 animated by a Divine life. We are constitution- 
 ally inclined, each one looking at himself, to 
 disparage our corporate endowments. But we 
 have within our hands Divine authority. We
 
 The Crowning Promise. 151 
 
 have received the spirit of power and love and 
 discipline, and we must trust it alike in obeying 
 and in ruling. Much must be doubtful to the 
 end, but of this we can be sure, whether we do 
 simply and unreservedly desire to do His will 
 Who calleth us, calleth us in and through the 
 Body which He has signally blessed. 
 
 Lo I I am with you all the days. The words 
 meet us in a crisis of a transition as we stand 
 on the threshold of a new reign and a new 
 century. They remind us of that which cannot 
 change in a world of change. They remind us 
 of the eternal law of growth : the old things 
 are passed away ; behold, they have become new. 
 Nothing is lost, but all is transfigured. 
 
 So may we go forward into the new age with 
 good courage, taking for our watchword the 
 promise which, as we have seen, is able to purify, 
 to harmonise, to consecrate every service of man : 
 Lo, I am with you with you, that is, while you 
 fulfil my commission all the days unto the end of 
 the world.
 
 THE CONGREGATION.
 
 'Y/weTc Ae ecre CCOMA Xpicroy KA! MeAn eK Mepoyc- 
 
 } r e are the body of Christ, and severally members 
 thereof (or, members each in his part). 
 
 1 COR. xii. 27. 
 
 HETTON LE HOLE, 
 April 29^A, 1901.
 
 TN these words St Paul describes a Christian 
 -*- congregation. He marks at once its unity 
 and its variety. It is one and it is many. The 
 society of believers gathered in Corinth to which 
 he writes is, he says, one Divine body, ' a body of 
 'Christ/ and at the same time each believer is a 
 member sharing in the common life and yet 
 charged with an individual office. 
 
 This society was of recent date, not more than 
 three or four years old, gathered by the Apostle 
 himself out of the corrupt population of a 
 heathen city. It was troubled by serious out- 
 breaks of party spirit and stained by grave sins. 
 Yet the Christian ideal was theirs. These recent 
 converts held it without the help of long experi- 
 ence or ancient tradition. They knew what the 
 Faith is ; and the power of the Faith was theirs. 
 
 Looked at in this light the words are of 
 momentous meaning. They are for us also. 
 They shew what every Christian congregation, 
 so far as it is Christian, must be. We separate 
 the apostolic age from our own wrongly and to our
 
 156 The Congregation. 
 
 own great loss. Whatever was true then is true 
 now. Not one gift of the Spirit, which was once 
 effective, has been withdrawn from the Church. 
 The differences of manifestation which arrest our 
 attention are due to our circumstances and our 
 character ; but ' the powers of the world to come ' 
 unrecalled and unchanged are still at our com- 
 mand. To you, my friends, who are once more 
 gathered together in your House of GOD, St Paul 
 says across the centuries, Ye are the body of Christ 
 and members thereof each in his part. 
 
 The great announcement is, I say, for us here 
 and to-day, and we need the lesson. We must 
 all feel when we look around or within that our 
 Christian faith does not produce its full effect in 
 life. We tacitly confess that the Christian of the 
 New Testament is impossible. ' GOD indeed has 
 ' given us laws/ it has been bitterly said, ' there is 
 ' no doubt of it, but they won't work.' And there 
 is, I believe, one central cause of this failure. We 
 isolate ourselves. We think of religion simply as 
 a private personal, matter, a matter, as is com- 
 monly said, 'between the soul and GOD.' No 
 doubt there is a sense in which we must all stand 
 alone, alone with GOD ; but to rest in this solitary 
 relation is to abandon the position in which we 
 have been placed. We are ' members of Christ,' 
 aud as 'members of Christ' we are, as St Paul
 
 The Congregation. Io7 
 
 says elsewhere, ' members one of another." We 
 are individually strong by sharing in the one life 
 which is the common inspiration of the faithful. 
 Our work is effective as it is wrought in fellowship 
 with all who share the life with us. The hand 
 cannot fulfil its own office if separated from the 
 body of which it is a part. A congregation, there- 
 fore, as St Paul conceives it, is a union of men 
 filled with one purpose, animated by one Spirit 
 Who hallows the peculiar gift of each one for the 
 fulfilment of a common work. But for us must 
 we not confess the fact with shame a congre- 
 gation is a gathering may I not say a chance 
 gathering? of those who are for the most part 
 mutually strangers, not bound together by any 
 bond which is recognised as indissoluble, without 
 organic life, without corporate action, without 
 social responsibility ; and so our individual hopes 
 and efforts are ineffective against inherited cus- 
 toms and popular indifference. 
 
 Let me ask you, then, since the occasion 
 suggests the subject, since the material fabric 
 forces us to think of the spiritual counterpart, to 
 consider what the true ideal of a Christian con- 
 gregation is, what every congregation in moments 
 of insight, what you at this impressive epoch of 
 your Church life, would wish to be. 
 
 St Paul marks for us four points which we
 
 158 The Congregation. 
 
 must notice separately. A congregation is a 
 body : it is a body of Christ : each member has 
 his proper part : and all the members are mem- 
 bers one of another. 
 
 1. ' Ye are,' he says, ' a body.' As soon as we 
 pause to reflect we see that this is true. We 
 cannot imagine an isolated man, a man wholly 
 apart by himself. He is, to begin with, a son. 
 And what a heritage is involved in that word. 
 As it is at the beginning of life, so it is to the 
 end. From birth to death we receive from others 
 what we could not have provided for ourselves. 
 In a true sense we owe the foundations of all we 
 have and are to our families, our friends, and 
 countless unknown benefactors. Other men have 
 laboured and we have entered into their labours. 
 And in turn we owe ourselves, our whole selves, 
 to our fellow-men. 'We are a body.' The 
 mutual dependence which is thus expressed 
 answers to the obvious realities of life ; and the 
 Christian revelation reveals it in its true nobility. 
 We who believe are all in Christ. That which 
 unites us is the 'power of an indissoluble life/ In 
 this we all partake ; and we each reach our own 
 perfection through the perfection of the whole 
 body. And more than this : the life which gives 
 unity to the Congregation has in the end an 
 immeasurably wider effect. The most far-reach-
 
 The Congregation. 159 
 
 ing view which is opened to us of the future of 
 mankind is given when St Paul tells us of the 
 last triumph of the Faith : there can be neither 
 Jew nor Greek, there can be neither bond nor 
 free, there can be no male and female the 
 divisions of race, of traditional faith, of social 
 condition, even of sex are done away -for ye 
 ye Christians are all, not 'one* only, but one 
 man in Christ Jesus. 
 
 Ye are a body. This being so, the failure of 
 any one member to discharge his office injures 
 the whole body ; and we cannot escape respon- 
 sibility by 'keeping to ourselves.' We cannot 
 keep to ourselves, and if it were possible, we are 
 bound not to do so. We wrong our neighbours as 
 much by leaving undone what we ought to have 
 done, as by doing what we ought not to have 
 done. In our habitual confession we place the 
 things undone first among our offences. We 
 instinctively acknowledge that as we live by 
 others it is our duty to live for them. So far as 
 we fail to make all that we have and are helpful 
 in full measure to those among whom we live, we 
 offend against the laws of life. 
 
 And here we must remember that we help or 
 hinder others by our character no less than by 
 our direct action. We affect them by what we 
 are seen to be no less than by what we are seen
 
 160 The Congregation. 
 
 to do. Subtle and yet penetrative influences pass 
 off from us and pass into us from natures vigor- 
 ous or indolent, lofty or mean, pure or corrupt, 
 and each nature is surely and unconsciously shaped 
 by every deliberate or unconsidered word and 
 thought. We cannot withdraw ourselves from the 
 manifold operations of the whole sum of life by 
 which we are surrounded. All experience proves 
 the truth of the apostolic message : Ye are a body. 
 
 2. But more than this. St Paul says not 
 only 'ye are a body/ but 'ye are a body of Christ.' 
 Our corporate union exists that we may effect- 
 ually fulfil Christ's will. He lives in us, He is 
 seen in us, He is judged by what we are. Chris- 
 tians, it has been truly said, ' are the only Bible 
 'which men of the world read.' And in this 
 spirit St Paul himself writes of the Corinthians 
 Ye are our Epistle known and read of all men. 
 Nay, Christ Himself bore witness to the same 
 truth in the clearest language. As He said, / 
 am the light of the world, He said also to the 
 disciples, using the very same image, Ye are the 
 light of the world. 
 
 Christ, I say, is seen in us, and He works 
 through us. This is the truth which we have to 
 mark. He has committed to us the execution of 
 His own mission. As the Fattier hath sent Me 
 even, so send I you. If we are faithful, not
 
 The Congregation. 161 
 
 individually only but as a body, His purpose is 
 fulfilled ; as we fail, His purpose is frustrated. 
 
 It is an overwhelming thought that GOD should 
 peril the accomplishment of His counsel in men. 
 But He has foreseen all : He has provided all. 
 He requires no more from each one of us than He 
 has given, but he requires this strictly. And 
 what He gives is not apart from Himself, but in 
 Himself. Fellowship with Christ is the secret of 
 effective obedience. The Master said All things 
 are possible to him that believeth. And the dis- 
 ciple bears witness to the truth of the promise 
 and shews what faith is when he writes : / can 
 do all things in Him that strengtheneth me. Or as 
 St Paul expresses the truth in another place: 
 / have been crucified ivith Christ ; yet I live ; and 
 yet no longer I, but Christ liveth in me. The 
 whole philosophy of the Christian life, to use the 
 common phrase, lies in the brief sentence: We 
 are [Goo's] workmanship, created in Christ Jesus 
 for good works, which [Goo] afore prepared that 
 we should walk in them. That we may 'do the 
 good works ' for which we were made, even the 
 part assigned to us in the body of Christ, there 
 is no need of anxious deliberation or uncertain 
 effort. It is for us simply to welcome with un- 
 hesitating devotion what GOD has designed for 
 us ; what GOD has done for us ; what answers to 
 w. 11
 
 162 The Congregation. 
 
 our circumstances and our powers. This brings 
 us to our third point. 
 
