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A Christmas Sermon   By: (1850-1894)

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By the time this paper appears, I shall have been talking for twelve months;[1] and it is thought I should take my leave in a formal and seasonable manner. Valedictory eloquence is rare, and death bed sayings have not often hit the mark of the occasion. Charles Second, wit and sceptic, a man whose life had been one long lesson in human incredulity, an easy going comrade, a manoeuvring king remembered and embodied all his wit and scepticism along with more than his usual good humour in the famous "I am afraid, gentlemen, I am an unconscionable time a dying."

[Footnote 1: i.e. In the pages of Scribner's Magazine (1888).]


An unconscionable time a dying there is the picture ("I am afraid, gentlemen,") of your life and of mine. The sands run out, and the hours are "numbered and imputed," and the days go by; and when the last of these finds us, we have been a long time dying, and what else? The very length is something, if we reach that hour of separation undishonoured; and to have lived at all is doubtless (in the soldierly expression) to have served. There is a tale in Tacitus of how the veterans mutinied in the German wilderness; of how they mobbed Germanicus, clamouring to go home; and of how, seizing their general's hand, these old, war worn exiles passed his finger along their toothless gums. Sunt lacrymae rerum : this was the most eloquent of the songs of Simeon. And when a man has lived to a fair age, he bears his marks of service. He may have never been remarked upon the breach at the head of the army; at least he shall have lost his teeth on the camp bread.

The idealism of serious people in this age of ours is of a noble character. It never seems to them that they have served enough; they have a fine impatience of their virtues. It were perhaps more modest to be singly thankful that we are no worse. It is not only our enemies, those desperate characters it is we ourselves who know not what we do; thence springs the glimmering hope that perhaps we do better than we think: that to scramble through this random business with hands reasonably clean, to have played the part of a man or woman with some reasonable fulness, to have often resisted the diabolic, and at the end to be still resisting it, is for the poor human soldier to have done right well. To ask to see some fruit of our endeavour is but a transcendental way of serving for reward; and what we take to be contempt of self is only greed of hire.

And again if we require so much of ourselves, shall we not require much of others? If we do not genially judge our own deficiencies, is it not to be feared we shall be even stern to the trespasses of others? And he who (looking back upon his own life) can see no more than that he has been unconscionably long a dying, will he not be tempted to think his neighbour unconscionably long of getting hanged? It is probable that nearly all who think of conduct at all, think of it too much; it is certain we all think too much of sin. We are not damned for doing wrong, but for not doing right; Christ would never hear of negative morality; thou shalt was ever his word, with which he superseded thou shalt not . To make our idea of morality centre on forbidden acts is to defile the imagination and to introduce into our judgments of our fellow men a secret element of gusto. If a thing is wrong for us, we should not dwell upon the thought of it; or we shall soon dwell upon it with inverted pleasure. If we cannot drive it from our minds one thing of two: either our creed is in the wrong and we must more indulgently remodel it; or else, if our morality be in the right, we are criminal lunatics and should place our persons in restraint. A mark of such unwholesomely divided minds is the passion for interference with others: the Fox without the Tail was of this breed, but had (if his biographer is to be trusted) a certain antique civility now out of date... Continue reading book >>

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