What laws of G.o.d, now, can we learn from this story?

First, we may learn what a sacred thing _property_ is. That a man's possessions (if they be justly come by) belong to him, in the sight of G.o.d as well as in the sight of man, and that G.o.d will uphold and avenge the man's right.

Naboth, you see, stands simply on his right to his own property.

'The Lord forbid it me, that I should give the inheritance of my fathers unto thee.' I do not think that he meant that G.o.d had actually forbidden him: it seems to have been only some sort of oath which he used. He may certainly have had reasons for thinking it wrong to part with his lands; hurtful, perhaps, to his family after him. Yet, as Ahab had promised him a better vineyard for it, or its worth in money, I cannot help thinking that Naboth's reason was the one which shows on the face of his words. It was the inheritance of his fathers, this vineyard. They had all worked in it, generation after generation; perhaps, according to the Jewish custom, they were buried somewhere in it; at least, it had been theirs and now was his; he had worked in it, and played in it-- perhaps since he was a child--and he loved it; it was part and parcel of his father's house to him, a sacred spot.

And so it should be. It is a holy feeling which makes a man cling to the bit of land which he has inherited from his parents, even to the cottage, though it be only a hired one, where he has lived for many a year, and where he has planted and tilled, perhaps with some that he loved, who are now dead and gone, or grown up and gone out into the world, till the little old cottage-garden is full of remembrances to him of past joys and past sorrows. The feeling which makes a man cling to his home and to his own land is a good feeling, and breeds good in the man. It makes him respect himself; it keeps him from being reckless and unsettled. It is a feeling which should not be broken through. It is seldom pleasant to see land change hands; it is seldom pleasant to see people turned out of their cottages. It must often be so, but let it be as seldom as possible. One likes to see a family take root in a place, and grow and thrive there, one generation after another; and you will find, my friends, that families do take root and thrive in a place just in proportion as they fear G.o.d and do righteousness. The Psalms tell you, again and again, that the way to abide in the land, and prosper in it, is to trust in the Lord and be doing good; and that the wicked are soon rooted out, and their names perish out of the land.

One sees that come true daily.

But to return to Naboth. He loved his own land, and therefore he had a right to keep it. We may say it was but a fancy of his, if he could have a better vineyard, or the worth of it in money.

Remember, at least, that G.o.d respected that fancy of his, and justified it, and avenged it. When (after Naboth's death) Elijah accused Ahab, in G.o.d's name, he put two counts into the indictment; for Ahab had committed two sins. 'Hast thou killed, and also taken possession?' Killing was one sin; taking possession was another.

And so Ahab learnt two weighty and bitter lessons. He learnt that G.o.d's Law stands for ever, though man's law be broken or be forgotten by disuse. For you must understand, that these Jews were a free people, even as we are. They were not like the nations round about them, or as the Russians are now--slaves to their king, and holding their property only at his will. The law of Moses had made them a free people, who held their property each man from G.o.d, by G.o.d's Law, which had said, 'Thou shalt not steal. Thou shalt not covet. Cursed is he who removes his neighbour's landmark.' And their kings were bound to govern by Moses' law, just as our kings and rulers are bound to govern by the old const.i.tutions of England, and to do equal justice by rich and poor. But the wicked kings of Israel were trying to break through that law, and make themselves tyrants and despots, such as the Czar of Russia is now. First, Jeroboam began by trying to wean his people from Moses' law, by preventing their going up to worship at Jerusalem, and making them worship instead the golden calves at Dan and at Bethel. For he knew that if he could make idolaters of them, he should soon make slaves of them; and he succeeded; and the kingdom of Israel grew more miserable year by year; and now Ahab, his wicked successor, was breaking down the laws of property and wrongfully taking away his subjects' lands. Perhaps he said in his heart, 'I am king; there is no law stronger than I. I have a right to do what I like.' If he did so, he found that he was mistaken. He found that though he forgot Moses' law, G.o.d had not; that the law stood there still, because it was founded on eternal justice, which proceeds for ever out of the mouth of G.o.d; and by the Law, which he had chosen to forget, he was judged; by the Law of G.o.d, which deals equal justice to rich and poor, which is, like G.o.d Himself, no acceptor of persons; but says, 'Thou shalt not covet,' to the king upon his throne as sternly as to the beggar on the dunghill.

