SUBJECT.—This, then, is what God desires of you—whatever you undertake, to do it well. Whatsoever your hand finds to do, do it with all your might. If a thing is worth doing at all, it is worth doing well. It is not sufficient for us to coldly perform our duties, we must perform them with zeal and thoroughness.

The prophet Amos was one day shown a vision. "Behold, the Lord stood upon a wall made by a plumbline, with a plumbline in His hand. And the Lord said unto me, Amos, what seest thou? And I said, A plumbline. Then said the Lord, Behold, I will set a plumbline in the midst of my people Israel; I will not again pass by them any more."

In this vision we have the work of God, as carried out by the Israelites, represented under the form of a wall. God had given them certain duties to perform, so much work in this world to be done for Him, and He left them to themselves for a while. Then they thought, "God is not here, He is not a hard overseer, we will work as we like, and take it easy. So long as the thing is done, it does not matter very much how it is done." So they did every thing in a careless, slovenly manner. They neglected their duties or carried them out in a bare formal manner. If we come back to the comparison of a wall, it was just as though masons engaged on one put in any sort of stones, any how, and did not trouble whether they built it in line and upright, whether some of the stones stuck too far out, and some were too far in.

Then God appears to Amos and says, "I will not again pass by them any more; there has been too much of this sort of work. I will not overlook it, I will try it with the plumbline of My justice, and the bad work shall be pulled down, the jutting stones knocked away, and the crooked wall made straight."

This vision applies to you quite as much as to the Jews. You have got a set task: you have to build up the wall of the Lord, that is, day by day you have to work at your salvation, and put in at least one stone so as to raise the work, and what you build must be good, and upright, and in line. You have a prayer to say, say it well, say it with devotion. Then it is a stone put on the wall in its right place, and it is a good stone of the right quality. You have quarrelled with a neighbour, you have made it up, heartily and bear no more malice, that is a good stone;—forgiveness of injuries—a capital stone that won't let the water through. Lay it level, and lay it upright. You have a chance of showing a kindness to someone who needs, do it quietly and without fuss or show. That will stand. It was otherwise with the Pharisees. When they did their alms, they made a noise and called attention to it. That was like putting a stone in the wall that stuck a long way out, so that all might see it. When the Lord comes with His plumbline, He will knock it off with His trowel, and it will go all to pieces like a bit of slate, and be no good at all. You come to church, and you take my sermon home. What will you do with it? Toss it away on your road home, and make no use at all of it? I hope not; build the lesson I am giving you tight into your lives, and it will raise your wall, and you can lay other good lessons on top of it. What do you do with your Sunday? Is it wasted in lounging about, ferreting rabbits, idle talking? If it be so, then it will add nothing to the wall of your salvation. It will be like a mere lump of earth put in where there should have been a stone; it will wash out and leave a hole.

Now remember that our great architect, Jesus Christ, is the man with the plumbline, and He will go over all our work and try how it is done, and whether it is upright and likely to stand.

II. S. Paul gives another help to us to understand the parable of the wall. He says that we are building the wall of our salvation on the cornerstone of Christ, and he goes on to say, "Now if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble: every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. If any man's work abide which he hath built thereon, he shall receive a reward."

S. Paul, you see, says that the wall will be proved with fire, that is, that God will try all men's work and see of what sort it is—good, moderate, or worthless. The worthless will disappear in the judgment, the moderate will be seen in its faulty condition, but the good will last for ever.

CONCLUSION.—Try, then, to look upon your life as a time of building up the work of your salvation, and at every day as contributing something towards it. Ask yourself each day, What have I done to-day towards this work set me? And if I have done anything towards it, how has it been done? Moreover, try to do all things well, to be zealous and thorough in every thing you undertake.

Also, offer all you do to God, and ask Him to prove it, and to cut off from it all that is faulty, and to enable you to do better in time to come.

When Nehemiah had rebuilt the wall of Jerusalem, and restored much that was cast down, and put right many abuses, he prayed, "Remember me, O my God, concerning this, and wipe not out my good deeds that I have done." Let this also be your prayer, that He may look on all you do for Him and bless it, and remember it for good, in the day when He tries every man's work of what sort it is.



L.

ZEAL.

13th Sunday after Trinity.

S. Luke x., 23.

"What shall I do to inherit eternal life?"

INTRODUCTION.—The Kingdom of Heaven, said our Lord, is like unto a treasure hid in a field. One day a man is turning over the stones which lie in a heap in a corner of the field, and he finds under them an iron chest, and this chest he believes to be full of gold. Then he carefully covers it up again with stones and earth, and goes off in the greatest excitement to the owner of the field, and offers him a price, and when that is refused he sells his house, and garden, and everything he can turn into money, and gives that to the owner in exchange for the field.

I fear this is rather a picture of what ought to be than what is. No doubt whatever that we ought to show just as great eagerness to gain the Kingdom of Heaven, as did that man to buy the field. No doubt we ought to be just as eager to cast away everything that stands in the way, to divest ourselves of every thing we have, in order that we may gain the Kingdom of Heaven,—but, as a matter of fact, we show very little eagerness about it, and we are very indifferent whether we gain it or lose it.

SUBJECT.—What we need is more zeal, more enthusiasm, more earnestness in our quest.

I. King Solomon built the Temple at Jerusalem. He was engaged on it seven years, and after that, he built his own house, and on that he spent thirteen years. He therefore spent very nearly twice as much time and labour, and I doubt not, money over his own house than he did over the work of God's house; he was wise and good, and he did a great deal for God, but he did more for himself, and not only for himself, but for his wives, since he built for them as well.

It is just so with us, we are ready to do something of God's work, to seek a little the Kingdom of Heaven, but we do not put our heart in that work, all our heart and zeal is reserved for our own worldly affairs and our temporal interests.

One day a heathen maiden came to the princess Pulcheria, sister of the Emperor Theodosius, to complain to her that she was an orphan, and that her two brothers had turned her out of the house on her father's death, and had taken all his inheritance to themselves. Now the Emperor Theodosius, brother of Pulcheria, a young man, was behind a curtain, and heard the girl pleading her cause with many tears, and he saw how beautiful she was, and he loved her, and resolved to make her his wife and exalt her to be Empress of the East. Pulcheria bade her come another day, and then she told the maiden what was intended. After that she was taught the faith of Christ, and was baptized, and is known in history as the Empress Eudoxia. Now when she came from her baptism, Pulcheria noticed that she was crying, and she went to her lovingly and said, "Why are you bathed in tears, Eudoxia?" And then the young girl answered, "When you told me that I was to become the wife of Theodosius, and Empress of the East, my heart was like to burst with joy, but now that I have been made a member of Christ, a child of God, and an inheritor of the Kingdom of Heaven, I feel no such exceeding joy, but take it all without any emotion,—and I am grieved at my coldness and want of faith. That is why I am crying."

Is it not very much the same with us? Anything that concerns our earthly welfare fills us with excitement, but we trouble ourselves very little about our spiritual concerns. If we have a chance of getting 50 pounds a-year, we are full of delight, but we receive the precious gift of God without even gratefulness. If we knew that an inheritance of a thousand pounds was ours if we applied for it, should we not apply? But when it comes to our approaching the altar of God to receive the Bread of Heaven, the priceless gift of the Body of our Lord, which will infuse into our mortal flesh the germ of immortality, we turn listlessly away. If we had an acquaintance who, we thought, could put us into a good way of making our fortune, we would be always at his heels, but we are cold and careless about seeking God in His house, and in prayer, and yet our eternal welfare depends on our retaining His favour.

II. Now, this is not a satisfactory condition to be in. "The Kingdom of Heaven suffereth violence, and the violent take it by storm," said our Lord, and He meant that if Heaven is to be won, it must be won by those who are in earnest, and vehement in their desire to get it. Half-hearted soldiers are not good soldiers. Half-hearted servants are poor servants, half-hearted workers are unsatisfactory workers, and the battle we have to fight is a hard one, it is a battle against flesh and blood, against Satan and all his host, against the world, and against our own wills. Is such a battle to be won when we go into it without any desire to be conquerors? We are servants of God, and given a work in this world to do. Are we likely to do it if half-hearted? Are we likely to keep His commandments, if we care just a little to please Him, but only a little? Are we likely to win our wage, Eternal Life, if we do not work zealously, but waste the time of work in half-hearted trifling with our task?

