Chapter 3

Christianity alone deprives old age of its bitterness, making it the gate of heaven. Our bodies will fade and grow weak and shapeless, just when we shall not want them, being ready and in close expectation of that resurrection of the flesh which is the great promise of Christianity (no miserable fancies about "pure souls" escaped from matter, but)--of bodies, _our_ bodies, beloved, beautiful, ministers to us in all our joys, sufferers with us in all our sorrows--yea, our very own selves raised up again to live and love in a manner inconceivable from its perfection.

_MS._ 1842.

. . . No! I can wait: Another body!--Ah, new limbs are ready, Free, pure, instinct with soul through every nerve, Kept for us in the treasuries of God!

_Santa Maura_. 1852.

The Highest Study for Man, March 18.

Man is _not_, as the poet said, "the noblest study of mankind." God is the noblest study of man, and Him we can study in three ways. 1st. From His image as developed in Christ the Ideal, and in all good men--great good men. 2dly. From His works. 3dly. From His dealings in history; this is the real philosophy of history.

_Letters and Memories_. 1842.

Eclecticism. March 19.

An eclectic, if it mean anything, means this--one who in any branch of art or science refuses to acknowledge Bacon's great law, that "Nature is only conquered by obeying her;" who will not take a full and reverent view of the whole mass of facts with which he has to deal, and from them deducing the fundamental laws of his subject, obey them whithersoever they may lead; but who picks and chooses out of them just so many as may be pleasant to his private taste, and then constructs a partial system which differs from the essential ideas of Nature in proportion to the number of facts which he has determined to discard.

_Miscellanies_. 1849.

Duty. March 20.

Duty, be it in a small matter or a great, is duty still; the command of Heaven; the eldest voice of God. And it is only they who are faithful in a few things who will be faithful over many things; only they who do their duty in everyday and trivial matters who will fulfil them on great occasions.

_Sermons for the Times_. 1855.

The Great Unknown. March 21.

"Brother," said the abbot, "make ready for me the divine elements, that I may consecrate them." And he asking the reason therefor, the saint replied, "That I may partake thereof with all my brethren before I depart hence. For know assuredly that within the seventh day I shall migrate to the celestial mansions. For this night stood by me in a dream those two women whom I love, and for whom I pray, the one clothed in a white, the other in a ruby-coloured garment, and holding each other by the hand, who said to me, '_That life after death is not such a one as you fancy_: come, therefore, and behold what it is like.'"

_Hypatia_, chap. xxx. 1852.

Loss nor Gain, March 22.

Nothing is more expensive than penuriousness; nothing more anxious than carelessness; and every duty which is bidden to wait returns with seven fresh duties at its back.

_Sermons for the Times_. 1855.

Ancient Greek Education, March 23.

We talk of education now. Are we more educated than were the ancient Greeks? Do we know anything about education, physical, intellectual, aesthetic (religious education in our sense of the word of course they had none), of which they have not taught us at least the rudiments? Are there not some branches of education which they perfected once and for ever, leaving us northern barbarians to follow or not to follow their example? To produce health, that is, harmony and sympathy, proportion and grace, in every faculty of mind and body--that was their notion of education.

Ah! the waste of health and strength in the young! The waste, too, of anxiety and misery in those who love and tend them! How much of it might be saved by a little rational education in those laws of nature which are the will of God about the welfare of our bodies, and which, therefore, we are as much bound to know and to obey as we are bound to know and to obey the spiritual laws whereon depend the welfare of our souls.

_Lecture on Thrift_. 1869.

Body and Soul. March 24.

Exalt me with Thee, O Lord, to know the mystery of life, that I may use the earthly as the appointed expression and type of the heavenly, and, by using to Thy glory the natural body, may be fit to be exalted to the use of the spiritual body. Amen.

_MS._ 1842.

Moderation. March 25.

Let us pray for that great--I had almost said that crowning grace and virtue of Moderation, what St. Paul calls sobriety and a sound mind. Let us pray for moderate appetites, moderate passions, moderate honours, moderate gains, moderate joys; and if sorrows be needed to chasten us, moderate sorrows. Let us not long violently after, or wish too eagerly to rise in life.

