  “I cannot tell what you say, green leaves, “I cannot tell what ye say, rosy rocks, “I cannot tell what ye say, brown streams, “Oh! rose is the colour of love and youth, Dartside, August 1849.
Do the work that’s nearest, The Invitation. 1857. Genius and Character. August 2.I have no respect for genius (I do not even acknowledge its existence) where there is no strength and steadiness of character. If any one pretends to be more than a man he must begin by proving himself a man at all. Two Years Ago, chap. xv. Nature’s Student. August 3.The perfect naturalist must be of a reverent turn of mind—giving Nature credit for an inexhaustible fertility and variety, which will keep him his life long, always reverent, yet never superstitious; wondering at the commonest, but not surprised by the most strange; free from the idols of sense and sensuous loveliness; able to see grandeur in the minutest objects, beauty in the most ungainly: estimating each thing not carnally, as the vulgar do, by its size, . . . but spiritually, by the amount of Divine thought revealed to him therein. . . . Glaucus. 1855.
Though permitted evils should not avenge themselves by any political retribution, yet avenge themselves, if unredressed, they surely will. They affect masses too large, interests too serious, not to make themselves bitterly felt some day. . . . We may choose to look on the masses in the gross as objects for statistics—and of course, where possible, for profits. There is One above who knows every thirst, and ache, and sorrow, and temptation of each slattern, and gin-drinker, and street-boy. The day will come when He will require an account of these neglects of ours—not in the gross. Miscellanies. 1851. We sit in a cloud, and sing like pictured angels, Saint’s Tragedy, Act ii. Scene v. Love and Knowledge. August 5.He who has never loved, what does he know? MS. Siccum Lumen. August 6.How shall I get true knowledge? Knowledge which will be really useful, really worth knowing. Knowledge which I shall know accurately and practically too, so that I can use it in daily life, for myself and others? Knowledge too, which shall be clear knowledge, not warped or coloured by my own fancies, passions, prejudices, but pure and calm and sound; Siccum Lumen, “Dry Light,” as the greatest of philosophers called it of old. To all such who long for light, that by the light they may live, God answers through His only begotten Son: “Ask and ye shall receive, seek and ye shall find.” Westminster Sermons. 1873.
What should the external world be to those who truly love, but the garden in which they are placed, not so much for sustenance or enjoyment of themselves and each other, as to dress it and to keep it—it to be their subject-matter, not they its tools! In this spirit let us pray “Thy kingdom come.” MS. 1842. The Life of the Spirit. August 8.The old fairy superstition, the old legends and ballads, the old chronicles of feudal war and chivalry, the earlier moralities and mysteries—these fed Shakespeare’s youth. Why should they not feed our children’s? That inborn delight of the young in all that is marvellous and fantastic—has that a merely evil root? No, surely! it is a most pure part of their spiritual nature; a part of “the heaven which lies about us in our infancy;” angel-wings with which the free child leaps the prison-walls of sense and custom, and the drudgery of earthly life. It is a God-appointed means for keeping alive what noble Wordsworth calls those
Introductory Lecture, Queen’s College. A Quiet Depth. August 9.The deepest affections are those of which we are least conscious—that is, which produce least startling emotion, and most easy and involuntary practice. MS. 1843.
Every time we perform an act of kindness to any human being, ay, even to a dumb animal; every time we conquer our worldliness, love of pleasure, ease, praise, ambition, money, for the sake of doing what our conscience tells us to be our duty,—we are indeed worshipping God the Father in spirit and in truth, and offering Him a sacrifice which He will surely accept for the sake of His beloved Son, by whose Spirit all good deeds and thoughts are inspired. All Saints’ Day Sermons. 1871. Chivalry. August 11.Chivalry; an idea which, perfect or imperfect, God forbid that mankind should ever forget till it has become the possession—as it is the God-given right—of the poorest slave that ever trudged on foot; and every collier lad shall have become
Lectures on Ancien RÉgime. 1867. God waits for Man. August 12.Patiently, nobly, magnanimously, God waits; waits for the man who is a fool, to find out his own folly; waits for the heart that has tried to find pleasure in everything else, to find out that everything else disappoints, and to come back to Him, the fountain of all wholesome pleasure, the well-spring of all life, fit for a man to live. God condescends to wait for His creature; because what He wants is not His creature’s fear, but His creature’s love; not only his obedience, but his heart; because He wants him not to come back as a trembling slave to his master, but as a son who has found out at last what a father he has still left him, when all beside has played him false. Let him come back thus. Discipline and other Sermons.