No, we must be in earnest. We want zeal. How are we to acquire this? This is what the Holy Ghost gives. Before Pentecost the disciples were half-hearted, and when temptation and trial came, they fell away and did not follow their Master. But after the Holy Ghost came down, then they were of one heart and mind, and their souls were inflamed with zeal, they cared nothing what became of them, so long as they won the Kingdom of Heaven. "I count all things as dung," said S. Paul, "if so be I may win Christ."

III. The Holy Ghost is still in the Church, and still His mission is to impart zeal. He will come to you, if you pray, and will inflame you with that fire which will make your hearts burn within you, and give you no rest till you have set about the work appointed you by God. "I am come," said Christ, "to send fire on the earth: and what will I, if it be already kindled?" That fire is the fire of zeal; and it is for that fire we pray in the Whitsuntide hymn,

"Come Holy Ghost, our souls inspire, And lighten with celestial fire."



LI.

GRATITUDE.

14th Sunday after Trinity.

S. Luke xvii. 18.

"There are not found that returned to give glory to God, save this stranger."

INTRODUCTION,—There is nothing that the merciful God desires more from man than thanks, and there is nothing of which He receives less. In the Gospel for to-day we have an example. Christ performs a notable miracle. He heals ten lepers, and only one returns to thank Him. The disease from which He delivered them was disgusting, and it was one which cut the sufferers off from association with other men. They might not approach, under penalty of death, a man who was sound. All at once they are healed. The disgusting disease is removed, and they are restored to the society of their fellow-men. Yet nine out of the ten are ungrateful, they do not take the trouble to give thanks to Him who had healed them.

SUBJECT.—That story is repeated over and over again. We are incessantly receiving blessings from God, and nine to one, but we do not thank Him: we take them as a matter of course. However, God expects thanks. S. Paul exhorts us, "In everything give thanks: for this is the will of God in Christ Jesus concerning you." And again, "Give thanks always, for all things, unto God and the Father, in the name of our Lord Jesus Christ." And again, "Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by Him."

I. When the children of Israel reached the river Jordan, on their way into the Promised Land, out of the wilderness in which they had wandered forty years, Joshua bade the priests that bare the ark go down into the river. And as soon as their feet were dipped in the water, the river was divided, "The waters which came down from above stood and rose up upon an heap; and those that came down towards the sea of the plain failed, and were cut off, and the people passed over right against Jericho. And the priests that bare the ark of the covenant of the Lord, stood firm on dry ground in the midst of Jordan, and all the Israelites passed over on dry ground, until all the people were passed clean over Jordan."

Now when this had taken place, Joshua ordered twelve men, one out of every tribe, to go down into the river, and each bring up a large stone out of the bed of the river, from the place where the priests had stood, and plant them in the earth, on the bank, at the place where they lodged that night. But this was not all. They were to carry as huge stones as they could manage down into the bed of the river, and set them up also there, so big and strong as to stand above the surface of the stream, and resist the force of the current. This seems a curious proceeding, does it not? to take twelve stones out of the bed of the river and plant them on the ground, and roll twelve great stones off the bank into the river, and set them up there.

What was the purpose of this? Listen to what Joshua says: "This shall be a sign among you, that when your children ask their fathers in time to come, saying, What mean ye by these stones? Then ye shall answer them, That the waters of Jordan were cut off before the ark of the covenant of the Lord, when it passed over Jordan; and these stones shall be for a memorial unto the children of Israel for ever." In one word, they were to be perpetual reminders to the Israelites to be grateful to God for having brought them into the land promised to their fathers, the land flowing with milk and honey.

Very well! how many times has God sent you great deliverances, and brought great blessings upon you: has carried you through great dangers: has brought you out of the depths of sickness? Over and over again has He done this. He blesses you every day. Look around—you, too, have got your tokens set up as a memorial unto you for ever. Look at your houses, they are memorials to you of what God has brought you into. Look at your children, every one of them is a little mark-stone or memorial of God's goodness to you. Look at your health, your good strong arms. They should be to you memorials for ever of God's loving protection extended towards you. Look at your conscience, which stings you when you do wrong, which approves when you do right. What is that but a mark-stone or memorial that God's Good Spirit has been given you to be a guide? Look at this church, it is a mark-stone or memorial to you that God's word sounds in your ears, and God's Sacraments are celebrated for your benefit. Look at that altar, it is a memorial for ever that Christ died for you, and gives His Body and Blood for the strengthening and refreshing of your souls. Verily, you have only to look into your homes, and look through your lives, and you will find many and many a memorial set up to remind you of, the love of God, and also—mark this!—to be thankful.

II. When Jacob was dying, he said to Joseph, "Behold, I die, but God shall be with you. I have given to thee one portion above thy brethren." Now, my brethren, there are diversities of gifts, you have all received of God many gifts, some of one sort, some of another. I turn to the rich. You have been given wealth, whilst so many are poor. "God hath given to thee one portion above thy brethren." What use do you make of it? Are you thankful?

I turn to those with talents. "God hath given to thee one portion above thy brethren." What use do you make of the talent committed you? Are you thankful?

I look at you who are so healthy and robust. There are numbers infirm and ailing. "God hath given to thee one portion above thy brethren." How do you show your thankfulness?

You, tradesmen! On all sides I see men failing in business, but to you work comes, as much as you can execute. Well, "God hath given to thee one portion above thy brethren." Are you grateful?

And you, good house-wife! You have got a steady, affectionate husband, and, alas! so many have drunken or unthrifty mates, or husbands with bad tempers. Verily, "God hath given to thee one portion above thy sisters." Thank Him, thank Him on your knees.

CONCLUSION.—"In everything give thanks," says S. Paul. Remember, Adam and Eve were in Paradise surrounded by every blessing, but we do not hear that they thanked God for them, and they lost them. Beware lest a thankless spirit forfeit those good things which you now enjoy. "Praise the Lord, O my soul, and forget not all His benefits! Who forgiveth all thy sin: and healeth all thine infirmities: Who saveth thy life from destruction; and crowneth thee with mercy and loving-kindness."



LII.

TRUST IN GOD.

15th Sunday after Trinity.

S. Matt. vi. 31.

"Seek ye first the kingdom of God, and His righteousness."

INTRODUCTION.—We read in ancient Roman history that a general named Aemilius Paulus was appointed to the Roman army in a time of war and great apprehension. He found in the army a sad condition of affairs, there were more officers than fighting men, and all these officers wanted to have their advice taken, and the war conducted in accordance with their several opinions. Then Aemilius Paulus said to them, "Hold your tongues, and sharpen your swords, and leave the rest to me."

It seems to me that our Lord's advice in this day's Gospel is of somewhat the same nature. He finds in the army of His Church everyone clamouring after his worldly affairs, wanting this, and objecting to that, all seeking their own, and not the things of Jesus Christ. Then He says, "Hold your tongues, and sharpen your swords, and leave the rest to Me. Take no thought, saying, What shall we eat? or what shall we drink? or wherewithal shall we be clothed? Your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and His righteousness, and all these things shall be added unto you."

SUBJECT.—In our great solicitude after our temporal welfare, we do not seek first our spiritual welfare, but put that altogether in the background. In fact, we do not trust God, we trust ourselves chiefly. We fear if we do not devote our whole attention to our worldly prosperity, we shall not get on. And so we neither seek the kingdom of God, nor the righteousness of God; we seek only the world and the things that are in the world. If we had more trust in God, it would not be so.

I. The Bible is made up of six classes of books. To the first class belong the historical books. To the second the book of Psalms. To the third class belong the books that deal with Wisdom. To the fourth the Prophets. To the fifth the Gospels, and to the sixth the canonical Epistles.

Now in all these different classes of books we find the same assurance made by God, that if we will but attend to our spiritual concerns, He will see that our temporal affairs do not suffer. In one of the first historical books we have this promise (Levit. xxvi. 3, 4, 5), "If ye walk in my statutes, and keep my commandments and do them; then I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit, and ye shall eat your bread to the full, and dwell in your land safely." In the book of Psalms David says (xxiv. 9), "O fear the Lord, ye that are His saints: for they that fear Him lack nothing," and again (xlv. 23), "O cast thy burden upon the Lord, and He will nourish thee." In the books that deal with Wisdom we have (Proverbs x. 3) "The Lord will not suffer the soul of the righteous to famish." In the Prophets (Isai i. 19), "If ye be willing and obedient, ye shall eat the good of the land." In the Gospels (S. Matt. vi. 33), "Seek ye first the kingdom of God and His righteousness; and all these things shall be added unto you." In the Epistles (Pet. v. 7), "Cast all your care upon Him, for He careth for you."

