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November 2, 1862 (Twenty-first Pentecost)
On the Gospel of the Day—
[The Parable of the Servant who Owed Ten Thousand Talents—Matt. xviii.]

I consider this parable, and the other passages of our Lord's teaching which are parallel to it, of a very awful character. I think all of us will say so who seriously turn their minds to consider them. (Go through it.)

It is introduced by a question of St. Peter, which itself may be viewed in connection with another declaration of our Lord's on the same subject, which is recorded in the 17th of St. Luke, vv. 3-5 [Note 1] (Quote.) Apparently in allusion to this, or in some connection with it, St. Peter asked: 'Lord, how often,' etc. Matt. xviii. 21-22 [Note 2]. {179}

In the same way in the sermon on the mount, Matt. v. 22-24 [Note 3]. And He has introduced it as one of the seven petitions of His own prayer, which is the first element and type of all our devotions, and which we say every day. Forgiveness of injuries then bound up in the very idea of prayer in the evangelical law; and our Lord in a passage in St. Mark seems distinctly to say so; for after speaking of the faith which will move mountains, He proceeds, Mark xi. 25-26, 'And when you shall stand to pray, forgive, if you have ought against any man: that your Father also who is in heaven may forgive you your sins. But if you will not forgive, neither will your Father that is in heaven forgive you your sins.'

Now this great Christian precept is often expressed in these two words: viz. that when injury is done to us, it is our duty to forgive and forget. Let us dwell upon these.

Now, at first sight, we shall all of us allow that it is a very beautiful precept, especially when we are young, when our hearts are light and open, and our tempers generous; we shall on the one hand think it admirable and great, and, not having had to practise it in fact, we shall be drawn to it, think it easy, and resolve to observe it as life goes on. I {180} can fancy young people drawing before their minds pictures of injuries done them, of their forgiving the injuries, and returning good for evil. And when they read accounts of men who have done so, and instances of generosity, magnanimity, patience and nobleness in this respect, they are greatly moved and filled with a love of the virtue. Nor is it only a beautiful precept, it is of a most useful and expedient character too. Every one must confess who turns his mind to the subject, that the world would go on far better, that all men would be happier, if this precept was universally observed. For what is a greater or wider scourge of man than war, dissensions and litigation? and though these miseries arise in a great measure from covetousness (James iv.), they arise still more from passion, from a sense of injuries, from a fierce determination to retaliate, from a thirst for revenge. James iv. 1-2, 'From whence are wars and contentions among you? ... you covet, and have not; you kill, and envy, and cannot obtain.'

To forgive and forget, then, is (1) at first sight a beautiful, an admirable precept, and (2) one which on long experience leads to the greatest benefit to mankind. All men are interested in its recognition and observance; yet it will be found not at all easy in fact, but a very difficult precept, one which is but rarely obeyed and very partially, where it is not altogether neglected; and further, one to which many plausible objections may be made, and many arguments in favour of a contrary course, which become formidable when they are brought to defend that unwillingness to obey it; and the difficulty of {181} obeying it, which in matter of fact will be found in human nature.

Now I will first set down what I conceive the precept to be, and next consider how the objection to it arises.

(I was interrupted, or I meant to have written a sketch of a whole sermon. I have forgotten now my arrangement. I put down some isolated [topoi].) (1) Not to forgive is even contrary to justice, a higher kind of justice than natural justice, for we should do as it has been done by Almighty God to us. (2) Forgetting, yes, as God forgets, for He forgets by putting aside, behind His back, our sins. (3) We should put aside also, for a reason special to us, for the thinking of injury is a temptation to avenge it. (On distrust necessarily remaining after forgiveness [Note 4].) (4) Mere emotion is not revenge. (5) Though we must put aside the injury, we must not put aside the injurer, for that would be hatred—this the cardo of the difficulty of the precept. (6) On being obliged to speak to persons with whom we have quarrelled. This has exceptions, e.g. if they are likely to tempt us to sin, which perhaps was the injury; but such exceptions must be determined by a director. (7) It seems to be contrary to justice if injuries are not punished. This is true, but we must not judge in our own case. (8) Contrary to nature to forgive. Yes, but sin and redemption (see above, 2). (9) This is what this age forgets when it speaks in favour of revenge. (10) Men do not believe in redemption, nor that they are sinners. Hence Mahomet. (11) Do {182} I put forgiveness [merely] as a condition [of obtaining forgiveness for ourselves]? No, one who believes in what Christ has done has no heart for revenge. (12) Onesimus—Christ says 'forgive me' by the lips of the fellow-servant. (13) Man's duty to pray for injurers. (14) Pray to meet them in heaven, (15) when all angularities will be rubbed off, and we shall be able truly to love them. (16) We and they are sinners; let us help each other.

April 5, 1863 (Easter Day)
[Silent Joy]

'I sat down under His shadow whom I desired, and His fruit was sweet to my mouth (gutturi).' [Note 5] So says the Spouse in the Canticle.

Aggeus ii. 8, 'The desired of all nations shall come, and I will fill this house with glory.'

Malachias iii. 1, 'And presently the Lord whom you seek, and the angel of the testament whom you desire, shall come to his temple.'

And therefore the Bride sat down, as Mary at His feet. And so it is, whether in great joy or sorrow, we are silent. Each emotion, when profound, produces a calmness. Thus Job's friends, Job ii. 13, 'And they sat with him on the ground seven days and seven nights, and no man spoke to him a word: for they saw that his grief was very great.'

Thus in Christ's death and resurrection.

Look in the gospel and you will see that it is no peculiarity of ours, of our race, of these times, but {183} it is a deep characteristic of our nature. Who is it that speaks in the gospel, from the time when Mary poured the alabaster box to the time when Jesus ascended into heaven? [Note 6]

And so as regards our Lord—read the whole account—it is not the disciples who speak, it is Jesus—Jesus in the supper, the Last Supper, the garden, the Passion, the Cross, the Resurrection.

It is the wicked who speak—they speak who speak to sin—Chronista, Christus, Synagoga [Note 7]—all [speakers except Christ] grouped under that word [Synagoga]. Judas, chief priest, false witnesses, Pilate, the multitude.

Exceptions: Pilate's wife, centurion.

Even apostles—as Peter who denied Him.

Two speakers alone—( 1) when proper? (2) who is it? [Note 8]

Thus fulfilled, Psalms xiii. 3 [Note 9].

Nay, a time came when even the wicked were silent—'that every mouth should be stopped'—and the Lord alone spoke. He spoke His seven last words amid the silence: only one exception—the penitent thief.

Thoughts good and bad ... His resurrection. 'My Lord and my God.' 'Lord, what shall this man do?' And Acts i. {184}

April 12 (Low Sunday)
[Faith]

1. INTROD.—In today's epistle and gospel which I have just read, we have brought before us what is one of the great lessons of this sacred season, viz. the necessity of faith as the foundation of the Christian life. Last week we considered the Passion and Resurrection, today the faith by which we receive them as by a channel.