And that Law stands still, my friends, doubt it not. Thanks to the wisdom and justice of our forefathers who built the laws of England on those old Ten Commandments, which hang for a sign thereof in every church to this day. Thanks to them, I say, and to G.o.d, the root of the law of England is, equal justice between man and man, be he high or low; and it is a thing to bless G.o.d for every day of our lives, that here the poor man's little is as safe as the rich man's wealth: but there is many a sin of oppression, many a sin of covetousness, my friends, which no law of man can touch. Make laws as artfully as you will, bad men can always slip through them, and escape the spirit of them, while they obey the letter: and I suppose it will be so to the world's end; and that, let the laws be as perfect as they may, if any man wishes to cheat or oppress his neighbour, he will surely be able to work his wicked will in some way or other. Well then, my friends, if man's law is weak, G.o.d's is not;--if man's law has flaws and gaps in it, through which covetousness can creep, G.o.d's has none;--even if (which G.o.d forbid) man's law died out, and sinners were left to sin without fear of punishment, still G.o.d's Law stands sure, and the eye of the living G.o.d slumbers not, and the hand of the living G.o.d never grows weary, and out of the everlasting heaven His voice is saying, day and night, for ever, 'I endure for ever. I sit on the throne judging right; a sceptre of righteousness is the sceptre of My kingdom. I judge the world in justice, and minister true judgment unto the people. I also will be a refuge for the oppressed, even a refuge in due time of trouble.'

O hear those words, my friends! hear and obey, if you love life, and wish to see good days; and never, never say a thing is right, simply because the law cannot punish you for it. Never say in your hearts when you are tempted to be hard, cruel, covetous, over-reaching, 'What harm? I break no law by it.' There is a law, whether you see it or not; you break a law, whether you confess it or not; a law which is as a wall of iron clothed with thunder, though man's law be but a flimsy net of thread; and that law, and not any Acts of Parliament, shall judge you in the day when the secrets of all hearts shall be disclosed, and every man shall receive the due reward of the deeds done in the body, not according as they were allowed or not by the Statute Book, but according as they were good or evil.

