I C , I
yr PRINCETON, N. J. ^
BV 4223 B54
Ashley, John M.
A promptuary for preachers
l/. 2.
A
Promptuary for Preachers-
BY THE SAME AUTHOR.
A PROMPTUARY FOR PREACHERS: ADVENT TO
ASCENSION DAY. Part I. Containing 338 Sermons Epitomized
from the Latin. izJ.
A YEAR WITH GREAT PREACHERS. Vol. I., AD-
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THE RELATIONS OF SCIENCE. 65.
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HOLY COUNSEL. A MEDITATION IN THE VERY
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^, A ^"^^^^C^^r^^mcs
c
^^Otnninki ctVA^^
Promptuary
FOR
Preachers.
ASCENSION DAY TO ADVENT.
CONTAINING
THREE HUNDRED AND FIFTY EPITOMIZED LATIN SERMONS.
BY
JOHN M. ASHLEY, B.C.L.,
TICAR or FEWSTON.
PART II.
LONDON :
J. T. HAYES, 17, HENRIETTA STREET, COVENT
GARDEN; AND LYALL PLACE, EATON SQUARE.
1876.
LONDON :
SWIFT AND CO., NEWTON STREET, HIGH UOLBORN,
w.c.
ADVERTISEMENT.
The capital letters which occur after the text of each
Sermon in the ' Index of Sermons,' refer to the * Notices
OF Authors' which are contained in the first part of this
Promptuary, and they denote the names of the Authors of
each Sermon.
The * Preaching Index ' for the Saints' Day or Festival
Sermons extends over both parts of the Promptuary.
A few of the Preachers are confined to one part of the
Promptuary.
To have given extracts from the twenty- six Authors used
would have materially increased the size and cost of the
work.
( vii )
INDEX OF SERMONS.
The Ascension Day.
Sermon
The Ascension an Assumption. (Ascen. Ser. I.) Mark xvi. 19 . D.
F.
F.
339-
340. The Ascended Lord, (Ascen.Ser.il.) Acts i. 11
341. The Place of the Ascension. (Ascen. Ser. III.) Acts i. 9 .
342. The Witness of the Ascension. (Ascen. Ser. IV.) Mark xvi. 19 V
343. The Opened Heavens. (Ascen. Ser. V.) Acts i. 9
344. Humility before Honour. (Ascen. Ser. VI.) Eph. iv. 10
The Final Ascension. (Ascen. Ser. VII.) Acts i. 11
345
346. Spiritual Ascension. (Ascen. Ser. VIII.) 2 Chron. ix. 13 .
347. The Joy of the Ascension. (Ascen. Ser. IX.) Mark xvi. 19
348. The Blessing Left Behind. (Ascen. Ser. X.) Job xxix. 13
Sunday after Ascension Day.
349. The Honour of God. (Epist. Ser. I.) i Peter iv. 1 1 .
350. A Sweet Presence. (Epist. Ser. II.) i Peter iv. 7
351. Sobriety. (Epist. Ser. III.) i Peter iv. 7 ....
352. Truth. (Gospel Ser. I.) John xv. 26 ....
353. The Offence of Jesus Christ. (Gospel Ser. II.) John xvi. i
354. The Offices of Truth. (Gospel Ser. III.) John xvi. 3 .
355. Three Offices of the Holy Ghost. (Gospel Sei. IV.) John xv. 25 A.
356. Ignorance. (Gospel Ser. V.) John xvi. 3 . . . • Hy.
357. Ingratitude. (Gospel Ser. VI.) John xvi. 2 . . . • Hy.
358. Spiritual Darkness. (Gospel Ser. VII.) John xvi. 2 . . . Hy.
359. Obstinacy. (Gospel Ser. VIII.) John xvi. 2 . . . • J-
360. God's Warnings. (Gospel Ser. IX.) John xvi. 4 . . . B.
361. The Lessons of the Gospel. (Gospel Ser. X.) John xv. 26 ; xvi. 4 P.
Whitsun Day.
362. The Resting-place of the Spirit. (Epist. Ser. I.) Acts ii. 3 . A.
363. The Rivulets of Grace. (Epist. Ser. II.) Acts ii. 14 . . . H.
364. The Reception of the Holy Ghost. (Epist. Ser. III.) Acts ii. 4 F. V.
365. The Blessed Presence. (Gospel Ser. I.) John xiv. 23 . . . V.
366. The Conditions of the Gift. (Gospel Ser. II.) John xiv. 16 . F.
367. Indwelling Grace. (Gospel Ser. III.) John xiv. 23 . . . F.
Vlll
Index of Si'rwi.//s.
Sermon
36S, The Symbols of the Holy Ghost. (Gospel Ser. IV,) John xiv. 16
369. The Peace of the Holy Ghost. (Gospel Ser. V.) John xiv. 27 .
370. Tlie Coming of the Paraclete. (Gospel Ser. VI.) John xiv, 26 .
371. Th Opei-ations of the Spirit. (Gospel Ser. VII. ") John xiv. 26 .
372. Tho Spiiit of Love. (Gospel Ser. VMM John xiv. 15
373. The Spirit of Truth. (Gospel Ser. IX.) John xiv. 17
374. The LessoQS of the Gospel. (Gospel Ser, X.) John xiv, 15-31 .
Trinity Snnifny.