We are generally perfectly satisfied when we have an agreement drawn out between man and man,—one promise on one scrap of paper is enough, but here we have at least five, and I could produce you plenty of others, yet, because it is a bond signed by God, you mistrust it, O ye of little faith. You will take a bond signed by a Jew, but not one signed by God.

II. "Your Heavenly Father knoweth that ye have need of all these things." Is God not our Father? There is no Father like to Him, no Father loves us as He does. If He loves us, will He not care for us? What good father will neglect his child, and deny it those things that are necessary for it? Ask any little boy whom you see in rags, 'My child, why are you in rags? What will you do to get a new suit? You have nothing of your own.' Certainly, his natural and proper answer should be, 'I will ask my father. He will supply me.' When a child is hungry, whither should it go? To whom should it apply? To its father. Why then do not we trust our Heavenly Father as any little child will trust its father on earth? Yet we know that He is our Father, and is, as S. Paul says, "rich in mercies" Our Lord bids us look at the birds of the air. Who feeds them? Their Creator. Will He not then care for us far more, who are His noblest creatures?

III. A great poetical and satirical writer (Horace) says that this was the popular maxim of his day, "Seek money first, and be good afterwards." [1] What he had the boldness to say, a great people have the boldness to do. They leave the kingdom of Heaven to be sought, after they have spent their lives in seeking the things of this world. But the things of this world sought without God will not profit.

When Isaac set his sons to bring him venison, that he might bless them and die, Jacob arrived first with the savoury meat; then Isaac lifted up his voice and blessed his son; "God give thee of the dew of Heaven, and the fatness of the earth, and plenty of corn and wine." Afterwards Esau came in with venison. And when he saw that his brother had received the first blessing, he cried with a great and exceeding bitter cry, and said unto his father, "Bless me, even me also, O my father." Then Isaac said to him, "Behold, thy dwelling shall be the fatness of the earth, and of the dew of Heaven from above." Each had the same, the richness of golden harvests, the abundance of fruit, and the soft dews and rains in their season. But there was a notable difference, adapted to the characters of the two brothers. Esau was a profane man, he disregarded divine things. He was ready to sell his birthright, his privilege to be the forefather of Messiah, for a mess of pottage. He cared not for God, neither was God in all his thoughts. It was otherwise with Jacob, he regarded God, he sought God, he saw God in the visions of the night, he strove with God in prayer. He had set God always before him. And thus these several blessings were apportioned to them. Esau had the fatness of the earth and the dew of Heaven, Jacob also had the fatness of the earth and the dew of Heaven, but Isaac said to Jacob alone "God give thee all these things." To Esau only "Thou shalt get for thyself all these things." God before all to Jacob, and all these things added unto him. All these things to Esau, and God nowhere.

CONCLUSION.—And now, my brethren, try to trust God more. Do not give up all thought to the concerns of this life, but leave them somewhat on the hands of God, whilst you consider the concerns of your soul. You will not suffer for it. "If ye be willing and obedient, and seek the kingdom of Heaven, He will nourish thee."



[1] "Quaerenda pecunia primum, virtus post nummos."



LIII.

THE CONTEMPLATION OF DEATH.

16th Sunday after Trinity.

S. Luke vii. 12.

"Behold, there was a dead man carried out."

INTRODUCTION.—The name of the village where the miracle was wrought which is recorded in this day's Gospel, was Nain, and the meaning of the name is "Pleasant" or "Beautiful." A sweet little village, you can picture it to yourself where you like, in the East, anywhere in Europe, here in England, it is all the same, an "Auburn" among villages, with thatched cottages, and green pastures, and the cows coming home lowing in the evening, when the curfew tolls the knell of passing day. The grey church tower peeping above the lime trees, and the rooks cawing and wheeling above the old trees. The trim gardens blazing with hollyhocks and large white lilies, and the orchards with the apples shewing their rosy cheeks to the sun. The bell is slowly tolling—"Behold, a dead man is carried out." Who is it? To-day a young man, the only son of his mother, and she a widow. To-morrow the old squire, who can no more mount his cob and go after the hounds, his whip and red coat are laid aside, and the bell is going. "Behold, a dead man is carried out." Again the Sexton is working in the church-yard, and turning up the fresh smelling earth. The bell is going. For what? Up the steps and along under the avenue come little girls about a tiny coffin, over which is cast a white pall, and on which lies a wreath of white hyacinths. "Behold, a dead child is carried out, the darling of its father." And now the yellow leaves are falling, and are heaped about the feet of the limes, and fall through the warm damp air, that smells of dying vegetation, and the priest stands in surplice waiting in the path, and the dead leaves drop on the coffin as it is borne along. Who is this? "Behold a dead woman is carried out, an aged mother, with her weeping grown up sons and daughters and grandchildren all in black following."

SUBJECT.—It is not a pleasant thing to think of, and yet it is well for you to contemplate, that some day the same question will be asked as the church bell tolls, Who is this? Who is dead? And the same answer will come, "Behold, a dead man is carried out," and that will be you. Nothing is more commonplace than to say that we must all die, and nothing is less realised and taken to heart and acted upon.

I. That procession the Saviour met, was coming out of Nain, the "Pleasant," the "Beautiful." And so, every dead man is carried out of what is a Nain to him, a pleasant, beautiful world. It is a pleasant, beautiful world. We cannot deny it. God made it and pronounced it very good. It has in it many unpleasantnesses, it has in it much that is ugly, but there is pleasure and beauty in it still, the traces of its own loveliness before sin drew furrows in its face and saddened its heart. A very Nain it is. We are now in Autumn, and the leaves are turning fast. The dogwood leaves are bright carmine, and the maple yellow as sulphur, the last flowers are out in the hedges, the pink cranesbill and the blue oxtongue which will hang on till after Christmas. The elder which was so white and fragrant in May, is covered now with purple berries, and the ash is hung with scarlet beads, so bright, so many, and so beautiful, that the swallows are hovering round them all day impatient to begin, and improvident of the future. Nature even in its decay is beautiful, and what was it in spring? Remember the primroses out on every bank, and the anemones in the wood, and the blue flush of wild hyacinths in the coppice! Verily, we are in Nain, a pleasant and beautiful place. Alas! alas! my brother! my sister! Behold there will be a dead man, a dead woman carried out from it, to see it no more, and that will be one of us. Is it sad? Yes, no doubt it is.

II. But though sad, the thought of it must not be put away. S. Paul says, "We have the sentence of death in ourselves." We carry about in us ever the doom—we are sentenced men—and the sword will fall on us some day. The story is told of a Norwegian king that he promised to give a young nobleman any reward he chose to ask for, because of something he had done for him. Then the young man boldly asked for the hand of the princess, the only child and heiress to the kingdom. The king answered him, "Yes! I have promised. You shall have her hand, and lose your head, the same day." Then a grand wedding was prepared. And a stately procession moved to the church, of the bride in white, and the bridegroom in his most gallant apparel, but as he went along, he heard a sound of a file from the executioner's room, who was sharpening his axe. And he stood before the altar with his bride, and the priest joined their hands,—but all the while the executioner was sharpening his axe. Then the bells of the city pealed, and the heralds blew their trumpets, and the people shouted, and girls strewed flowers in the path, and their way went by the executioner's lodging where he was still engaged on his axe. Then there was a great feast, and wine flowed, and the most dainty meats were put on table; it was a hot day, and the windows were open, and above the din of tongues and laughter, came the thud of a hammer. In the courtyard of the palace the executioner was setting up the scaffold. And after the banquet came a grand ball, and the rooms were lighted up, and the ball-room was hung with festoons of flowers, and the bride and bridegroom led the dance, but ever as they danced they turned their heads and looked out of the window, and saw the scaffold, which was being draped in black. At length, in the midst of all the merriment, the bell began to toll, and the door flew open, and before all the dancers stood the executioner with his axe in hand and a black mask over his face, and he beckoned to the bridegroom to come. "And behold a living man was carried out—to die."

My Brethren, it is not so very different with us. We carry about the sentence of death in ourselves. Whatever we do, wherever we go, the sentence of death is in us. You do your work. You are ploughing the field and whistling, and you carry, as you make the furrow, the sentence of death in yourself. You are busy about your house-work, good-wife, sweeping, dusting, mending, scouring, cooking,—and all the while you have the sentence of death in yourself. You have a holiday, and go on a pic-nic, and laugh, and are merry, and come back under the evening sky singing and making jokes—but you carry with you to your pic-nic and back again the sentence of death in yourselves.

