 
The Longbeard’s Saga. 1852.
The first and last business of every human being, whatever his station, party, creed, capacities, tastes, duties, is morality; virtue, virtue, always virtue. Nothing that man will ever invent will absolve him from the universal necessity of being good as God is good, righteous as God is righteous, holy as God is holy. Sermons on David. 1866. Happiness. February 2.God has not only made things beautiful; He has made things happy; whatever misery there is in the world there is no denying that. Misery is the exception; happiness is the rule. No rational man ever heard a bird sing without feeling that the bird was happy, and that if God made that bird He made it to be happy, and He takes pleasure in its happiness, though no human ear should ever hear its song, no human heart should ever share in its joy. All Saints’ Day Sermons. 1871. A Dream of the Future. February 3.God grant that the day may come when in front of the dwellings of the poor we may see real fountains—not like the drinking-fountains, useful as they are, which you see here and there about the streets, with a tiny dribble of water to a great deal of expensive stone, but real fountains, which shall leap, and sparkle, and plash, and gurgle, and fill the place with life and light and coolness; and sing in the people’s ears the sweetest of all earthly songs—save the song of a mother over her child—the song of “The Laughing Water.” The Air Mothers. 1872.
Strive all your life to free men from the bondage of custom and self, the two great elements of the world that lieth in wickedness. MS. Letter. l842. Henceforth let no man peering down Saint’s Tragedy, Act i. Scene ii. The Childlike Mind. February 5.There comes a time when we must narrow our sphere of thought much, that we may truly enlarge it! we must, artificialised as we have been, return to the rudiments of life, to children’s pleasures, that we may find easily, through their transparent simplicity, spiritual laws which we may apply to the more intricate spheres of art and science. MS. Letter. 1842. Unselfish Prayer. February 6.The Lord’s Prayer teaches that we are members of a family, when He tells us to pray not “My Father” but “Our Father;” not “my soul be saved,” but “Thy kingdom come;” not “give me” but “give us our daily bread;” not “forgive me,” but “forgive us our trespasses,” and that only as we forgive others; not “lead me not,” but “lead us not into temptation;” not “deliver me,” but “deliver us from evil.” After that manner our Lord tells us to pray, and in proportion as we pray in that manner, just so far, and no farther, will God hear our prayers. National Sermons. 1850.
All the deep things of God are bright, for God is Light. God’s arbitrary will and almighty power may seem dark by themselves though deep, but that is because they do not involve His moral character. Join them with the fact that He is a God of mercy as well as justice; remember that His essence is love, and the thunder-cloud will blaze with dewy gold, full of soft rain and pure light. MS. Letter. 1844. The Veil Lifted. February 8.Science is, I verily believe, like virtue, its own exceeding great reward. I can conceive few human states more enviable than that of the man to whom—panting in the foul laboratory, or watching for his life in the tropic forest—Isis shall for a moment lift her sacred veil and show him, once and for ever, the thing he dreamed not of, some law, or even mere hint of a law, explaining one fact: but explaining with it a thousand more, connecting them all with each other and with the mighty whole, till order and meaning shoots through some old chaos of scattered observations. Is not that a joy, a prize, which wealth cannot give nor poverty take away? What it may lead to he knows not. Of what use it may be he knows not. But this he knows, that somewhere it must lead, of some use it will be. For it is a truth. Lectures on Science and Superstition. All Science One. February 9.Physical and spiritual science seem to the world to be distinct. One sight of God as we shall some day see Him will show us that they are indissolubly and eternally the same. MS.
