Parochial and Plain Sermons, Vol. VIII (of 8)

by John Henry Newman

And yet, nevertheless, most true is it, that even now, no one can give his mind to God, and show by his actions that he fears God, but he will incur the dislike and opposition of the world; and it is important he should be aware of this, and be prepared for it. He must not mind it, he must bear it, and in time (if God so will) he will overcome it.

There are a number of lesser ways in which careless ungodly persons may annoy and inconvenience those who desire to do their duty humbly and fully. Such, especially, are those, which seem intended in the text, unkind censure, carping, slander, ridicule, cold looks, rude language, insult, and, in some cases, oppression and tyranny. Whoever, therefore, sets about a religious life, must be prepared for these,—must be thankful if they do not befall him; but must not be put out, must not think it a strange thing, if they do.

Now, my brethren, observe this; in bidding you endure reproach for Christ's sake, I am bidding you nothing which, as a minister of Christ, I do not wish to practise myself. Nay, it is what all ministers of Christ are obliged to practise; for, in all ages, who do you think it is that the world will first attack and oppose? Christ's ministers, of course. Who is there who can possibly so offend this bad world, as they whose very office is to remind the world of God and heaven? If all serious persons are disliked by the world, because they bring before it unpleasant truths, which it would fain forget if it could, this trial surely applies still more to those whose very profession and business it is to remind men of the truths of religion. A religious man does not intend to remind his neighbours; he goes on his own way; but they see him and cannot help being reminded. They see that he is well-conducted, and sober-minded, and reverent, and conscientious; that he never runs into any excess, that he never uses bad language; that he is regular at his prayers, regular at Church, regular at the most Holy Sacrament; they see all this, and, whether he will or no, they are reminded of their duty, and, as disliking to be reminded, they dislike him who reminds them. But if this be so in the case of common men, who wish to go on in a religious way without making any profession, how do you think it will fare with us, Christ's ministers, whose very duty it is to make a profession? Every thing about a clergyman is a warning to men, or ought to be, of the next world, of death and judgment, heaven and hell. His very dress is a memento. He does not dress like other men. His habits are a memento. His mode of speech is graver than that of others. His duties too are a memento. He is seen in Church reading prayers, baptizing, preaching; or he is seen teaching children; he is seen in works of charity; or he is seen studying. His life is given to objects out of sight. All that he does is intended to remind men that time is short, death is certain, and eternity long. And, this being so, do you think that men, being as they mostly are, careless and irreligious, do you think they like this? No; and still less, when he goes on to tell men of their errors and faults, and, as far as he can, to restrain them. And so in all ages you will find that the world has resisted and done its utmost to get rid of the preachers of repentance and holiness. It would stone Moses, it cast Daniel into the den of lions, and the three Children into the fiery furnace: St. Paul it beheaded, St. Peter it crucified, others it burnt, others it tortured even to death. And so it went on for many generations. But at last, as I said just now, religious persons have by degrees been sheltered by the law of the land from persecution, and Christ's ministers among them. And the world has got more humane and generous, if not more religious; and God is sovereign over all. But though the devil cannot persecute us, he does what he can to oppose us. Surely this is so; for no one can look into the many publications of the day, without having proof of it; no one can go into places where persons meet together for refreshment, or for recreation, without hearing it, no one can travel on the road, without at times being witness to it. Christ's ministers are called names, untruths are told of them, they are ridiculed; and men encourage each other to oppose them, and to deceive them. And why? for this simple short reason, because they are God's messengers; and men in general do not like to be told of God. They say that they could do well enough without ministers of Christ; which really means, that they wish to do without God in the world.

Such is the portion to which all we, ministers of Christ, are called by our profession; and therefore, when we bid you prepare for the opposition of the world, we are calling you to nothing which we do not bear ourselves. It were well, could we, in all things, do first what we bid you do. There is no temptation or trial which you have, which in its kind we may not have to endure, or at least would not wish to endure, so far as it is lawful to wish it. St. Paul said to certain heathens, "We also are men of like passions with you[3]." St. Paul, and the Apostles, and all Christ's ministers after them, are of one nature with other men. They have to go through what other men go through. They suffer pain, sorrow, bereavement, anxiety, desolateness, privations; and they have need, as other men, of patience, cheerfulness, faith, hope, contentment, resignation, firmness, to bear all that comes on them well. But even more than other men are they called on to bear the opposition of the world. They have to bear being ridiculed, slandered, ill-treated, overreached, disliked. All this is not pleasant to them naturally, any more than to other people. But they find it must be so; they cannot alter it; and they learn resignation and patience. This patience and resignation then I exhort you to cherish, my brethren, when the world scorns you for your religion; and withal cheerfulness and meekness, that you may bear your cross lightly, and not gloomily, or sadly, or complainingly.

For instance, persons may press you to do something which you know to be wrong—to tell an untruth, or to do what is not quite honest, or to go to companies whither you should not go; and they may show that they are vexed at the notion of your not complying. Still you must not comply. You must not do what you feel to be wrong, though you should thereby displease even those whom you would most wish to please.

Again: you must not be surprised, should you find that you are called a hypocrite, and other hard names; you must not mind it.

Again: you may be jeered at and mocked by your acquaintance, for being strict and religious, for carefully coming to Church, keeping from bad language, and the like: you must not care for it.

Again, you may, perhaps, discover to your great vexation, that untruths are told of you by careless persons behind your backs, that what you do has been misrepresented, and that in consequence a number of evil things are believed about you by the world at large. Hard though it be, you must not care for it; remembering that more untruths were told of our Saviour and His Apostles than can possibly be told of you.

Again: you may find that not only the common run of men believe what is said against you, but even those with whom you wish to stand well. But if this happens through your conscientiousness you must not mind it, but must be cheerful, leaving your case in the hand of God, and knowing that He will bring it out into the light one day or another, in His own good time.

Again: persons may try to threaten or frighten you into doing something wrong, but you must not mind that, you must be firm.