 3. In this Body of Christ, in the Congre- 
 gation, each believer has his own place. He is a 
 member in his part. This part is determined, as 
 I just said, by his endowments and his oppor- 
 tunities. Our work is, as we have seen, not 
 self-chosen, but the outcome of GOD'S providence. 
 To fulfil it, whatever it may be, as well as possible 
 is our highest glory and joy. There is no differ- 
 ence of great and small in true service. Earthly 
 conditions are not the measure of its value. We 
 shall feel this if we remember the years of 
 silent humble labour through which the Lord, 
 growing in favour with GOD and man, was dis- 
 ciplined for His ministry. So He became what 
 He was at last revealed to be. In this we can 
 follow His example. If once we grasp the truth 
 all doubt, anxiety, ambition, all restless self- 
 seeking and impatient desire for distinction, will 
 be cast out. We shall do just what lies before us 
 as our reasonable service. From the home, from 
 the mine, from the office, the light which GOD 
 has kindled will shine, and men will glorify our 
 Father. 
 
 For everywhere and always Christ is with us 
 ready to work through us in our commonest 
 duties. Religion is not an accessory, as it were,
 
 The Congregation. 163 
 
 to life ; it is the soul of life. All things have in 
 them an eternal element. The Faith enters into 
 every form of occupation, professional, commer- 
 cial, industrial, and the Christian is called to 
 realise its power and to make it known. All this 
 can be done simply and without effort. No limit 
 is set to the extent of our obligation. Whatsoever 
 ye do the command rings in our ears in word 
 or in deed, do all in the name of the Lord Jesus. 
 Remember that when the Word became flesh, 
 He shewed that in things transitory there is a 
 capacity for the Divine. Whether therefore ye eat 
 or drink, or whatsoever ye do, do all to the glory of 
 GOD. In the very acts which are a continual wit- 
 ness to our frailty we can feel, and silently help 
 others to feel, the will and the presence of GOD. 
 
 And let us specially bear in mind that the 
 home is for all a common place of divine service. 
 There is no grace and no duty of which it is not 
 the natural school and the most happy scene. 
 The home is the hearth of the national life, the 
 most effective training-place of the next genera- 
 tion. Parents have it largely in their power to 
 determine what those who come after them shall 
 be. Yet many things among us tend to disturb 
 the sanctities and to weaken the power of home. 
 Let me then most earnestly entreat every one 
 here to guard and extend the blessings of home, 
 
 112
 
 164 The Congregation. 
 
 love answering to love, tenderness, sympathy, 
 authority, obedience, which passing into the char- 
 acter in the home purify and ennoble the wider 
 activities of later life. Those who know what 
 home is, will assuredly find no rest till a true 
 home becomes possible for all for whom now 
 home is only an idle name. 
 
 4. St Paul adds yet another mark of the 
 congregation in his Epistle to the Romans. We 
 who are many, he writes, are one body in Christ 
 and members severally one of another. Members 
 of Christ are of necessity in that fellowship mem- 
 bers one of another. To injure another is to 
 injure oneself. Speak ye truth each with his 
 neighbour because we are members one of another, 
 is an injunction which shews that deceit, injustice, 
 fraud, are unnatural. The wrong which we do 
 to others becomes our own inheritance. 
 
 A congregation then, this congregation, to 
 sum up what has been said, is a body bound 
 together in all its parts ; a body of Christ through 
 which Christ is made known and through which 
 He works ; every member has a work to do which 
 is necessary for the complete well-being of the 
 whole, and all the members are members one of 
 another. When we pause, as to-day, to reflect 
 for a little time, every one, as I have already said, 
 will admit generally that all this is true ; but
 
 The Congregation. 165 
 
 what we require is that the individual conviction 
 of each should become the practical resolve of all. 
 There are great evils the greatest from which 
 we suffer in Durham which can only be dealt 
 with by the forces of religion, and, as I believe, 
 by the forces of religion exercised socially. So it 
 was that the corruption of the old world was 
 overcome. So it will be now. Let gambling, 
 drunkenness, foul language, profligacy, be held by 
 common consent to be disgraceful, and they will 
 be kept down. Where legislation is powerless 
 public opinion will prevail. To this end, however, 
 we need the cooperation of all. And can we not 
 feel what would be the effect both upon ourselves 
 and upon others, if, as a Congregation, a society 
 bound together by the vows of our Baptism and 
 appointed to our several offices by the laying on 
 of hands, we could unostentatiously, resolutely, 
 consistently offer to the world the ideal of our 
 Faith ; if men of affairs, or of means, or of leisure, 
 gave freely of what they have, their experience, 
 their means, their time, for public service, and all 
 alike offered themselves body, soul and spirit 
 to Him Whom they acknowledge as their Lord 
 and their Life. 
 
 Te are the body of Christ and members thereof 
 each in his part. This is the message which 
 comes to you to-day. Accept the truth ; embody
 
 166 The Congregation. 
 
 it; live it. We must not turn away from the 
 evils by which we are surrounded, nor dissemble 
 them. We must face them. We must not keep 
 the truths of our Faith as a private treasure to 
 be kept laid up for personal use. We must bring 
 them before the world. A Congregation is of 
 necessity a Missionary body. It must either com- 
 mend the Gospel to those fruin among whom it is 
 gathered, or discredit it. This is the alternative 
 before you. But why should I speak of an alter- 
 native ? Let your Church be to you from the 
 beginning the symbol of unity, of combined 
 effort, of faith. Let each one recognise the good 
 works which GOD has afore prepared for him ; 
 and fulfil them in the consciousness that he is 
 supported by the sympathy of all. Fellowship of 
 man with man rests on the fellowship of man 
 with GOD. 
 
 Faithfully and fearlessly study the evils which 
 are dominant among you, and trace them to their 
 causes : your village is the scene of your warfare 
 and, if GOD will, of your victory. 
 
 Take counsel one with another; pray together; 
 trust your noblest thoughts; trust your fellow- 
 workers ; trust the Gospel ; trust the Spirit Who 
 enforces it. 
 
 Ye are the Body of Christ, and members 
 thereof each in his part.
 
 COMMON PEAYER.
 
 *O eCOpAKAMGN KA? AKHKOAMGN ATTAITeAAOMeN K&l 
 
 YM?N, TNA KA) y/v\eTc KoiNooNfAN IXHTC Me6' HMCON- K&! 
 
 H KOINCONIA Ae H HMETepA M6TA TOY TT&TpOC KA.) M6TA 
 
 Toy YiY AYTOY 'IHCOY XpicTOY- 
 
 That which we have seen and heard declare we unto 
 you also, that ye also may have fellowship with us; yea, 
 and our fellowship is with the father and with His Son 
 Jesus Christ. 
 
 1 John i. 3. 
 
 Sx JOHN'S, SUNDERLAND, 
 
 Eoe of Ascension Day, 1901.
 
 A SHORT time ago I had occasion to speak 
 -^- on the idea of a Christian congregation. 
 I endeavoured to shew that it is still, according 
 to the teaching of St Paul, a body bound to- 
 gether in all its parts by the force of a common 
 life, a Divine body, a body of Christ through 
 which He works and is revealed to the world ; 
 a body in which every member has a work 
 ' afore prepared ' by GOD, which is necessary 
 for the well-being of the whole ; a body such that 
 all the members being members of Christ are 
 members one of another. To-night I wish to 
 enforce the same truth and to speak on our 
 Common Prayer, as bringing before us the social 
 character of Public Worship, the open expression 
 in the presence of GOD of that fellowship of 
 man with man which answers to our faith that 
 'the Word became flesh.' 
 
 Such is the thought of the text: That, St John 
 says, which was from the beginning in the time- 
 less, eternal purpose of GOD : that which we 
 have heard in the long records of the Divine 
 discipline of men: that which we have seen in
 
 170 Common Prayer. 
 
 the open signs of the victorious progress of the 
 truth : that which we the first Disciples beheld 
 ourselves in intercourse with the Lord on earth 
 touching the word of life... declare we unto you 
 also Christians of a second generation that you 
 also may have fellowship with us, that you who 
 till lately were strangers and aliens may be 
 brought into a living communion with GOD'S 
 people : yea and our fellowship is with the Father 
 and with His Son Jesus Christ. 
 
 Step by step the Apostle rises through the 
 thought of fellowship with man in Christ to the 
 thought of fellowship with GOD. He offers for 
 our contemplation a view of the social unity of 
 believers, of the progress, the destination, the 
 transfiguration of humanity which corresponds 
 with the energy of the Saviour's power, even 
 to subdue all things unto Himself. 
 
 The thought is natural to us to-day. We 
 trust that this House enriched with many new 
 offerings of affectionate devotion, arranged and 
 adorned with reverent care for more solemn and 
 impressive worship, will teach all whose common 
 home it is to welcome more and more gladly 
 the lesson which we need for the guiding and 
 ennobling of our separate lives, that there is 
 but one Body and one Spirit, and one hope of our 
 calling, one Lord, one Faith, one Baptism, one
 
 Common Prayer. 171 
 
 GOD and Father of all, Whom we are charged 
 to glorify with one heart and soul through every 
 variety of harmonious service. 
 
 The thought I say is natural to us to-day; 
 and yet, till fifty years ago, the currents of 
 English feeling for the last three or four centuries, 
 have borne us far away from these wide-reaching 
 truths. The spirit of individualism has domin- 
 ated our civil and religious ideas. It has been 
 energetic for good and for evil. It has quickened 
 the sense of personal responsibility and it has 
 also given rise to many forms of isolating self- 
 assertion. It has regarded religion as a matter 
 for the soul and GOD. It has left out of account 
 our relations to the ' world of opportunity and 
 ' wonder ' into which we are born. It has failed 
 to recognise that the Gospel was given in order 
 to bring unity and consecration not only to the 
 whole of each life but also to the sum of all 
 lives restored to harmony with GOD in Christ. 
 
 I ask you then to consider with me now how 
 our Morning and Evening Prayer the sole con- 
 gregational representatives of the ordinary daily 
 worship of the early Church bring this truth 
 before us. And we need to learn the lesson; 
 for if I may judge of others by myself we are 
 in continual danger of bringing Public Worship 
 to the standard of private edification and so
 
 172 Common Prayer. 
 
 of neglecting to cultivate that spirit of active 
 and intelligent sympathy through which it 
 becomes to us, if I may use the phrase, a sacra- 
 ment of human fellowship. We come together 
 full of ourselves, of our own wants, of our own 
 weaknesses, of our own sins, of our own resolves ; 
 and we lose sight of the Christian society of the 
 Body of Christ, with its glorious memories and 
 Divine endowments, with its grievous sorrows 
 and unfulfilled commission and lingering triumph. 
 
