Only, brethren, let us remember that that sort of talk about England's progress may very speedily become offensive self-conceit, and a measuring of ourselves with ludicrous self-satisfaction against all other nations. There is a bastard patriotism which has been very loud-mouthed in these last days, of which wise men should beware.
Further, such a contemplation of the elements of national progress, which we owe to no monarch and to no legislature, but largely to the indomitable pluck and energy of our people, to Anglo-Saxon persistence not knowing when it is beaten, and to the patient meditation of thoughtful minds and the self-denying efforts of good philanthropical and religious people—such a contemplation, I say, may come between us and the recognition of the highest source from which it flows, and be corrupted into forgetfulness of God. 'Beware lest when thou hast eaten and art full, and thy silver and thy gold is multiplied, and all that thou hast is multiplied, then thine heart be lifted up, and thou forget the Lord thy God… and thou say in thine heart, My power, and the might of mine hand, hath gotten me this wealth. But thou shalt remember the Lord thy God, for it is He that giveth thee power to get wealth.'
And the last caution that I would put in here is, let us beware lest the hosannas over national progress shall be turned into 'Rest and be thankful,' or shall ever come in the way of the strenuous and persistent reaching forth to the fair ideal that lies so far before us.
III. That leads me to the last point on which I would say a word, viz., that my text with its reference to the correction of evils, as one of the twin functions of the monarch, naturally suggests to us the thought which should follow all recognition of progress in the past—the consideration of what yet remains to be done.
A great controversy has been going on, or at least a remarkable difference of opinion has been expressed in recent months by two of the greatest minds and clearest heads in England; one of our greatest poets and one of our greatest statesmen. The one looking back over sixty years sees but foiled aspirations and present devildom and misery. The other looking back over the same period sees accomplished dreams and the prophecy of further progress. It is not for me to enter upon the strife between such authorities. Both are right. Much has been achieved. 'There remaineth yet very much land to be possessed.' Whatever have been the victories and the blessings of the past, there are rotten places in our social state which, if not cauterised and healed, will break out into widespread and virulent sores. There are dangers in the near future which may well task the skill of the bravest and the faith of the most trustful. There are clouds on the horizon which may speedily turn jubilations into lamentations, and the best security against these is that each of us in his place, as a unit however insignificant in the great body politic, should use our little influence on the side that makes for righteousness, and see to it that we leave some small corner of this England, which God has given us in charge, sweeter and holier because of our lives. The ideal for you Christian men and women is the organisation of society on Christian principles. Have we got to that yet, or within sight of it, do you suppose? Look round you. Does anybody believe that the present arrangements in connection with unrestricted competition and the distribution of wealth coincide accurately with the principles of the New Testament? Will anybody tell me that the state of a hundred streets within a mile of this spot is what it would be if the Christian men of this nation lived the lives that they ought to live? Could there be such rottenness and corruption if the 'salt' had not 'lost his savour'? Will anybody tell me that the disgusting vice which our newspapers do not think themselves degraded by printing in loathsome detail, and so bringing the foulness of a common sewer on to every breakfast-table in the kingdom, is in accordance with the organisation of society on Christian principles? Intemperance, social impurity, wide, dreary tracts of ignorance, degradation, bestiality, the awful condition of the lowest layer in our great cities, crushed like some crumbling bricks beneath the ponderous weight of the splendid superstructure, the bitter partisan spirit of politics, where the followers of each chief think themselves bound to believe that he is immaculate and that the other side has no honour or truth belonging to it—these things testify against English society, and make one almost despair when one thinks that, after a thousand years and more of professing Christianity, that is all that we can show for it.
O brethren! we may be thankful for what has been accomplished, but surely there had need also to be penitent recognition of failure and defect. And I lay it on the consciences of all that listen to me now to see to it that they do their parts as members of this body politic of England. A great heritage has come down from our fathers; pass it on bettered by your self-denial and your efforts. And remember that the way to mend a kingdom is to begin by mending yourselves, and letting Christ's kingdom come in your own hearts. Next we are bound to try to further its coming in the hearts of others, and so to promote its leavening society and national life. No Christian is clear from the blood of men and the guilt of souls who does not, according to opportunity and capacity, repair before his own door, and seek to make some one know the unsearchable riches of the Gospel of Christ.
There is no finality for a Christian patriot until his country be organised on Christian principles, and so from being merely a 'kingdom of the world' become 'a Kingdom of our God and of His Christ.' To help forward that consummation, by however little, is the noblest service that prince or peasant can render to his country. By conformity to the will of God and not by material progress or intellectual enlightenment is a state prosperous and strong. To keep His statutes and judgments is 'your wisdom and understanding in the sight of the nations, which shall hear all these statutes and say, Surely this great nation is a wise and understanding people.'
PAUL BEFORE FELIX
'Then Paul, after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a judge unto this nation, I do the more cheerfully answer for myself: 11. Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship. 12. And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city: 13. Neither can they prove the things whereof they now accuse me. 14. But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets: 15. And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. 16. And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men. 17. Now after many years I came to bring alms to my nation, and offerings. 18. Whereupon certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult 19. Who ought to have been here before thee, and object, if they had ought against me. 20. Or else let these same here say, if they have found any evil-doing in me, while I stood before the council, 21. Except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question by you this day. 22. And when Felix heard these things, having more perfect knowledge of that way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttermost of your matter. 23. And he commanded a centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister or come unto him. 24. And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ. 25. And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee.'—ACTS xxiv. 10-25.
Tertellus made three charges against Paul: first, that he incited to rebellion; second, that he was a principal member of a 'sect'; third (with a 'moreover,' as if an afterthought), that he had profaned the Temple. It was more clever than honest to put the real cause of Jewish hatred last, since it was a trifle in Roman eyes, and to put first the only thing that Felix would think worth notice. A duller man than he might have scented something suspicious in Jewish officials being so anxious to suppress insurrection against Rome, and probably he had his own thoughts about the good faith of the accusers, though he said nothing. Paul takes up the three points in order. Unsupported charges can only be met by emphatic denials.