2. Contrast faith and reason. No great work done by mere reason, even in this world.

Not that they are opposed, but faith has the power of anticipating, and arrives at first at what reason scarcely guesses at at last—St. Peter and St. John in Keble's poem [Note 10].

3. Therefore, since Almighty God works by human means, He chose faith as the faculty which does great things.

4. Natural and supernatural faith. It is often what we mean by genius in Nature, which sees what others see not, etc. We believe in the existence of God, though it can be proved also; and so of Christ, etc.

5. Hence the multitudes converted, etc., etc.

6. Quote passages from epistle 1 John v. 4-9 [Note 11] Cf. 1 Peter ii., then the gospel of yesterday [John xx. 1-9; St. Peter and St. John coming to the Sepulchre]; {185} then gospel of the day, John xx. 19-31 [Note 12], in which faith and reason are contrasted and the superiority given to faith.

7. And lest faith should be confused with enthusiasm, general notes are given to steer us, viz. the very effect of faith, 'Who is he that overcometh the world?'—and so, 'Who is he that overcometh the flesh?' 'Who is he that overcometh the devil?' etc.

8. This first, before faith we see on a large scale in the world.

9. After faith we see the effects in our heart—the justifying by reason what we have done by faith.

January 3, 1864
St. John the Saint of the Time, of the New Year, etc.—
Old Year Ending, New Year Beginning, etc.

1. 'Canst thou drink of the chalice?' [Note 13] etc. 'What shall this man do?' [Note 14]

You see how little they knew, as we. The prospect quite dark. {186}

2. So sanguine and eager to serve his Lord, yet how differently from what he thought! The throne on right hand and left were deferred till the next world. So we, and we shall find at the end that God is faithful and gives us our wish, but how differently from what we expect! 'Commit thyself to God, and He will give thee the desires of thy heart,' yet in His way, not ours. Thus Jacob who said 'few and evil,' [Note 15] yet speaks of the Lord who had been with him from the beginning to this day, etc. [Note 16] So Solomon naming God's mercies, 'Thou hast not failed,' yet how differently!

3. He is the saint of the longest lived; he covers all length of life. He is the saint of the young, the middle-aged and the old. Hence the appropriate addresses, 'Little children,' etc.: 1 John ii. 1, 'My little children, these things I write'; ib. 18, 'Little children, it is the last hour'; ib. iii. 7, 'Little children, let no man deceive you'; ib. 18, 'My little children, let us not love in word, nor in tongue; but in deed and in truth,' etc. And what is his experience? 'The world lieth in wickedness.' 1 John ii. 15-16, 'Love not the world, nor the things which are in the world. If any man love the world, the charity of the Father is not in him. For all that {187} is in the world is the concupiscence of flesh, and the concupiscence of the eyes, and the pride of life.'

July 24 (Tenth Pentecost)
[The Pharisee and the Publican]

1. INTROD.—'God be merciful to me a sinner.'

2. In these words is contained the essence of true religion.

3. Why? Because they refer to conscience as leading the mind to God.

4. All men have a conscience of right and wrong, Rom. ii. 14.15 [Note 17].—the conscience accusing, etc. But it does not lead them, when they transgress it, to God. They are angry with themselves. They know they are wrong, and are distressed, but it does not lead them to religion; at the utmost it leads them to understand a sin against their neighbours—as cruelty, etc. But when it leads the soul to think of God, then that soul may be very sinful, but at least it has something of true religion in it.

5. 2 Cor. vii. 10-11 [Note 18]. And so 'to Thee then only have I sinned, and done evil before Thee.' Ps. 1. {188}

6. Hence in the text the reason why the publican was more justified, because he understood that his offenses were against God.

7. But see what comes from this. Directly a man realises that what he does wrong is against God, then he feels how much more extensive it is, viz. of the thoughts.

8. And how much more intensive, viz. as against the Highest. He calls it sin.

9. Then he grows in his notions. As blows don't pain at first, so sin may pain hereafter.

10. Thus he sees it is an offence against the moral nature of God.

11. Hence all diseases are but types of sin.

12. Hence idea of guilt.

13. Hence need of a cleansing.

July 31 (Eleventh Pentecost)
[On the Gospel of the Sunday—
The Healing of the Man Deaf and Dumb]

Various maladies which our Lord cured, typical of various sins.

1. Blind.—Those that have not faith, and do not apprehend doctrine.

2. Deaf.—Those that are without devotion and cannot hear the songs of angels.

3. Dumb.—Those who through cowardice or pride do not confess the Gospel, though they believe in it.

4. Without taste (and smell).—Those who have a dull, unsensitive conscience.

5. Lame.—Those who are slothful. {189}

August 7 (Twelfth Pentecost)
[Love of God]

By contrast—love of God. Luke x. 27, 'Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with all thy strength, and with all thy mind.'

Love of God—emotion not necessary; straw burns out quicker than iron.

1. Desire of His exaltation.

2. For His own sake, not ours: (1) complacentia, (2) ad majorem [Dei] gloriam.

3. Yet with our own personal interest in it, as a mother or sister follows the history of a son or brother with sympathy, though without personal gain, etc.

Loving God for His own sake. None can be saved without love.

August 7
The One Sacrifice

1. Christ a sacrifice. We keep the feast at Easter: 'Christ our Pasch,' etc.

2. What is meant by sacrifice?—offering, killing, eating. Objects—(1) worship, (2) thanksgiving, (3) propitiation, (4) impetration.

3. Heathen sacrifices, 1 Cor. x. 20, 'The things which the heathen sacrifice, they sacrifice to devils, and not to God.' Taurobolium, etc.; human sacrifices, etc.

4. Jewish sacrifices, Lev. ix., x., xvi. {190}

5. Fulfilled in Christ. Two things—death and intercession. Therefore the Aaronic priesthood and bloody sacrifice fulfilled in one act and time by our Lord in the flesh. Scripture speaks of our Lord as not only fulfilling a bloody sacrifice (which is once for all), but besides this of a sacrifice according to Melchisedech, that is, bread and wine.

6. Superiority—once for all; all sin.

7. His mercy in continuing the sacrifice, that it might not be a mere matter of history.

8. This is the Mass; which is His sacrifice reiterated, represented, applied, as He continues it in heaven. Mal. i. 11 [Note 19].

9. Order of Melchisedech.

10. One priest, one victim, one sacrificing, everywhere.

11. From the first—various liturgies—points in common. Detail of rites as in the bloody [sacrifice on Mount Calvary]—as our Lord taken before Pilate, etc., etc.