 If however we study our Daily Services we 
 shall at once see their scope. They are social 
 in form ; they are universal in character ; they 
 bring the faith into the details of ordinary life. 
 I speak now of our Common Prayer only. You 
 will at once feel that the service of Holy 
 Communion, of which I do not speak, gives the 
 solid foundation for these largest teachings. 
 
 1. Our Common Prayer is, I say, social in form. 
 It is surely a most eloquent fact, if we reflect 
 upon it, that our confessions, our supplications, 
 our intercessions, our thanksgivings, our adoration 
 and praise in our public services, are always 
 collective and not individual. Once only, in 
 the profession of our Faith, do we each stand 
 alone as we say not 'We believe,' but severally 
 ' I believe.' Elsewhere we join ourselves to others. 
 We translate into varied forms the master thought
 
 Common Prayer. 173 
 
 which lies in the title 'Our Father,' whereby- 
 we are charged to think of our brethren even 
 in the most intense utterance of our personal 
 emotions. 
 
 And when we say : ' we confess to Thee ' 
 'we praise Thee' 'we thank Thee': the plural 
 is something more than a multiplied 'I.' It is 
 the frank acknowledgment of union in the 
 deepest facts of human experience. We do not 
 separate ourselves in thought, as indeed we 
 cannot separate ourselves in fact, from our fellow- 
 believers, from our fellow- men. Nay rather, we 
 strive that we may be enabled, after the example 
 and in the strength of Christ, to make their 
 burdens our own, even the deed of shame and the 
 word of cowardice, that so we too may enter into 
 the Lord's joy, the fruit of the travail of our souls. 
 While we reckon up our own blessings we have 
 sorrows of others to acknowledge, of which we 
 are bound to take account. While we dwell 
 on our own sorrows we have blessings of others 
 to welcome, of the issues of which we shall be 
 partakers. 
 
 2. Thus we see that the form of our Common 
 Prayer is social, and its range is universal. 
 The lessons from the Bible give us, in their 
 strange and chequered course, the Divine history 
 of the world. In the Old Testament we watch
 
 174 Common Prayer. 
 
 how the Christ was prepared for mankind, and 
 in the New Testament how the Person and 
 Work of the Christ were apprehended and inter- 
 preted by representative men for all ages. And 
 this age-long record touches us directly in our 
 latest time. Whatsoever things were written afore- 
 time were written for our learning, that through 
 patience and through comfort of the Scriptures 
 we may have hope. Think, to take one example 
 only, of the Canticles which we habitually use 
 in our Services as our fathers have used them 
 for long centuries. We make our own the 
 sacred language of the Benedictus and the 
 Magnificat and the Nunc dimittis, the welcome 
 of the new dawn and the thanksgiving for the 
 closing day. And what do these Divine strains 
 mean for us ? Do we, according to the changing 
 circumstances of our own position, endeavour 
 to give definiteness to their ideas which are 
 capable of a thousand applications and instinct 
 with encouragements for manifold trials ? Are 
 they, or do we strive to make them revelations 
 of the way in which GOD still deals with His 
 people, and for ourselves the humble and glad 
 acceptance of His will when it is seen to transcend 
 our thoughts ? The old still passes away and 
 Christ in some way is still born again in His 
 Church: are we able to depart in peace when
 
 Common Prayer. 175 
 
 we have seen the Lord's purpose, and to bear 
 the travail-pains of a new age that thoughts out 
 of many hearts may be revealed ? 
 
 We repeat again the Te Deum and the 
 Benedicite, the Psalm of History and the Psalm 
 of Creation, and claim that all thinking things, 
 all objects of all thought should share the 
 confession of our homage to GOD. But do we 
 pause and prepare ourselves that we may give 
 the true meaning to the words? We speak of 
 'the glorious company of the Apostles' as joining 
 in our praises; and do we think of St Peter 
 and St Andrew, of St John and St Paul, as 
 bound to us in an eternal communion of life ? 
 Do we call up before our eyes Isaiah or Daniel 
 as searchers like ourselves into the Divine 
 counsels when we speak of 'the goodly company 
 of the prophets'? Do we see as our fellow- 
 combatants, though now crowned and triumphant, 
 in 'the noble army of martyrs/ a Polycarp, a 
 Perpetua, an Oswald, a Boniface, a Eidley, the 
 last shepherd who in his Master's strength 'laid 
 ' down his life for his sheep ' as you have known 
 the last convert in China who at least could 
 die for the Lord Whom he had learnt to love? 
 As we do so, as we labour in any way to do so, 
 our praises will become touched with the glow 
 of a fresh enthusiasm. He must be dull of
 
 176 Common Prayer. 
 
 heart indeed who is not stirred by the thought 
 that these in all the amplitude of their labours, 
 in all the splendour of their revelations, in all 
 the devotion of their sufferings, are our kinsmen, 
 heirs with us of one charge, one truth, one hope, 
 ministers with us of one Body. 
 
 Such a vision of the household of GOD in 
 which we are enrolled is full alike of inspiration 
 and of warning. For when we remember that 
 they who wrought righteousness, who enlarged 
 the bounds of knowledge, who drew closer the 
 bonds of sympathy between man and man, in the 
 name of Christ, were our fathers, we shall know 
 that we their children, if we are not wholly 
 degenerate, must carry on to greater issues what 
 they began. The nobility of our lineage which 
 we commemorate in every service constrains 
 us to remember what we owe to those who will 
 follow us. The conviction of our relationship 
 to the heroes of GOD which is confirmed by 
 every act of faith, brings home to us what is 
 made possible in the union of one life. The 
 force of individual example is strengthened by 
 the confession of a common aim. The value of 
 the least labour in Christ is disclosed by the 
 recognition of a social ministry. And more than 
 this : language which at first sight seems to us 
 to be strange upon our lips or startling or unreal,
 
 Common Prayer. 177 
 
 is found to be filled with a new meaning when 
 we patiently make it our own. This phrase or 
 that in our Common Prayer may not be directly 
 applicable to ourselves, but it belongs to the 
 fulness of the life in which we share. It serves, 
 as we ponder it, to enlarge and deepen our sense 
 of fellowship when once the fact of fellowship 
 is recognised. Every week and every day pours 
 its fresh tide of pathos, of anxiety, of confidence, 
 of gratitude into the old words. The voice of 
 the society, made articulate through us, speaks 
 for all, and we plead and praise with a force 
 to which we contribute and which becomes our 
 common endowment. 
 
 3. For, yet once again, these wider lessons 
 of the past have an application to our common 
 daily duties. While we strive as believers in 
 the Incarnation to make our sympathy with 
 others real and practical; while we endeavour to fill 
 up the blanks of our Services with names which 
 are dear to our own experience ; we come to under- 
 stand the power and the promise of the present, a 
 power and a promise always changing and always 
 unexhausted. We see when we study our own 
 home catalogues of saints, how every variety 
 of gifts and every type of character has been 
 hallowed to one use : see how in unexpected 
 ways the torch of Truth has been borne along 
 w. 12
 
 178 Common Prayer. 
 
 through the darkness by patient and unmarked 
 messengers and servants ; see how the victories re- 
 corded in old time have been multiplied a thousand- 
 fold in later ages ; see too how we ourselves have 
 known among the meek and pure of earth holy 
 souls into whom the Divine wisdom has entered, 
 making them friends of GOD and prophets. 
 
 In this way the effort to claim for ourselves 
 through our daily prayers, by study and reflec- 
 tion, a share in strange trials and distant happi- 
 nesses brings home to each single Christian a 
 sense of that which is the glory of life, that 
 he has an appointed place in the great society 
 which is the organ of the Holy Spirit. So far 
 as we use our Common Worship as an opportunity 
 for rising beyond the pressure of personal needs 
 and the constraint of special occupations: for 
 training ourselves to discern those treasures and 
 needs of a larger life which in unlooked-for ways 
 meet each individual want and consecrate each 
 particular work : for confessing one to another 
 the privilege of dependence and the joy of 
 service : for passing, in the appointed way of the 
 Spirit, through fellowship with man, made real 
 and effective in the present, to fellowship with 
 GOD known even here in the eternal : for striving 
 little by little in the way of self-devotion to 
 that last issue when prayer becomes a complete
 
 Common Prayer. 179 
 
 and conscious surrender to the revelation of the 
 Divine will, and praise becomes the adoring 
 contemplation of Divine love laid open to the 
 eye of the heart : we shall come to know that 
 we are indeed members in a glorious whole, 
 the Body of Christ. 
 
 And we need the encouragement which the 
 truth brings. No one who considers what his 
 own life is and what it might be, can fail to be 
 saddened at times by a feeling of isolation and 
 weakness. Little seems to be within the reach 
 of a solitary believer and of that little he achieves 
 little. Vague imaginings float before him of 
 other aspects of truth than he can look upon 
 and of other forms of action than he can realise. 
 Then it is that the far-reaching language of 
 our Common Prayer, if he has laboured to 
 interpret and to vivify it, helps him to un- 
 derstand that his own activity, his own age, 
 his own country, his own communion are 
 only elements in a life, in a society, infinitely 
 larger: that the Catholic Church has not ceased 
 to be though its visible unity is broken: that 
 even where common labour is impossible there 
 yet remains for our consolation the acknowledg- 
 ment of a common purpose, the endeavour to 
 embody a common spirit. We can confess, and 
 the confession is a joy, that those who follow 
 
 122
 
 180 Common Prayer. 
 
 not with us cast out devils in the name of Christ : 
 we can confess that the victory over evil, wherever 
 it is won, is a token for us of the Lord's manifold 
 Presence. Deeper than our divisions, deeper, far 
 deeper than our knowledge, lies the one foun- 
 dation on which all build consciously or uncon- 
 sciously who labour for GOD as power and wisdom 
 and opportunity are given to them. 
 
 If we look at the whole range of Christendom, 
 the one Baptism by which we are all incorporated 
 into Christ and the breaking of the one Bread, 
 by which we all proclaim Christ's death till He 
 come, simply as facts, however little we may 
 be able to interpret or to agree in interpreting 
 the fulness of their meaning, simply as facts, I say, 
 witness to a fellowship between 'all who profess 
 'and call themselves Christians,' strong enough 
 even now in the season of our trial to confirm 
 patience with a reasonable hope. 
 
 And for ourselves who have not only been 
 baptised into the Triune Name but have severally 
 received through the laying on of hands a Divine 
 commission for the fulfilment of our special 
 offices as members of Christ, our Common Prayer, 
 bringing together the needs and the thanks- 
 givings of many hearts in many lands, with 
 echoes and memories from every Christian age, 
 becomes, as I have said, a true Sacrament of
 
 Common Prayer. 181 
 
 fellowship ; yea, and our fellowship is with the 
 Father and with His Son Jesus Christ. 
 
