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Chapter 21


(Preached at Christ Church, Marylebone, 1867, for the Bishop of
London's Fund.)

MATTHEW xiii. 24-30.

The kingdom of heaven is likened unto a man which sowed good seed in
his field: but while men slept, his enemy came and sowed tares among
the wheat, and went his way. But when the blade was sprung up, and
brought forth fruit, then appeared the tares also. So the servants
of the household came and said unto him, Sir, didst not thou sow good
seed in thy field? from whence then hath it tares? He said unto
them, An enemy hath done this. The servants said unto him, Wilt thou
then that we go and gather them up? But he said, Nay; lest while ye
gather up the tares, ye toot up also the wheat with them. Let both
grow together until the harvest and in the time of harvest: I will
say to the reapers, Gather ye together first the tares, and bind them
in bundles to burn them: but gather the wheat into my barn.

The thoughtful man who wishes well to the Gospel of Christ will
hardly hear this parable without a feeling of humiliation. None of
our Lord's parables are more clear and simple in their meaning; none
have a more direct and practical command appended to them; none have
been less regarded during the last fifteen hundred years.
Toleration, solemnly enjoined, has been the exception. Persecution,
solemnly forbidden, has been the rule. Men, as usual, have fancied
themselves wiser than God; for they have believed themselves wise
enough to do what he had told them that they were not wise enough to
do, and so have tried to root the tares from among the wheat. Men
have, as usual, lacked faith in Christ; they did not believe that he
was actually governing the earth which belonged to him; that he was
actually cultivating his field, the world: they therefore believed
themselves bound to do for him what he neglected, or at least did not
see fit, to do for himself; and they tried to root up the tares from
among the wheat. They have tried to repress free thought, and to
silence novel opinions, forgetful that Christ must have been right
after all, and that in silencing opinions which startled them, they
might be quenching the Spirit, and despising prophecies. But they
found it more difficult to quench the Spirit than they fancied, when
they began the policy of repression. They have found that the Spirit
blew where it listed, and they heard the sound of it, but knew not
whence it came, or whither it went; that the utterances which
startled them, the tones of feeling and thought which terrified them,
reappeared, though crushed in one place, suddenly in another; that
the whole atmosphere was charged with them, as with electricity; and
that it was impossible to say where the unseen force might not
concentrate itself at any moment, and flash out in a lightning
stroke. Then their fear has turned to a rage. They have thought no
more of putting down opinions: but of putting down men. They have
found it more difficult than they fancied to separate the man from
his opinions; to hate the sin and love the sinner: and so they have
begun to persecute; and, finding brute force, or at least the
chichane of law, far more easy than either convincing their opponents
or allowing themselves to be convinced by them, they have fined,
imprisoned, tortured, burnt, exterminated; and, like the Roman
conquerors of old, 'made a desert, and called that peace.'

And all the while the words stood written in the Scriptures which
they professed to believe: 'Nay: lest while ye root up the tares,
ye root up the wheat also.'

They had been told, if ever men were told, that the work was beyond
their powers of discernment: that, whatever the tares were, or
however they came into God's field the world, they were either too
like the wheat, or too intimately entangled with them, for any mortal
man to part them. God would part them in his own good time. If they
trusted God, they would let them be; certain that he hated what was
false, what was hurtful, infinitely more than they; certain that he
would some day cast out of his kingdom all things which offend, and
all that work injustice, and whatsoever loveth and maketh a lie; and
that, therefore, if he suffered such things to abide awhile, it was
for them to submit, and to believe that God loved the world better
than they, and knew better how to govern it. But if, on the
contrary, they did not believe God, then they would set to work, in
their disobedient self-conceit, to do that which he had forbidden
them; and the certain result would be that, with the tares, they
would root up the wheat likewise.

Note here two things. First, it is not said that there were no tares
among the wheat; nor that the servants would fail in rooting some of
them up. They would succeed probably in doing some good: but they
would succeed certainly in doing more harm. In their short-sighted,
blind, erring, hasty zeal, they would destroy the good with the evil.
Their knowledge of this complex and miraculous universe was too
shallow, their canons of criticism were too narrow, to decide on what
ought, or ought not, to grow in the field of him whose ways and
thoughts were as much higher than theirs as the heaven is higher than
the earth.