Passion and reason in a healthy mind ought to be inseparable. We need not be passionless because we reason correctly. Strange to say, one’s feelings will often sharpen one’s knowledge of the truth, as they do one’s powers of action. MS. 1843. Enthusiasm and Tact. February 11.. . . People smile at the “enthusiasm of youth”—that enthusiasm which they themselves secretly look back at with a sigh, perhaps unconscious that it is partly their own fault that they ever lost it. . . . Do not fear being considered an enthusiast. What matter? But pray for tact, the true tact which love alone can give, to prevent scandalising a weak brother. Letters and Memories. 1842. Be earnest, earnest, earnest; mad, if thou wilt: Saint’s Tragedy, Act ii. Scene viii. 1847. The Eternal Good. February 12.“God hath showed thee what is good,” . . . what is good in itself, and of itself—the one very eternal and absolute good, which was with God and in God and from God, before all worlds, and will be for ever, without changing, or growing less or greater, eternally the same good—the good which would be just as good and just and right and lovely and glorious if there were no world, no men, no angels, no heaven, no hell, and God were alone in His own abyss. Sermons for the Times. 1855.
A difference in words is a very awful and important difference; a difference in words is a difference in things. Words are very awful and wonderful things, for they come from the most awful and wonderful of all beings, Jesus Christ, The Word. He puts words into men’s minds. He made all things, and He made words to express those things. And woe to those who use the wrong words about anything. Village Sermons. 1848. A Wise Woman. February 14.What wisdom she had she did not pick off the hedge, like blackberries. God is too kind to give away wisdom after that useless fashion. So she had to earn her wisdom, and to work hard, and suffer much ere she attained it. And in attaining she endured strange adventures and great sorrows; and yet they would not have given her the wisdom had she not had something in herself which gave her wit to understand her lessons, and skill and courage to do what they taught her. There had been many names for that something before she was born, there have been many names for it since, but her father and mother called it the Grace of God. Unfinished Novel. 1869. Charity the one Influence. February 15.The older we grow, the more we understand our own lives and histories, the more we shall see that the spirit of wisdom is the spirit of love; that the true way to gain influence over our fellow-men is to have charity towards them. That is a hard lesson to learn; and all those who learn it generally learn it late; almost—God forgive us—too late. Westminster Sermons.
We owe much (notwithstanding their partial and Manichean idea of beauty) to the early ascetic painters. Their works are a possession for ever. No future school of religious art will be able to rise to eminence without learning from them their secret. They taught artists, and priests, and laymen, too, that beauty is only worthy of admiration when it is the outward sacrament of the beauty of the soul within; they helped to deliver men from that idolatry to merely animal strength and loveliness into which they were in danger of falling in ferocious ages, and among the relics of Roman luxury. Miscellanies. 1849. Reveries. February 17.Beware of giving way to reveries. Have always some employment in your hands. Look forward to the future with hope. Build castles if you will, but only bright ones, and not too many. Letters and Memories. 1842. Woman’s Mission. February 18.It is the glory of woman that she was sent into the world to live for others rather than for herself; and therefore, I should say, let her smallest rights be respected, her smallest wrongs redressed; but let her never be persuaded to forget that she is sent into the world to teach man—what I believe she has been teaching him all along, even in the savage state, namely, that there is something more necessary than the claiming of rights, and that is, the performing of duties; to teach him specially, in these so-called intellectual days, that there is something more than intellect, and that is—purity and virtue. Lecture on Thrift. 1869.
Provided we attain at last to the truly heroic and divine life, which is the life of virtue, it will matter little to us by what wild and weary ways, or through what painful and humiliating processes, we have arrived thither. If God has loved us, if God will receive us, then let us submit loyally and humbly to His law—“whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.” All Saints’ Day Sermons. The Wages of Sin. February 20.It is sometimes said, “The greater the sinner the greater the saint.” I do not believe it. I do not see it. It stands to reason—if a man loses his way and finds it again, he is so much the less forward on his way, surely, by all the time he has spent in getting back into the way. And if any of you fancy you can sin without being punished, remember that the prodigal son is punished most severely. He does not get off freely the moment he chooses to repent, as false preachers will tell you. Even after he does repent and resolves to go back to his father’s house he has a long journey home in poverty and misery, footsore, hungry, and all but despairing. But when he does get home; when he shows he has learnt the bitter lesson; when all he dares to ask is, “Make me as one of thy hired servants,”—he is received as freely as the rest. Water of Life Sermons. 1864. Silent Depths. February 21.Our mightiest feelings are always those which remain most unspoken. The most intense lovers and the greatest poets have generally, I think, written very little personal love-poetry, while they have shown in fictitious characters a knowledge of the passion too painfully intimate to be spoken of in the first person. MS. 1843.