 Your Church itself illustrates the truth which 
 I have sought to indicate. It is the monument 
 of a life sacrificed freely for the poorest. You 
 know how your late Vicar 1 bore in his heart the 
 sorrows of those for whom he lived. ' He lived/ to 
 use his own words, 'a crucified life.' He felt 
 that a noble Church would lighten the sordid 
 gloom of many lives, and bring thoughts of home 
 to the homeless. He gave himself for the work, 
 and you now enter on his labours. He has left 
 to you a blessing and a charge, a blessing in the 
 memory of a sacrifice which cannot be fruitless, 
 a charge to complete what he began which 
 cannot be left unfulfilled. 
 
 It was a saying of the age of martyrs : the 
 blood of Christians is seed not, that is, life 
 vainly poured out, but life made to bear fruit a 
 hundredfold. So may the words find fulfilment 
 to-day and in the days to come, and bring home 
 to all who labour here the power of the larger 
 life on which we have dwelt. 
 
 So may GOD in His great love, make this 
 
 House a sanctuary of fellowship, a spring of peace, 
 
 to the most desolate. May the outward offerings 
 
 brought by rich and poor, by old and young, 
 
 1 Thomas Nicholson.
 
 182 Common Prayer. 
 
 be symbols and pledges of the living sacrifice 
 of faithful hearts. May every service bind to- 
 gether in closer communion ministers and people, 
 as joint-workers for the Kingdom of GOD and 
 joint-heirs of the grace of life. May every work 
 begun and continued here in the Name of 
 Christ, through cloud and sunshine, find its 
 consummation when He shall be revealed in 
 His glory.
 
 THE CHUECH.
 
 And he dreamed, and behold a ladder set up on the 
 earth, and the top of it reached to heaven ; and behold the 
 angels of GOD ascending and descending on it. And 
 behold, the LORD stood above it. 
 
 And Jacob awaked out of his sleep, and he said, Surely 
 the LORD is in this place and I knew it not. And he was 
 afraid, and said, How dreadful is this place! this is none 
 other but the house of GOD, and this is the gate of heaven. 
 
 Gen. xiviii. 12, 16, 17. 
 
 ST GABRIEL'S, SUNDERLAND, 
 July IQth, 1901.
 
 /""VN two recent occasions I have spoken of the 
 ^-^ idea of a Congregation, and of the idea of 
 Public Worship ; this evening I wish to speak of 
 the idea of a Church, a House of GOD, the material 
 fabric. 
 
 In speaking of the congregation, I endeavoured 
 to shew, following the teaching of St Paul, that a 
 congregation is 'a Body of Christ,' and that in 
 this description ^hree master-truths are included. 
 Every true congregation has a living unity : it is 
 a Body. It has a Divine unity : it is a Body of 
 Christ. And in this Divine unity, all who con- 
 tribute to its fulness have a special part ; all are 
 members one of another in due measure, each in 
 his part. 
 
 In speaking afterwards of Public Worship, I 
 endeavoured to shew that our daily services, in 
 our Book of Common Prayer, witness continually 
 to the social character of religion. The services 
 are themselves social in form. They are universal 
 in range. They bring the Faith into the details 
 of common life.
 
 186 The Church. 
 
 This evening I ask you to consider what are 
 the lessons which a hallowed building, a Church, 
 is fitted to bring home to us. 
 
 The familiar text which I have chosen, in 
 which we first read of a 'house of GOD/ brings 
 them before us in most expressive imagery. The 
 vision of the Patriarch reveals to us that the 
 whole earth is the House of GOD, while par- 
 ticular places are chosen to emphasise the truth : 
 that there is now a continuous intercourse be- 
 tween earth and heaven: that already we are 
 living in a spiritual world. Three lessons each 
 Church your Church presses upon us ; and our 
 life is hallowed and strengthened by remembering 
 them. 
 
 1. A Church, I say, by its special consecra- 
 tion witnesses to the universal presence of GOD. 
 This universal presence of GOD is a most certain 
 truth ; yet for the most part our eyes are holden 
 that we should not know it. We are unable to 
 grasp the fulness of the fact. And therefore GOD 
 meets our infirmity. In His love He gives us 
 signs. He has been pleased from the earliest 
 times to set His Name here and there, in a stone, 
 as at Beth-el, in a tent, in a temple, and now in a 
 Church. Through the visible He helps us to see 
 the invisible. 
 
 No spot could have appeared more utterly
 
 The Church. 187 
 
 desolate and forsaken than the bare desert in 
 which Jacob lay down in the fresh sorrow of his 
 exile. But in the visions of the night the GOD of 
 his fathers revealed Himself to him there in the 
 lonely waste. A new sense of the Divine nearness 
 was quickened in his soul. ' The Lord is in this 
 ' place,' he exclaimed, ' and I knew it not.' It was 
 an experience for all life. 
 
 True it is that neither in Jerusalem nor in 
 Gerizim is the one appointed place of meeting 
 the Father. But it is through the local that we 
 pass to the general. We see in part and apply 
 our knowledge more widely. The eyes of our 
 heart are opened and having once seen GOD we 
 learn, little by little, to see Him everywhere. 
 
 A Church then does not bring to us anything 
 new or exceptional. It witnesses to the unseen, 
 the spiritual, the eternal, which is about us on 
 every side. It shews GOD to us here because He 
 is everywhere. It helps us to see what lies 
 beyond the shadows on which we look. It en- 
 courages us to pierce beneath the surface to that 
 which is abiding. 
 
 world, as GOD has made it, all is beauty, 
 And knowing that is love, and love is duty. 
 
 The Church opens to us a glimpse of this 
 Divine world, 'this world as GOD has made it.'
 
 188 The Church. 
 
 It offers a revelation of the glory of common 
 things for those who see. 
 
 Earth's crammed with heaven, 
 And every common bush afire with GOD, 
 But only they who see take off their shoes. 
 
 Even if there are on all sides signs of ruin 
 and decay, the believer can see GOD everywhere. 
 
 One of the earliest Greek philosophers said, 
 'All things are full of GOD.' We welcome the 
 thought and give it verity. All things, we confess, 
 are full of GOD in Whom c we live and move and 
 'have our being.' We see Him in every ray of 
 beauty, in every mark of order. Without Him 
 all would be chaos. 
 
 This is our first point. 
 
 2. A Church witnesses through the special 
 presence of GOD to His universal presence to 
 His universal presence made, as it were, personal ; 
 and it witnesses also in the second place to the 
 reality of man's intercourse with Him. It is like 
 Jacob's Beth-el, 'the gate of heaven.' And so 
 from very early times the words ' Behold a ladder 
 'set up on earth, and the top of it reached to 
 'heaven' were recited at the consecration of 
 Churches, and the first recorded promise of the 
 Lord gives, as you will remember, a permanent 
 force to the vision of the patriarch when He said 
 to the disciples, amazed that He had read the
 
 The Church. 189 
 
 secret thoughts of Nathanael : Verily, verily, I 
 say unto you, ye shall see the heaven opened and 
 angels of GOD ascending and descending upon the 
 Son of man. 
 
 A Church, in other words, answers to the title 
 which was given to the first appointed House of 
 GOD, ' the tent of Meeting.' It is the meeting- 
 place of GOD with man and of man with GOD. The 
 thought is overwhelming. We are tempted to 
 cry out with Jacob when we realise what it means, 
 'How dreadful is this place.' We recall the words 
 spoken to Moses, * No man shall see My face and 
 ' live/ or the confusion of Isaiah, ' Woe is me, for 
 ' I am undone .... for mine eyes have seen the 
 ' King in His beauty.' But the Incarnation has 
 changed our relation to GOD. In the Son of 
 man the glory of GOD is tempered to our vision. 
 If it is true that no man hath seen GOD at any 
 time : that He dwelleth in light unapproachable, 
 ' Whom no man hath seen nor can see/ yet we 
 have also for our assurance the Lord's own words : 
 ' He that hath seen Me hath seen the Father/ not 
 indeed seen GOD as GOD in His most awful 
 majesty, but GOD revealed through the love of His 
 Son. We can therefore now rightly think of Him 
 under human conditions. We can speak to Him 
 and listen for His answer with sure confidence. 
 The Church, the outward fabric, answering to the
 
 190 The Church. 
 
 limitations of our nature, becomes a pledge of the 
 intercourse of earth and heaven. 
 
 And here we see the grandeur of our privileges 
 compared with those of Israel in old time. Under 
 the Jewish covenant one man was allowed to draw 
 near to GOD on one day in the year, on the great 
 day of Atonement, but in Christ all men have 
 access to His presence always. 
 
 3. The Church has yet a third lesson. It 
 assures us of the universal presence of GOD, of 
 the reality of our intercourse with Him, and yet 
 again, that we are even now living in a spiritual 
 order. This is implied in the record of the 
 Patriarch's Vision. The angels are represented 
 as * ascending and descending ' : ascending first. 
 Earth, that is man's home, is the habitual scene 
 of their ministry. 
 
 And again St Paul tells us in direct words: 
 'GoD has made us to sit with Christ in heavenly 
 'places.' And again we read ' We have come unto 
 'Mount Zion, and unto the city of the living GOD, 
 'the heavenly Jerusalem, and to innumerable 
 'hosts of angels in festal assembly .... and to the 
 'spirits of just men made perfect.' Heaven is not 
 distant and future, but here and now. And we 
 habitually ^laim, in our Communion office, fellow- 
 ship ' with angels and archangels and with all the 
 'company of heaven.' The Church is, so to speak,
 
 The Church. 191 
 
 the scene of a spiritual life. There in the great 
 crises of our natural development, Divine gifts are 
 brought to us. There the infant is made 'a mem- 
 ' ber of Christ, the child of GOD, an inheritor of 
 ' the kingdom of heaven ' : there the growing boy 
 receives by the laying on of hands the gift of the 
 Holy Spirit for the fulfilment of his appointed 
 office ; there in the great sacrament of fellowship 
 the believer welcomes Christ's gift of His Body 
 and Blood for strengthening and for cleansing; 
 there when he enters on the fulness of married 
 life he finds the meaning of new duties, new 
 hopes, new joys ; there when all earthly work is 
 over he is laid for a short time before he is com- 
 mitted to his last resting-place, that in that 
 solemn fellowship we may feel the unity of the 
 life here and hereafter. 
 