_Water of Life Sermons_. 1869.

Poetry in the Slums. March 26.

"True poetry, like true charity, my laddie, begins at home. . . . Hech! is there no the heaven above them there, and the hell beneath them? and God frowning, and the devil grinning? No poetry there! Is no the verra idea of the classic tragedy defined to be man conquered by circumstance? canna ye see it there? And the verra idea of the modern tragedy, man conquering circumstance? and I'll show ye that too--in many a garret where no eye but the good God's enters to see the patience, and the fortitude, and the self-sacrifice, and the love stronger than death, that's shining in those dark places of the earth."

"Ah, poetry's grand--but fact is grander; God and Satan are grander. All around ye, in every gin-shop and costermonger's cellar, are God and Satan at death-grips; every garret is a haill Paradise Lost or Paradise Regained."

_Alton Locke_, chap. viii. 1849.

Time and Eternity. March 27.

. . . Our life's floor Is laid upon Eternity; no crack in it But shows the underlying heaven.

_Saint's Tragedy_, Act iii. Scene ii.

Work. March 28.

Yes. Life is meant for work, and not for ease; to labour in danger and in dread, to do a little good ere the night comes when no man can work, instead of trying to realise for oneself a paradise; not even Bunyan's shepherd-paradise, much less Fourier's casino-paradise, and perhaps, least of all, because most selfish and isolated of all, our own art-paradise, the apotheosis of loafing, as Claude calls it.

_Prose Idylls_. 1849.

Teaching of Pictures. March 29.

Pictures raise blessed thoughts in me. Why not in you, my toiling brother? Those landscapes painted by loving, wise, old Claude two hundred years ago, are still as fresh as ever. How still the meadows are! How pure and free that vault of deep blue sky! No wonder that thy worn heart, as thou lookest, sighs aloud, "Oh, that I had wings as a dove, then would I flee away and be at rest." Ah! but gayer meadows and bluer skies await thee _in the world to come_--that fairyland made real--"the new heavens and the new earth" which God hath prepared for the pure and the loving, the just, and the brave, who have conquered in this sore fight of life.

_True Words for Brave Men_. 1849.

Voluntary Heroism. March 30.

Any man or woman, in any age and under any circumstances, who _will_, _can_ live the heroic life and exercise heroic influences.

It is of the essence of self-sacrifice, and therefore of heroism, that it should be voluntary; a work of supererogation, at least, towards society and man; an act to which the hero or heroine is not bound by duty, but which is above though not against duty.

_Lecture on Heroism_. 1872.

The Ideal Holy One. March 31.

Have you never cried in your hearts with longing, almost with impatience, "Surely, surely, there is an ideal Holy One somewhere--or else, how could have arisen in my mind the conception, however faint, of an ideal holiness? But where? oh, where? Not in the world around strewn with unholiness. Not in myself, unholy too, without and within. Is there a Holy One, whom I may contemplate with utter delight? and if so, where is He? Oh, that I might behold, if but for a moment, His perfect beauty, even though, as in the fable of Semele of old, 'the lightning of His glance were death.'" . . .

And then, oh, then--has there not come that for which our spirit was athirst--the very breath of pure air, the very gleam of pure light, the very strain of pure music--for it is the very music of the spheres--in those words, "Holy, holy, holy, Lord God Almighty, which was, and is, and is to come"?

Yes, whatever else is unholy, there is a Holy One--spotless and undefiled, serene and self-contained. Whatever else I cannot trust, there is One whom I can trust utterly. Whatever else I am dissatisfied with, there is One whom I can contemplate with utter satisfaction, and bathe my stained soul in that eternal fount of purity. And who is He? Who, save the Cause and Maker and Ruler of all things past, present, and to come?

_Sermon on All Saints' Day_. 1874.

Charles Kingsley's Dying Words, "HOW BEAUTIFUL GOD IS."

SAINTS' DAYS, FASTS, & FESTIVALS.

MARCH 25. The Annunciation of the Blessed Virgin, COMMONLY CALLED Lady Day.