12. Arguments for apostolicity of the Mass.

August 14 (Thirteenth Pentecost)
[Love of God]

1. INTROD.—I said last week that no one can be saved without love of God. This the awful truth. {191}

2. In fact this is plain, but considering the state of the case—the immortal soul—how tired it will get of everything in eternity, except of something which is infinite. God in Himself a world; His attributes infinite.

3. Yet how can we love Him? See how much against our nature it is. We take delight in things of the world, etc., etc., in science, in literature, etc. These are our aims; but to love God is an aim above our nature.

4. Granted it is so. However, God does not command impossibilities.

5. Therefore He gives us grace to raise us above our nature. Even angels need grace.

6. What is grace? and what does it do for us?

7. Let us pray God for it.

August 21 (Fourteenth Pentecost)
[The Life of Grace]

1. Nothing is more common than to think that natural virtue, what we do by nature, is sufficient for our salvation.

The state of most men is sin, but as to those who go the highest [it is] natural virtue. Put it in the way of an objection. Why is not this enough? Two things confused with each other—the improvement of things in this world, which natural virtue can do, and the salvation of the soul by grace.

2. What most men consider enough is this—if they follow what they think right, if they do the {192} duties of their station, if they do what their conscience tells them, and so live and die. As to prayer, the best prayer is to do their duty here; they think the next world may take its chance.

3. Now most men do not get so far as this. They live in sin; but the utmost they think of is to be saved mainly by their own strength, and by doing the common duties of life without thinking of religion, though they may acknowledge that on great occasions God helps them, within or without, but is it when dignus vindice nodus [Note 20]. They do not see the necessity of thinking of God, but they say that the best service is to do those duties which come before them.

4. Particularly at this day. When men think that religion is unnecessary, that the world will advance merely by its own powers.

5. On the other hand, the life of grace—virtues through grace.

6. Natural virtues bring on the world—doubt1ess social science, political economy, science of government, etc., etc.—but I want to be saved.

September 18
[The Mass]

The Mass is to be viewed in two aspects—(1) as it regards our Lord; (2) as it regards us. As it regards Him, it is the great act of sacrificial atonement. As regards us, the great act of intercession. Texts, {193} Rom. viii. 32 [Note 21]; Heb. vii. 22-25 [Note 22], ix. 15 [Note 23] and passim; 1 Tim. ii. 5-6 [Note 24].

1. He is the great High Priest who is ever offering up His meritorious sacrifice, and the Mass is but the earthly presence of it.

2. While He offers it above, the whole Church intercedes. (1) Mary on high, and the saints with her. Thus a heavenly Mass is now going on above. (2) Below—not a light benefit that we may intercede.

We have indeed a hope within us that God will hear us for ourselves, but will He hear us for others? It is only through His wonderful meritorious sacrifice that we have this power, and therefore fitly in the Mass is the intercessory gift exercised. Therefore the very privilege of Catholics above others is intercessory prayer; it is the imputation and the imparting to their prayers the merit of the sacrifice. Therefore St. Paul says, 'Pray without ceasing.' St. James, etc. All intercessory prayer all over the whole world, e.g. litanies, the priest's office, the {194} breviary, is as it were in presence of the Mass. It is the great act of communion, etc.

January 1, 1865
[Eternity]

1. All days are the beginning of new years, but we have especially reason to place the first day in this time, for the season in which it comes is the beginning of a new year, because it is the beginning of a new revolution in this world's course. The earth is asleep, and I may say dead; and as man's extremity was God's opportunity, when things are at their worst they begin to mend. The sun stays in its downward course—it turns back, the days become longer, etc., etc. The year awakens, and human thought and activity with it—the farmer because of the ground; the navigator looks for favourable weather and the right wind; the warrior opens his campaign; parliaments, etc., etc.

2. MOTION.—Such is this wonderful world, in which all is motion—begins, goes on, increases, and dies again, year after year, and man in detail, day after day, goes on to his work and his labour till the evening.

3. CHANGE.—Such it is with us, and with an end. What does it end in? We pass in the course of 365 days the day of our death—like walking over our gravestone. What does it end in?—a state in which time ceases, or rather time, it may be said, stops. Time in this world is marked by motion. Motion, or what is commonly called change, is the very fulfilment of this state of things.

4. END OF CHANGE.—But the day will come when {195} time brings with it no changes—(past, present, and future because [there is] change)—when all is the same—day after day, age after age—in short, when time stops—an eternal now. This we call eternity.

5. TIME WITHOUT CHANGE IS ETERNITY.—Properly time cannot stop; it runs on as I am speaking. There is nothing to end it; but as soon as there is no change in it, it is eternity. All our thoughts, ideas, etc., will stop: they will be fixed and one and the same. As they are good or bad, it will be heaven or hell.

March 5 (First Lent)
[Sin]

1. INTROD.—At this time of year, 'Come let us reason together; argue with me, saith the Lord.'

EXPOSTULATION.—Isa. i. 2 [Note 25] and xliii. 21-26 [Note 26], Mic. vi. 1-2 [Note 27].

God, most blessed from eternity, created us, not for any good that we could do to Him. He would not be happier, stronger, etc., by creating us. On the other hand we are wholly dependent on Him. {196} The axe does not depend on the carpenter for beginning of [existence], nor the son on the father for continuance of life, but God made the dust, out of which we are, out of nothing, etc. He sustains us, etc. We are entirely His work and property, and should do His service. Yet we have cast off His yoke.

2. But again, He made us in order to bless us. He knows of what we are made. He knows what will make us happy. Yet we have refused to be blessed; we have sought our own happiness.

3. Two claims—duty and interest. Let us confess. We have preferred to be our own masters; we have refused to believe that sin is an evil. We will not believe what an evil sin is; we have no loathing or horror of it.

4. But now consider what sin is. God is infinite. It is the one thing which may be said to be of an infinite nature besides God. It is inexhaustible, irremediable; it is greater than angel or archangel, a rival infinity to God—'against thee only have I sinned.' According to the person injuring [injured?], so is the injury, e.g. insulting a superior. Sin is the lifting up the hand against the infinite benefactor.

5. He will leave me to myself. What will become of me?

6. Save me from myself.

December 2, 1866
[Omniscience of God]

1. INTROD.—Omniscience and omnipresence of God—knowing the heart; incomprehensible; millions {197} of men, yet He knows all that goes on in the heart [of each one] and remembers.

2. [Incomprehensible] yet familiar to children [Note 28].

3. Scripture—1 Kings xvi. 7 [Note 29], 1 Paralip. xxviii. 9 [Note 30], 2 Paralip. vi. 30 [Note 31], Jeremias xvii. 10 [Note 32], Apoc. ii. 23 [Note 33]. Future judgment—Rom. xiv. 10 [Note 34], 1 Cor. iv. 4-5 [Note 35], Heb. iv. 12-13 [Note 36]. {198}

4. Suitable to this time of year—the particular and general judgment.

5. The keenness of the judgment—as above, Heb. iv.—magnifying-glass, the wonders of the microscope, a new world, diseases. Hence we must feel we do not know ourselves. Therefore 1 Cor. i., 'judge nothing before the time.'