Note also, that the Lord does not blame them for their purpose. He
merely points out to them its danger; and forbids it because it is
dangerous; for their wish to root out the tares was not 'natural.'
We shall libel it by calling it that. It was distinctly spiritual,
the first impulse of spiritual men, who love right, and hate wrong,
and desire to cultivate the one, and exterminate the other. To root
out the tares; to put down bad men and wrong thoughts by force, is
one of the earliest religious instincts. It is the child's instinct-
-pardonable though mistaken. The natural man--whether the heathen
savage at one end of the scale, or the epicurean man of the world at
the other--has no such instinct. He will feel no anger against
falsehood, because he has no love for truth; he will be liberal
enough, tolerant enough, of all which does not touch his own self-
interest; but that once threatened, he too may join the ranks of the
bigots, and persecute, not like them, in the name of God and truth,
but in those of society and order; and so the chief priests and
Pontius Pilate may make common cause. And yet the chief priests,
with their sense of duty, of truth, and of right, however blundering,
concealed, perverted, may be a whole moral heaven higher than Pilate
with no sense of aught beyond present expediency. But nevertheless
what have been the consequences to both? That the chief priests have
failed as utterly as the Pilates. As God forewarned them, they have
rooted up the wheat with the tares; they have made the blood of
martyrs the seed of the Church; and more, they have made martyrs of
those who never deserved to be martyrs, by wholesale and
indiscriminate condemnation. They have forgotten that the wheat and
the tares grow together, not merely in separate men, but in each
man's own heart and thoughts; that light and darkness, wisdom and
folly, duty and ambition, self-sacrifice and self-conceit, are
fighting in every soul of man in whom there is even the germ of
spiritual life. Therefore they have made men offenders for a word.
They have despised noble aspirations, ignored deep and sound
insights, because they came in questionable shapes, mingled with
errors or eccentricities. They have cried in their haste, 'Here are
tares, and tares alone.'

Again and again have religious men done this, for many a hundred
years; and again and again the Nemesis has fallen on them. A
generation or two has passed, and the world has revolted from their
unjust judgments. It has perceived, among the evil, good which it
had overlooked in an indignant haste and passionateness, learnt from
those who should have taught it wisdom, patience, and charity. It
has made heroes of those who had been branded as heretics; and has
cried, 'There was wheat, and wheat alone;' and so religious men have
hindered the very cause for which they fancied that they were
fighting; and have gained nothing by disobeying God's command, save
to weaken their own moral influence, to increase the divisions of the
Church, and to put a fresh stumbling-block in the path of the
ignorant and the young.

And what have been the consequences to Christ's Church? Have not her
enemies--and her friends too--for centuries past, cried in vain:-

'For forms of faith let graceless zealots fight,
His can't he wrong, whose life is in the right.'

Of Christian morals her enemies have not complained: but that these
morals have been postponed, neglected, forgotten, in the disputes
over abstruse doctrines, over ceremonies, and over no-ceremonies;
that men who were all fully agreed in their definition of goodness,
and what a good man should be and do, have denounced each other
concerning matters which had no influence whatsoever to practical
morality, till the ungodly cried, 'See how these Christians hate one
another! See how they waste their time in disputing concerning the
accidents of the bread of life, forgetful that thousands were
perishing round them for want of any bread of life at all!'

My friends, these things are true; and have been true for centuries.
Let us not try to forget them by denouncing them as the utterances of
the malevolent and the unbelieving. Let us rather imitate the wise
man who said, that he was always grateful to his critics, for,
however unjust their attacks, they were certain to attack, and
therefore to show him, his weakest points. And here is our weakest
point; namely, in our unhappy divisions--which are the fruits of
self-will and self-conceit, and of the vain attempt to do that which
God incarnate has told us we cannot do--to part the wheat from the