III. Now if this be so, how ought we to live? Ought we to thrust the thought away from us as horrible? Ought it to mar our happiness? Ought it to disquiet us in our work? Far from it. Nain is a pleasant and beautiful place, but there is one more pleasant and more beautiful, where the leaves do not fall, nor the flowers wither, where no sickness comes, and where no dead men are carried out. Let us look to that, the new Jerusalem, the Heavenly City, the vision of peace, and that will banish our sadness, we shall not be downcast at leaving so much that is pleasant behind, but rejoice that we pass on from things temporal to things eternal.

No! we shall not be saddened by the contemplation of death, but we shall be made more earnest to use this world without abusing it, to make the most of our opportunities, to redeem the time because the days are evil, to run our race temperately, and not uncertainly, and so to run that we may obtain the incorruptible crown, that we may attain to the goal, the prize of our high calling.



LIV.

HUMILITY.

17th Sunday after Trinity.

S. Luke, xiv. 2.

"Whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted."

INTRODUCTION.—Both Isaiah, Ezekiel, and the apostle John saw in vision the glory of Heaven and the throne of God, and near it four beasts, "full of eyes, within and without." That is to say the beasts saw all that was within them as well as all that was outside them. Most of us here on earth are very different. We are full of eyes without, we see everything that is going on among our neighbours, and a great deal which is not there also, but we have no eyes for seeing anything within, and we know nothing of ourselves, our own faults, and our own errors.

We see every wrong thing done by a neighbour, we have eyes for this, but we see no wrong done by ourselves, we have no eyes for that. We see all the weakness of others, we have eyes for this, but we see none of our own weakness, we have no eyes for that. We see all the folly of others, we have eyes for this, but for our own stupid acts and words we are blind, we have no eyes for that. It would be better if we were well supplied with eyes within, instead of so many eyes without. It would be better for our neighbours, and it would be better for ourselves. In to-day's Gospel we hear of the chief Pharisees watching Christ. They had eyes for that. They watched Him to find occasion against Him. But that they were hypocrites and perverters of the law, they knew not. They had no eyes for this.

SUBJECT.—The first shall be last, and the last first, says our Lord. That is, those who have eyes without only, for the rest of the world, who see themselves as perfect, and have no eyes for their own defects, shall find themselves hereafter at the foot of the ladder, and those who have eyes within, seeing their own weakness, shortcomings, falls, who have therefore been humble, and esteemed others more highly than themselves, these will be exalted to the top of the ladder.

I. Most men value themselves more highly than they have any right, and value themselves very often for those things which are not their own, they take the honour paid to their possessions, as though due to themselves.

This fable is related by an ancient writer. An ass once had the golden image of the Goddess Isis set on his back, and he was led through the streets of a city in Egypt. Then the Egyptians fell down on their faces and worshipped, and raised their hands in supplication. The ass was puffed up with pride, and began to prick up his ears and prance. Then the driver brought down his stick upon his back, and said, "You ass! the honour is given not to you, but to what you bear." There is many a man who is no less elated by his position, or by some good fortune that falls to him, than this ass. The man of wealth holds up his head and expects every one to bow to him; he thinks a great deal of himself, and he finds that a great many persons cringe to him and flatter him. "Man! the honour is given, not to you, but to the gold you carry." It may be the same with office, or title; respect is given to the magistrate, or the nobleman, or the general, or the captain, or the poor-law officer, or the policeman, and he thinks much of himself accordingly. "Man! the honour is given not to you, but to the title or office, or authority you carry." And there is many a woman who puts on new and gay clothes, a new bonnet, or a new gown, in the highest fashion, and she sails into church with her chin in the air, and a flutter in her heart, knowing that all eyes are upon her. "Woman! all are admiring—not you,—but the clothes you carry."

Whatever it be that we have, which others have not, it should not elate, but humble us, for a talent entails a responsibility. He that has gold has to answer to God what use he makes of it. "How hardly shall they that have riches enter into the kingdom of Heaven." He that has office and authority is under great responsibility to discharge his duties in his office, and exercise the authority entrusted to him well. It was the fact that he was a man in authority which made the Centurion humble, and brought on him the commendation of Christ. "Lord, I am not worthy that Thou shouldest enter under my roof; neither thought I myself worthy to come unto Thee, for I am a man set under authority, having under me, soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it." He that has intellectual gifts must be humble, not proud, because of them, for he is answerable for the use he makes of them.

II. God is very likely to humble those who set too high a price on themselves; and better that He should bring them down to a just appreciation of their own selves, in this world, than hereafter.

King Nebuchadnezzar had a vision. He saw a great image, the head was of gold, the breast and arms of silver, the belly and thighs of brass, the legs of iron, and the feet of clay. He called Daniel to interpret his dream to him, and Daniel said, "Thou, O King, art a King of kings, for the God of Heaven hath given thee a kingdom, power, and strength, and glory—thou art this head of gold." Then the prophet went on to speak of other great nations, and how that all would be involved in a common ruin, a little stone out of the mountain would roll down on the feet of clay and break them, and then the great image, golden head, and silver breast, and brazen body, and iron legs, would all go to pieces—they rested on an infirm footing, fragile clay.

King Nebuchadnezzar, however, thought only of himself as the golden head. Golden head must have golden breast, and a golden breast must have a golden trunk, and golden trunk golden legs, and golden legs must rest on feet of gold. That will stand, and that will represent me better than this patchwork affair of which I dreamed. So he set him up the golden image in the plain of Dura. That represented himself as he regarded himself, the image seen in vision represented him as he was in reality, as God saw him. What followed? God smote him and he went mad. He was driven out as a wild beast into the fields, as a raving madman, and thus he remained till his senses returned, and he acknowledged with humility, that his prosperity did rest on a fragile footing, and that God knew better what he was worth than did he himself.

Now apply this to yourselves. No doubt that each of you has his excellence. One has got a head of gold, another a heart of gold. One has the strength and endurance of iron, another has means, plenty of silver, each has something of which he can boast; but take care not to make golden images of yourselves and set them up, and expect every one to bow down before them and take you at your own estimation. God will humble you. The feet are of clay, and the proud statues will fall some day. Therefore try to see yourselves as you really are, "Let him that exalteth himself take heed lest he fall." "Be clothed with humility," is the exhortation of S. Peter, "for God resisteth the proud and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that He may exalt you in due time." And S. James says, "Humble yourselves in the sight of the Lord, and He shall lift you up."



LV.

PROFESSION AND PRACTICE.

18th Sunday after Trinity.

S. Matt. xxii. 42.

"What think ye of Christ?"

INTRODUCTION.—Many men are Christians neither in understanding nor in heart. Some are Christians in heart, and not in understanding. Some in understanding, and not in heart, and some are Christians in both. If I were to go into a Temple of the Hindoos, or into a Synagogue of the Jews, and were to ask, "What think ye of Christ?" the people there would shake their heads and deny that He is God, and reject His teaching. The heathens and Jews are Christians neither in understanding nor affection. But there are, and always have been pious men who have not known Christ, but have lived good self-denying lives, lived a great deal better than most Christians, and have died, yearning to see God, whom they groped after, but did not find. I should say these were Christians in heart, though not in understanding. If I were to put the question to you, "What think ye of Christ?" you would answer at once that He is very God, of one substance with the Father, and also very Man, of the substance of His Mother, the God-Man, your Redeemer, and Saviour, and Lord. When I hear the answer, I say—Well! here we have indeed Christians in their understanding. Now I want to know further, are you Christians in heart and affection? S. Paul says that in his time there were some who were Christians in profession, that is, in understanding, and there their Christianity came to an end. "They profess that they know God, but in works they deny Him, being abominable, and disobedient, and unto every good work reprobate." Is it in any degree so with you?

SUBJECT.—The true Christian is he who is such in understanding and in affection, or, in other words, in profession and in practice.

I. It is very necessary to have a good understanding of Christ and His truth. "Without faith it is impossible to please God; for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him." There are certain truths, the knowledge of which we believe are necessary to salvation. That is, without an understanding of certain definite revealed truths, there is not much chance of salvation, for the ignorance of these truths is proper in a Christian, and without a knowledge of them, a Christian is not able to live a spiritual and a Christian life. These truths are contained in the Creed, and are taught to every child. It is not enough to repeat the Creed like a parrot, but the meaning of the truths contained in it must be grasped by the mind and understood. This is the advantage of Christian instruction, and I think it would be well if we Clergy, instead of so generally appealing to your consciences to lead good lives, were more frequently to refresh your minds with the truths which you must embrace with your understandings. I believe one great reason why you make so little advance in the spiritual life is, that you so little understand what God requires of you to believe.