6. Most awful, but different way in which good and bad take it.

7. The bad dread it. Adam and Eve in the garden. 'And then shall they say to the rocks, Fall upon us,' etc., etc., Luke xxiii. [30] [Note 37], Apoc. vi. [16] [Note 38].

8. The good desire it—to be known to God, Ps. cxxxviii [Note 39]. Purgatory—willing victims.

9. This is one test whether we can bare our hearts before God.

March 20, 1870
On the Gospel of Third Lent

1. INTROD.—The diseases which our Lord cured were typical of sins. The dumb spirit, who is he? One who will not go to confession, or who cannot, who has not the opportunity. I wish I could describe him and his misery.

2. Time was, before the Gospel, there was no personal individual confession. It is one of the great gifts of Christ's coming. {199}

3. Christ came to fulfil all the needs of man—to give him hope, peace, strength, joy, and all virtues and blessings. Now let us see what is one special need of his nature.

4. Man is a social being. The instrument of society is the great gift of speech.

Begin thus [2nd scheme].

(1) Man is a social being.
(2) Speech the great tie and bond of society; dumbness and deafness generally go together. It is said that blind men are more cheerful than deaf and dumb, because society is a truer world than the physical.
(3) No man is sufficient for himself—the voice is an outlet. No greater misery than to be shut up in oneself—speech is the great relief. How dull it is to see beautiful things without companions to speak to. We must say all that is in our heart. As the pleasant things, so also the painful. Difficulty of keeping a secret, or of not speaking to others when we have been ill-treated.
(4) Nay, Almighty God not by Himself, but with His Son and Spirit. From eternity love, and not power.

5. The devil alone is solitary—and evil spirits—this the worst misery of hell.

Begin thus [3rd scheme].

(1) From this dumbness we may gain a great spiritual lesson.
(2) Social nature. Whatever we feel we bring out. Praise and prayer.
(3) And so all angels. One society in heaven. Praise and prayer. {200}
(4) And so God Himself.
(5) Evil spirits and evil men on the contrary.
(6) On all our affections and passions relieved by words.
(7) Keeping secrets, etc.
(8) Confession one kind of speech.
(9) Those who from want of opportunity, from pride, from despair, do not confess.
(10) Comfort of confession.
(11) Those who don't are like the evil spirits.
(12) Happy all Catholics, if they knew their happiness.

April 3
Gospel for Passion Sunday

1. INTROD.—We veil our crosses. On the various gospels descriptive of our Lord's hiding Himself.

2. He hid Himself from the Jews because they had refused the light.

3. He is the light of the world and the light of the soul.

4. Abraham had first 'seen' Him—on Moriah—and the other prophets, as if mounted on high. And all the Jews, though they had not seen Him, had heard of Him and expected Him. He was the 'expectation of the nations.'

5. At length 'He came unto His own,' etc. 'The light shineth in the darkness.'

6. A warning to all of us lest we receive the grace of God in vain. A yearly warning.

7. We cannot be as others. We have had great {201} opportunities. We mix with Protestants. They have their own views. They argue and conclude on their own basis. They are sharp and clever men of business; good politicians; on their own principles right. No wonder they think so differently, for the great bulk of them have not seen what we have seen. But Luke x. 23-24 [Note 40].

8. O let us beware lest we ever get blinded. Isa. vi. 9-10 [Note 41].

9. 'Strive to enter the strait gate: for many, I say to you, shall seek to enter, and shall not be able,' Luke xiii. 24.

April 24 (Low Sunday)
[Faith]

1. INTROD.—Hope—Christmas; love—Pentecost; faith—Easter.

2.Because there was at first so much doubt, etc. (1) The first blow was that our Lord should die—this seemed impossible. (2) That He should rise from the dead.

3. Hence on Low Sunday epistle and gospel.

Now under these circumstances it seemed reasonable {202} that our Lord should give them the testimony of sight, touch, etc., for, unless some one saw Him again, how were the apostles, how was the world to know it.

4. But a deeper lesson. Sight could not be given to all, because our Lord was going to heaven, and those who did not see must believe on the witness of others. Now the Gospel was to last to the end of the world. Therefore He in His love determined that one of the apostles should be away and not see Him.

5. This was Thomas, who, being in the state of confusion which they all were in before they saw Him, persisted in that unbelief which at first they all had. When the women testified, the apostles would not believe. When the apostles testified, Thomas would not believe.

6. We all know what happened. Our Lord graciously granted, etc., but He said: 'Blessed are they that have not seen and have believed.'

7. This is one lesson. Our Lord speaks to us. Thomas thought it hard he had not the evidence the rest had. He was not content with what was sufficient. This the great lesson. Doubtless sight is more than the witness of other men.

8. Let us take the Gospel of St. John. There are miracles more wonderful than in the other gospels, i.e. those addressed to the intellect, not the imagination, etc.; and he testifies to the truth, and so do the Christians around him. John xxi. 24, 'This is that disciple who giveth testimony of these things, and hath written these things that we may know that his testimony is true.' The early Christians had no greater evidence than we have, {203} but they believed it more vigorously; hence they went through so much.

May 8
Patronage of St. Joseph

1. INTROD.—'Yet a little time, and ye will not see me,' etc.

2. That time when Christ came to each apostle, was at the death of each. He says the time was short of this life—and though He was going they would go soon; and He only went before them to prepare a place.

3. Yet though their life was short, how long it seemed by being so full of suffering.

4. St. Paul's sufferings (though greater, perhaps): 2 Cor. xi. 24-28 [Note 42], Acts xx. 22-23 [Note 43], 1 Cor. iv. 11-13 [Note 44]. {204}

5. And so of all Christians then. They were tried with long unsettlement and uncertainty—their lives in their hands; persecution any day—inscription in the catacombs—'O wretched we,' etc.—'If in this life only.' [Note 45]

6. And so of all the saints—confessors, ascetics, etc., etc.—they are all in trouble; and when we think of them we think of pain, penance, etc.

7. This is what supported them, hope, viz. that Christ comes again, that their sufferings would end with this life; that they would be rewarded by being with Him.

8. Hence heaven was their patria, their HOME—Family, Father, peace—all was trouble here.

9. There is but one saint who typifies to us the next world, and that is St. Joseph. He is the type of rest, repose, peace. He is the saint and patron of home, in death as well as in life.

10. Let us put ourselves under his protection.

August 7 (Ninth Pentecost)
[The Omnipotence of God and Man's Free-Will]

1. God is almighty, but still this does not mean that He can do everything whatever, for if so He could do contradictions. There are some things, of course, which are impossible to Him because the very thought of them is an absurdity, e.g. He can never cease to be holy; He can never wish to cease to be holy, etc., etc.