Another lesson we may learn from this story: that if we give way to our pa.s.sions, we give way to the Devil also. Ahab gave way to his pa.s.sion; he knew that he was wrong; for when Naboth refused to sell him the vineyard, he did not dare openly to rob him of it; he went to his house heavy of heart, and fretted, like a spoilt child, because he could not get what he wanted. It was but a little thing, and he might have been content to go without it. He was king of all Israel, and what was one small vineyard more or less to him? But prosperity had spoilt him; he must needs have every toy on which he set his heart, and he was weak enough to fret that he could not get more, when he had too much already. But he knew that he could not get it; that, king as he was, Naboth's property was his own, and that G.o.d's everlasting Law stood between him and the thing he coveted. Well for him if he had been contented with fretting. But, my friends--and be you rich or poor, take heed to my words--whenever any man gives way to selfishness, and self-seeking, to a proud, covetous, envious, peevish temper, the Devil is sure to glide up and whisper in his ear thoughts which will make him worse--worse, ay, than he ever dreamt of being. First comes the flesh, and then the Devil; and if the flesh opens the door of the heart, the Devil steps in quickly enough. First comes the flesh: fleshly, carnal pride at being thwarted; fleshly, carnal longing for a thing, which longs all the more for it because one cannot have it; fleshly, carnal peevishness and ill-temper, at not having just the pleasant thing one happens to like. That is a state of mind which is a bird-call for all the devils; and when they see a man in that temper, they flock to him, I believe, as crows do to carrion. It is astonishing, humbling, awful, my friends, what horrible thoughts will cross one's mind if once one gives way to that selfish, proud, angry, longing temper; thoughts of which we are ashamed the next moment; temptations to sin at which we shudder, they seem so unlike ourselves, not parts of ourselves at all. When the dark fit is past, one can hardly believe that such wicked thoughts ever crossed one's mind. I don't think that they are part of ourselves; I believe them to be the whispers of the Devil himself; and when they pa.s.s away, I believe that it is the Lord Jesus Christ who drives them away. But if any man gives way to them, determines to keep his sullenness, and so gives place to the Devil; then those thoughts do not pa.s.s; they take hold of a man, possess him, as the Bible calls it, and make him in his madness do things which--alas! who has not done things in his day, of which he has repented all his life after?--things for which he would gladly cut off his right hand for the sake of being able to say, 'I never did that?' But the thing is done--done to all eternity: he has given place to the Devil, and the Devil has made him do in five minutes work which he could not undo in five thousand years; and all that is left is, when he comes to himself, to cast himself on G.o.d's boundless mercy, and Christ's boundless atonement, and cry, 'My sins are like scarlet, Thou alone canst make them whiter than snow: my sin is ever before me; only let it not be ever before Thee, O G.o.d! Punish me, if thou seest fit; but oh forgive, for there is mercy with Thee, and infinite redemption!' And, thanks be to G.o.d's great love, he will not cry in vain. Yet, oh, my friends, do not give place to the Devil, unless you wish, forgiven or not, to repent of it to the latest day you live.

And this was Ahab's fate. He knew, I say, that he was wrong; he knew that Naboth's property was his own, and dare not openly rob him of it; and he went to his house, heavy of heart, and refused to eat; and while he was in such a temper as that, the Devil lost no time in sending an evil spirit to him. It was a woman whom he sent, Jezebel, Ahab's own wife: but she was, as far as we can see, a woman of a devilish spirit, cruel, proud, profligate, and unjust, as well as a worshipper of the filthy idols of the Canaanites. Ahab's first sin was in having married this wicked heathen woman: now his sin punished itself; she tempted him through his pride and self- conceit; she taunted him into sin: 'Dost thou now govern the kingdom of Israel? I will give thee the vineyard of Naboth.' You all remember how she did so; by falsely accusing Naboth of blasphemy. Ahab seems to have taken no part in Naboth's murder.

Perhaps he was afraid; but he was a weak man, and Jezebel was a strong and fierce spirit, and ruled him, and led him in this matter, as she did in making him worship idols with her; and he was content to be led. He was content to let others do the wickedness he had not courage to carry out himself. He forgot that, as is well said, 'He who does a thing by another, does it by himself;' that if you let others sin for you, you sin for yourself. Would to G.o.d, my friends, that we would all remember this! How often people wink at wrong-doing in those with whom they have dealings, in those whom they employ, in their servants, in their children, because it is convenient to them. They shut their eyes, and their hearts too, and say to themselves, 'At all events, it is his doing and not mine; and it is his concern; I am not answerable for other people's sins. I would not do such a thing myself, certainly; but as it is done, I may as well make the best of it. If I gain by it, I need not be so very sharp in looking into the matter.' And so you see men who really wish to be honest and kindly themselves, making no scruple of profiting by other people's dishonesty and cruelty. Now the law punishes the receiver of stolen goods almost as severely as the thief himself: but there are many receivers of stolen goods, my friends, whom the law cannot touch. The world, at times, seems to me to be full of them; for every one, my friends, who hushes up a cruel or a dishonest matter, because he himself is a gainer by it, he is no better than the receiver of stolen goods, and he will find in the day of the Lord, that the sin will lie at his door, as Jezebel's sin lay at Ahab's. There was no need for Ahab to say, 'Jezebel did it, and not I.' The prophet did not even give him time to excuse himself: 'Thus saith the Lord, Hast thou killed, and also taken possession?' By taking possession of Naboth's vineyard, and so profiting by his murder, he made himself partaker in that murder, and had to hear the terrible sentence, 'In the place where dogs licked the blood of Naboth, dogs shall lick thy blood, even thine.'

