But some say that capital punishment is inconsistent with the mild religion of Christthe religion of mercy and love. The mild religion of Christ! Do these men know of Whom they talk? Do they know that, if the Bible be true, the God who said, Whoso sheddeth mans blood, by man shall his blood be shed, is the very same Being, the very same God, who was born of the Virgin Mary, crucified under Pontius Pilatethe very same Christ who took little children up in His arms and blessed them, the very same Word of God, too, of whom it is written, that out of His mouth goeth a two-edged sword, that He may smite the nations, and He shall rule them with a rod of iron, and He treadeth the wine press of the fierceness and wrath of Almighty God? These are awful words, but, my dear friends, I can only ask you if you think them too awful to be true? Do you believe the Christian religion? Do you believe the Creeds? Do you believe the Bible? For if you do, then you believe that the Lord Christ, who was born of the Virgin Mary, and crucified under Pontius Pilate, is the Maker, the Master, the Ruler of this world, and of all worlds. By what laws He rules other worlds we know not, save that they are, because they must bejust and merciful laws. But of the laws by which He rules this world we do know, by experience, that His laws are of most terrible and unbending severity, as I have warned you again and again, and shall warn you, as long as there is a liar or an idler, a drunkard or an adulteress in this parish.
And if this be soif Christ be a God of severity as well as a God of love, a God who punishes sinners as well as a God who forgives penitentswhat then? We are, He tells us, made in His likeness. Then, according to His likeness we must behave. We must copy His love, by helping the poor and afflicted, the weak and the oppressed. But we must copy His severity, by punishing whenever we have the power, without cowardice or indulgence, all wilful offenders; and, above all, the man who destroys Gods image in himself, by murdering and destroying the mortal life of a man made in the image of God. And more; if we be made in the likeness of God and of Christ, we must remember, morning and night, and all day long, that most awful and most blessed fact. We must say to ourselves, again and again, I am not a mere animal, and like a mere animal I must not behave; I dare not behave like a mere animal, for I was made in the likeness of God; and when I was baptised the Spirit of God took possession of me to restore me to Gods likeness, and to call out and perfect Gods likeness in me all my life long. Therefore, I am no mere animal; and never was intended to be. I am the temple of God; my body and soul belong to God, and not to my own fancies and passions and lusts, and whosoever defiles the temple of God, him will God destroy.
Therefore, this is our duty, this is our only hope or safetyto do our best to keep alive and strong the likeness of God in ourselves; to try to grow, not more and more mean, and brutal, and carnal, but more and more noble, and human, and spiritual; to crush down our base passions, our selfish inclinations, by the help of the Spirit of God, and to think of and to pray for, whatsoever is like Christ and like God; to pray for a noble love of what is good and noble, for a noble hate of what is bad; and whatsoever things are pure and lovely and of good report to think of these things. And to pray, too, for forgiveness from Christ, and for the sake of Christ, whenever we have yielded to our low passions, and defiled the likeness of God in us, and grieved His Spirit, lest at the last day it be said to us, if not in words yet in acts, which there will be no mistaking, no escaping,I made thee in My likeness in the beginning of the creation, I redeemed thee into My likeness on the cross, I baptised thee into My likeness by my Holy Spirit; and what hast thou hast done with My likeness? Thou hast cast it away, thou hast let it die out in thee, thou hast lived after the flesh and not after the spirit, and hast put on the likeness of the carnal man, the likeness of the brute. Thou hast copied the vanity of the peacock, the silliness of the ape, the cunning of the fox, the rapacity of the tiger, the sensuality of the swine; but thou hast not copied God, thy God, who died that thou mightest live, and be a man. Then, thou hast destroyed Gods likeness, for thou hast destroyed it in thyself. Thou hast slain a man, for thou hast slain thy own manhood, and art thine own murderer, and thine own blood shall be required at thy hand. That which thou hast done to Gods likeness in thee, shall be done to that which remains of thee in a second death.
And from that may Christ in His mercy deliver us all. Amen.
SERMON VII. TEMPTATION
Eversley, 1872. Chester Cathedral, 1872.
St Matt. iv. 3. And when the tempter came to Him, he said, If Thou be the Son of God, command that these stones be made bread.
Let me say a few words to-day about a solemn subject, namely, Temptation. I do not mean the temptations of the fleshthe temptations which all men have to yield to the low animal nature in them, and behave like brutes. I mean those deeper and more terrible temptations, which our Lord conquered in that great struggle with evil which is commonly called His temptation in the wilderness. These were temptations of an evil spiritthe temptations which entice some men, at least, to behave like devils.