It is one of the glories of our holy religion, and one of the ways by which the Gospel takes such hold on our hearts, that, mixed up with the grandest and most mysterious and most divine matters, are the simplest, the most tender, the most human. What more grand, or deep, or divine words can we say than, "I believe in Jesus Christ, God's only Son our Lord, who was conceived by the Holy Ghost,"--and yet what more simple, human, and tender words can we say than, "Who was born of the Virgin Mary"? For what more beautiful sight on earth than a young mother with her babe upon her knee? Beautiful in itself; but doubly beautiful to those who can say, "I believe in Him who was born of the Virgin Mary."

For since He was born of woman, and thereby took the manhood into God, birth is holy, and childhood holy, and all a mother's joys and a mother's cares are holy to the Lord; and every Christian mother with her babe in her arms is a token and a sign from God, a pledge of His good-will towards men, a type and pattern of her who was highly-favoured and blessed above all women. Everything has its time, and Lady-Day is the time for our remembering the Blessed Virgin. For our hearts and reasons tell us (and have told all Christians in all ages), that she must have been holier, nobler, fairer in body and soul, than all women upon earth.

_MS. Sermon_.

April.

Wild, wild wind, wilt thou never cease thy sighing? Dark, dark night, wilt thou never wear away? Cold, cold Church, in thy death sleep lying, Thy Lent is past, thy Passion here, but not thine Easter Day.

Peace, faint heart, though the night be dark and sighing, Rest fair corpse, where thy Lord Himself hath lain. Weep, dear Lord, above Thy bride low lying, Thy tears shall wake her frozen limbs to life and health again.

_The Dead Church_.

The Song of Birds. April 1.

St. Francis called the birds his brothers. Perfectly sure that he himself was a spiritual being, he thought it at least possible that the birds might be spiritual beings likewise, incarnate like himself in mortal flesh, and saw no degradation to the dignity of human nature in claiming kindred lovingly with creatures so beautiful, so wonderful, who (as he fancied in his old-fashioned way) praised God in the forest even as angels did in heaven.

_Prose Idylls_. 1867.

True Reformers. April 2.

It is not the many who reform the world; but the few who rise superior to that Public Opinion which crucified our Lord many years ago.

_MS. Lecture at Cambridge_. 1866.

High Ideals. April 3.

What if a man's idea of "The Church" be somewhat too narrow for the year of grace 18--, is it no honour to him that he has such an idea at all? that there has risen up before him the vision of a perfect polity, a "divine and wonderful order," linking earth to heaven, and to the very throne of Him who died for men; witnessing to each of its citizens what the world tries to make him forget, namely, that he is the child of God Himself; and guiding and strengthening him from the cradle to the grave to do his Father's work? Is it no honour to him that he has seen that such a polity must exist, that he believes that it does exist, or that he thinks he finds it in its highest, if not in its most perfect form, in the most ancient and august traditions of his native land? True, he may have much still to learn. . . .

_Two Years Ago_, chap. iv. 1856.

Divine Knowledge. April 4.

That glorious word _know_--it is God's attribute, and includes in itself all others. Love, truth--all are parts of that awful power of _knowing_ at a single glance, from and to all eternity, what a thing is in its essence, its properties, and its relations to the whole universe through all Time. I feel awestruck whenever I see that word used rightly, and I never, if I can remember, use it myself of myself.

_Letters and Memories_. 1842.

Woman's Love. April 5.

The story of Ruth is the consecration of woman's love. I do not mean of the love of wife to husband, divine and blessed as that is. I mean that depth and strength of devotion, tenderness, and self-sacrifice, which God has put into the heart of all true women; and which they spend so strangely, and so nobly often, on persons who have no claim on them, and from whom they can receive no earthly reward--the affection which made women minister of their substance to our Lord Jesus Christ, which brought Mary Magdalene to the foot of the cross and to the door of the tomb--the affection which made a wise man say that as long as women and sorrow are left in the world, so long will the gospel of our Lord Jesus live and conquer therein.

_Water of Life Sermons_.