 Life, in a word, is shewn within our Churches 
 under its spiritual aspect in all its critical vicis- 
 situdes. Powers of heaven are seen to mingle at 
 each point with faculties of earth. We are im- 
 pressively reminded of the greatness of life. If 
 life is on one side the vision of GOD, it is on 
 the other side the welcome of GOD'S gifts that 
 they may be used in His service. It is from first 
 to last a personal Divine companionship. The 
 Church with its services is the sign and pledge of 
 blessings answering to all our need, but then we
 
 192 The Church. 
 
 are ourselves the living sanctuary : we live as 
 knowing that the LORD is with us all the days. 
 
 Such, it appears to me, is the message which 
 our Churches bring to us. They suggest, to put 
 the truth differently, a Divine interpretation of 
 the world and of life. They bring vividly before 
 us the fact that we are now living in a spiritual 
 order, charged with .the duties of a heavenly 
 citizenship; that to us angels minister, not, indeed, 
 in answer to our appeals, but by the appointment 
 of GOD; and this Church specially emphasises 
 the last thought by its name, for St Gabriel, ' the 
 ' man of GOD/ appears in the Bible as ' the repre- 
 'sentative of angelic ministry to man.' He is 'the 
 'angel of mercy/ the herald of glad tidings to 
 Zachariah and to the Mother of the Lord. 
 
 In these different ways Churches are in some 
 sense a sign to others of our Christian Faith ; and 
 to ourselves they are a test of our Christian spirit. 
 We reveal ourselves by the motive for which we 
 frequent them. The true worshipper comes to 
 the Church, not primarily to get, but to give : to 
 feel first the majesty of GOD and then to offer 
 himself to His service. His ruling desire is that 
 the Name of his Father which is in heaven 
 may be hallowed. In this supreme end he finds 
 every personal and every social obligation hal- 
 lowed. In GOD he sees how his debt to the past
 
 The Church, 193 
 
 involves his own corresponding debt to the future. 
 The seen and the unseen are parts of one whole. 
 
 It follows, to take one illustration, that our 
 Churches are a kind of treasury of first-fruits. 
 In them we can consecrate our possessions and 
 our pleasures and make what is committed to our 
 trust available to some extent for all. We natur- 
 ally sympathise with David when he said sadly to 
 Nathan, 'See now, I dwell in a house of cedar, but 
 ' the ark of GOD dwelleth within curtains.' 
 
 It would indeed be an evil thing if our own 
 dwelling-places were more beautiful and more 
 cared for than the House of GOD, the common 
 home of men ; and we rightly rejoice when all 
 that is best in the works of human skill and 
 thought is freely offered to add grace and dignity 
 to public worship. The hallowing of the first- 
 fruits is a kind of hallowing of the whole which 
 they represent. 
 
 The lessons to which I have pointed are pre- 
 cious at all times, but they appear to be specially 
 important to us now. Many causes tend to hide 
 from us the presence of GOD and the glory of crea- 
 tion. The conditions of life stimulate the passion 
 for wealth. In towns we are engrossed and pre- 
 occupied by the achievements of man's powers. 
 Times devoted to quiet contemplation are set 
 down to indolence. Commerce, trade, industry, 
 w. 13
 
 194 The Church. 
 
 are organised in terms of war. Education is 
 looked upon as a means for private advancement, 
 and art as a spring of private wealth. We are 
 met on all sides by the restless search for excite- 
 ment and transitory pleasures. Life itself, with 
 the nobler forces of life, is sacrificed to the un- 
 disciplined pursuit of ampler means of living. 
 We are in danger of losing the sense of 'the 
 ' mighty sum of things for ever speaking ' to which 
 our Churches bear witness. 
 
 But on the other hand, there is not a little to 
 encourage us at the present time. There is in 
 every class a generous discontent at the presence 
 among us of remediable evils ; there is, I believe, 
 a growing sense of responsibility for the use of 
 our goods, a deepening feeling that in view of the 
 facts of life there is nothing which men can call 
 their own ; there is in many directions a striving, 
 often impatient and immature, for outward unity, 
 and, what is immeasurably more full of promise, 
 a spreading conviction that we are one people, 
 one body, formed to express one thought of GOD ; 
 there is, and this is a present cause for thankful- 
 ness, a far-reaching desire for service, a testimony 
 at once to a recognised fellowship in life and to 
 an acknowledgment of a Divine mission for each 
 man. 
 
 Such impulses our Churches standing silent
 
 The Church. 195 
 
 and conspicuous in the common ways of men 
 combine and intensify. If it be only for a 
 moment they do plead, with a voice which pro- 
 vokes no antagonism, the cause of the unseen and 
 the eternal. However familiar the Cross may have 
 become to us, it must stir some questionings as it 
 stands out sharp against the sky. The bell, with 
 a sound like no other, gives, as it were, a call 
 from Heaven to which the heart responds. And 
 if your Church be open, as I trust it will be, not 
 a few will learn to find within it short spaces of 
 quiet refreshment in which, apart from the tur- 
 moil of work and care, they may be alone with 
 GOD. The Church is the sacred, undisturbed 
 hearth of the overcrowded. 
 
 All these thoughts of redemption, of prayer, 
 of peace, the Church will bring before you, and yet 
 more. It will fail of its purpose if it does not 
 quicken in every worshipper a practical sense of 
 the presence of GOD everywhere. Those who 
 have felt most keenly that GOD is indeed with 
 them in His house will go to the scene of their 
 ordinary work and confess with a wondering awe, 
 which passes into glad reverence, that the Lord is 
 in that place too, though they knew it not. Those 
 who have mastered the lessons of a Church will find 
 in their labour, however limited and monotonous 
 it may appear to be, ' a gate of heaven/ through 
 
 132
 
 196 The Church. 
 
 which they can go in and go out and obtain the 
 support which they need for life. 
 
 It is well for us to lay the thoughts to heart. 
 
 In the Church we meet consciously in the 
 sight of GOD. In the Church we feel for a little 
 while what life is. Then we go forth to our work 
 and to our labour. The test of our faith is out- 
 side. We do not leave GOD'S presence when we 
 leave His house. Life remains what we have 
 known it to be. We have heard the call to live 
 as seeing Him Who is invisible, in His strength 
 and for His glory. In no other way can we fulfil 
 our part, and that part is of incalculable moment. 
 We are, whether we think of it or not, preparing 
 the future. We are fathers of the age to come. 
 What are we preparing ? Will our children bless 
 us? 
 
 Looking back, we can look forward not with- 
 out hope. GOD has given us great things not for 
 ourselves. 
 
 Our Faith shews us an aim, gives us a 
 mission, binds us one to another, and to our 
 Divine Leader. 
 
 One word more : when I laid the foundation 
 of your Church, I dwelt on the Name in which I 
 laid it, ' the Name of the Father, and of the Son, 
 'and of the Holy Ghost.' I shewed that that 
 Name, that final revelation of the Being of GOD,
 
 The Church. 197 
 
 transfigures our view of the world, of humanity, 
 of the Church. As we cherish it, we are en- 
 abled to see in the world, in spite of the Fall, 
 marks of the wisdom of the Father Who made it. 
 We are enabled to see in humanity, in spite of 
 feuds and divisions, one body in virtue of the love 
 of the Son Who redeemed it. We are enabled 
 to see in the Church, in spite of schisms and sins, 
 the Bride of Christ, through the working of the 
 Holy Ghost Who cleanses and strengthens it. 
 These are the truths which, as I trust, will be- 
 come ever clearer to you as the years go on, for 
 joy, for strength, for hope. 
 
 So may your Church be, for all who meet 
 together in it, the House of GOD in which they 
 meet the Father; the gate of Heaven, through 
 which they enter on Divine treasures in the ways 
 of earth.
 
 THE SOVEREIGN MOTIVE.
 
 T Y Xpicroy cyNexei HMAC. 
 
 The love of Christ constraineth us. 
 
 2 COB. v. 14. 
 
 AT THE ANNUAL SERVICE FOR MINERS. 
 DURHAM CATHEDRAL, 
 July 20th, 1901.
 
 again, my friends, I am allowed to 
 meet in the Mother Church of the Diocese 
 you, the representatives of our greatest industry, 
 on your Festival Day. On the two former oc- 
 casions when I have had this privilege I spoke 
 of that which was necessarily uppermost in my 
 mind, our common life and our common obli- 
 gations. I endeavoured to shew that we all 
 share one great heritage and one great duty: 
 that we are all responsible in our measure for 
 the formation of that Public Opinion which is 
 the inspiration and strength of just laws. I 
 acknowledged the difficulty of the task thus laid 
 upon us, but I maintained that it is possible 
 of achievement, for it answers to the will of GOD. 
 This afternoon I ask you to consider what 
 is the motive the only motive, as I hold 
 which will support us in the patient and resolute 
 endeavour to use our heritage, to fulfil our duty, 
 to fashion an effective Christian Public Opinion 
 and so to make this Durham which we love, 
 this Durham of which we are proud, worthy 
 of its high calling.
 
 202 The sovereign motive. 
 
 No earthly, no temporal motive is adequate. 
 Our life is greater than we think ; it is not for 
 threescore years and ten only but for ever and 
 ever. Every human deed and word and thought 
 has in it an eternal element. The true human 
 motive must therefore correspond with this larger 
 range. Fear of punishment is insufficient, for 
 it tends to call out a proud defiance. Hope of 
 reward is insufficient, for it is limited by sense. 
 Fear and hope both pass away ; but there is that 
 which passeth not away : love never faileth. GOD 
 Himself is love. We too were created for love, 
 to become like GOD ; and He has provided for 
 such a divine transformation. Here then we 
 look for our sufficient motive in love. 
 
 Nor do we look in vain : all is gathered up 
 in two familiar sentences of St John. Herein 
 is love, not that we loved GOD but that He loved us 
 and sent His Son to be the propitiation for our 
 sins (1 John iv. 10). We love because He first 
 loved us (id. iv. 19). So, to quote the words of 
 one of our greatest poets, 
 
 . . . through the thunder comes a human voice, 
 
 Saying : ' O heart I made, a heart beats here ! 
 
 ' Face, my hands fashioned, see it in myself ! 
 
 ' Thou hast no power, nor may'st conceive of mine : 
 
 ' But love I gave thee, with myself to love, 
 
 ' And thou must love me Who have died for thee.'
 