Oh, my friends, whatsoever you do, keep clean hands and a pure heart. If you touch pitch, it will surely stick to you. Let no gain tempt you to be partaker of others men's sins; never fancy that, because men cannot lay the blame on the right person, G.o.d cannot. G.o.d will surely lay the burden on the man who helped to make the burden; G.o.d will surely require part payment from the man who profited by the bargain; so keep yourselves clear of other men's sins, that you may be clear also of their condemnation.

So Ahab had committed a horrible and great sin, and had received sentence for it, and now, as I said before, there was nothing to be done but to repent; and he did so, after his fashion.

Ahab, it seems, was not an utterly bad man; he was a weak man, fond of his own pleasure, a slave to his own pa.s.sions, and easily led, sometimes to good, but generally to evil. And G.o.d did not execute full vengeance on him: his repentance was a poor one enough; but such as it was, the good and merciful G.o.d gave him credit for it as far as it went, and promised him that the worst part of his sentence, the ruin of his family, should not come in his time. But still the sentence against him stood, and was fulfilled. Not long after, as we read in the second lesson, he was killed in battle, and that not bravely and with honour (for if he had been, that would have been but a slight punishment, my friends), but shamefully by a chance shot, after he had disguised himself, in the cowardice of his guilty conscience, and tried to throw all the danger on his ally, good King Jehoshaphat of Judah; 'and they washed his chariot in the pool of Samaria, and the dogs licked up his blood, according to the word of the Lord, which he spake by Elijah the prophet.'

So ends one of the most clear and terrible stories in the whole Bible, of G.o.d's impartial justice. May G.o.d give us all grace to lay it to heart! We are all tempted, as Ahab was; rich or poor, our temptation is alike to give place to the Devil, and let him lead us into dark and deep sin, by giving way to our own fancies, longings, pride, and temper. We are all tempted, as Ahab was, to over-reach our neighbours in some way; I do not mean always in cheating them, but in being unfair to them, in caring more for ourselves than for them; thinking of ourselves first, and of them last; trying to make ourselves comfortable, or to feed our own pride, at their expense.

Oh, my friends, whenever we are tempted to be selfish and grasping, be sure that we are opening a door to the very Devil of h.e.l.l himself, though he may look so smooth, and gentle, and respectable, that perhaps we shall not know him when he comes to us, and shall take his counsels for the counsel of an angel of light. But be sure that if it is selfishness which has opened the door of our heart, not G.o.d, but the Devil, will come in, let him disguise himself as cunningly as he will; and our only hope is to flee to Him in whom there was no selfishness, the Lord Jesus Christ, who came not to do His own will, but His Father's; not to glorify Himself, but His Father; not to save His own life, but to sacrifice it freely, for us, His selfish, weak, greedy, wandering sheep. Pray to Him to give you His Spirit, that glorious spirit of love, and duty, and self- sacrifice, by which all the good deeds on earth are done; which teaches a man not to care about himself, but about others; to help others, to feel for others, to rejoice in their happiness, to grieve over their sorrows, to give to them, rather than take from them--in one word, The Holy Spirit of G.o.d, which may He pour out on you, and me, and all mankind, that we may live justly and lovingly, as children of one just and loving Father in heaven.

SERMON XII. THE LIGHT OF G.o.d

[Preached for the Chelsea National Schools.]

Ephesians v. 13. All things which are reproved are made manifest by the light: for whatsoever is made manifest is light.

