PREFATORY NOTE 1

      The following Sermons could not be arranged according to any proper sequence.  Those, however, which refer to doctrine and the Church Seasons will mostly be found at the beginning of the volume, whilst those which deal with practical subjects are placed at the close.

      A few of the Sermons have already appeared in “Good Words;” but by far the greater number were never prepared by their author for the press.  They were written out very roughly—sometimes at an hour’s notice, as occasion demanded—and were only intended for delivery from the pulpit.

      The original MSS. have been adhered to as closely as possible.

      It is thought that many to whom the late Rector of Eversley was dear will welcome the publication of these earnest words, and find them helpful in the Christian life.

      “Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.”

      SERMON I.  ALL SAINTS’ DAY

      Westminster Abbey.  November 1, 1874.

      Revelation vii. 9-12.  “After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; and cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.  And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God, saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever.  Amen.”

      To-day is All Saints’ Day.  On this day we commemorate—and, as far as our dull minds will let us, contemplate—the saints; the holy ones of God; the pure and the triumphant—be they who they may, or whence they may, or where they may.  We are not bidden to define and limit their number.  We are expressly told that they are a great multitude, which no man could number, of all nations, and kindreds, and peoples, and tongues; and most blessed news that is for all who love God and man.  We are not told, again—and I beg you all to mark this well—that this great multitude consists merely of those who, according to the popular notion, have “gone to heaven,” as it is called, simply because they have not gone to hell.  Not so, not so!  The great multitude whom we commemorate on All Saints’ Day, are saints.  They are the holy ones, the heroes and heroines of mankind, the elect, the aristocracy of grace.  These are they who have kept themselves unspotted from the world.  They are the pure who have washed their robes, and made them white in the blood of the Lamb, which is the spirit of self-sacrifice.  They are those who carry the palm-branch of triumph, who have come out of great tribulation, who have dared, and fought, and suffered for God, and truth, and right.  Nay, there are those among them, and many, thank God—weak women, too, among them—who have resisted unto blood, striving against sin.

      And who are easy-going folk like you and me, that we should arrogate to ourselves a place in that grand company?  Not so!  What we should do on All Saints’ Day is to place ourselves, with all humility, if but for an hour, where we can look afar off upon our betters, and see what they are like, and what they do.

      And what are they like, those blessed beings of whom the text speaks?  The Gospel for this day describes them to us; and we may look on that description as complete, for He who gives it is none other than our Lord Himself.  “Blessed are the poor in spirit; for their’s is the kingdom of heaven.  Blessed are they that mourn: for they shall be comforted.  Blessed are the meek: for they shall inherit the earth.  Blessed are they who hunger and thirst after righteousness: for they shall be filled.  Blessed are the merciful: for they shall obtain mercy.  Blessed are the pure in heart: for they shall see God.  Blessed are the peace-makers: for they shall be called the children of God.  Blessed are they which are persecuted for righteousness’ sake: for their’s is the kingdom of heaven.  Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.  Rejoice, and be exceeding glad: for great is your reward in heaven.”

      This is what they are like; and what we, I fear, too many of us, are not like.  But in proportion as we grow like them, by the grace of God, just so far shall we enter into the communion of saints, and understand the bliss of that everlasting All Saints’ Day which St John saw in heaven.

      And what do they do, those blessed beings?  Whatever else they do, or do not do, this we are told they do—they worship.  They satisfy, it would seem, in perfection, that mysterious instinct of devotion—that inborn craving to look upward and adore, which, let false philosophy say what it will, proves the most benighted idolater to be a man, and not a brute—a spirit, and not a merely natural thing.

      They have worshipped, and so are blest.  They have hungered and thirsted after righteousness, and now they are filled.  They have longed for, toiled for, it may be died for, the true, the beautiful, and the good; and now they can gaze upward at the perfect reality of that which they saw on earth, only as in a glass darkly, dimly, and afar; and can contemplate the utterly free, the utterly beautiful, and the utterly good in the character of God and the face of Jesus Christ.  They entered while on earth into the mystery and the glory of self-sacrifice; and now they find their bliss in gazing on the one perfect and eternal sacrifice, and rejoicing in the thought that it is the cause and ground of the whole universe, even the Lamb slain before the foundation of the world.

      I say not that all things are clear to them.  How can they be to any finite and created being?  They, and indeed angels and archangels, must walk for ever by faith, and not by sight.  But if there be mysteries in the universe still hidden from them, they know who has opened the sealed book of God’s secret counsels, even the Lamb who is the Lion, and the Lion who is the Lamb; and therefore, if all things are not clear to them, all things at least are bright, for they can trust that Lamb and His self-sacrifice.  In Him, and through Him, light will conquer darkness, justice injustice, truth ignorance, order disorder, love hate, till God be all in all, and pain and sorrow and evil shall have been exterminated out of a world for which Christ stooped to die.  Therefore they worship; and the very act of worship—understand it well—is that great reward in heaven which our Lord promised them.  Adoration is their very bliss and life.  It must be so.  For what keener, what nobler enjoyment for rational and moral beings, than satisfaction with, and admiration of, a Being better than themselves?  Therefore they worship; and their worship finds a natural vent in words most fit though few, but all expressing utter trust and utter satisfaction in the worthiness of God.  Therefore they worship; and by worship enter into communion and harmony not only with each other, not only with angels and archangels, but with all the powers of nature, the four beings which are around the throne, and with every creature which is in heaven and in earth, and under the earth, and in the sea.  For them, likewise, St John heard saying, “Blessing and glory, and honour, and power, be unto Him that sitteth on the throne, and to the Lamb for ever and ever.”

      And why?  I think, with all humility, that the key to all these hymns—whether of angels or of men, or of mere natural things—is the first hymn of all; the hymn which shows that, however grateful to God for what He has done for them those are whom the Lamb has redeemed by His blood to God, out of every kindred, and nation, and tongue; yet, nevertheless, the hymn of hymns is that which speaks not of gratitude, but of absolute moral admiration—the hymn which glorifies God, not for that which He is to man, not for that which He is to the universe, but for that which He is absolutely and in Himself—that which He was before all worlds, and would be still, though the whole universe, all created things, and