2. And so again, much more when He created, {205} He Himself, as it were, put obstacles in the way of the exercise of His omnipotence—things which once were possible ceased to be possible. He made a sort of covenant with creation in creating. He forthwith made Himself a minister to His creation, which could not stand of itself.

3. And much more when He created rational beings, who can exercise a will of their own, and do right or wrong, He can't do what He would. We say, 'Thy will be done.' It is difficult to conceive how. When God had once created a being who could do right and wrong, He suspended His own prerogative of 'His will being done.'

4. Especially when He makes a covenant, for then He is bound by its terms. And further, such beings bring His attributes into operation and they seem to contradict each other—as justice and love.

5. I come to this conclusion: that men who rely on the boundless mercy of God do not understand how the matter stands. He has other attributes, and they act according to the case—'Let me alone,' [Note 46] power of intercession. God chose the Jews, etc. They are an example of what I mean. He willed their salvation. He did all things He could [Note 47] for them, and He cast them off. How awful is this—His will was not done! By creating beings who could have a will of their own, He circumscribed His own power.

6. Now I am led to these thoughts by the epistle and gospel of the day. {206}

7. Go through the epistle [Note 48] and gospel [Note 49]. Isa. vi. 10, 'Blind the heart of this people, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I heal them.' Matt. xiii. 14 [above passage quoted], John xii. 40 [same passage quoted], Acts xxviii. 26 [same quotation].

8. Our last [end]—our 'enemies may come about us,' etc. God forbid.

August 28 (Twelfth Pentecost)
[God Our Stay in Eternity]

1. The lawyer asks, 'What shall I do?' etc. Our Lord refers him to the duty of loving God.

2. Now that this is our plain duty is clear. It is the condition of heaven. But it is more than that—I wish you to see that it is the nature of things.

3. We all wish to live a long life. We are all fears and awe at death. Why? Well, partly because it is the loss of life; but more, because it is leaving what we know and going to what we do not know, and for judgment. This world our home—it is going into a strange country. This is the main reason.

4. Men (especially Protestants) talk vaguely of going to glory, etc. Now let us contemplate what it is, going into a strange country. What will be our happiness there? Let us look at it in a common-sense way. What is to constitute our happiness? What is to occupy us in eternity? Why, even of this world men get tired! You hear of old people {207} who are ready to die, not because they like death but because they are tired. Now if many men are tired of eighty years, supposing they were to live on till two hundred, would not they be tired then? The world, too, would get more and more strange to them—solitary. Much more eternity.

5. Some men say, 'We shall see the wonders of the universe'—curiosity gratified. And they will take us a long time certainly, and memory will fail, so that we may begin again when we forget. But how soon we get tired of sight-seeing! We long to get home.

6. Home, that is it; what is our home?

7. God and the love of God.

8. Thus necessitate medii.

Christmas Day
[The Advent of Christ Foretold]

1. INTROD.—There are many subjects in which we have nothing in common and cannot sympathise with each other. But if there is a day which puts us, high and low, rich and poor, on a level, it is this. Angels at Nativity, Resurrection, and Ascension, are above us even in their nature and speech.

2. Fall—the Evil One getting usurped possession of the earth.

3. But deliverer promised from the first, and even the time of His coming, though long after, determined.

4. Therefore expectation of freedom all through the East, and in the West. {208}

5. No event thus known beforehand. God's providences in the natural world are generally sudden—a great man arises accidentally; great discoveries—and wars, as the present [Note 50]. How sudden—and so end of the world.

6. But this contrasted to them. It was as well known beforehand as many of the calculations of science, like the eclipse we had a few days ago—all upon deep principles of law.

7. And so now that He is come, though the time of His second coming is not determined as the first, let us be sure that all is decreed, and goes upon fixed laws in its season, though His coming is put off again and again, and we are deceived. Thus in the physical, terrestrial world all is confusion at first sight—the earth rises and falls, water rushes in, the face of the land changes, but all on law.

8. So, whether the temporal power is established or falls—

9. Only let us be ready for His coming.

June, 1871 (Trinity Sunday)
[Mysteries]

1. INTROD.—Our happiness consists in loving God. And we cannot love Him without knowing about Him. And we cannot know about Him, ever so little, without seeing that He is beyond our understanding, i.e. mysterious. These are thoughts for today.

2. What do we mean when we speak of God? {209} The Creator. Well, how could He make all things out of nothing?

3. Or again, our Judge, who speaks in our conscience; and yet, how can He read our heart?

4. Or again, Providence. Yet how can He, in spite of the laws of Nature, and the separate wills of ten thousand minds, turn everything to good for each of us?

5. Union of justice and sanctity with mercy; power with skill.

6. Thus to be religious at all, to know and believe anything of God, we must believe what we cannot understand, i.e. mysteries. It is as our Creator, Judge, Providence, having being, and upholding good that we love Him.

7. And so of revealed religion. The Holy Trinity, the Incarnation, why are these revealed?—to give us reason for loving God.

8. Show how they lead us to love God.

9. But why need we love God?—because we are to live after death. And then, where shall we find ourselves if we have not love of God?

10. Those things here—(1) sensible comforts, (2) activity, (3) affections.—where are they then?

July 2
(At St. Peter's)
[The Visible Temple]

'Whether you eat, or drink, or whatsoever you do, do all to the glory of God,' 1 Cor. x. 31.

1. What do these words mean? What do they enjoin upon us? {210}

2. We have our duty towards God, our neighbour, and ourselves. Now we may in a certain way fulfil these duties without doing them to God's glory.

3. E.g. we may do our duty to God from mere fear, or from habit, or from human respect; from expedience, e.g. going to Communion once a year, saying prayers, keeping from particular sins—being respectable—this right, but not enough. To our neighbour from pity, from benevolence, from family affections—this too, good, but not enough. And so to ourselves. We may be virtuous, and proud or self-conceited. That is, we may do things good, and in a certain sense be good in doing them, yet not to the glory of God, i.e. because not from love. This is one thing, then, that is meant by the text.

4. Then again, what is meant by doing all things? We have only rare opportunities of doing our duty. How can we eat and drink to [the glory of God]?

5. (1) Eating and drinking. (2) Use of the tongue—bad conversation. (3) Reading—curiosity. (4) Amusements in kind and in reason [Note 51]. (5) Work—idleness, justice. (6) Sickness. (7) Punishments and penances.

6. Thus the whole day—'Pray without ceasing'—Matt. v. 16 [Note 52], Phil. iv. 8 [Note 53].

And so especially the worship of God. God has told us to pray. Now let us apply this to the {211} service of God. To pray together, and publicly. This implies, of course, rites of religion, and buildings to perform them in. How can these be done to God's glory? Now, I can understand men saying, 'No religious rites, no common worship; religion is private and personal.' But I cannot understand [them] saying, 'It is common and public, it has rites, it has houses,' and not to bring those houses under the commandment of glorifying God, being edifying, etc.