Now these temptations specially beset religious menmen who are, or fancy themselves, superior to their fellow-men, more favoured by God, and with nobler powers, and grander work to do, than the common average of mankind. But specially, I say, they beset those who are, or fancy themselves, the children of God. And, therefore, I humbly suppose our Lord had to endure and to conquer these very temptations because He was not merely a child of God, but the Son of Godthe perfect Man, made in the perfect likeness of His Father. He had to endure these temptations, and to conquer them, that He might be able to succour us when we are tempted, seeing that He was tempted in like manner as we are, yet without sin.
Now it has been said, and, I think, well said, that what proves our Lords three temptations to have been very subtle and dangerous and terrible, is thisthat we cannot see at first sight that they were temptations at all. The first two do not look to us to be wrong. If our Lord could make stones into bread to satisfy His hunger, why should He not do so? If He could prove to the Jews that He was the Son of God, their divine King and Saviour, by casting Himself down from the pinnacle of the temple, and being miraculously supported in the air by angelsif He could do that, why should He not do it? And lastly, the third temptation looks at first sight so preposterous that it seems silly of the evil spirit to have hinted at it. To ask any man of piety, much less the Son of God Himself, to fall down and worship the devil, seems perfectly absurda request not to be listened to for a moment, but put aside with contempt.
Well, my friends, and the very danger of these spiritual temptations isthat they do not look like temptations. They do not look ugly, absurd, wrong, they look pleasant, reasonable, right.
The devil, says the apostle, transforms himself at times into an angel of light. If so, then he is certainly far more dangerous than if he came as an angel of darkness and horror. If you met some venomous snake, with loathsome spots upon his scales, his eyes full of rage and cunning, his head raised to strike at you, hissing and showing his fangs, there would be no temptation to have to do with him. You would know that you had to deal with an evil beast, and must either kill him or escape from him at once. But if, again, you met, as you may meet in the tropics, a lovely little coral snake, braided with red and white, its mouth so small that it seems impossible that it can bite, and so gentle that children may take it up and play with it, then you might be tempted, as many a poor child has been ere now, to admire it, fondle it, wreathe it round the neck for a necklace, or round the arm for a bracelet, till the play goes one step too far, the snake loses its temper, gives one tiny scratch upon the lip or finger, and that scratch is certain death. That would be a temptation indeed; one all the more dangerous because there is, I am told, another sort of coral snake perfectly harmless, which is so exactly like the deadly one, that no child, and few grown people, can know them apart.
Now it has been said, and, I think, well said, that what proves our Lords three temptations to have been very subtle and dangerous and terrible, is thisthat we cannot see at first sight that they were temptations at all. The first two do not look to us to be wrong. If our Lord could make stones into bread to satisfy His hunger, why should He not do so? If He could prove to the Jews that He was the Son of God, their divine King and Saviour, by casting Himself down from the pinnacle of the temple, and being miraculously supported in the air by angelsif He could do that, why should He not do it? And lastly, the third temptation looks at first sight so preposterous that it seems silly of the evil spirit to have hinted at it. To ask any man of piety, much less the Son of God Himself, to fall down and worship the devil, seems perfectly absurda request not to be listened to for a moment, but put aside with contempt.
Well, my friends, and the very danger of these spiritual temptations isthat they do not look like temptations. They do not look ugly, absurd, wrong, they look pleasant, reasonable, right.
The devil, says the apostle, transforms himself at times into an angel of light. If so, then he is certainly far more dangerous than if he came as an angel of darkness and horror. If you met some venomous snake, with loathsome spots upon his scales, his eyes full of rage and cunning, his head raised to strike at you, hissing and showing his fangs, there would be no temptation to have to do with him. You would know that you had to deal with an evil beast, and must either kill him or escape from him at once. But if, again, you met, as you may meet in the tropics, a lovely little coral snake, braided with red and white, its mouth so small that it seems impossible that it can bite, and so gentle that children may take it up and play with it, then you might be tempted, as many a poor child has been ere now, to admire it, fondle it, wreathe it round the neck for a necklace, or round the arm for a bracelet, till the play goes one step too far, the snake loses its temper, gives one tiny scratch upon the lip or finger, and that scratch is certain death. That would be a temptation indeed; one all the more dangerous because there is, I am told, another sort of coral snake perfectly harmless, which is so exactly like the deadly one, that no child, and few grown people, can know them apart.
