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things and say things, to carry out some favourite project or movement, or to support some party, religious or other, which they would (I hope) be ashamed to say and do for their own private gain.  Now what is this, but worshipping the evil spirit, in order to get power over this world, that they may (as they fancy) amend it?  And what is this but self-conceit—ruinous, I had almost said, blasphemous?  These people think themselves so certainly in the right, and their plans so absolutely necessary to the good of the world, that God has given them a special licence to do what they like in carrying them out; that He will excuse in them falsehoods and meannesses, even tyranny and violences which He will excuse in no one else.

      Now, is not this self-conceit?  What would you think of a servant who disobeyed you, cheated you, and yet said to himself—No matter, my master dare not turn me off: I am so useful that he cannot do without me.  Even so in all ages, and now as much as, or more than ever, have men said, We are so necessary to God and God’s cause, that He cannot do without us; and therefore though He hates sin in everyone else, He will excuse sin in us, as long as we are about His business.

      Therefore, my dear friends, whenever we are tempted to do or say anything rash, or vain, or mean, because we are the children of God; whenever we are inclined to be puffed up with spiritual pride, and to fancy that we may take liberties which other men must not take, because we are the children of God; let us remember the words of the text, and answer the tempter, when he says, If thou be the Son of God, do this and that, as our Lord answered him—“If I be the Child of God, what then?  This—that I must behave as if God were my Father.  I must trust my God utterly, and I must obey Him utterly.  I must do no rash or vain thing to tempt God, even though it looks as if I should have a great success, and do much good thereby.  I must do no mean or base thing, nor give way for a moment to the wicked ways of this wicked world, even though again it looks as if I should have a great success, and do much good thereby.  In one word, I must worship my Father in heaven, and Him only must I serve.  If He wants me, He will use me.  If He does not want me, He will use some one else.  Who am I, that God cannot govern the world without my help?  My business is to refrain my soul, and keep it low, even as a weaned child, and not to meddle with matters too high for me.  My business is to do the little, simple, everyday duties which lie nearest me, and be faithful in a few things; and then, if Christ will, He may make me some day ruler over many things, and I shall enter into the joy of my Lord, which is the joy of doing good to my fellow men.  But I shall never enter into that by thrusting myself into Christ’s way, with grand schemes and hasty projects, as if I knew better than He how to make His kingdom come.  If I do, my pride will have a fall.  Because I would not be faithful over a few things, I shall be tempted to be unfaithful over many things; and instead of entering into the joy of my Lord, I shall be in danger of the awful judgment pronounced on those who do evil that good may come, who shall say in that day, Lord, Lord, have we not prophesied in thy name? and in thy name cast out devils? and in thy name done many wonderful works?  And then will He protest unto them—I never knew you.  Depart from me, ye that work iniquity.”

      Oh, my friends, in all your projects for good, as in all other matters which come before you in your mortal life, keep innocence and take heed to the thing that is right.  For that, and that alone, shall bring a man peace at the last.

      To which, may God in His mercy bring us all.  Amen.

      SERMON VIII.  MOTHER’S LOVE

      Eversley, Second Sunday in Lent, 1872.

      St Matthew xv. 22-28.  “And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou son of David; my daughter is grievously vexed with a devil.  But he answered her not a word.  And his disciples came and besought him, saying, Send her away; for she crieth after us.  But he answered and said, I am not sent but unto the lost sheep of the house of Israel.  Then came she and worshipped him, saying, Lord, help me.  But he answered and said, It is not meet to take the children’s bread, and to cast it to dogs.  And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their master’s table.  Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt.  And her daughter was made whole from that very hour.”

      If you want a proof from Scripture that there are two sides to our blessed Lord’s character—that He is a Judge and an Avenger as well as a Saviour and a Pardoner—that He is infinitely severe as well as infinitely merciful—that, while we may come boldly to His throne of grace to find help and mercy in time of need, we must, at the same time, tremble before His throne of justice—if you want a proof of all this, I say, then look at the Epistle and the Gospel for this day.  Put them side by side, and compare them, and you will see how perfectly they shew, one after the other, the two sides.

      The Epistle for the day tells men and women that they must lead moral, pure, and modest lives.  It does not advise them to do so.  It does not say, It will be better to do so, more proper and conducive to the good of society, more likely to bring you to heaven at last.  It says, You must, for it is the commandment of the Lord Jesus, and the will of God.  Let no man encroach on or defraud his brother in the matter, says St Paul; by which he means, Thou shalt not covet thy neighbour’s wife.  And why?  “Because that the Lord is the avenger of all such, as we also have forewarned you and testified.”

      My friends, people talk loosely of the Thunder of Sinai and the rigour of Moses’ law, and set them against what they call the gentle voice of the Gospel, and the mild religion of Christ.  Why, here are the Thunders of Sinai uttered as loud as ever, from the very foot of the Cross of Christ; and the terrible, “Thou shalt not,” of Moses’ law, with the curse of God for a penalty on the sinner, uttered by the Apostle of Faith, and Freedom, in the name of Christ and of God.  St Paul is not afraid to call Christ an Avenger.  How could he be?  He believed that it was Christ who spoke to Moses on Sinai—the very same Christ who prayed for His murderers, “Father, forgive them, for they know not what they do.”  And he knew that Christ was the eternal Son of God, the same yesterday, to-day, and for ever; that He had not changed since Moses’ time, and could never change; that what He forbade in Moses’ time, hated in Moses’ time, and avenged in Moses’ time, He would forbid, and hate, and avenge for ever.  And that, therefore, he who despises the warnings of the Law despises not man merely, but God, who has also given to us His Holy Spirit to know what is unchangeable, the everlastingly right, from what is everlastingly wrong.  So much for that side of our Lord’s character; so much for sinners who, after their hardness and impenitent hearts, treasure up for themselves wrath against the day of wrath and revelation of the righteous judgment of God, in the day when God shall judge the secrets of men by Jesus Christ, according to St Paul’s Gospel.

      But, when we turn to the Gospel for the day, we see the other side of our Lord’s character, boundless condescension and boundless charity.  We see Him there still a Judge, as He always is and always will be, judging the secrets of a poor woman’s heart, and that woman a heathen.  He judges her openly, in public, before His disciples.  But He is a Judge who judges righteous judgment, and not according to appearances; who is no respecter of persons; who is perfectly fair, even though the woman be a heathen: and, instead of condemning her and driving her away, He acquits her, He grants her prayer, He heals her daughter, even though that daughter was also a heathen, and one who knew Him not.  I say our Lord judged the woman after He had tried her, as gold is tried in the fire.  Why He did so, we cannot tell.  Perhaps He wanted, by the trial, to make her a better woman, to bring out something noble which lay in her heart unknown to her, though not to Him who knew what was in man.  Perhaps He wished to shew his disciples, who looked down on her as a heathen dog, that a heathen, too, could have faith, humility, nobleness, and grace of heart.  Be that as it may, when the poor woman came crying to Him, He answered her not a word.  His disciples besought Him to send her away—and I am inclined to think that they wished Him to grant her what she asked, simply to be rid of her.  “Send her away,” they said, “for she crieth after us.”  Our Lord, we learn from St Mark, did not wish to be known in that place just then.  The poor woman, with her crying, was drawing attention to them, and, perhaps, gathering a crowd.  Somewhat noisy and troublesome, perhaps she was, in her motherly eagerness.  But our Lord was still seemingly stern.  He would not listen, it seemed, to His disciples any more than to the

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