 The sovereign motive. 203 
 
 'Thou must love Me Who have died for thee.' 
 St Paul expresses the truth no less decisively 
 out of his own experience. The love of Christ, 
 he says, constraineth us (2 Cor. v. 14). The love 
 of GOD, you see, is the cause and not the con- 
 sequence of our love for Him. Even in our 
 earthly life love crowned by self-devotion kindles 
 love. And love, that is really love, seeks to give, 
 not to gain : to minister, not to be ministered 
 unto : in the completest offering of itself love 
 enters on a nobler being. Love then kindled 
 by love, our love for Christ kindled by Christ's 
 love for us, that is the motive for Christian effort, 
 wide and deep as life. Its power has been es- 
 tablished by the experience of believers for more 
 than 1800 years; and we too, looking at the 
 manger, the cross, the opened tomb, the Father's 
 throne, can say, if in any way we feel their 
 meaning, the love of Christ constraineth us. 
 
 The love of Christ constraineth us. Beloved, if 
 GOD so loved us, we also ought to love one another 
 (1 John iv. 11). Christ indeed continues His 
 work through us. The Vine is fruitful through 
 the branches. The disciple, in the wonderful 
 words of St Paul, fills up on his part that which 
 is lacking of the afflictions of Christ (Col. i. 24). 
 Christ works as in the days of old : He comes to 
 us in the persons of those who are such as He
 
 204 The sovereign motive. 
 
 Himself succoured, the weak, the sick, the weary, 
 the diseased in soul and body, and claims from us 
 the service which He enables us to render. We 
 cannot any longer say : Lord, when saio we Thee ? 
 Let any one look around and he will see on every 
 side scope for the simplest and tenderest minis- 
 tries to Christ in Christ's Name. A cry for 
 help, for sympathy, for counsel, meets us which- 
 ever way we turn; and in the cry we can hear 
 the voice of Christ. Each separate cry turns our 
 thoughts to the great evils with which we are 
 all familiar, evils which endanger our social life, 
 gambling, drunkenness, impurity, and that which 
 is, I believe, a fertile cause of all, overcrowding. 
 We deplore the continuance or even the increase 
 of these evils ; but we do not practically acknow- 
 ledge our personal responsibility in regard to 
 them. We look for reform from the outside, for 
 swift and great changes which shall, as it were, 
 deliver us from ourselves. But it is not so, as 
 far as we can see, that GOD works. Life is made 
 up for the most part of little things. Great 
 movements are the accumulation of small im- 
 pulses. GOD uses for the fulfilment of His 
 righteous purposes the personal efforts ot those 
 who love Him, small in themselves and yet 
 irresistible in their collective force. These make 
 good laws possible and effective. These are re-
 
 The sovereign motive. 205 
 
 quired from all of us, a natural and spontaneous 
 tribute of grateful hearts. Let every one do 
 just that which lies before him : speak the kind, 
 wise word which a neighbour needs to hear: 
 offer the little help which calms a rising trouble : 
 dare to be courageous and outspoken for right, 
 stern towards evil with the sternness which sym- 
 pathy tempers to the penitent. Every day brings 
 most precious opportunities for such quiet services, 
 and every night may record the joy and thanks- 
 giving of servants of Christ unknown it may be 
 and unnoticed who have witnessed to the truth 
 in the simple ways of their ordinary occupations. 
 
 It was by the ministry of love, as most of 
 you know, that your northern fathers were won 
 to the Gospel. It was by the ministry of love 
 that the old world, with its accumulated forces 
 of authority and custom, was conquered by the 
 early Church. Men prevailed everywhere by 
 living the truth. It will be so now. Not by 
 might, nor by power, but by my spirit still saith 
 the Lord of hosts (Zech. iv. 6). 
 
 But for the most part we walk about with 
 eyes that do not see and ears that do not hear. 
 Our silence is taken for indifference, perhaps for 
 approval. We laugh when we ought to blush. 
 We repeat what should never have been spoken. 
 We tell what should never have been done.
 
 206 The sovereign motive. 
 
 I know the kind of excuses which are current 
 for this individual carelessness. 'We keep to 
 ' ourselves ' is the plea of those who have for- 
 gotten what they owe to the love of unnumbered 
 friends. ' Am I my brother's keeper ? ' has been 
 from the beginning the voice of hardened selfish- 
 ness. How can I presume to be singular ? is the 
 blind defence of those who have lost the power 
 of spiritual vision. But, my friends, can any one 
 whom ' the love of Christ constraineth ' guard as 
 a private treasure that which is a gospel for 
 the world ? Can he refuse to the brother for 
 whom Christ died, the watchful care which his 
 experience enables him to give ? Can he suppose 
 like the disheartened prophet that he only is 
 left ? Let him speak from his heart and unlooked- 
 for comrades will rally round him. 
 
 I do not for a moment say that the simple, 
 spontaneous, ministry of love, to which I call 
 every man and woman here, is easy. It is the 
 love of Christ which inspires you, a love first 
 revealed in suffering. As things are, we must 
 through many tribulations enter into the kingdom 
 of heaven (Acts xiv. 22). Nor is there anything 
 strange in this. As far as I have seen in a 
 strenuous life all things that are worth doing 
 are hard; and more than this, the difficulty itself 
 proves to be the chief blessing to the doer. Who
 
 The sovereign motive. 207 
 
 has not felt what I mean ? Who has not known 
 the joy of the unwelcome duty faithfully accom- 
 plished immeasurably greater than any pleasure 
 of easy self-indulgence ? The love of Christ con- 
 straineth us. It exercises a gentle yet real force 
 which overcomes our natural inclination. _A 
 brilliant writer has said that our chief need in 
 life is ' some one to make us do what we can.' 
 What sovereign power can be more tender or 
 stronger than the love of Christ? 
 
 And here we are not left to the uncertainties 
 of our own choice in finding our special part. 
 Every member of Christ has an office in His 
 Body. GOD afore prepared I ask you to notice 
 the phrase afore prepared for each one of us, 
 good works good with an attractive beauty that 
 we should walk in them (Eph. ii. 10). We have 
 not, I repeat, to engage in an anxious search to 
 find our task. We have only to welcome and 
 fulfil the little services which meet us in the ways 
 of life in which GOD has placed us. 
 
 The love of Christ constraineth us; and that 
 love which accomplished its end through unparal- 
 leled sufferings interprets in some degree to us 
 to-day the conditions of our work. We are all 
 perplexed by the sorrows and struggles of life. 
 But ' the love of Christ ' opens the prospect of a 
 Divine counsel which moves onward to its end
 
 208 The sovereign motive. 
 
 amidst the wild scene of waste and passion and 
 self-assertion, and fills with a nobler meaning 
 
 the still sad music of humanity. 
 
 It assures us that our labours, so far as they 
 are the fruit of faith, will not be wasted, but 
 made to contribute according to their full worth 
 to the fulfilment of GOD'S purpose. It brings to 
 us a force strong enough to call into play and 
 to sustain our most strenuous efforts. It spreads 
 over earthly gloom the pure inextinguishable 
 light which falls from the Father's eyes. It 
 teaches us to look on the whole world as the 
 work of GOD'S wisdom and as the object of GOD'S 
 love. It enables us to face the mysteries of earth 
 and man with confidence and hope. It brings 
 to us the thought of Divine Fatherhood as the 
 blessing of the world : of Divine Brotherhood as 
 the blessing of humanity : of Divine Sonship as 
 the blessing of each believer. And in these three 
 thoughts of Fatherhood, Brotherhood, Sonship, 
 we find promises as large as our utmost needs, 
 and as glorious as our boldest imaginations. 
 Where the love of GOD rests we can find hope. 
 
 Such, my friends, are the conditions, such 
 is the scene of our work, the work not of a few 
 but of all to whom the word of GOD has come. 
 And do we not all feel as we think in silence
 
 The sovereign motive. 209 
 
 on these things of Christ Incarnate, Crucified, 
 Ascended for a little space, that ' the love of 
 ' Christ constraineth us ' with a new force : that 
 our hearts indeed burn within us with an energy 
 of new resolves? The love of Christ is indeed 
 a revelation of life. The issue of our brief 
 earthly work is greater than we feel at once. 
 We, all of us, touch at every moment the seen 
 and the unseen. We, all of us, are not only 
 fashioning the generation which will follow us 
 here, but are hastening or hindering the coining 
 of the kingdom of GOD, for which we con- 
 tinually pray. In this light we see what is the 
 priceless value of life, our common treasure, of 
 which too often we think meanly. See, as I 
 have already said, that it was given us that 
 we by loving action may grow like GOD who 
 is love : 
 
 For life, with all it yields of joy and woe, 
 
 Of hope and fear, 
 
 Is just our chance o' the prize of learning love, 
 How love might be, hath been indeed, and is. 
 
 In this largest sense it is clear that ' there is 
 'no wealth but life/ We cannot all be heroes 
 or millionaires or leaders of men ; but we can 
 all be saints, for GOD has called, and is calling 
 us now, to that dignity. The eternal nobility 
 of life is not in the overflowing abundance of 
 
 w. 14
 
 210 The sovereign motive. 
 
 our resources, but in the use which we make 
 of that which is committed to us, be it much 
 or little. Our trial-time is here and now. GOD 
 grant that we may welcome the thoughts of 
 service and self-devotion which He puts into 
 our hearts, and bear them forth into the common 
 ways of life. There can be no final failure if 
 we are able to say in the prospect of each 
 endeavour; the love of Christ constraineth us. 
 
 One word more : About eleven years ago, in 
 the prospect of my work here, at the most 
 solemn hour of my life, I promised that, by the 
 help of GOD, ' I would maintain and set forward, 
 'as far as should lie in me, quietness, love and 
 ' peace among all men ' ; and that ' I would shew 
 ' myself gentle and be merciful for Christ's sake 
 ' to poor and needy people and to all strangers 
 'destitute of help.' I have endeavoured with 
 whatever mistakes and failures to fulfil the 
 promise, and I am most grateful to you and to 
 all over whom I have been set, for the sympathy 
 with which my efforts have been met. So I 
 have been enabled to watch with joy a steady 
 improvement in the conditions and also, I trust, 
 in the spirit of labour among us. At the present 
 time Durham offers to the world the highest 
 type of industrial concord which has yet been 
 fashioned. Much, no doubt, remains to be done ;
 
 The sovereign motive. 211 
 
 but the true paths of progress are familiar 
 to our workers and our leaders and are well- 
 trodden. While then so far I look back, not 
 without thankfulness, and look forward with con- 
 fident hope, I cannot but desire more keenly 
 that our moral and spiritual improvement should 
 advance no less surely than our material im- 
 provement. And therefore since it is not likely 
 that I shall ever address you here again 1 , I 
 have sought to tell you what I have found in 
 a long and laborious life to be the most pre- 
 vailing power to sustain right endeavour, how- 
 ever imperfectly I have yielded myself to it ; 
 even the love of Christ: to tell you what I 
 know to be the secret of a noble life, even 
 glad obedience to His will. I have given you 
 a watchword which is fitted to be the inspiration, 
 the test and the support of untiring service to 
 GOD and man : the love of Christ constraineth us. 
 Take it then, my friends, this is my last 
 counsel, to home and mine and club : try by its 
 Divine standard the thoroughness of your labour 
 and the purity of your recreation, and the 
 Durham which we love, the Durham of which 
 we are proud to repeat the words I used before 
 will soon answer to the heavenly pattern. If 
 Tennyson's idea of heaven was true, ' that heaven 
 1 See note at end.
 