Even so it is with our worst temptations. They look sometimes so exactly like what is good and noble and useful and religious, that we mistake the evil for the good, and play with it till it stings us, and we find out too late that the wages of sin are death. Thus religious people, just because they are religious, are apt to be specially tempted to mistake evil for good, to do something specially wrong, when they think they are doing something specially right, and so give occasion to the enemies of the Lord to blaspheme; till, as a hard and experienced man of the world once said: Whenever I hear a man talking of his conscience, I know that he is going to do something particularly foolish; whenever I hear of a man talking of his duty, I know that he is going to do something particularly cruel.
Do I say this to frighten you away from being religious? God forbid. Better to be religious and to fear and love God, though you were tempted by all the devils out of the pit, than to be irreligious and a mere animal, and be tempted only by your own carnal nature, as the animals are. Better to be tempted, like the hermits of old, and even to fall and rise again, singing, Rejoice not against me, O mine enemy, when I fall I shall arise; than to live the life of the flesh, like a beast with lower pleasures, like a beast with lower pains. It is the price a man must pay for hungering and thirsting after righteousness, for longing to be a child of God in spirit and in truth. The devil, says a wise man of old, does not tempt bad men, because he has got them already; he tempts good men, because he has not got them, and wants to get them.
But how shall we know these temptations? God knows, my friends, better than I; and I trust that He will teach you to know, according to what each of you needs to know. But as far as my small experience goes, the root of them all is pride and self-conceit. Whatsoever thoughts or feelings tempt us to pride and self-conceit are of the devil, not of God. The devil is specially the spirit of pride; and, therefore, whatever tempts you to fancy yourself something different from your fellow-men, superior to your fellow men, safer than them, more favoured by God than them, that is a temptation of the spirit of pride. Whatever tempts you to think that you can do without Gods help and Gods providence; whatever tempts you to do anything extraordinary, and show yourself off, that you may make a figure in the world; and above all, whatever tempts you to antinomianism, that is, to fancy that God will overlook sins in you which He will not overlook in other menall these are temptations from the spirit of pride. They are temptations like our Lords temptations. These temptations came on our Lord more terribly than they ever can on you and me, just because He was the Son of Man, the perfect Man, and, therefore, had more real reason for being proud (if such a thing could be) than any man, or than all men put together. But He conquered the temptations because He was perfect Man, led by the Spirit of God; and, therefore, He knew that the only way to be a perfect man was not to be proud, however powerful, wise, and glorious He might be; but to submit Himself humbly and utterly, as every man should do, to the will of His Father in Heaven, from whom alone His greatness came.
Now the spirit of pride cannot understand the beauty of humility, and the spirit of self-will cannot understand the beauty of obedience; and, therefore, it is reasonable to suppose the devil could not understand our Lord. If He be the Son of God, so might Satan argue, He has all the more reason to be proud; and, therefore, it is all the more easy to tempt Him into shewing His pride, into proving Himself a conceited, self-willed, rebellious beingin one word, an evil spirit.
And therefore (as you will see at first sight) the first two temptations were clearly meant to tempt our Lord to pride; for would they not tempt you and me to pride? If we could feed ourselves by making bread of stones, would not that make us proud enough? So proud, I fear, that we should soon fancy that we could do without God and His providence, and were masters of nature and all her secrets. If you and I could make the whole city worship and obey us, by casting ourselves off this cathedral unhurt, would not that make us proud enough? So proud, I fear, that we should end in committing some great folly, or great crime in our conceit and vainglory.
Now, whether our Lord could or could not have done these wonderful deeds, one thing is plainthat He would not do them; and, therefore, we may presume that He ought not to have done them. It seems as if He did not wish to be a wonderful man: but only a perfectly good man, and He would do nothing to help Himself but what any other man could do. He answered the evil spirit simply out of Scripture, as any other pious man might have done. When He was bidden to make the stones into bread, He answers not as the Eternal Son of God, but simply as a man. It is written:it is the belief of Moses and the old prophets of my people that man doth not live by bread alone, but by every word that proceedeth out of the mouth of God:as much as to say, If I am to be delivered out of this need, God will deliver me by some means or other, just as He delivers other men out of their needs. When He was bidden cast Himself from the temple, and so save Himself, probably from sorrow, poverty, persecution, and the death on the cross, He answers out of Scripture as any other Jew would have done. It is written again, Thou shalt not tempt the Lord thy God. He says nothingthis is most importantof His being the eternal Son of God. He keeps that in the background. There the fact was; but He veiled the glory of His godhead, that He might assert the rights of His manhood, and shew that mere man, by the help of the Spirit of God, could obey God, and keep His commandments.