The secret of thriving is thrift; saving of force; to get as much work as possible done with the least expenditure of power, the least jar and obstruction, the least wear and tear. And the secret of thrift is knowledge. In proportion as you know the laws and nature of a subject, you will be able to work at it easily, surely, rapidly, successfully, instead of wasting your money or your energies in mistaken schemes, irregular efforts, which end in disappointment and exhaustion. Lecture on Thrift. 1869. Revelations. August 14.Only second-rate hearts and minds are melancholy. When we become like little children, our very playfulness tells that we are seeing deep, when we see that God is love in His works as well as in Himself, and we look at Nature as a baby does, as a beautiful mystery which we scarcely wish to solve. And therefore deep things, which the intellect in vain struggles after, will reveal themselves to us. MS. 1842. Christ comes in many ways. August 15.Often Christ comes to us in ways in which the world would never recognise Him—in which perhaps neither you nor I shall recognise Him; but it will be enough, I hope, if we but hear His message, and obey His gracious inspiration, let Him speak through whatever means He will. He may come to us by some crisis in our life, either for sorrow or for bliss. He may come to us by a great failure; by a great disappointment—to teach the wilful and ambitious soul that not in that direction lies the path of peace; or He may come in some unexpected happiness to teach that same soul that He is able and willing to give abundantly beyond all that we can ask or think. MS. Sermon. 1874.
On the Cross God has sanctified suffering, pain, and sorrow, and made them holy; as holy as health and strength and happiness are. National Sermons. 1851. The Ideal Unity. August 17.“Oh, make us one.” All the world-generations have but one voice! “How can we become One? at harmony with God and God’s universe! Tell us this, and the dreary, dark mystery of life, the bright, sparkling mystery of life, the cloud-chequered, sun-and-shower mystery of life, is solved! for we shall have found one home and one brotherhood, and happy faces will greet us wherever we move, and we shall see God! see Him everywhere, and be ready to wait for the Renewal, for the Kingdom of Christ perfected! We came from Eden, all of us: show us how we may return, hand in hand, husband and wife, parent and child, gathered together from the past and the future, from one creed and another, and take our journey into a far country, which is yet this earth—a world-migration to the heavenly Canaan, through the Red Sea of Death, back again to the land which was given to our forefathers, and is ours even now, could we but find it!” Letters and Memories. 1843. Body and Soul. August 18.The mystics considered the soul, i.e. the intellect, as the “moi” and the body as the “non moi;” and this idea that the body is not self, is the fundamental principle of mysticism and asceticism, and diametrically opposed to the whole doctrines and practice of Scripture. Else why is there a resurrection of the body? and why does the Eucharist “preserve our body and soul to everlasting life?” MS. 1843.
If you wish to be “a little child,” study what a little child could understand—Nature; and do what a little child could do—love. Feed on Nature. It will digest itself. It did so when you were a little child the first time. Keep a common-place book, and put into it not only facts and thoughts, but observations on form, and colour, and nature, and little sketches, even to the form of beautiful leaves. They will all have their charm . . . all do their work in consolidating your ideas. Put everything into it. . . . Letters and Memories. 1842. Inspiration. August 20.Every good deed comes from God. His is the idea, His the inspiration, and His its fulfilment in time; and therefore no good deed but lives and grows with the everlasting life of God Himself. MS. Lifting of the Veil. August 21.I seldom pass those hapless loungers who haunt every watering-place without thinking sadly how much more earnest, happier, and better men and women they might be if the veil were but lifted from their eyes, and they could learn to behold that glory of God which is all around them like an atmosphere, while they, unconscious of what and where they are, wrapt up each in his little selfish world of vanity and interest, gaze lazily around them at earth, sea, and sky—
Glaucus. 1855.
To take up the cross means, in the minds of most persons, to suffer patiently under affliction. It is a true and sound meaning, but it means more. Why did Christ take up the cross? Not for affliction’s sake, or for the cross’s sake, as if suffering were a good thing in itself. No. But that He might thereby do good. That the world through Him might be saved. That He might do good at whatever cost or pain to Himself. Sermons. The Crucifix. August 23.If I had an image in my room it should be one of Christ glorified, sitting at the right hand of God. The crucifix has been the image, because the idea of torture and misery has been the idea in the melancholy and the ferocious (for the two ultimately go together),. . . and thus ascetics became inquisitors. . . . MS. 1843. Love to God proved. August 24.Our love to God does not depend upon the emotions of the moment. If you fancy you do not love Him enough, above all when Satan tempts you to look inward, go immediately and minister to others; visit the sick, perform some act of self-sacrifice or thanksgiving. Never mind how dull you may feel while doing it; the fact of your feeling excited proves nothing; the fact of your doing it proves that your will, your spiritual part, is on God’s side, however tired or careless the poor flesh may be. The “flesh” must be brought into harmony with the spirit, not only by physical but by intellectual mortification. MS. Letter. 1843.