 212 The sovereign motive. 
 
 ' is the ministry of soul to soul/ we may reasonably 
 hope by patient, resolute, faithful, united en- 
 deavour to find heaven about us here, the glory 
 of our earthly life. 
 
 The words on p. 211 were an unconscious prophecy. 
 My father merely meant at the time, that having 
 preached three times at the Miners' Service he had de- 
 livered his own message and would not preach again. 
 This is how he explained it himself. 
 
 A. W. 
 
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 in separate sections. This method has obvious advantages in the hands of a competent 
 scholar and good writer, and is employed hy Mr. M 'Curdy with excellent effect. His 
 presentation of the material is admirable in arrangement ; his style, though somewhat 
 formal and Gibbonesque, is clear and picturesque." 
 
 TIMES. "A learned treatise on the ancient history of the Semitic peoples as 
 interpreted by the new light obtained from the modern study of their monuments." 
 
 EXPOSITORY TIMES. "The work is very able and very welcome. . . . It will 
 take the place of all existing histories of these nations." 
 
 A CLASS-BOOK OF OLD TESTAMENT HISTORY. By Rev. 
 Canon MACLEAR. With Four Maps. Pott Svo. 45. 6d. 
 
 A CLASS-BOOK OF NEW TESTAMENT HISTORY. Includ- 
 ing the connection of the Old and New Testament. By the same. 
 Pott Svo. 55. 6d. 
 
 A SHILLING BOOK OF OLD TESTAMENT HISTORY. By 
 the same. Pott Svo. is. 
 
 A SHILLING BOOK OF NEW TESTAMENT HISTORY. By 
 the same. Pott Svo. is. 
 
 THE BIBLE FOR PIOME READING. Edited, with Comments and 
 Reflections for the use of Jewish Parents and Children, by C. G. 
 
 MONTEFIORE. Part I. TO THE SECOND VlSIT OF NEHEMIAH TO 
 
 JERUSALEM. 2nd Edition. Extra Crown Svo. 45. 6d. net. 
 
 Part II. Containing Selections from the Wisdom Literature, the 
 
 Prophets, and the Psalter, together with extracts from the 
 
 Apocrypha. Extra Crown Svo. 55. 6d. net. 
 
 JEWISH CHRONICLE." By this remarkable work Mr. Claude Montefiore has 
 put the seal on his reputation. He has placed himself securely in the front rank of con- 
 temporary teachers of religion. He has produced at once a most original, a most 
 instructive, and almost spiritual treatise, which will long leave its ennobling mark on 
 Jewish religious thought in England. . . . Though the term 'epoch-making' is often 
 misapplied, we do not hesitate to apply it on this occasion. We cannot but believe that 
 a new era may dawn in the interest shown by Jews in the Bible." 
 
 THE OLD TESTAMENT 
 
 SCRIPTURE READINGS FOR SCHOOLS AND FAMILIES. 
 By C. M. YONGE. Globe Svo. is. 6d. each ; also with comments,
 
 THEOLOGICAL CATALOGUE 5 
 
 The Old Testament continued. 
 
 33. 6d. each. First Series : GENESIS TO DEUTERONOMY. Second 
 Series: JOSHUA TO SOLOMON. Third Series: KINGS AND THE 
 PROPHETS. Fourth Series : THE GOSPEL TIMES. Fifth Series : 
 APOSTOLIC TIMES. 
 
 THE DIVINE LIBRARY OF THE OLD TESTAMENT. Its 
 Origin, Preservation, Inspiration, and Permanent Value. By Rev. 
 A. F. KIRKPATRICK, B.D. Crown 8vo. 33. net. 
 
 TIMES. "An eloquent and temperate plea for the critical study of the Scriptures." 
 MANCHESTER GUARDIAN. " An excellent introduction to the modern view 
 of the Old Testament. . . . The learned author is a genuine critic. . . . He expounds 
 clearly what has been recently called the ' Analytic ' treatment of the books of the Old 
 Testament, and generally adopts its results. . . . The volume is admirably suited to 
 fulfil its purpose of familiarising the minds of earnest Bible readers with the work which 
 Biblical criticism is now doing." 
 
 THE DOCTRINE OF THE PROPHETS. Warburtonian Lectures 
 1886-1890. By Rev. A. F. KIRKPATRICK, B.D. 2nd Edition. 
 Crown 8vo. 6s. 
 
 SCOTSMAN. " This volume gives us the result of ripe scholarship and competent 
 learning in a very attractive form. It is written simply, clearly, and eloquently ; and it 
 invests the subject of which it treats with a vivid and vital interest which will commend 
 it to the reader of general intelligence, as well as to those who are more especially 
 occupied with such studies." 
 
 GLASGOW HERALD." Professor Kirkpatrick's book will be found of great value 
 for purposes of study.' 
 
 BOO KM AX. "As a summary of the main results of recent investigation, and as a 
 thoughtful appreciation of both the human and divine sides of the prophets' work and 
 message, it is worth the attention of all Bible students." 
 
 THE PATRIARCHS AND LAWGIVERS OF THE OLD 
 TESTAMENT. By FREDERICK DENISON MAURICE. New 
 Edition. Crown 8vo. 33. 6d. 
 THE PROPHETS AND KINGS OF THE OLD TESTAMENT. 
 
 By the same. New Edition. Crown 8vo. 33. 6d. 
 THE CANON OF THE OLD TESTAMENT. An Essay on the 
 Growth and Formation of the Hebrew Canon of Scripture. By The 
 Right Rev. H. E. RYLE, Bishop of Exeter, and Ed. Cr. 8vo. 6s. 
 This edition has been carefully revised throughout, but only two sub- 
 stantial changes have been found necessary. An Appendix has been added 
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 Pentateuch ; and Excursus C (dealing with the Hebrew Scriptures) has been 
 completely re-written on the strength of valuable material kindly supplied 
 to the author by Dr. Ginsburg. 
 
 EXPOSITOR. "Scholars are indebted to Professor Ryle for having given them for 
 the first time a complete and trustworthy history of the Old Testament Canon." 
 
 EXPOSITORY T/MS."He rightly claims that his book possesses that most 
 English of virtues it may be read throughout. . . . An extensive and minute research 
 lies concealed under a most fresh and flexible English style." 
 
 THE MYTHS OF ISRAEL. THE ANCIENT BOOK OF GENESIS. 
 WITH ANALYSIS AND EXPLANATION OF ITS COM- 
 POSITION. By AMOS KIDDER FISKE, Author of " The Jewish 
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 THE EARLY NARRATIVES OF GENESIS. By The Right Rev. 
 H. E. RYLE ; Bishop of Exeter. Cr. 8 wo. 33. net. 
 B
 
 6 MACMILLAN AND CO.'S 
 
 The Old Testament continued. 
 
 PHILO AND HOLY SCRIPTURE, OR THE QUOTATIONS OF 
 
 PHILO FROM THE BOOKS OF THE OLD TESTAMENT. 
 
 With Introd. and Notes by Bishop H. E. RYLE. Cr. 8vo. IDS. net. 
 In the present work the attempt has been made to collect, arrange in 
 order, and for the first time print in full all the actual quotations from the 
 books of the Old Testament to be found in Philo's writings, and a few of 
 his paraphrases. For the purpose of giving general assistance to students 
 Dr. Ryle has added footnotes, dealing principally with the text of Philo's 
 quotations compared with that of the Septuagint ; and in the introduction 
 he has endeavoured to explain Philo's attitude towards Holy Scripture, 
 and the character of the variations of his text from that of the Septuagint. 
 
 TIMES. "This book will be found by students to be a very useful supplement and 
 companion to the learned Dr. Drummond's important work, Philo Judceus." 
 
 The Pentateuch 
 
 AN HISTORICO-CRITICAL INQUIRY INTO THE ORIGIN 
 AND COMPOSITION OF THE HEXATEUCH (PENTA- 
 TEUCH AND BOOK OF JOSHUA). By Prof. A. KUENEN. 
 Translated by PHILIP H. WICKSTEED, M.A. 8vo. 145. 
 
 The Psalms 
 
 THE PSALMS CHRONOLOGICALLY ARRANGED. An 
 Amended Version, with Historical Introductions and Explanatory 
 Notes. By Four Friends. New Edition. Crown 8vo. 55. net. 
 SPECTATOR. "One of the most instructive and valuable books that has been 
 published for many years. It gives the Psalms a perfectly fresh setting, adds a new 
 power of vision to the grandest poetry of nature ever produced, a new depth of lyrical 
 pathos to the poetry of national joy, sorrow, and hope, and a new intensity of spiritual 
 light to the divine subject of every ejaculation of praise and every invocation of want. 
 We have given but imperfect illustrations of the new beauty and light which the trans- 
 lators pour upon the most perfect devotional poetry of any day or nation, and which they 
 pour on it in almost every page, by the scholarship and perfect taste with which they have 
 executed their work. We can only say that their version deserves to live long and to 
 pass through many editions." 
 
 GOLDEN TREASURY PSALTER. The Student's Edition. 
 Being an Edition with briefer Notes of "The Psalms Chrono- 
 logically Arranged by Four Friends." Pott 8vo. 2s. 6d. net. 
 THE PSALMS. With Introductions and Critical Notes. By A. C. 
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 THE, BOOK OF PSALMS. Edited with Comments and Reflections 
 for the Use of Jewish Parents and Children. By C. G. MONTE- 
 FIORE. Crown 8vo. is. net. 
 