After the Children of Israel had been carried into captivity by the Assyrian king Shalmanezar, a number of persons were sent from Babylon to inhabit Samaria, the capital, and other cities of Israel. They settled there, but did not thrive, for this reason, the land was overrun with lions. You will find the story in 2 Kings xvii. A great many of the colonists were killed by the lions. "Therefore they spake to the king of Assyria, saying, The nations which thou hast removed, and placed in the cities of Samaria, have lions among them, and behold, they slay them." What course did Shalmanezar adopt, on hearing this? Did he send them hunters, expert in killing lions? No. Or dogs to drive them? Did he supply them with snares, and teach them how to make pitfalls for the lions? No!—listen to what he did. "Then the king of Assyria commanded, saying, Carry thither one of the priests whom ye brought from thence; and let him teach them the manner of the God of the land."

This succeeded, for we learn that the lions ceased to trouble the colonists when they had learned to know and fear the God of Israel.

What a lesson this heathen king sets us! "The devil walketh about as a roaring lion seeking whom he may devour, whom resist, steadfast in the faith." Do you notice the words of S. Peter? The lion who seeks to devour you, who lays waste the land, who destroys so many souls, can be mastered and expelled, but only if you are steadfast in the faith, only if, like these settlers in Samaria, you have been taught the manner of the God of our land. Evil of all sort, temptations and snares, evil spirits and seductions will draw you into destruction, and you will be quite powerless to escape or resist, unless you know the manner of the God of our land, or—in S. Peter's words—are steadfast in the faith.

II. It is not enough to understand, you must also love and follow the law of your God with all your hearts. You must not only know God, but you must obey Him. You must not only be instructed in the manner of the God of our land, but you must also observe it. Now there are a great many who are Christians in profession only, they draw near to God with their lips, and say Lord! Lord! but with their hearts they are far from Him.

One day a philosopher came before king Herod Atticus, and when the king asked him what profession he was of, what office he held, the philosopher answered, "Look at my robe and you will see what I am." For the philosophers affected a certain sort of garment. Then Herod answered, "Pardon me, I see the habit, but not the philosopher." That is to say—"I see what you call yourself, and pretend to be, but I do not know whether you are the wise and learned man for which you give yourself out."

I fear that if I were to follow and watch you during the week, I should be obliged to say—"I see the habit, but not the Christian." It is true there is the profession. You say you are a Christian, you assure me you believe in God, you undertake to live a sober and godly life, to resist evil, and cleave to what is good. All this is the outside habit, the mere name and profession, I see the habit,—but in your acts I do not see the Christian. No! there is not the Christian in you when you tell lies. Not the Christian when you slander your neighbour. Not the Christian when you deal dishonestly with your masters. Not the Christian when you fly into a passion and swear and curse. Not the Christian when you use foul words. On Sundays you have on your Sunday coat, or your Sunday gown, and you are as demure as Saints, and attend Church regularly. There is the habit. I see the habit. But where is your Christianity in the week? How much prayer? How much thought of God? How much self-restraint? I see the habit, but not the Christian.

CONCLUSION.—Remember then that it is not enough to know Christ, and to believe. You must also love Christ and obey. Only by acting up to your profession, by walking worthy of the vocation whereby you are called, can you be regarded as a true disciple of Christ. He is not the true soldier who is enrolled, and deserts; he is not the good servant who says to his master, I go, and goeth not. If you know of Christ, you have a greater obligation laid on you to follow Him in love and obedience, than if you knew Him not. "What think ye of Christ?" That is not enough. "How live ye as Christians?" is needed as well.



LVI.

EVIL THOUGHTS.

19th Sunday after Trinity.

S. Matt. ix. 4.

"Wherefore think ye evil in your hearts?"

INTRODUCTION.—Thoughts are only thoughts! who is to beheld accountable for them? They are clouds blown about by fancy, taking various shapes. God is not so hard as to judge us for our thoughts; He will try us by what we have done, not by what we have dreamed. No garden is without weeds; there are tares in every cornfield. Who speak thus? Is it those who are conscientious and scrupulous to drive away evil thoughts? Or those who allow their heads and hearts to be hives in which they dwell? I allow that evil thoughts must enter the mind, and I add that they do no harm so long as they are not admitted into the heart. I allow that it is impossible to keep the mind so closed against evil that no bad thoughts find admission. There is no sin in the bad thoughts coming, but the sin begins when they are allowed to settle, and to fly-blow the heart.

SUBJECT.—I am not going to speak to-day anything that will distress those good souls who struggle with, and drive away, evil thoughts when they torment them; God has seen fit to try them with these, as He suffered the Israelites to lie tried by the remnants of the heathen nations which remained in the land,—but I am going to speak to those who indulge in evil thoughts of all kinds, and make no effort to banish them. I tell them that this is a dangerous thing. If they rely on being safe so long as they keep their bodies from evil, and allow their minds and hearts to revel in evil thoughts, they are guilty of sin; they may not be staining their bodies, but they are corrupting their souls.

I have lived for some weeks on the side of the Rhine where a bridge connected the German side of the river with the town on the other side, which is in Switzerland. When the market-women came over the bridge, the Custom-House officers made them open their baskets, and they looked in to see whether they brought over anything taxable. I would have you examine all the thoughts that come drifting through your head, and if they are bad, and not allowable, turn them back.

I. "Wherefore think ye evil in your hearts?" Our Lord tells us that sin commences in the heart, and is as truly in the thought as in the act. "Ye have heard that it was said by them of old time, Thou shalt not kill. But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment. Ye have heard that it was said by them of old time, Thou shalt not commit adultery. But I say unto you, That whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart." S. John Chrysostom truly said, "Men's souls are not so greatly injured by the temptations which assail them from outside, as from those evil thoughts which poison them within." There may be evil thoughts of many kinds, envious thoughts, discontented thoughts, profane thoughts, unkind thoughts, angry thoughts, avaricious thoughts, impure thoughts. All these thoughts come buzzing about the head and heart, and will settle to do harm, unless driven away. They are only little thoughts. Each is very small, but altogether they are a great host. They are like flies.

Pharaoh, King of Egypt, was plagued with flies. They came upon his servants, and the houses of the Egyptians were full of swarms of flies, "and the land was corrupted by reason of the swarm of flies." The heads of a great many people are like the houses of the Egyptians—full of swarms of evil thoughts thick as flies, and all as small, and in themselves as insignificant. The flies tormented the Egyptians when they sat in their chambers, flying round them, buzzing in their ears, lighting on their hands and faces; when they went to their meals the flies were there, all over the meat and the bread, and falling into their cups, and defiling every thing. When they went to bed the flies were in their bedrooms, and all night long were racing over their faces, and driving away sleep.

Now look at your evil thoughts, you who are plagued with a swarm of them. When you kneel down to say your prayers, they are there distracting your attention. When you are at table or with friends, they are there disturbing your thoughts, perhaps corrupting your conversation. When you are alone, they are there filling your mind with images and sounds. When you are in bed, they are there, keeping you awake. Your thoughts—these evil thoughts, so numerous, in such swarms, never forsake you. In church they are present, disturbing you. When you walk, they surround you, when you work, they interrupt you. And, like the flies in Egypt, "the land is corrupted by reason of the swarm." Your hearts are corrupted by the bad thoughts always hovering over them, and settling down on them.

Am I drawing a fanciful picture? Not at all. I know it is so with many, I do not say all, but with many. They disregard evil thoughts because they are such trifling things—like flies, so easily brushed away; like flies, so light and volatile; like flies, so little. And yet they utterly degrade and corrupt the heart. "The land was corrupted by reason of the swarm of flies."

II. When Abraham prepared a sacrifice to the Lord, there came down on it swarms of birds of carrion (Gen. xv.) And when they did so, we are told that Abraham "drove them away." The chief Baker of Pharaoh had meats in a basket on his head, and the birds came down on them, and carried them off. "The birds did eat them out of the basket upon my head" (Gen. xl.) To Abraham was given a promise of a great blessing and glorious future. To the Baker was given a warning that he should be hanged within three days. One drove the birds away, and the other did not.