7. Now how do we glorify God in religious houses or churches? In making them devotional. No matter what architecture, etc., devotional is the end, towards God and towards men.

8. And costly ('of that which cost me nothing,' etc. [Note 54]) as a means of expressing devotion—Aggeus i. [Note 55], Isa. lx. [13] [Note 56], Apoc. xxi. [Note 57]. Hence David, 1 Par. xvii. [Note 58]—Ps. cxxxi. (memento Domine, David); 1 Par. xxix [Note 59].—[his] zeal for the house of God; his singers, his psalms—i Par. xxv [Note 60]. This made him according to His own heart [1 Kings xiii. 14].

9. Now you know what this tends to. Why is it that I come before you today? It is because I felt a profound appreciation of the work in which your {212} priest was engaged, and a true sympathy in his exertions. I recognised in him a zeal for the honour of God's house such as that of David, whose spirit was troubled that his God had no abode fit for Him. I knew that for years and years his spirit chafed within him that he could not perfect in this place that idea of solemnity and beautifulness in the visible temple which he had in his mind. Twenty years and more, to my knowledge, has this idea occupied his mind. Then, too, he honoured me by asking me to take here some part in promoting his work, which he has committed to me now. Then he did a part—and now, by his persevering zeal, and the munificence of pious men, he has been able to do more; and he urges you, through me, to take part in, and to complete his service of zeal and love. And in the next place he calls [you] to a religious act in a religious way. He appeals to you on a Sunday, not on Monday, Tuesday, etc. He has taken the legitimate ecclesiastical means of asking for your contributions, which is possible on a Sunday. He does not take means of raising money which are not possible on a Sunday; he does a sacred work on a sacred day.

[Further], his object has special claims from the circumstances of this church. It is the mother church of Birmingham. It is dedicated to St. Peter. In subscribing to it you are testifying your loyalty to the Holy See in its troubles. Lastly, on the feast of the Visitation, when all Nature rejoices and Mary sings the Magnificat—2 Cor. viii. 7 [Note 61]. {213}

July 30 (Ninth Pentecost)
The Jews—[Christ Weeping over Jerusalem—Luke xix. 41-47]

1. Only one nation thus selected.

2. And that from its very root.

3. Two thousand years before our Lord, i.e. four thousand nearly from this time.

4. This people has had records, not traditions only.

5. It is a specimen of God's governance, in the midst of prevailing confusion, all over the earth.

6. Two cautions: (1) Children suffering for their parents.

7. (2) Tower of Siloam.

8. Mercies, rejection of mercies, punishment.

August 6 (Tenth Pentecost)
The Divine Judgments

I said last Sunday, 'Jews suffering for the sins of fathers.' Is not this condemned by today's parable, in which Christians will be behaving like the Pharisee? Answer. (1) Not by private decision. (2) Not individually, but nationally.

1. I mentioned last week the subject of the Jews, but I could not continue without explaining clearly about judgments. To continue, first there is judgment in the next world—yes, but in this also. In one sense all suffering is a judgment of sin—in one sense consequence of Adam's sin; (1) individuals, (2) nations. {214}

2. But it does not therefore follow that we can say what are judgments and what not.

3. This is what religious men are very apt to do by their private judgment. Irreligious men scout the idea [of divine judgments].

4. Some indeed force themselves upon us, because all feel this, e.g. (1) if a man were struck dead for lying, [or] (2) if he committed sacrilege against the Holy Sacrament, stealing, etc.

5. But (1) if in party matters, in which good men are on both sides, if in political, he uses his private judgment, he is wrong.

6. Yet how often this is done! a death, a misfortune is interpreted our own way.

7. Again, (2) national judgments. First, this does not show that the suffering nation is worse than others. Tower of Siloam—Pharisee and publican.

8. Nay, nor that the people of that time are worse, for they may be suffering for the sins of the fathers.

9. Thus we come again to the Jews. They may be in judicial blindness, but not by the fault of this generation.

10. They were taken without the merit of individuals into covenant, and now they are put out. And since no one can say, 'Jesus is the Lord but by the Holy Spirit,' therefore, as Protestants are blind but without their fault, so the Jews.

Rather thus:

INTROD.—The Pharisee judged the publican. Thus I am led to the subject I touched on last week. Instances: to say a man is wicked because unfortunate—Job's friends; to say sudden death is a sign, etc.; to take party or political views; to say {215} nations are special sinners who suffer—as France—Tower of Siloam.

Censoriousness is judging by our private opinion. But certainly there are judgments. What is on record? What God says, either by revelation, or the voice of mankind, or by the Church. E.g. a case of lying followed by death—for vox populi, etc.; a case of blasphemy or insulting the Blessed Sacrament. Then as to nations, there is only one case revealed, the Jews, and even in that case we do not judge individuals—(explain).

Charity thinketh not evil—quote 1 Cor. xiii.

August 13 (Eleventh Pentecost)
Continuing the Subject [of Divine Judgments]

1. INTROD [Note 62].—We have in the Old Testament, but we have nowhere else, an unveiling of God's providence. It is not so now. The fortunes of the Church and of the Holy See are not commented on now unerringly. Then there were inspired prophets and inspired books: but there are none such in these times. Thus Scripture is once for all.

2. Interpretation of the history of the Israelites and the nations around, especially Israel—always against their own will, Ezek. xx. 32 [Note 63]. No nation on earth has so great a history as the Jews; none has so great a future. {216}

3. Worldly prosperity does not go with true religion now, as it did then. Then, in order to show that there was a God, He wrought in a special way—[also] in order to show that He did work; and it is our evidence of a Providence till the end of time [Note 64].

4. God has given us the greatest evidences in the fact of the Jewish people.

5. Three great visitations: in Egypt; in Babylon, taken from their land; and now in the world at large.

6. Moses' prophecy: 'Ye shall not be as the nations.' They were so unwilling to be a special people.

August 20 (Twelfth Pentecost)
[Divine Judgments Continued]

1. INTROD.—Epistle and gospel are on formality of Jews. This brings me to the subject which I wish to continue.

2. Prophecy, if disobedient, idolatrous, to be scattered, Lev. xxvi., Deut. iv.

3. This fulfilled in the first captivity and dispersion—few returned, etc.

4. But return they did. And then a second and a worse dispersion to this day.

5. Now why? For they boasted to keep the law; no idolatry.

6. It is clear that they must have committed a grave fault; and it was this—they kept the law only in the letter, not in the spirit. {217}

7. 'Neighbour' in today's gospel, and so external purity, etc. 'I fast twice a week,' etc.

