Part 2

For the moral discipline which goes to make a good soldier or a successful competitor on this ground,—the self-restraint, the obedience, the diligence, the punctuality, the patience, the courtesy, the forbearance, the justice, the temperance,—these virtues, needful for those who compete in a struggle in which the idler and the debauchee can take no share, all these go equally toward the making of a good man.

The germs of these virtues you must bring hither with you. And none can give them to you save the Spirit of God, the giver of all good. But here you may have them, I trust, quickened into more active life, strengthened into more settled habits, to stand you in good stead in all places, all circumstances, all callings; whether you shall go to serve your country and your family, in trade or agriculture, at home; or whether you shall go forth, as many of you will, as soldiers, colonists, or merchants, to carry English speech and English civilization to the ends of all the earth.

For then, if you learn to endure hardness—in plain English, to exercise obedience and self-restraint—will you be (whether regulars or civilians) alike the soldiers of Christ, able and willing to fight in that war of which He is the Supreme Commander, and which will endure as long as there is darkness and misery upon the earth; even the battle of the living God against the baser instincts of our nature, against ignorance and folly, against lawlessness and tyranny, against brutality and sloth. Those, the deadly enemies of the human race, you are all bound to attack, if you be good men and true, wheresoever you shall meet them invading the kingdom of your Saviour and your God. But you can only conquer them in others in proportion as you have conquered them in yourselves.

May God give you grace to conquer them in yourselves more and more; to profit by the discipline which you may gain by this movement; and bequeath it, as a precious heirloom, to your children hereafter!

For so, whether at home or abroad, will you help to give your nation that moral strength, without which physical strength is mere violent weakness; and by the example and influence of your own discipline, obedience, and self-restraint, help to fulfil of your own nation the prophecy of the Seer—

‘He couched, he lay down as a lion; and as a great lion. Who dare rouse him up?’

SERMON II. THE TEMPLE OF WISDOM.

(Preached at Wellington College, All Saints’ Day, 1866.)

PROVERBS IX. 1–5.

Wisdom hath builded her house, she hath hewn out her seven pillars: she hath killed her beasts; she hath mingled her wine; she hath also furnished her table. She hath sent forth her maidens; she crieth upon the highest places of the city, Whoso is simple, let him turn in hither: and to him that wanteth understanding, she saith to him, Come, eat of my bread, and drink of the wine which I have mingled.

THIS allegory has been a favourite one with many deep and lofty thinkers. They mixed it, now and then, with Greek fancies; and brought Phœbus, Apollo, and the Muses into the Temple of Wisdom. But whatever they added to the allegory, they always preserved the allegory itself. No words, they felt, could so well express what Wisdom was, and how it was to be obtained by man.

The stately Temple, built by mystic rules of art; the glorious Lady, at once its Architect, its Priestess, and its Queen; the feast spread within for all who felt in themselves divine aspirations after what is beautiful, and good, and true; the maidens fair and pure, sent forth throughout the city, among the millions intent only on selfish gain or selfish pleasure, to call in all who were not content to be only a more crafty kind of animal, that they might sit down at the feast among the noble company of guests,—those who have inclined their heart to wisdom, and sought for understanding as for hid treasures:—this is a picture which sages and poets felt was true; true for all men, and for all lands. And it will be, perhaps, looked on as true once more, as natural, all but literally exact, when we who are now men are in our graves, and you who are now boys will be grown men; in the days when the present soulless mechanical notion of the world and of men shall have died out, and philosophers shall see once more that Wisdom is no discovery of their own, but the inspiration of the Almighty; and that this world is no dead and dark machine, but alight with the Glory, and alive with the Spirit, of God.

But what has this allegory, however true, to do with All Saints’ Day?

My dear boys, on all days Wisdom calls you to her feast, by many weighty arguments, by many loving allurements, by many awful threats. But on this day, of all the year, she calls you by the memory of the example of those who sit already and for ever at her feast. By the memory and example of the wise of every age and every land, she bids you enter in and feast with them, on the wealth which she, and they, her faithful servants, have prepared for you. They have laboured; and they call you, in their mistress’s name, to enter into their labours. She taught them wisdom, and she calls on you to learn wisdom of them in turn.

Remember, I say, this day, with humility and thankfulness of heart, the wise who are gone home to their rest.

