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 pa.s.sing 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 s.e.xton 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. G.o.d made it and p.r.o.nounced 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 n.o.bleman 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 pa.s.s 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 G.o.d, 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 a.s.s once had the golden image of the G.o.ddess 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 a.s.s was puffed up with pride, and began to p.r.i.c.k up his ears and prance.
Then the driver brought down his stick upon his back, and said, "You a.s.s! 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 a.s.s. 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 t.i.tle; respect is given to the magistrate, or the n.o.bleman, 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 t.i.tle 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 G.o.d 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. G.o.d 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 bra.s.s, 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 G.o.d 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 G.o.d saw him. What followed? G.o.d 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 G.o.d 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. G.o.d 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 G.o.d resisteth the proud and giveth grace to the humble. Humble yourselves therefore under the mighty hand of G.o.d, 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 G.o.d, 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 G.o.d, 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 G.o.d, of one substance with the Father, and also very Man, of the substance of His Mother, the G.o.d-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 G.o.d, 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 G.o.d; for he that cometh to G.o.d 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 G.o.d requires of you to believe.
After the Children of Israel had been carried into captivity by the a.s.syrian 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 a.s.syria, 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 a.s.syria commanded, saying, Carry thither one of the priests whom ye brought from thence; and let him teach them the manner of the G.o.d 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 G.o.d 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 G.o.d 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 G.o.d 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 G.o.d with all your hearts. You must not only know G.o.d, but you must obey Him. You must not only be instructed in the manner of the G.o.d 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 G.o.d 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 a.s.sure me you believe in G.o.d, you undertake to live a sober and G.o.dly 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 pa.s.sion 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 G.o.d? 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._