This is a n.o.ble text, a royal text; one of those texts which forbid us to clip and cramp Scripture to suit any narrow notions of our own; which open before us boundless vistas of G.o.d's love, of human knowledge, of the future of mankind. There are many such texts, many more than we fancy; but this is one which is especially valuable at the present time; one especially fit for a sermon on education; for it is, as it were, the scriptural charter of the advocate of education. It enables him boldly to say, 'There is nothing I will refuse to teach; there is nothing which man shall forbid me to teach; there is nothing which G.o.d has made in heaven or earth about which I will not tell the truth boldly to the young.'

For light comes from G.o.d. G.o.d is light, and in Him is no darkness at all. And therefore He wishes to give light to His children. He willeth not that the least of them should be kept in darkness about any matter. Darkness is of the Devil; and he who keeps any human soul in darkness, let his pretences be as reverent and as religious as they may, is doing the Devil's work. Nothing, then, which G.o.d has made will we conceal from the young.

True, there are errors of which we will not speak to the young; but they are not made by G.o.d: they are the works of darkness. Our duty is to teach the young what G.o.d has made, what He has done, what He has ordained; to make them freely partakers of whatsoever light G.o.d has given us. Then, by means of that light, they will be able to reprove the works of darkness.

For whatsoever is made manifest is light. Our version says; 'Whatsoever makes manifest is light.' That is true, a n.o.ble truth; but I should not be honest, if I did not confess that that is not what St. Paul says here. He says, 'That which _is_ made manifest is light.' On this the best commentators and scholars agree. Our old translators have made a mistake, though in grammar only, and have subst.i.tuted one great truth for another equally great.

'Whatsoever is made manifest is light.' We should have expected this, if we are really Christians. If we have faith in G.o.d; if we believe that G.o.d is worthy of our faith--a G.o.d whom we can trust; in whom is neither caprice, deceit, nor darkness, but pure and perfect light;--if we believe that we are His children, and that He wishes us to be, like Himself, full of light, knowing what we are and what the world is, because we know who G.o.d is;--if we believe that He sent His Son into the world to reveal Him, to unveil Him, to draw aside the veil which dark superst.i.tion and ignorance had spread between man and G.o.d, and to show us the glory of G.o.d;--if we believe this, then we shall be ready to expect that whatsoever is made manifest would be light; for if G.o.d be light, all that He has made must be light also. Like must beget like, and therefore light must beget light, good beget good, love beget love; and therefore we ought to expect that as true and sound knowledge increases, our views of G.o.d will be more full of light.

Yes, my friends; under the influence of true science G.o.d will be no longer looked upon, as He was in those superst.i.tions which we well call dark, as a proud, angry, capricious being, as a stern taskmaster, as one far removed from the sympathy of men: but as one of whom we may cheerfully say, Thy name be hallowed, for Thy name is Father; Thy kingdom come, for it is a Father's kingdom; Thy will be done, for it is a Father's will; and in doing Thy will alone men claim their true dignity of being the sons of G.o.d.

Our views of our fellow-men will be more cheerful also; more full of sympathy, comprehension, charity, hope; in one word, more full of light. If it be true (and it is true) that G.o.d loves all, then we should expect to find in all something worthy of our love. If it be true that G.o.d willeth that none should perish, we should expect to find in each man something which ought not to perish. If it be true that G.o.d stooped from heaven, yea stoops from heaven eternally, to seek and to save that which is lost, then we should have good hope that our efforts to seek to save that which is lost will not be in vain. We shall have hope in every good work we undertake, for we shall know that in it we are fellow-workers with G.o.d.

Our notions of the world--of G.o.d's whole universe, will become full of light likewise. Do we believe that this earth was made by Jesus Christ?--by Him who was full of grace and truth? Do we believe our Bibles, when they tell us, that He hath given all created things a law which cannot be broken; that they continue as at the beginning, for all things serve Him? Do we believe this? Then we must look on this earth, yea on the whole universe of G.o.d, as, like its Master, full of grace and truth; not as old monks and hermits fancied it, a dark, deceiving, evil earth, filled with snares and temptations; a world from which a man ought to hide himself in the wilderness, and find his own safety in ignorance. Not thus, but as the old Hebrews thought of it, as a glorious and a divine universe, in which the Spirit of G.o.d, the Lord and Giver of life, creates eternal melody, bringing for ever life out of death, light out of darkness, letting his breath go forth that new generations may be made, and herein renew the face of the earth.