We cannot part them. Man could never do it, even in the simpler
Middle Age. Far less can he do it now in an age full of such
strange, such complex influences; at once so progressive and
conservative; an age in which the same man is often craving after
some new prospect of the future, and craving at the same moment after
the seemingly obsolete past; longing for fresh truth, and yet
dreading to lose the old; with hope struggling against fear, courage
against modesty, scorn of imbecility against reverence for authority
in the same man's heart, while the mystery of the new world around
him strives with the mystery of the old world which lies behind him;
while the belief that man is the same being now as he was five
thousand years ago strives with the plain fact that he is assuming
round us utterly novel habits, opinions, politics; while the belief
that Christ is the same now as he was in Judaea of old--yea, the same
yesterday, to-day, and for ever--strives with the plain fact that his
field, the world, is in a state in which it never has been since the
making of the world; while it is often most difficult, though (as I
believe) certainly possible, to see those divine laws at work with
which God governed the nations in old time. May God forgive us all,
both laity and clergy, every cruel word, every uncharitable thought,
every hasty judgment. Have we not need, in such a time as this, of
that divine humility which is the elder sister of divine charity?
Have we not need of some of that God-inspired modesty of St. Paul's:
'I think as a child, I speak as a child. I see through a glass
darkly'? Have we not need to listen to his warning: 'he that
regardeth the day, to the Lord he regardeth it; and he that regardeth
it not, to the Lord he regardeth it not. Who art thou that judgest
another? To his own master he standeth or falleth. Yea, and he
shall stand; for God is able to make him stand'? Have we not need to
hear our Lord's solemn rebuke, when St. John boasted how he saw one
casting out devils in Christ's name, and he forbade him, because he
followed not them--'Forbid him not'? Have we not need to believe St.
James, when he tells us that every good gift and every perfect gift
cometh from above, from the Father of lights, and not (as we have too
often fancied) sometimes from below, from darkness and the pit? Have
we not need to keep in mind the canon of the wise Gamaliel?--'If this
counsel or this work be of man, it will come to nought: but if it be
of God, we cannot overthrow it, lest haply we too be found fighting
even against God.' Have we not need to keep in mind that 'every
spirit which confesses that Jesus Christ is come in the flesh is of
God;' and 'no man saith that Jesus is the Christ, save by the Spirit
of God;' lest haply we, too, be found more fastidious than Almighty
God himself? Have we not need to beware lest we, like the Scribes
and Pharisees, should be found keeping the key of knowledge, and yet
not entering in ourselves, and hindering those who would enter in?
Have we not need to beware lest, while we are settling which is the
right gate to the kingdom of heaven, the publicans and harlots should
press into it before us; and lest, while we are boasting that we are
the children of Abraham, God should, without our help, raise up
children to Abraham of those stones outside; those hard hearts, dull
brains, natures ground down by the drudgery of daily life till they
are as the pavement of the streets; those so-called 'heathen masses'
of whom we are bid to think this day.

If there be any truth, any reason, in what I have said--or rather in
what Christ and his apostles have said--let us lay it to heart upon
this day, on which the clergy of this great metropolis have found a
common cause for which to plead, whatever may be their minor
differences of opinion. Let us wish success to every argument by
which this great cause may be enforced, to every scheme of good which
may be built up by its funds. Let us remember that, however much the
sermons preached this day differ in details, they will all agree,
thank God, in the root and ground of their pleading--duty to Christ,
and to those for whom Christ died. Let us remember that, to whatever
outwardly different purposes the money collected may be applied, it
will after all be applied to one purpose--to Christian civilization,
Christian teaching, Christian discipline; and that any Christianity,
any Christian civilization, any Christian discipline, is infinitely
better than none; that, though all man's systems and methods must be
imperfect, faulty, yet they are infinitely better than anarchy and
heathendom, just as the wheat, however much mixed with weeds, is
infinitely better than the weeds alone. But above all, let us wish
well to all schemes of education, of whatever kind, certain that any
education is better than none. And, therefore, let me entreat you to
subscribe bountifully to that scheme for which I specially plead this

Let me remind you, very solemnly, that the present dearth of
education in these realms is owing mainly to our unhappy religious
dissensions; that it is the disputes, not of unbelievers, but of
Christians, which have made it impossible for our government to
fulfil one of the first rights, one of the first duties, of any
government in a civilized country; namely, to command, and to compel,
every child in the realm to receive a proper education. Strange and
sad that so it should be: yet so it is. We have been letting, we
are letting still, year by year, thousands sink and drown in the
slough of heathendom and brutality, while we are debating learnedly
whether a raft, or a boat, or a rope, or a life-buoy, is the
legitimate instrument for saving them; and future historians will
record with sorrow and wonder a fact which will be patent to them,
though the dust of controversy hides it from our eyes--even the fact
that the hinderers of education in these realms were to be found, not
among the so-called sceptics, not among the so-called infidels; but
among those who believed that God came down from heaven, and became
man, and died on the cross, for every savage child in London streets.
Compulsory government education is, by our own choice and
determination, impossible. The more solemn is the duty laid on us,
on laity and clergy alike, to supply that want by voluntary
education. The clergy will do their duty, each in his own way. Let
the laity do theirs likewise, in fear and trembling, as men who have
voluntarily and deliberately undertaken to educate the lower classes;
and who must do it, or bear the shame for ever. For in the last day,
when we shall all appear before Him whose ways are not as our ways,
or his thoughts as our thoughts--in that day, the question will not
be, whether the compulsory system, or the denominational system, or
any other system, satisfied best our sectarian ways and our narrow
thoughts: but whether they satisfied the ways of that Father in
heaven who willeth not that one little child should perish.

Charles Kingsley

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