God grant us to be among those who wish to be really justified by faith, by being made just persons by faith,—who cannot satisfy either their conscience or their reason by fancying that God looks on them as right when they know themselves to be wrong; and who cannot help trusting that union with Christ must be something real and substantial, and not merely a metaphor and a flower of rhetoric. MS. 1854. A Present Hell. February 23.“Ay,” he muttered, “sing awa’, . . . wi’ pretty fancies and gran’ words, and gang to hell for it.” “To hell, Mr. Mackaye?” “Ay, to a verra real hell, Alton Locke, laddie—a warse ane than any fiend’s kitchen or subterranean Smithfield that ye’ll hear o’ in the pulpits—the hell on earth o’ being a flunkey, and a humbug, and a useless peacock, wasting God’s gifts on your ain lusts and pleasures—and kenning it—and not being able to get oot o’ it for the chains of vanity and self-indulgence.” Alton Locke, chap. viii. 1849. Time and Eternity. February 24.Eternity does not mean merely some future endless duration, but that ever-present moral world, governed by ever-living and absolutely necessary laws, in which we and all spirits are now; and in which we should be equally, whether time and space, extension and duration, and the whole material universe to which they belong, became nothing this moment, or lasted endlessly. Theologica Germanica. 1854.
What was Christ’s life? Not one of deep speculations, quiet thoughts, and bright visions, but a life of fighting against evil; earnest, awful prayers and struggles within, continued labour of body and mind without; insult, and danger, and confusion, and violent exertion, and bitter sorrow. This was Christ’s life. This was St. Peter’s, and St. James’s, and St. John’s life afterwards. Village Sermons. 1849. The Higher Education. February 26.In teaching women we must try to make our deepest lessons bear on the great purpose of unfolding Woman’s own calling in all ages—her especial calling in this one. We must incite them to realise the chivalrous belief of our old forefathers among their Saxon forests, that something Divine dwelt in the counsels of woman: but, on the other hand, we must continually remind them that they will attain that divine instinct, not by renouncing their sex, but by fulfilling it; by becoming true women, and not bad imitations of men; by educating their heads for the sake of their hearts, not their hearts for the sake of their heads; by claiming woman’s divine vocation as the priestess of purity, of beauty, and of love. Introductory Lecture, Queen’s College. God’s Kingdom. February 27.Philamon had gone forth to see the world, and he had seen it; and he had learnt that God’s kingdom was not a kingdom of fanatics yelling for a doctrine, but of willing, loving, obedient hearts. Hypatia, chap. xxiii. 1852.
So it is, that by every crime, folly, even neglect of theirs, men drive a thorn into their own flesh, which will trouble them for years to come, it may be to their dying day—
as those who neglect their fellow-creatures will discover, by the most patent, undeniable proofs, in that last great day, when the rich and poor shall meet together, and then, at last, discover too that the Lord is the Maker of them all. All Saints’ Day Sermons. 1871. The Church Catechism. February 29.Did it ever strike you that the simple, noble, old Church Catechism, without one word about rewards and punishments, heaven or hell, begins to talk to the child, like a true English Catechism as it is, about that glorious old English key-word Duty? It calls on the child to confess its own duty, and teaches it that its duty is something most human, simple, everyday—commonplace, if you will call it so. And I rejoice in the thought that the Church Catechism teaches that the child’s duty is commonplace. I rejoice that in what it says about our duty to God and our neighbour, it says not one word about counsels of perfection, or those frames and feelings which depend, believe me, principally on the state of people’s bodily health, on the constitution of their nerves, and the temper of their brain; but that it requires nothing except what a little child can do as well as a grown person, a labouring man as well as a divine, a plain farmer as well as the most refined, devout, imaginative lady. Sermons for the Times. 1855.
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