And experience teaches us that this has been the case; that for near one thousand eight hundred years there has been a steady progress in the mind of the Christian race, and that this progress has been in the direction of light.

Has it not been so in our notions of G.o.d? What has the history of theology been for near one thousand eight hundred years? Has it not been a gradual justification of G.o.d, a gradual vindication of His character from those dark and horrid notions of the Deity which were borrowed from the Pagans, and from the Jewish Rabbis? a gradual return to the perfect good news of a good G.o.d, which was preached by St. John and by St. Paul?--In one word, a gradual manifestation of G.o.d; and a gradual discovery that when G.o.d is manifested, behold, G.o.d is light, and in Him is no darkness at all?

That progress, alas! is not yet perfect. We still see through a gla.s.s darkly, and we are still too apt to impute to G.o.d Himself the darkness of those very hearts of ours in which He is so dimly mirrored. And there are men still, even in Protestant England, who love darkness rather than light, and teach men that G.o.d is dark, and in Him are only scattered spots of light, and those visible only to a favoured few; men who, whether from ignorance, or covetousness, or l.u.s.t of power, preach such a deity as the old Pharisees worshipped, when they crucified the Lord of Glory, and offer to deliver men, forsooth, out of the hands of this dreadful phantom of their own dark imaginations.

Let them be. Let the dead bury their dead, and let us follow Christ. Believe indeed that He is the likeness of G.o.d's glory, and the express image of G.o.d's person, and you will be safe from the dark dreams with which they ensnare diseased and superst.i.tious consciences. Let them be. Light is stronger than darkness; Love stronger than cruelty. Perfect G.o.d stronger than fallen man; and the day shall come when all shall be light in the Lord; when all mankind shall know G.o.d, from the least unto the greatest, and lifting up free foreheads to Him who made them, and redeemed them by His Son, shall in spirit and in truth, worship The Father.

Does not experience again show us that in the case of our fellow- men, whatsoever is made manifest, is light?

How easy it was, a thousand years ago--a hundred years ago even, to have dark thoughts about our fellow-men, simply because we did not know them! Easy it was, while the nations were kept apart by war, even by mere difficulty of travelling, for Christians to curse Jews, Turks, Infidels, and Heretics, and believe that G.o.d willed their eternal perdition, even though the glorious collect for Good Friday gave their inhumanity the lie. Easy to persecute those to whose opinions we could not, or would not, take the trouble to give a fair hearing. Easy to condemn the negro to perpetual slavery, when we knew nothing of him but his black face; or to hang by hundreds the ragged street-boys, while we disdained to inquire into the circ.u.mstances which had degraded them; or to treat madmen as wild beasts, instead of taming them by wise and gentle sympathy.

But with a closer knowledge of our fellow-creatures has come toleration, pity, sympathy. And as that sympathy has been freely obeyed, it has justified itself more and more. The more we have tried to help our fellow-men, the more easy we have found it to help them. The more we have trusted them, the more trustworthy we have found them. The more we have treated them as human beings, the more humanity we have found in them. And thus man, in proportion as he becomes manifest to man, is seen, in spite of all defects and sins, to be hallowed with a light from G.o.d who made him.