There are many kinds of noble personages amid the blessed company of All Saints, whom I might bid you to remember this day. Some of you are the sons of statesmen or lawyers. I might call on you to thank God for your fathers, and for every man who has helped to make or execute wise laws. Some of you are the sons of soldiers. I might call on you to thank God for your fathers, and for all who have fought for duty and for their country’s right. Some of you are the sons of clergymen. I might call on you to thank God for your fathers, and for all who have preached the true God and Jesus Christ His only-begotten Son, whether at home or abroad. All of you have mothers, whether on earth or in heaven; I might call on you to thank God for them, and for every good and true woman who, since the making of the world, has raised the coarseness and tamed the fierceness of men into gentleness and reverence, purity, and chivalry. I might do this: but to-day I will ask you to remember specially—The Wise.

For you are here as scholars; you are here to learn wisdom; you are here in what should be, and I believe surely is, one of the fore-courts of that mystic Temple into which Wisdom calls us all. And therefore it is fit that you should this day remember the wise; for they have laboured, and you are entering into their labours. Every lesson which you learn in school, all knowledge which raises you above the savage or the profligate (who is but a savage dressed in civilized garments), has been made possible to you by the wise. Every doctrine of theology, every maxim of morals, every rule of grammar, every process of mathematics, every law of physical science, every fact of history or of geography, which you are taught here, is a voice from beyond the tomb. Either the knowledge itself, or other knowledge which led to it, is an heirloom to you from men whose bodies are now mouldering in the dust, but whose spirits live for ever before God, and whose works follow them, going on, generation after generation, upon the path which they trod while they were upon earth, the path of usefulness, as lights to the steps of youth and ignorance. They are the salt of the earth, which keeps the world of man from decaying back into barbarism. They are the children of light whom God has set for lights that cannot be hid. They are the aristocracy of God, into which not many noble, not many rich, not many mighty are called. Most of them were poor; many all but unknown in their own time; many died, and saw no fruit of their labours; some were persecuted, some were slain, even as Christ the Lord was slain, as heretics, innovators, and corruptors of youth. Of some, the very names are forgotten. But though their names be dead, their works live, and grow, and spread, over ever fresh generations of youth, showing them fresh steps toward that Temple of Wisdom, which is the knowledge of things as they are; the knowledge of those eternal laws by which God governs the heavens and the earth, things temporal and eternal, physical and spiritual, seen and unseen, from the rise and fall of mighty nations, to the growth and death of the moss on yonder moors.

They made their mistakes; they had their sins; for they were men of like passions with ourselves. But this they did—They cried after Wisdom, and lifted up their voice for understanding; they sought for her as silver, and searched for her as hid treasure: and not in vain.

For them, as to every earnest seeker after wisdom, that Heavenly Lady showed herself and her exceeding beauty; and gave gifts to each according to his earnestness, his purity and his power of sight.

To some she taught moral wisdom—righteousness, and justice, and equity, yea, every good path.

To others she showed that political science, which—as Solomon tells you—is but another side of her beauty, and cannot be parted, however men may try, from moral wisdom—that Wisdom in whose right hand is length of days, and in her left hand riches and honour; whose ways are ways of pleasantness, and all her paths are peace.

To others again she showed that physical science which—so Solomon tells us again—cannot be parted safely from the two others. For by the same wisdom, he says, which gives alike righteousness and equity, riches and long life—by that same wisdom, and no other, did the Lord found the heavens and establish the earth; by that same knowledge of his are the depths broken up, and the clouds drop down the dew.

And to some she showed herself, as she did to good Boethius in his dungeon, in the deepest vale of misery, and the hour of death; when all seemed to have deserted them, save Wisdom, and the God from whom she comes; and bade them be of good cheer still, and keep innocency, and take heed to the thing that is right, for that shall bring a man peace at the last.

And they beheld her, and loved her, and obeyed her, each according to his powers: and now they have their reward.

And what is their reward?

How can I tell, dear boys? This, at least can I say, for Scripture has said it already. That God is merciful in this; that he rewardeth every man according to his work. This, at least, I can say, for God incarnate himself has said it already—that to the good and faithful servant he will say,—‘Well done. Thou hast been faithful over a few things: I will make thee ruler over many things. Enter thou into the joy of thy Lord.’

‘The joy of thy Lord.’ Think of these words a while. Perhaps they may teach us something of the meaning of All Saints’ Day.

For, if Jesus Christ be—as he is—the same yesterday, to-day, and for ever, then his joy now must be the same as his joy was when he was here on earth,—to do good, and to behold the fruit of his own goodness; to see—as Isaiah prophesied of him—to see of the travail of his soul, and be satisfied.