Now this applies to evil thoughts. If you will be like Abraham and be blessed, you will drive the evil thoughts away as fast as they come on. If you let them come, and make no effort to repel them, they will carry away from you all the graces wherewith you have been endowed at baptism, and they will corrupt your heart as well.



LVII.

THE HEAVENLY BANQUET.

20th Sunday after Trinity.

S. Matt. xxii. 4.

"Behold, I have prepared my dinner; my oxen and my fatlings are killed, and all things are ready; come unto the marriage."

INTRODUCTION.—The Kingdom of Heaven has two meanings in this parable. It means in the first place the Catholic Church. Into that the apostles and pastors of Christ invite men to enter, and many refuse. In the second place it means the Church Triumphant,—eternal blessedness, and into that the pastors of Christ's Church invite you continually, Sunday after Sunday, and many refuse.

SUBJECT.—Our subject to-day shall be the Heavenly Banquet, and the invitation to it.

I. When God created the world, He did so with a "Let be." He said, "Let there be light"—and light was. "Let there be a firmament in the midst of the waters," and it was so, at once. He said, "Let the waters be gathered together into one place, and let the dry land appear," and, immediately, it was so. And it was the same throughout the work of the Seven Days. He spake the word and the world was made, and all the host of heaven by the breath of His mouth.

But when man's salvation was wrought it was otherwise. There was nothing instantaneous about that. Long ages passed before the time came for the Son of God to be born. The preparation was lengthy, there was delay. And when He came, there was no "Let there be," and it was done, but there were thirty-three years spent on earth, and there were the laborious ministry, the sufferings, and the death. That was not all. Still more was done. The Son of God ascended into Heaven after having spent forty days on earth after His resurrection, founding and framing His Church. Then He sent the Holy Ghost down on the Church He had made. Still all is not done. The Church has to battle with the world, to endure persecution, the blood of martyrs has to flow, and three hundred years to pass, before she emerges out of her hidden suffering life into light before the world.

That is not all. Still the work goes on. The Sacraments are ministered, the word of God is preached. Invitation to the Banquet of Heaven is given. Salvation is not yet come; the work goes on, and goes on slowly.

Look at yourselves, and see how slow the process is. You are baptized, and thereby made a member of Christ. Is all done? By no means, the work is only begun. You grow older, and your temptations grow stronger. Then comes Confirmation, the Holy Spirit is given to strengthen, the seal is put on the Baptismal Contract. Is all done? By no means, it is only progressing. The Holy Communion is given you. You partake of the sacred Body and Blood of Christ. Surely now all is complete, and salvation secured. No—by no means, not yet. All through life the work goes on. It is not done at death. It will not be done till the Judgment Day.

Why is this? Because man has Free Will, and can oppose and hinder the work of God. He can even bring it to naught.

When God made the world it was done at His word, for there was no opposition, no independent free will had to be taken account of; but in the salvation of man it is otherwise, man has to be considered, he has a will which can turn all the good intentions of God from him, and make them of no avail. God cannot save man without his free consent. God's grace cannot sanctify him without his co-operation with it. God can invite and attract, He cannot force. In the parable, the king sends out to entreat his subjects to come, and when they refuse he punishes them, but he does not send his soldiers to drive them into his banqueting hall.

II. All that God can do is to invite; but He invites most pressingly, and holds out every inducement that He possibly could.

God desires all men to be saved, He willeth not the death of a sinner. "Christ," says S. Paul, "died for all,"—to reconcile all men to God. He hung on the cross for all, to save all that will come to Him and be saved—He died "for us men, and our salvation."

The Amalekites attacked the city of Ziklag, and took it, and burned it with fire, and departed, carrying away with them the two wives of David, Ahinoam the Jezreelitess, and Abigail, who had been the wife of Nabal the Carmelite. When David knew this, he fell into great distress, and he gathered an army and went to the place, and there he wept "till he had no more power to weep." And he pursued after the Amalekites with four hundred men, and he fell on them, and the battle raged four and twenty hours. "He smote them from twilight even unto the evening of the next day," and he recovered out of their hands his two wives. Now suppose that one of them, say Abigail, fell into low spirits, thinking that David did not love her, and would not bring her into his palace, and show her favour, one would say to her, What is the meaning of this? Your sad spirits and gloomy doubts are proof of an unthankful spirit. Look at David. See a clear evidence that you are wrong. Look! he is covered with dust from the battle, he is so exhausted that he can scarce breathe. For you he fought, for you he exposed himself to great risk, for you he conquered. He has redeemed you out of the power of the enemy. See! he extends to you his hand, red with his blood shed for you. He holds out his hand to invite you to follow him, that he may bring you home in safety. Away with these wicked doubts and this black mistrust!

I may say exactly the same to you. Do you want any token of the love of Christ? Any assurance of His goodwill towards you? Look at Him! See what He has done and suffered for you! For you He spent thirty-three years in struggle, for you He was exposed to the scoffs of the Jews, for you He was scourged, for you He was crucified. To you He extends His hand, red with His blood, to beckon you to follow Him, that where He is there you may be also. He has shown you His love. What could He have done more? He has promised you Heaven. He has assured you that He is gone there to prepare a place for you, that He may receive you unto Himself. He tells you that there is the kingdom He has prepared for you from the foundation of the world. Could He make better promises?

III. But He can do no more. He cannot drive you into Heaven. It is left to you, to your free will to decide. You can accept, or you can refuse. You can make use of the Sacraments, the means He has provided for enabling you to gain the Kingdom, or you may turn your backs on them. He will not drive you. All He will do is to invite, and say, "Come! for all things are now ready."



LVIII.

EXAMPLE.

21st Sunday after Trinity.

S. John iv. 13.

"And himself believed, and his whole house."

INTRODUCTION.—As the tree so the fruit, as the parents so the children, as the master so his men, as the mistress so her household. This is not indeed a rule without exceptions, but as a general rule it holds.

No man liveth and dieth to himself, we are all members one of another, and we all influence the conduct of others, and determine their careers, more than we ourselves imagine. It is not, indeed, always true that good parents have good children, but it is generally the case. It is not always that bad parents have bad children, but it is exceptional when it is otherwise. Indeed, the virtues of parents become in some way inherent in their offspring, and the vices of parents last in the blood of their children, and even descend to their children's children. How often is this the case with a tendency to drink! Although the child may have lost his parent young, and not seen his bad example, yet he has in him a yearning after stimulants, and very often becomes a drunkard like his father.

SUBJECT.—Let us, to-day, consider the effect of the example of parents on their children; and of teachers on their pupils.

I. There is a striking passage in the fifth chapter of S. John which may not hitherto have attracted your attention. One Sabbath Day our Blessed Lord went to Bethesda, and there healed a man who had had an infirmity thirty and eight years. He healed him, and bade him take up his bed, and walk. The Jews were wroth, and said, "It is the Sabbath Day, it is not lawful for thee to carry thy bed." Then we are told the Jews did persecute Jesus, and sought to slay Him, because He had done these things on the Sabbath Day. "But Jesus answered them: My Father worketh hitherto, and I work." That is to say—My Father worketh on the Sabbath, He sends His rain, He makes the grass to grow, He feeds the young ravens, He causes the sun to rise and set, He works good to all creatures, feeds, and heals, and as I see my Father act, so, naturally, as a Son, I act also. Whatsoever the Son seeth the Father do, He doeth likewise. The argument of the Jews avails nothing, that as the man has lain infirm for thirty-eight years, he may lie another twelve hours. "My Father worketh hitherto good on the Sabbath, and therefore I work." It matters nothing what the Law may enjoin, nor how strict may be the tradition of the Pharisees, "My Father worketh good on the Sabbath, and therefore I work." Our Lord produces this as an argument against which there can be no resistance, to which there can be no reply, an argument commending itself to every man's understanding—to universal experience—As the father acts, so acts the son. The example of the father is the law of right and wrong to the child.

Do you know the fable of the crab and his children? The crab was sore distressed to see his little ones run crookedly on the sand of the sea shore, so he said, "My sons, walk straight!" "Yes," answered the little crabs, "lead thou the way, father, and we will follow thy footsteps."

Is it a wonder to you, a wonder and a distress, that your sons do not turn out well, that they go to the public-house too much, and that they are idle workmen, that they swear and use foul language? If you wish them to grow up differently, it is of no use saying to them, "My sons, walk straight!" you must lead the way, that they may follow.