Feeling and Emotion. April 6.

Live a life of _feeling_, not of _excitement_. Let your religion, your duties, every thought and word, be ruled by the _affections_, not by the _emotions_, which are the expressions of them. Do not consider whether you are glad, sorry, dull, or spiritual at any moment, but be yourself--what God makes you.

_MS. Letter_. 1842.

The Beasts that perish. April 7.

St. Paul says that he himself saw through a glass darkly. But this he seems to have seen, that the Lord, when He rose from the dead, brought a blessing even for the dumb beasts and the earth on which we live. He says the whole creation is now groaning in the pangs of labour, about to bring forth something, and that the whole creation will rise again--how and when and into what new state we cannot tell; but that when the Lord shall destroy death the whole creation shall be renewed.

_National Sermons_. 1851.

Reverence for Age. April 8.

Reverence for age is a fair test of the vigour of youth; and, conversely, insolence towards the old and the past, whether in individuals or in nations, is a sign rather of weakness than of strength.

_Lecture on Westminster Abbey_. 1874.

Prayers for the Dead. April 9.

We do not in the Church of England now pray for the dead. We are not absolutely forbidden by Scripture to do so. But we believe they are where they ought to be--that they are gone to a perfectly just world, in which is none of the confusion, mistakes, wrong, and oppression of this world; in which they will therefore receive the due reward of their deeds done in the body; and that they are in the hands of a perfectly just God, who rewardeth every man according to his work. It seems therefore unnecessary, and, so to speak, an impertinence towards God, to pray for them who are in the unseen world of spirits exactly in the state which they have deserved.

_MS. Sermon_.

Diversities of Gifts. April 10.

Why expect Wisdom with love in all? Each has his gift-- Our souls are organ pipes of diverse stop And various pitch: each with its proper notes Thrilling beneath the self-same breath of God. Though poor alone, yet joined, they're harmony.

_Saints' Tragedy_, Act ii. Scene v. 1847.

The Atonement. April 11.

_How_ Christ's death takes away thy sins thou wilt never know on earth--perhaps not in heaven. It is a mystery which thou must believe and adore. But _why_ He died thou canst see at the first glance, if thou hast a human heart and will look at what God means thee to look at--Christ upon His Cross. He died because He was _Love_--love itself, love boundless, unconquerable, unchangeable--love which inhabits eternity, and therefore could not be hardened or foiled by any sin or rebellion of man, but must love men still--must go out to seek and save them, must dare, suffer any misery, shame, death itself, for their sake--just because it is absolute and perfect Love which inhabits eternity.

_Good News of God Sermons_.

A Day's Work. April 12.

Make a rule, and pray to God to help you to keep it, never, if possible, to lie down at night without being able to say, I have made one human being at least a little wiser, a little happier, or a little better this day. You will find it easier than you think, and pleasanter.

_Sermons for the Times_. 1855.

Self-control. April 13.

A well-educated moral sense, a well-educated character, saves from idleness and ennui, alternating with sentimentality and excitement, those tenderer emotions, those deeper passions, those nobler aspirations of humanity, which are the heritage of the woman far more than of the man, and which are potent in her, for evil or for good, in proportion as they are left to run wild and undisciplined, or are trained and developed into graceful, harmonious, self-restraining strength, beautiful in themselves, and a blessing to all who come under their influence.

_Lecture on Thrift_. 1869.

Women and Novels. April 14.

Novels will be read; but that is all the more reason why women should be trained, by the perusal of a higher, broader, deeper literature, to distinguish the good novel from the bad, the moral from the immoral, the noble from the base, the true work of art from the sham which hides its shallowness and vulgarity under a tangled plot and a melodramatic situation. They should learn--and that they can only learn by cultivation--to discern with joy and drink in with reverence, the good, the beautiful, and the true, and to turn with the fine scorn of a pure and strong womanhood from the bad, the ugly, and the false.

_Lecture on Thrift_. 1869.

Expect Much. April 15.

Expect great things from God, and also expect the least things, for the great test of faith is shown about the least matters. People will believe their soul is sure to be saved who have not the heart to expect that God will take away some small burden.