8. The prophets had warned them in vain. 'I will have mercy and not sacrifice.'

9. Consequently they understood no part of the true meaning of their Scriptures. As they made precepts formal, so they made prophecies of the Messiah carnal.

10. And it ended in their being blind, and rejecting the Saviour when He came.

11. This then the great sin—greater than any former—the crucifixion of our Lord.

12. 'His blood be upon us and on our children.' So unto this day.

13. This then why they are without homes, without honour, and without spiritual light.—from that curse which they invoked upon themselves.

14. You will say that no one can really suffer for the sins of others. True, they will be judged according to their light. But the reason they have no more light is because their fathers sinned.

15. Let us beware, for we at least can ruin ourselves.

August 27 (Thirteenth Pentecost)
[Divine Judgments Continued]

1. INTROD.—One out of ten lepers returned thanks, and he a Samaritan; an election. Thus reprobate were the Jews.

2. In consequence they cast off their Saviour, and were in consequence cast off by God. {218}

3. Now it will be observed they have from the first been wanderers more than other people—in Abraham's time, in Egypt, in the wilderness—but still unsettled. In unsettled times some stay necessary.

4. Hence their Temple as a pledge, 2 Sam. vii. 10 [Note 65]. A pledge of the gathering together of the people.

5. Hence it was so beautiful, etc.

6. While it remained, they remained. When it fell, they were scattered.

7. Hence in early times holy men believed and predicted that it never could be rebuilt.

8. Hence Julian attempted to rebuild. Who Julian was.

9. The more wonderful because it was the notion of the Fathers that Antichrist will rebuild Jerusalem.

10. What happened.

11. They never will be able to rebuild this temple till they get back into their land—never to get back till they become Christians—and then it will be a Christian and not a Jewish temple which they will build.

12. I end as I began when I spoke on this subject first. It is a wonderful proof of the providence of God. And He will not desert His Church or frustrate His word now, though perhaps not by miracle. {219}

September 17 (Sixteenth Pentecost)
[Divine Judgments Continued]

1. INTROD.—I have lately been speaking of the wonderful history of the Jews, which bears so much on the conviction which we have of the truth of Christianity. We read in today's gospel of the Jews, and so continually, and we know our Lord was a Jew, our Lady a Jewess, etc. Yet how little do we know about them, etc., etc.

2. The Jewish history is the beginning of Christianity and of its evidences. The mustard seed. Abraham the mustard seed, the father of the faithful. God has founded one church, and that from the beginning. Slow, as geological formations. As we cherish a plant—in the hothouse, etc.

3. It was the divine purpose that that seed, as existing in Abraham, should fill the earth. He meant gradually to train the people, his descendants, till at length the Christ or Messias should be born among them, and in His name they should [go] forth, etc.

4. He did not use them in order to cast them off. The gifts and callings, etc. [Note 66] Jerusalem instead of Rome, etc. [Note 67]

5. But when the time came, they would not—they thought God could not do without them. 'Stones—children of Abraham.' 'Many shall come,' {220} etc. Parable of the great supper and the vineyard. 'Lo we turn to the Gentiles.'

6. This is a warning to all Christians. It is a warning to the Roman people who seem to have cast off the Holy See, for it is not certain that the Pope might not change St. Peter's see, and it is quite certain that he might simply leave Rome as Jerusalem was left.