Is it a wonder and grief to a mother that her girls become giddy, frivolous, and unsteady, and perhaps cause her shame? Do you want them to be quiet, to stay at home, and be neat, modest, unselfish girls? then do not be giddy and a gadabout yourself. "Lead thou the way, mother, and they will follow."

Do you, parents, find that your children ramble about the lanes with idle companions instead of coming to Church on Sundays, that they do not love the worship of God, that they do not fear God, and reverence His sanctuary? Do you want them to be God-fearing, pious, consistent Christians? Then do you lead the way and they will follow.

Do you want your boys and girls to hold a check on their tongues, and not to be always wrangling and snapping at one another, scolding, and finding fault, and quarrelling? Then do you lead the way, that they may follow. Lead the way by keeping a check on your tongues, by being gentle and forbearing—you, husband and wife, one with another, not given to railing, but, contrariwise, to blessing.

II. You may have observed how often in Holy Scripture the expression recurs, "The God of your Father," or "The God of your Fathers," "The God of my Father," or "of my Fathers." This is a remarkable expression. Is God short of Names that He should be thus designated? Might He not be better termed Almighty, Everlasting, Jehovah? The expression is of such frequent recurrence that it must have a meaning—and this is what it means. There is such a thing as an hereditary religion. As a man regards God, so will his children regard Him. If a man is reverent and devout, and shows that he honours God, and regards Him as a just and righteous God, hating iniquity, and rewarding all those who keep His commandments, then his children will grow up regarding God as just and righteous; but if a man thinks of God as indifferent to righteousness, as so ready in His kindness to forgive everything, and let men do what they like, that He will pardon them for any and everything they do, then his sons will grow up looking on God as the great Author of moral disorder among men. If a man regards God as expecting worship and honour, then the sons will grow up with the same idea of God, and will worship and honour Him, and if a man has no God at all, then his sons will also have no God at all.

III. In Exodus God threatens that He will "visit the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generations." In like manner He blesses a whole posterity for the righteousness of their parents. You see now how and why this is. It is because when a father and mother are wicked, their children grow up wicked also, and their children's children, till the whole family dies out through its vicious habits, or there rises out of it some redeeming element of good.

In the same way good parents have good children, and these good children marry, and have also good offspring, and so the goodness of one pious and righteous pair goes on descending and spreading like a fertilizing river, bearing blessings to all who are near it. What an encouragement this is to you parents to lead God-fearing lives! What a warning to those of you who are careless! The belief of the ruler brought belief to his whole house. The salvation of Zacchaeus brought salvation to his whole house also. Righteousness may bring a blessing to your children, and children's children, for many generations.



LIX.

THE PREACHER AND HIS HEARERS.

22nd Sunday after Trinity.

S. Matthew xviii. 23.

"The kingdom of Heaven is likened unto a certain king, which would take account of his servants."

INTRODUCTION.—I have been a good deal abroad, over the Continent of Europe, and whenever I am in a little country inn, I make a point of going into the room where the men are smoking and drinking wine or beer, and hearing their opinions on the politics of the day, and of their country. Now, my experience tells me that in country taverns in France, and Germany, and Belgium, and Switzerland, and Austria, the main topic of discussion is—the Parsons. I have not been much about in this way in England, but I have an idea that it is pretty nearly the same here. What I have heard often said is this, "Nothing easier than to preach!" "Ah! they are always preaching at us, it is a pity that they do not preach to themselves." "Ah! if they would only practice what they preach, we would listen more readily."

SUBJECT.—To-day I am going to preach to the preacher, to myself, at least in the first part of my sermon, and you may sit and listen. After that, I will have a word with you. In to-day's Gospel we hear that the king will take account of his servants, that is, God will take account of all those who are His servants, first with those who are His special Ministers, the Clergy, and preachers of His Word, and secondly, of those who are the hearers.

I. Now, let me see what God expects of a preacher, and what I ought to be and to do. S. Paul says: "We preach Christ crucified." That is the first thing I am bound to do. I must remember to do that. Then, S. Luke says that Jesus was "mighty in word and deed," and as Christ has sent us even as He was sent by the Father, so must we preachers be mighty, as far as we can, both in word and deed, we must speak boldly and vigorously, and we must act in the same way, we must practice what we preach. That is a great deal expected of us. If we were only to preach up to the level of our own lives, it would be easier. But the preaching goes first; we must preach the highest virtue, and then try to live up to that. S. John the Baptist was set before us as an example of a preacher, and "he was a burning and a shining light." We preachers must give you doctrine which not only shines but also burns, we must not only enlighten your minds by teaching, but also burn your consciences. We must instruct the intellect, and warm and fire the heart. That is requiring a great deal of us. "He maketh his ministers a burning fire," says David, and S. Paul quotes his words approvingly. It is a pleasant thing to enlighten, but to burn is not so pleasant. Yet that is what we preachers are bound to do, we must not speak to you smooth things, but those things which will sting you and make you arise and cry out. Not only what you like, but a great deal that you do not like. That is what is demanded of a preacher.

Then again he must not "use the Word of God deceitfully," twisting it to enforce what is not God's truth, but his own fancy. We read that at the trial of Christ there were found two false witnesses who declared that Christ had said, "Destroy this temple, and in three days will I build it up." Now when we look at S. John's Gospel we find that He did say this. How, then, were they false witnesses? They were false witnesses because they gave His words a meaning He never intended them to have. He spoke of the temple of His body; they made His words apply to the temple of Jerusalem.

Moses desired that his preaching might be as the dew. "My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass" (Deut. xxxii. 2.) Very pleasant it would be to speak so that one's words came down like the dew, or even as the small rain on the tender grass. You would like that, and so would I. You would hold up your heads like the flowers, and drink the dewy doctrine in. But stay! "As the showers upon the grass" as well, says Moses. It will not do for the preacher to speak only gently; his words must come pattering about your heads like a driving April shower, when you will shrink from the rain and hide to get out of the way. The preacher must pour out on you a good strong shower of hard words.

But that is not all. He must use the Word of the Lord as a sword. "The Word of God is quick and powerful, and sharper than a two-edged sword, piercing even to the dividing asunder of soul and of spirit, and is a discerner of the thoughts and intents of the heart." How will the hearers like that? The preacher must not ask that, he must use the Word as it is given him, whether his hearers like it or whether they do not.

There was at one time at Coimbra two famous preachers, and all the town ran to hear them; but some thought A. was the best preacher, and some thought that B. was the best. It was discussed among the professors of the University, and then it was found that they were divided—some liked A., and others preferred B.; then an old professor spoke, "I will tell you what I think. I have heard them both, and have formed my opinion. When I have listened to a sermon by A., I come away highly pleased with the preacher; when I come away from a sermon by B., I am heartily disgusted with myself." Then you see which was the true preacher. A. sought his own glory and to show his talent, B. only considered the souls of those he was speaking to.

And now I have said what a preacher ought to speak, and also how he ought to act. I do not think it is so easy a matter, if he be a faithful preacher.

II. Now then I turn to you, the hearers. Be ye not hearers of the Word, but doers. The word preached you will not profit unless you take hold of it.

One day Agilmund, King of the Lombards, was riding past a river. At that time it was customary for heathen mothers to drown those of their children whom they did not care to rear. He saw floating down the rapid stream a number of little crying babes in baskets in which they had been cast in. The king's heart was touched, and he went to the edge of the river where there was a pool and an eddy, and he knelt down and held out his spear to the children; then one of them extended his little hands and clasped hold of the spear, and clung to it, and the king very gently and carefully drew the spear to him with the little fellow holding tight to it. But all the other babes merely cried and sank into the water. Then he carried home the child in his arms, adopted him as his son, and made him his heir to the kingdom.

Now all the preacher can do for you, swimming down the great river of time, threatened with death, is to hold out the Word to you. He cannot save you. He cannot do more for you than that. You must lay hold and cling tight to the Word.

But why do I say the preacher? It is Jesus Christ Himself who really extends the Word to you, and He will save you if you hold fast to it, and bring you through the waters, and land you in His country, and exalt you to His kingdom.



LX.

THE IMAGE OF SELF.

23rd Sunday after Trinity.

S. Matthew xxii., 20.

"Whose is this image?"

INTRODUCTION.—Some people are very fond of contemplating their own excellencies, of admiring their good qualities, or their success in life; they will talk to you of what they have done, how they made this lucky hit, how they outwitted so-and-so, how they escaped such a danger by their foresight. But they are not fond of considering their imperfections, of lamenting their faults, of confessing their failures, their lost opportunities, their neglected duties, their grave transgressions. No, no! they do not see them, they see only their own good qualities and none of their blemishes, they extol their successes, and hold their tongues over their failures.