_MS. Letter_. 1842.

What is Theology? April 16.

Theology signifies the knowledge of God as He is. And it is dying out among us in these days. Much of what is called theology now is nothing but experimental religion, which is most important and useful when it is founded on the right knowledge of God, but which is not itself theology. For theology begins with God, but experimental religion, right or wrong, begins with a man's own soul.

_Discipline and other Sermons_.

Sweetness and Light. April 17.

Ah, that we could believe that God is love, and that he that dwelleth in love dwelleth in God, and God in him! Then we should have no need to be told to cultivate sweetness and light, for they would seem to us the only temper which could make life tolerable in any corner of the universe.

_Essay on the Critical Spirit_. 1871.

The Contemplative Life. April 18.

"Woman is no more capable than man of living on mere contemplation. We must have an object to whom we may devote the fruits of thought, and unless we have a real one in active life we shall be sure to coin one for ourselves, and spend our spirits on a dream."

"True, true," chimed in the counsellor, "spirit is little use without body, and a body it will find; and therefore, unless you let people's brains grow healthy plants, they will grow mushrooms."

_MS. unfinished Story_. 1843.

Sudden Death. April 19.

"What better can the Lord do for a man, than take him home when he has done his work?"

"But, Master Yeo, a sudden death?"

"And why not a sudden death, Sir John? Even fools long for a short life and a merry one, and shall not the Lord's people pray for a short death and a merry one? Let it come as it will to old Yeo!"

_Westward Ho_! chap. xxxii. 1855.

Prayer and Praise. April 20.

Pray night and day, very quietly, like a little weary child, to the good and loving God, for everything you want, in body as well as soul--the least thing as well as the greatest. Nothing is too much to ask God for--nothing too great for Him to grant: glory be to Thee, O Lord! And try to thank Him for everything . . . I sometimes feel that eternity will be too short to praise God in, if it was only for making us live at all! And then not making us idiots or cripples, or even only ugly and stupid! What blessings we have! Let us work in return for them--not under the enslaving sense of paying off an infinite debt, but with the delight of gratitude, glorying that we are God's debtors.

_Letters_. 1843.

The Divine Spark. April 21.

Man? I am a man, thou art a woman--not by reason of bones and muscles, nerves and brain, which I have in common with apes, and dogs, and horses--I am a man, thou art a man or woman, not because we have a flesh, God forbid! but because there is a spirit in us, a divine spark and ray which nature did not give, and which nature cannot take away. And therefore, while I live on earth, I will live to the spirit, not to the flesh, that I may be indeed a man.

_Lecture on Ancient Civilisation_. 1873.

The Worst Calamity. April 22.

The very worst calamity, I should say, which could befall any human being would be this--to have his own way from his cradle to his grave; to have everything he liked for the asking, or even for the buying; never to be forced to say, "I should like that, but I cannot afford it. I should like this, but I must not do it." Never to deny himself, never to exert himself, never to work, and never to want--that man's soul would be in as great danger as if he were committing great crimes.

_All Saints' Day Sermons_.

Men and Women. April 23.

"The Lord be with you, dearest lady," said Adrian Gilbert. "Strange how you women sit at home to love and suffer, while we men rush forth to break our hearts and yours against rocks of our own seeking! Ah! hech! were it not for Scripture I should have thought that Adam, rather than Eve, had been the one who plucked the fruit of the forbidden tree."

_Westward Ho_! chap. xiii. 1855.

Faith in the Unseen. April 24.

He was not one of those "ungodly" men of whom David speaks in his Psalms, who rob the widow and the fatherless. His morality was as high as that of the average, his honour higher. But of "godliness" in its true sense--of belief that any Being above cared for him, and was helping him in the daily business of life: that it was worth while asking that Being's advice, or that any advice would be given if asked for--of any practical notion of a heavenly Father or a Divine educator--he was as ignorant as thousands of persons who go to church every Sunday, and read good books, and believe firmly that the Pope is Antichrist.

_Two Years Ago_, chap. i. 1856.

Death--Resurrection. April 25.