There is many a road into our hearts besides our ears and brains; many a sight and sound and scent even, of which we have never thought at all, sinks into our memory and helps to shape our characters; and thus children brought up among beautiful sights and sweet sounds will most likely show the fruits of their nursing by thoughtfulness and affection and nobleness of mind, even by the expression of the countenance. True Words to Brave Men. 1848. Ignorance of the Cynic. August 26.Be sure that no one knows so little of his fellow-men as the cynical, misanthropic man, who walks in darkness because he hates his brother. Be sure that the truly wise and understanding man is he who by sympathy puts himself in his neighbours’ place; feels with them and for them; sees with their eyes, hears with their ears; and therefore understands them, makes allowances for them, and is merciful to them, even as his Father in heaven is merciful. Westminster Sermons. 1872. Penitential Prayer. August 27.Faith in God it is which has made the fifty-first Psalm the model of all true penitence for evermore. Penitential prayers in all ages have too often wanted faith in God, and therefore have been too often prayers to avert punishment. This, this—the model of all true penitent prayers—is that of a man who is to be punished, and is content to take his punishment, knowing that he deserves it, and far more besides. Sermons on David. 1866.
Believe the Holy Communion is the sign of Christ’s perpetual presence; that when you kneel to receive the bread and wine, Christ is as near you—spiritually, indeed, and invisibly, but really and truly as near you as those who are kneeling by your side. And if it be so with Christ, then is it so with those who are Christ’s, with those whom we love. . . . Surely, like Christ, they may come and go even now, though unseen. Like Christ they may breathe upon our restless hearts and say, “Peace be unto you,” and not in vain. For what they did for us when they were on earth they can more fully do now that they are in heaven. All Saints’ Day Sermons. 1862. A Living God. August 29.Man would never have even dreamed of a Living God had not that Living God been a reality, who did not leave the creature to find his Creator, but stooped from heaven, at the very beginning of our race, to find His creature. Sermons on David. 1866. Thine, not mine. August 30.Whensoever you do a thing which you know to be right and good, instead of priding yourself upon it as if the good in it came from you, offer it up to your Heavenly Father, from whom all good things come, and say, “Oh, Lord! the good in this is Thine and not mine; the bad in it is mine and not Thine. I thank Thee for having made me do right, for without Thy help I should have done nothing but wrong. For mine is the laziness, and the weakness, and the selfishness, and the self-conceit; and Thine is the kingdom, for Thou rulest all things; and the power, for Thou doest all things; and the glory, for Thou doest all things well, for ever and ever. Amen.” Sermons.
A fire which cannot be quenched, a worm which cannot die, I see existing, and consider them among the most blessed revelations of the gospel. I fancy I see them burning and devouring everywhere in the spiritual world, as their analogues do in the physical. I know that they have done so on me, and that their operation, though exquisitely painful, is most healthful. I see the world trying to quench and kill them; I know too well that I often do the same ineffectually. But, in the comfort that the worm cannot die and the fire cannot be quenched, I look calmly forward through endless ages to my own future, and the future of that world whereof it is written, “He shall reign until He hath put all enemies under His feet, and death and hell shall be cast into the lake of fire.” * * * * * The Day of the Lord will be revealed in flaming fire, not merely to give new light and a day-spring from on high to those who sit in darkness and the shadow of death, but to burn up out of sight, and off the universe, the chaff, hay, and stubble which men have built on the One Living Foundation, Christ, in that unquenchable fire, of which it is written that Death and Hell shall one day be cast into it also, to share the fate of all other unnatural and abominable things, and God’s universe be—what it must be some day—very good. * * * * * Because I believe in a God of absolute and unbounded love, therefore I believe in a loving anger of His, which will and must devour and destroy all which is decayed, monstrous, abortive, in His universe, till all enemies shall be put under His feet, to be pardoned surely, if they confess themselves in the wrong and open their eyes to the truth. And God shall be All in All. Those last are wide words. Letters and Sermons. 1856.
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