SUBJECT.—But it would be well for us to contemplate ourselves as we really are, and see ourselves in the light in which we are seen by God, for the Apostle says: "If we would judge ourselves, we shall not be judged," that is, if we would only see ourselves with all our defects, and repent our faults here, and judge ourselves and go and amend, then we should escape the judgment hereafter.

I. King David says, in the 51st Psalm, "I acknowledge my faults, and my sin is ever before me." Now, think of this! If any man had occasion to boast it was King David. He had been a poor sheep-boy attending the flocks of his father, a farmer at Bethlehem, and he was taken from the sheepfolds and exalted to be king. What an exaltation for him from a humble origin to the highest place! He might well look back on that with exultation; but no, a shadow steps between and clouds the view, "My sin is ever before me."

I daresay his palace walls were hung with tapestry, or painted in colours with pictures representing his deeds. There he was shewn fighting the bear, there taking the lamb from the lion's mouth, and smiting him. There he was pictured with his sling going against the giant Goliath. There he was represented standing over the fallen Philistine and hewing off his head. Look! another picture! his marriage with Michal, the daughter of King Saul. "Whose is this image?" It is that of the conqueror over Amalek. "Whose is this image?" It is David crowned king of Judah in Hebron. And here is a goodly picture; of whom is it? This is David anointed King over all Israel. There is another! David defeating the Philistines in the battle under the mulberry trees. There is one more! "Whose is this image?" It is that of David bringing the ark from Kirjath-jearim, and playing his harp and dancing before it. What a goodly array of pictures! All—all about the glories and successes of David. David paces idly through the halls, he sees the tapestries and paintings, but he regards them not, "My sin is ever before me." He sees only one picture, which is not upon the wall, which the flattering painter has omitted, his guilt with Bathsheba.

He goes to war in his armour, and takes the city of Rabbah. He carries off the crown of the king and puts it on his own head. The spoil of the city is great. In the turmoil of battle, in the flush of victory, "My sin is ever before me."

He flees before his enemies, before his rebellious son, and is in hiding in the wilderness with a few faithful friends, and then there rises up before him the remembrance of his great transgression, and weighs down his heart. "My sin is ever before me."

In joy, in sorrow, in prosperity and in distress it is always the same. "Whose is this image?" It is that of a great king, a mighty warrior, a sweet poet,—"No, no!" says David, "It is the image of a grievous sinner. My sin is ever before me. Let no man call me a good king, I gave over the innocent Uriah to the sword, and took from him his beloved wife. Let no man call me a just man, I divided the land of Mephibosheth with his false, lying slave Ziba, because it went against my pride to go back from what I had said. Let no man call me merciful, when I tortured the Ammonites cruelly, putting them under saws, and under harrows and axes of iron, and made them pass through the brickkiln. Let no man speak of me as a conqueror, when I was miserably conquered by my wicked passions."

My brethren! I wish that you would see yourselves in the way in which David did. I wish that instead of turning away your eyes from those pictures in your life which do you no honour, you would look at them with shame. I wish that instead of boasting yourselves as the image of all perfections, you would see yourselves as sinners.

II. There was a painter called Bonamico, who was engaged by Cardinal Aretino to paint a series of pictures in his chapel. He began with a beautiful fresco of Jesus Christ. A day or two afterwards, when he came to his work in the morning, he found his picture smeared all over with dabs of colour, red, and black, and blue, and yellow, and utterly defaced and spoiled. The painter was so angry that he refused to go on with his work till the culprit was found. A watch was set, and then it was discovered who had done it. When the painter had left the chapel, a pet ape of Aretino's came in, and having during the day seen the artist at work, he took up brush and colours, and began, in mischief or in imitation, to daub over what the painter had executed.

"Whose is this image?" You were made in the image of God, and redeemed by Christ. Whose is the image? You are expected to grow to the stature of the fulness of Christ, to be like Christ, but alas! the Devil, or your evil passions, deface the image, and obliterate the likeness. Can I see anything like Christ in you? Where are the traces of the divine image? I know what Christ is. "I am meek and lowly of heart." Where is your meekness? Some ape has daubed self-conceit over it, and I see nothing else but his bold colours. "He shall not strive nor cry, neither shall any man hear his voice in the street." Where is this quietness and unobtrusiveness in you? Do I not hear angry words and quarrelling? Some ape has daubed out this feature of the Saviour. "I am come not to do mine own will, but the will of Him that sent Me." Where is this readiness to submit to the will of God? Do I not see an eager following of your own wills? Surely also this characteristic of the Son of God is effaced.

CONCLUSION.—My brethren, one chief reason why we should see ourselves as we really are is, that we might be able by penitence to wipe out the ugly smears that deface the divine image, and that we might go on to perfection, becoming daily more like unto Him who is our pattern, so that at the Last Day, when we wake up, it will be with the likeness complete, for "we shall be like Him."



LXI.

DREAD OF RIDICULE.

24th Sunday after Trinity.

S. Matt. ix. 24.

"And they laughed Him to scorn."

INTRODUCTION.—"All that will live godly in Christ Jesus shall suffer persecution" (2 Tim. iii. 12.) This is what S. Paul says. This is what everyone of you must make up your mind to, if you intend to live godly lives, and, moreover, to live in Christ. Do you know what that meant to the early Christians? It meant that if they were going to be firm in their faith, live up to their profession, and eschew evil, they should be dragged before governors, and hung on what was called the "little horse," and their flesh torn with redhot pincers. It meant that they should be scourged to death, or that they should be roasted alive over slow fires, or that they should be gored in the amphitheatre by a bull, or torn to pieces by a lion, or that they should have their skin taken off, or that their heads should be struck off, or that they should be crucified. So when they were baptized and professed the Creed, and were signed with the cross, they knew that they were enlisted to suffer persecution if they acted up to their profession, and were worthy of the cross on their brows.

But this is not the sort of persecution you will be subjected to. The time of such cruel torture is over. The world has become Christian in name, but in heart it is pagan still.

"All that will live godly in Christ Jesus shall suffer persecution." S. Paul does not limit this to his day. It is not only all in the first century, but all in the nineteenth century as well. Only this is altered—the mode of persecution.

SUBJECT.—The persecution you will be subjected to, if you live godly in Jesus Christ is—Ridicule. No one will make you suffer in the body. No pincers and knives will be brought against you,—only Tongues.

I. Noah was ordered by God to build an ark on dry ground. Imagine the ridicule he met with! How the people would flock out of an evening, to see how he was getting on. What jibes! How he was tormented with questions, When was the great boat to be launched? How was he to bring the sea up to it? Was he with his three sons to put their shoulders to it, and push it down to the seashore? But Noah did not heed them, he went on with his building. It was very unpleasant to bear. It made him very red with shame and annoyance sometimes. But he did not give up. If he had done so, he would have been drowned. And one day the flood came. The fountains of the great deep were broken up, and the windows of heaven opened, and then the water overflowed the land. Then!—how was it with those men and women who had made fun of Noah? On whose side was the laugh now?

The Israelites were ordered by God to camp against Jericho. They were to march round the city once a day, with the priests going before, blowing their trumpets; this was to be done six days in succession, but on the seventh day they were to march seven times round the city, with the priests leading the way, blowing the rams' horns. The first day the inhabitants of Jericho rushed to their walls, and watched, and wondered. The second day they saw the same procession go round the town. It had ended in nothing on Sunday, so they laughed and pointed at them. What a ludicrous sight! All those men armed with swords and spears, who do not use them, those priests blowing the horns as to encourage the Israelites to battle, and not one rushing forward to scale the walls. The third day all the women and children were on the walls, marching round and mimicking them, blowing toy trumpets. What jokes! What jeers shouted from the walls! So on to the Friday. On the Sabbath the people got rather tired of this same scene. It was growing monotonous; so they did not come in such numbers. However, after the Israelites had marched round once, they began to march round a second time. Here was something new! Something still more nonsensical; and the people of Jericho came out on their walls again to flout them, and pass their jokes. When the Israelites had been round twice, they started to go round a third time, then a fourth, then a fifth, then a sixth. The mocking grew more excessive, the ridicule more keen. But, when the circuit of the city was made the seventh time, then, the walls of the city fell down, and the Israelites rushed in over the ruins, and killed all they came across. On whose side was the laugh then?