And if it has been thus, in the case of G.o.d and of humanity, has it not been equally so in the case of the physical world? Where are now all those unnatural superst.i.tions--the monkish contempt for marriage and social life, the ghosts and devils; the astrology, the magic, and other dreams of which I will not speak here, which made this world, in the eyes of our forefathers, a doleful and dreadful puzzle; and which made man the sport of arbitrary powers, of cruel beings, who could torment and destroy us, but over whom we could have no righteous power in return? Where are all those dark dreams gone which maddened our forefathers into witch-hunting panics, and which on the Continent created a priestly science of witch-finding and witch-destroying, the literature whereof (and it is a large one) presents perhaps the most hideous instance known of human cruelty, cowardice, and cunning? Where, I ask, are those dreams now? So utterly vanished, that very few people in this church know what a great part they played in the thoughts of our forefathers; how ghosts, devils, witches, magic, and astrology, filled the minds, not only of the ignorant, but of the most learned, for centuries.

And now, behold, nature being made manifest, is light. Science has taught men to admire where they used to dread; to rule where they used to obey; to employ for harmless uses what they were once afraid to touch; and, where they once saw only fiends, to see the orderly and beneficent laws of the all-good and almighty G.o.d. Everywhere, as the work of nature is unfolded to our eyes, we see beauty, order, mutual use, the offspring of perfect Love as well as perfect Wisdom.

Everywhere we are finding means to employ the secret forces of nature for our own benefit, or to ward off physical evils which seemed to our forefathers as inevitable, supernatural; and even the pestilence, instead of being, as was once fancied, the capricious and miraculous infliction of some demon--the pestilence itself is found to be an orderly result of the same laws by which the sun shines and the herb grows; a product of nature; and therefore subject to man, to be prevented and extirpated by him, if he will.

Yes, my friends, let us teach these things to our children, to all children. Let us tell them to go to the Light, and see their Heavenly Father's works manifested, and know that they are, as He is, _Light_. I say, let us teach our children freely and boldly to know these things, and grow up in the light of them. Let us leave those to sneer at the triumphs of modern science, who trade upon the ignorance and the cowardice of mankind, and who say, 'Provided you make a child religious, what matter if he does fancy the sun goes round the earth? Why occupy his head, perhaps disturb his simple faith, by giving him a smattering of secular science?'

Specious enough is that argument: but shortsighted more than enough. It is of a piece with the wisdom which shrinks from telling children that G.o.d is love, lest they should not be sufficiently afraid of Him; which forbids their young hearts to expand freely towards their fellow-creatures: which puts into their mouths the watchwords of sects and parties, and thinks to keep them purer Christians by making them Pharisees from the cradle.

My friends, we may try to train up children as Pharisees: but we shall discover, after twenty years of mistaken labour, that we have only made them Sadducees. The path to infidelity in manhood is superst.i.tion in youth. You may tell the child never to mind whether the sun moves round the earth or not: but the day will come when he will mind in spite of you; and if he then finds that you have deceived him, that you have even left him in wilful ignorance, all your moral influence over him is gone, and all your religious lessons probably gone also. So true is it, that lies are by their very nature self-destructive. For all truth is of G.o.d; and no lie is of the truth, and therefore no lie can possibly help G.o.d or G.o.d's work in any human soul. For as the child ceases to respect his teachers he ceases to respect what they believe. His innate instinct of truth and honour, his innate longing to believe, to look up to some one better than himself, have been shocked and shaken once and for all; and it may require long years, and sad years, to bring him back to the faith of his childhood. Again I say it, we must not fear to tell the children the whole truth; in these days above all others which the world has yet seen. You cannot prevent their finding out the truth: then for our own sake, let us, their authorized teachers, be the first to tell it them. Let them in after life connect the thought of their clergyman, their schoolmaster, their church, with their first lessons in the free and right use of their G.o.d-given faculties, with their first glimpses into the boundless mysteries of art and science. Let them learn from us to regard all their powers as their Heavenly Father's gift; all art, all science, all discoveries, as their Heavenly Father's revelation to men. Let them learn from us not to shrink from the light, not to peep at it by stealth, but to claim it as their birthright; to welcome it, to live and grow in it to the full stature of men--rational, free, Christian English men. This, I believe, must be the method of a truly Protestant education.