 Isaiah 
 
 ISAIAH XL. LXVI. With the Shorter Prophecies allied to it 
 By MATTHEW ARNOLD. With Notes. Crown 8vo. 55. 
 
 A BIBLE -READING FOR SCHOOLS. The Great Prophecy of 
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 Zechariah 
 
 THE HEBREW STUDENT'S COMMENTARY ON ZECH- 
 ARIAH, Hebrew and LXX. By W. H. LOWE, M.A. 8vo. IDS. 6d.
 
 THEOLOGICAL CATALOGUE 7 
 
 THE NEW TESTAMENT 
 
 THE AKHMIM FRAGMENT OF THE APOCRYPHAL 
 GOSPEL OF ST. PETER. By H. B. SWETE, D.D. 8vo. 53. net. 
 
 THE PROGRESS OF DOCTRINE IN THE NEW TESTA- 
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 THE MESSAGES OF THE BOOKS. Being Discourses and Notes 
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 TIMES, "Will probably become the standard book of reference for those students 
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 THE GOSPELS- 
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 The sequel of an essay by Dr. Chase on the old Syriac element in the 
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 TIMES. "An important and scholarly contribution to New Testament criticism." 
 
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 SYNOPTICON : An Exposition of the Common Matter of the Synop- 
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 A SYNOPSIS OF THE GOSPELS IN GREEK AFTER THE 
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 " Every such effort calls attention to facts which must not be overlooked, but yet to 
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 investigation apart from theories." Prof. A. Robinson at Church Congress, Bradford, 1898. 
 
 THE COMPOSITION OF THE FOUR GOSPELS. By Rev. 
 ARTHUR WRIGHT. Crown 8vo. 53. 
 
 CAMBRIDGE REVIEW. "The wonderful force and freshness which we find on 
 every page of the book. There is no sign of hastiness. All seems to be the outcome of 
 years of reverent thought, now brought to light in the clearest, most telling way. . . . 
 The book will hardly go unchallenged by the different schools of thought, but all will 
 agree in gratitude at least for its vigour and reality." 
 
 INTRODUCTION TO THE STUDY OF THE FOUR GOSPELS. 
 
 By Right Rev. Bishop WESTCOTT. 8th Ed. Cr. 8vo. IDS. 6d. 
 FOUR LECTURES ON THE EARLY HISTORY OF THE 
 
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 Stock Gaylard, Dorset. Crown 8vo. 35. net.
 
 THEOLOGICAL CATALOGUE 9 
 
 The Gospels continued. 
 
 THE LEADING IDEAS OF THE GOSPELS. By W. ALEX- 
 ANDER, D.D. Oxon., LL.D. Dublin, D.C.L. Oxon., Archbishop of 
 Armagh, and Lord Primate of All Ireland. New Edition, Revised 
 and Enlarged. Crown 8vo. 6s. 
 
 BRITISH WEEKLY. "Really a new book. It sets before the reader with 
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 several gospels. It is delightful reading. . . . Religious literature does not often 
 furnish a book which may so confidently be recommended." 
 
 TWO LECTURES ON THE GOSPELS. By F. CRAWFORD 
 BURKITT, M.A. Crown 8vo. 2s. 6d. net. 
 
 Gospel of St. Matthew 
 
 THE GOSPEL ACCORDING TO ST. MATTHEW. Greek Text 
 as Revised by Bishop WESTCOTT and Dr. HORT. With Intro- 
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 tion on Hellenistic Greek is particularly good." 
 
 Gospel of St. Mark 
 
 THE GREEK TEXT. With Introduction, Notes, and Indices. 
 By Rev. H. B. SWETE, D.D., Regius Professor of Divinity 
 in the University of Cambridge. 8vo. 1 55. 
 
 TIMES. " A learned and _ scholarly performance, up to date with the most recent 
 advances in New Testament criticism." 
 
 THE EARLIEST GOSPEL. A Historico-Critical Commentary on 
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 troduction. By ALLAN MENZIES, Professor of Divinity and Biblical 
 Criticism, St. Mary's College, St. Andrews. 8vo. 8s. 6d. net. 
 
 SCHOOL READINGS IN THE GREEK TESTAMENT. 
 
 Being the Outlines of the Life of our Lord as given by St. Mark, with 
 
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 and Vocabulary, by Rev. A. CALVERT, M.A. Fcap. 8vo. 2s. 6d 
 
 Gospel of St. Luke 
 
 THE GOSPEL ACCORDING TO ST. LUKE. The Greek Text 
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 GLASGOW HERALD. "The notes are short and crisp suggestive rather than 
 
 THE GOSPEL OF THE KINGDOM OF HEAVEN. A Course 
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 Crown 8vo. 33. 6d. 
 
 THE GOSPEL ACCORDING TO ST. LUKE IN GREEK, 
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 ST. LUKE THE PROPHET. By EDWARD CARUS SELWYN, D.D. 
 Gospel Of St. John [Crown 8vo. 8s. 6d. net 
 
 THE CENTRAL TEACHING OF CHRIST. Being a Study and 
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 to MACMILLAN AND CO.'S 
 
 Gospel of St. John continued. 
 
 EXPOSITOR Y TIMES. " Quite recently we have had an exposition by him whom 
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 will help the preacher most." 
 
 THE GOSPEL OF ST. JOHN. By F.D.MAURICE. Cr.Svo. 35. 6d. 
 THE ACTS OF THE APOSTLES. 
 
 ADDRESSES ON THE ACTS OF THE APOSTLES. By 
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 THE CREDIBILITY OF THE BOOK OF THE ACTS OF 
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 By the Rev. Dr. CHASE, President of Queen's College, Cambridge. 
 
 [/ the Press. 
 
 THE OLD SYRIAC ELEMENT IN THE TEXT OF THE 
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 THE ACTS OF THE APOSTLES IN GREEK AND ENGLISH. 
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 SATURDAY REVIEW. "Mr. Kendall has given us a very useful as well as a 
 very scholarly book." 
 
 MANCHESTER GUARDIAN." Mr. Rendall is a careful scholar and a thought- 
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 THE ACTS OF THE APOSTLES. By F. D. MAURICE. Cr. 
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 THE ACTS OF THE APOSTLES. Being the Greek Text as 
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 ACTS OF THE APOSTLES. The Authorised Version, with Intro- 
 duction and Notes, by T. E. PAGE, M.A., and Rev. A. S. 
 WALPOLE, M.A. Fcap. 8vo. 2s. 6d. 
 
 BRITISH WEEKLY. 11 Mr. Page's Notes on the Greek Text of the Acts are very 
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 introduction which is brief, scholarly, and suggestive. 
 
 THE CHURCH OF THE FIRST DAYS. THE CHURCH OF 
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 OF THE WORLD. Lectures on the Acts of the Apostles. By 
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 THE EPISTLES of St. Paul 
 
 ST. PAUL'S EPISTLE TO THE ROMANS. The Greek Text, 
 with English Notes. By Very Rev. C. J. VAUGHAN. 7th Edition. 
 Crown 8vo. 75. 6d. 
 
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 tion by Rev. W. G. RUTHERFORD. 8vo. 35. 6d. net. 
 
 PILOT. "Small as the volume is, it has very much to say, not only to professed 
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 layman who buys the book will be grateful to one who helps him to realise that this per- 
 plexing Epistle ' was once a plain letter concerned with a theme which plain men might 
 understand.'" 
 
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 is an air of originality about the whole discussion ; the difficulties are candidly faced, and 
 the explanations offered appeal to our sense of what is reasonable."
 
 THEOLOGICAL CATALOGUE u 
 
 The Epistles of St. Paul continued. 
 
 TIMES. " Will be welcomed by all theologians as ' an invaluable contribution to the 
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 DAILY CHRONICLE. " The lectures are an important contribution to the study 
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 ST. PAUL'S EPISTLE TO THE PHILIPPIANS. A Revised 
 
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 12 MACMILLAN AND CO.'S 
 
 The Epistle of St. James 
 
 THE EPISTLE OF ST. JAMES. The Greek Text, with Intro- 
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 EXPOSITORY TIMES. " The most complete edition of St. James in the English 
 language, and the most serviceable for the student of Greek." 
 
 BOOKMA N. " Professor Mayor's volume in every part of it gives proof that no time 
 or labour has been grudged in mastering this mass of literature, and that in appraising it 
 he has exercised the sound judgment of a thoroughly trained scholar and critic. . . . 
 The notes are uniformly characterised by thorough scholarship and unfailing sense. The 
 notes resemble rather those of Lightfoot than those of Ellicott. ... It is a pleasure to 
 welcome a book which does credit to English learning, and which will take, and keep, a 
 foremost place in Biblical literature." 
 
 SCOTSMAN. " It is a work which sums up many others, and to any one who wishes 
 to make a thorough study of the Epistle of St. James, it will prove indispensable." 
 
 EXPOSITOR (Dr. MARCUsDoos). " Will long remain the commentary on St. James, 
 a storehouse to which all subsequent students of the epistle must be indebted." 
 
 The Epistles of St. John 
 
 THE EPISTLES OF ST. JOHN. By F. D. MAURICE. Crown 
 
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 THE EPISTLES OF ST. JOHN. The Greek Text, with Notes. 
 
 By Right Rev. Bishop WESTCOTT. 3rd Edition. 8vo. I2s. 6d. 
 
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 light upon their language, theology, and characteristics. . . . The notes, critical, 
 illustrative, and exegetical, which are given beneath the text, are extraordinarily full and 
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 THEOLOGICAL CATALOGUE 13 
 
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 THEOLOGICAL CATALOGUE 21 
 
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 THEOLOGICAL CATALOGUE 23 
 
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 Schc ., , . 
 
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 THEOLOGICAL CATALOGUE 25 
 
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 26 MACMILLAN AND CO.'S 
 
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 THEOLOGICAL CATALOGUE 27 
 
 English Theological Library continued. 
 
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 28 MACMILLAN AND CO.'S 
 
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 THEOLOGICAL CATALOGUE 29 
 
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 30 MACMILLAN AND CO.'S 
 
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 THEOLOGICAL CATALOGUE 31 
 
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 THEOLOGICAL CATALOGUE 33 
 
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 THEOLOGICAL CATALOGUE 35 
 
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 36 MACMILLAN AND CO.'S 
 
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 THEOLOGICAL CATALOGUE 37 
 
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 THEOLOGICAL CATALOGUE 39 
 
 Wilson (J. M., Archdeacon of Manchester) 
 
 SERMONS PREACHED IN CLIFTON COLLEGE CHAPEL. 
 
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