7. It is a warning to each of us.

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Notes

1. 'Take heed to yourselves: If thy brother sin against thee, reprove him; and if he do penance, forgive him. And if he sin against thee seven times, and seven times a day be converted unto thee, saying, I repent; forgive him. And the apostles said to the Lord, Increase our faith.'
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2. 'Then came Peter unto him, and said, Lord, how often shall my brother offend against me, and I forgive him? till seven times? Jesus saith to him, I say not to thee, Till seven times: but, Till seventy times seven times.' And thus our Lord takes the opportunity to follow out and complete the great evangelical doctrine which He had begun to declare in the passage recorded in St. Luke. St. Peter asked if seven times would be enough, and our Lord answered, 'I say not,' etc., etc.
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3. 'I say to you, Whosoever is angry with his brother shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: and whosoever shall say, Thou fool, shall be in danger of hell fire. If therefore thou offer thy gift at the altar, and there thou remember that thy brother hath anything against thee; Leave there thy offering before the altar, and go first to be reconciled to thy brother, and then coming thou shalt offer thy gift.'
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4. These words were added in pencil. It is not clear whether they belong to (3) or to (4).
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5. Cant. ii. 3.
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6. The rest of the sermon is from a slip of paper pasted in the book, apparently the notes which the preacher took with him into the pulpit.
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7. The three deacons of the Passion on Palm Sunday.
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8. The meaning of this is not clear.
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9. 'Their throat is an open sepulchre: with their tongues they acted deceitfully; the poison of asps is under their lips. Their mouth is full of cursing and bitterness.'
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10. See Note 15, p. 341.
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11. 'And this is our victory which overcometh the world, our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? ... If we receive the testimony of men, the testimony of God is greater.'
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12. 'Jesus saith to him, because thou hast seen me, Thomas, thou hast believed: blessed are they that have not seen, and have believed.'
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13. 'Then came to him the mother of the sons of Zebedee with her sons adoring, and asking something of him. Who said to her, What wilt thou? She saith to him, That these my two sons may sit the one on thy right hand, the other on thy left hand, in thy kingdom. And Jesus answering said, You know not what you ask. Can you drink the chalice that I shall drink? They say, We can. And he saith to them, My chalice indeed you shall drink: but to sit on my right or left hand is not mine to give, but to them for whom it is prepared by my Father.'—Matt. xx. 20-23.
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14. 'Peter, turning about, saw that disciple whom Jesus loved following; who also lent on his breast at supper, and said, Lord, who is it that shall betray thee? Him therefore when Peter had seen he saith to Jesus, Lord, what shall this man do? Jesus saith to him, So I will have him remain till I come, what is it to thee? follow thou me.'—John xxi. 20-22.
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15. 'The days of my pilgrimage: ... few and evil.'—Gen. xlvii. 9.
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16. 'The God that feedeth me from my youth until this day.'—Gen. xlviii. 15.
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17. 'For when the Gentiles, who have not the law, do by nature those things that are of the law, these, having not the law, are a law to themselves: who shew the work of the law written in their hearts, their conscience bearing witness to them, and their thoughts between themselves accusing or also defending one another.'
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18. 'For the sorrow which is according to God worketh penance steadfast unto salvation: but the sorrow of the world worketh death. For behold the selfsame thing, that you were made sorrowful according to God, how great carefulness it worketh in you, yea defence, yea indignation, yea fear, yea desire, yea zeal, yea revenge! In all things you have shewed yourselves undefiled in the matter.'
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19. 'For from the rising of the sun even to the going down, my name is great among the Gentiles, and in every place there is sacrifice, and there is offered to my name a clean oblation: for my name is great among the Gentiles, saith the Lord of hosts.'
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20. 'Nec Deus intersit, nisi dignus vindice nodus, Inciderit.' Horace, Ars Poet., 191-2.
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21. 'He that spared not even His own Son, but delivered him up for us all, how hath he not also with him given us all things?'
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22. 'By so much is Jesus made a surety of a better testament. And others indeed were made many priests, because by reason of death they were not suffered to continue: But this, for that he continueth for ever, hath an everlasting priesthood, whereby he is able to save for ever them that come to God by him: always living to make intercession for us.'
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23. 'And therefore he is the mediator of the new testament, that by means of his death, for the redemption of those transgressions which were under the former testament, they that are called may receive the promise of eternal inheritance.'
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24. 'For there is one God, and one mediator of God and men, the man Christ Jesus; who gave himself a redemption for all.' ...
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25. 'Hear, O ye heavens, and give ear, O earth: for the Lord hath spoken, I have brought up children and exalted them, but they have despised me.'
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26. 'This people have I formed for myself; they shall shew forth my praise. But thou hast not called upon me; neither heat thou laboured about me, O Israel ... I am he that blot out thy iniquities for my own sake, and I will not remember thy sins. Put me in remembrance, and let us plead together: tell me if thou hast any thing to justify thyself.'
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27. 'Hear ye what the Lord saith; Arise, contend thou in judgment against the mountains, and let the hills hear thy voice. Let the mountains hear the judgment of the Lord, and the strong foundations of the earth: for the Lord will enter into judgment with his people, and he will plead against Israel.'
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28. See Note 16, p. 342.
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29. 'And the Lord said to Samuel, Look not on his countenance, nor on the height of his stature; because I have rejected him: nor do I judge according to the look of man; for man seeth those things which appear, but the Lord beholdeth the heart.'
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30. 'And thou, my son Solomon, know the God of thy father, and serve him with a perfect heart and a willing mind: for the Lord searcheth all hearts, and understandeth all the thoughts of minds: if thou seek him, thou shalt find him; but if thou forsake him, he shall cast thee off for ever.'
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31. 'Hear thou from heaven, from thy high dwelling place, and forgive, and render to every one according to his ways, which thou knowest him to have in his heart; (for thou only knowest the hearts of the children of men).'
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32. 'I am the Lord who search the heart, and prove the reins; who give to every one according to his ways, and according to the fruit of his devices.'
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33. 'I am he that searcheth the reins and hearts: and I will give to every one of you according to his works.'
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34. 'For we shall all stand before the judgment seat of Christ. Therefore every one of us shall render an account to God of himself.'
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35. 'For I am not conscious to myself of anything; yet am I not thereby justified: but he that judgeth me is the Lord. Therefore judge not before the time, until the Lord come, who will both bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.'
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36. 'For the word of God is living, and effectual, and more piercing than any twoedged sword, and reaching unto the division of the soul and the spirit, of the joints also and the marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any creature invisible in his sight: but all things are naked and open to his eyes.'
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37. 'And they shall begin to say to the mountains, Fall upon us; and to the hills, Cover us.'
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38. 'And they say to the mountains and the rocks, Fall upon us, and hide us from him that sitteth on the throne, and from the wrath of the Lamb.'
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39. 'Domine, probasti me, etc.
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40. 'Blessed are the eyes which see the things which you see: for I say to you, that many prophets and kings have desired to see the things which you see, and have not seen them; and to hear the things which you hear, and have not heard them.
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41. 'Go, and thou shalt say to this people, Hearing, hear and understand not; and see the vision, and know it not. Blind the heart of this people, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I heal them.'
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42. 'Of the Jews five times did I receive forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I was in the depth of the sea; In journeying often, in perils of waters, in perils of robbers, in perils from my own nation, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils from false brethren; In labour and painfulness, in much watchings, in hunger and thirst, in fastings often, in cold and nakedness. Besides these things that are without, my daily instance, the solicitude for all the churches.'
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43. 'And now, behold, being bound in spirit, I go to Jerusalem, not knowing the things that shall befall me there: Save that the Holy Ghost in every city witnesseth to me, saying that bonds and afflictions wait for me at Jerusalem.'
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44. 'Even unto this hour we both hunger, and thirst, and are naked, and are buffeted, and have no fixed abode; And we labour, working with our hands: we are reviled and we bless; we are persecuted and we suffer it: We are blasphemed and we intreat: we are made as the refuse of the world, the offscouring of all until now.'
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45. 'If in this life only we have hope in Christ, we are of all men most miserable.'—1 Cor. xv. 19.
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46. 'Let me alone, that my wrath may be kindled against them … And Moses besought the Lord,' etc.—Exod. xxxii. 10-11.
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47. This 'could' is a preacher's word; it must not be theologically pressed. See Note 17, p. 342.
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48. 1 Cor. x. 6-13.
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49. Luke xix. 41-47.
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50. The Franco-German War.
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51. Perhaps 'season.'
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52. 'So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven.'
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53. 'For the rest, brethren, whatsoever things are true, whatsoever modest, whatsoever just, whatsoever holy, whatsoever lovely, whatsoever of good fame; if there be any virtue, if any praise of discipline, think on these things.'
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54. 'Neither will I offer burnt offerings unto the Lord my God which cost me nothing'—2 Kings xxiv. 24.
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55. Where the people are reproved for neglecting to build the Temple.
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56. 'The glory of Libanus shall come to thee ... to beautify the place of my sanctuary; and I will glorify the place of my feet.'
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57. Description of the New Jerusalem.
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58. David's purpose to build the Temple.
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59. David, by word and example, encourageth the princes to contribute liberally to the building of the Temple.
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60. The number and divisions of the musicians.
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61. 'That, as in all things you abound in faith, and word, and knowledge, and all carefulness; moreover also in your charity towards us, so in this grace also you may abound.'
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62. Marginal note against Introduction: 'This should be at the end.'
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63. 'Neither shall the thought of your mind come to pass by, which you say, We will be as the Gentiles, and as the families of the earth, to worship stocks and stones.'
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64. There is a note which was apparently intended for insertion in this paragraph, enumerating the different kinds of inspired prophetical writings—history, psalmody, ethics, predictions.
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65. 'And I will appoint a place for my people Israel, and I will plant them, and they shall dwell therein, and shall be disturbed no more.'
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66. 'As concerning the gospel, indeed, they are enemies for your sake; but as touching the election, they are most dear for the sake of the fathers. For the gifts and calling of God are without repentance.'—Rom. xi. 28-29.
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67. If the Jews had not rejected Christ, Jerusalem would have remained the Holy City.
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Newman Reader — Works of John Henry Newman
Copyright 2007 by The National Institute for Newman Studies. All rights reserved.