I said Protestant--I say it again. What is the watchword of Protestantism? It is this. That no lie is of the truth. There are those who complain of us English that we attach too high a value to TRUTH. They say that falsehood is an evil: but not so great a one as we fancy. We accept the imputation. We answer boldly that there can be no greater evil than falsehood, no greater blessing than truth; and that by G.o.d's help we will teach the same to our children, and to our children's children. Free inquiry, religious as well as civil liberty--this is the spirit of Protestantism. This our fathers have bequeathed to us; this we will bequeath to our children;--to know that all truth is of G.o.d, that no lie is of the truth. Our enemies may call us heretics, unbelievers, rebellious, political squabblers. They may say in scorn, You Protestants know not whither you are going; you have broken yourselves off from the old Catholic tree, and now, in the wild exercise of your own private judgment, you are losing all that standard of doctrine, all unity of belief. Our answer will be--It is not so: but even if it were so-- even if we did not know whither we were going--we should go forward still. For though we know not, G.o.d knows. We have committed ourselves to G.o.d, the living G.o.d; and He has led us; and we believe that He will lead us. He has taught us; and we believe that He will teach us still. He has prospered us, and we believe that He will prosper us still: and therefore we will train up our children after us to go on the path which has brought us. .h.i.ther, freely to use their minds, boldly to prove all things, and hold fast that which is good; manfully to go forward, following Truth whithersoever she may lead them; trusting in G.o.d, the Father of Lights, asking Him for wisdom, who giveth to all liberally, and upbraideth not; and it shall be given them.

I have been asked to preach this day for the National Schools of this parish. I do so willingly, because I believe that in them this course of education is pursued, that conjoined with a sound teaching in the principles of our Protestant church, and a wholesome and kindly moral training, there is free and full secular instruction as far as the ages of the children will allow. Were it not the case, I could not plead for these schools; above all at this time, when the battle between ancient superst.i.tion and modern enlightenment in this land seems fast coming to a crisis and a death struggle. I could not ask you to help any school on earth in which I had not fair proof that the teachers taught, on physical and human as well as on moral subjects, the truth, the whole truth, and nothing but the truth, so help them G.o.d.

SERMON XIII. PROVIDENCE

Matthew vi. 31, 32, 33. Be not anxious, saying, What shall we eat?

or, what shall we drink, or wherewithal shall we be clothed? (for after all these things do the heathen seek:) for your Heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of G.o.d and His righteousness, and all these things shall be added unto you.

We must first consider carefully what this text really means; what 'taking no thought for the morrow' really is. Now, it cannot mean that we are to be altogether careless and imprudent; for all Scripture, and especially Solomon's Proverbs, give us the very opposite advice, and one part of G.o.d's Word cannot contradict the other. The whole of Solomon's Proverbs is made up of lessons in prudence and foresight; and surely our Lord did not come to do away with Solomon's Proverbs, but to fulfil them. And more, Solomon declares again and again, that prudence and foresight are the gifts of G.o.d; and G.o.d's gifts are surely meant to be used. Isaiah, too, tells us that the common work of the farm, tilling the ground, sowing, and reaping, were taught to men by G.o.d; and says of the ploughman, that 'His G.o.d doth instruct him to discretion and doth teach him.' Neither can G.o.d mean us to sit idle with folded hands waiting to be fed by miracles. Would He have given to man reason, and skill, and the power of bettering his mortal condition by ten thousand instructions if He had not meant him to use those gifts?

We find that, at the beginning, Adam is put into the garden, not to sit idle in it, nor to feed merely on the fruits which fall from the trees, as the dumb animals do, but to dress it, and to keep it; to use his own reason to improve his own condition, and the land on which G.o.d had placed him. Was not the very first command given to man to replenish the earth and subdue it? And do we not find in the very end of Scripture the Apostles working with their own hands for their daily bread?