The Door of the Kin>::<.lom. (Epist. Sor. 1.) Rev. iv, 1 ,
A Revelation of the Trinity. (Epist, Ser. II.) Rev. iv, i .
The Festival of the Trinity, (Gospel Ser, I.) John iii. 2 .
The Human Similitude, (Gospel Ser, II.) John iii. 8
The Threefold Drawing. (Gospol Sor. III.) John iii, 7
Tlie Worship oi the Trinity. (Gospel Ser. IV.) John iii. 5
The Trinity in Man. (Gospel Ser. V.) John iii, 6 ,
Types of the Trinity, (Gospel Ser. VI,) John iii. 12
The Fellowship of Doctrine, (Gospel Ser, VII,) John iii, 1
Traces of the Mystery. (Gospel Ser. VIII.) John iii. 9
The Blessed Three, (Gospel Ser, IX,) Jolin iii. 2
The Lessons of the Trinity, (Gospel Ser. X.) John iii, z
3 5-
376.
377-
37S,
3-9-
3^0,
3S1.
383.
3S6.
3^--
5S8.
389-
39°-
391,
39=-
393-
394-
395-
396.
39"-
39S,
S99-
400.
401,
402.
4"3-
O.
F.
F.
D.
N.
N.
F.
K.
A.
>. N.
C.
H.
F,
I. N.
Ha.
F.
D.
V.
F.
First Sutuhiy after Trinity
The Grounds of Fear. (Epist, Sei. I.) John iv, 18 .
The Conditions of Love, (Epist. Ser. \\^ John iv, 8
The Great Gulf. (Gospel Ser. I.) Luke xvi. 28
The Three States. (Gospel Ser. 11.) Luke xvi. 22
The Law of Contrast. (Gospel Ser, III,) Luke xvi. 19. 2
The Ark and Dagon. (Gospel Ser. \Y .) Luke xvi, 25
The Great Punishment, (Gospel Sor, V.) Luke xvi, 23
The Prosperity of the Wicked. (Gospel Ser. VI.) Luke xvi.
The Present and the Future. (Gospel Ser, VII.) Luke xvi.
Selfishness. (Gospel Ser. VIII,) Luke xvi. 22 .
Prosperity, (Gospel Ser, IX.) Luke xvi. 24
Mutual Recognition, (Ser. X.) Luke xvi. 23 .
19, 20
A,
F, V,
V.
H.
D. N.
A. P.
V.
J, L.
D.N.
C.
A.
V,
Second Sunday after Trinity.
The World's Hate, (Epist. Ser. I.) John iii. 13 ... A.
The Unloving State a State of Death. (Epist. Sor. II.") Jolui iii. 14 F. V,
The Goodness of God. (Gospel Ser. I,) Luke xiv. 16
The Fxcusers. (Gospel Ser. 11.) Luke xiv. 18 .
Tho Fourfold Supper. (Gospel Sor. III.) Luke xiv. 16
Ha.
A.
F.
Index of Sermons,
IX
Sermon
404. Indwelling Sin. (Gospel Ser. IV.)
405.
406.
407.
408.
409.
410.
411.
412.
413-
414.
415.
416.
417.
418.
419.
420.
421,
422.
423-
424.
425.
426.
427.
428.
429.
43'3-
431-
432-
433-
434.
435-
436.
437-
438.
439-
Luke xiv, 18 . , , B.
The Feasts of Good and Evil. (Gospel Ser. V.) Luke xiv. 16 . D.
Worldly Hinderances. (Gospel Ser. VI.) Luke xiv. 19 . , D. N.
The Heavenly Supper. (Gospel Ser. VII.) Luke xiv. 16 . . V.
The Recipients of Grace. (Gospel Ser. VIII.) Luke xiv. 21 . C.
The Means of Salvation. (Gospel Ser. IX.) Luke xiv. 23 . M.
The Lessons of the Gospel. (Gospel Ser. X.) Luke xiv. 16-25 • F«
Third Sunday after Trinity.
The Care of God. (Epist. Ser. I.) i Peter v. 7 ... A.
Five Acts of Humility. (Epist. Ser. II.) i Peter v. 5 . . F. V.
The Festival of Souls. (Gospel Ser. I.) Luke xv. 10 . . A.
The Receiver of Sinners. (Gospel Ser. II.) Luke xv. 2 . . H.
Conscience. (Gospel Ser. III.) Luke xv. 8 . . . . F.
The Joy of Repentance. (Gospel Ser. IV.) Luke xv. 10 . .D.N.
The Received of Jesus Christ. (Gospel Ser. V.) Luke xv. 2 . D.
Contact with Sinners. (Gospel Ser. VI. j Luke xv. 2 . . Ha.
The Love of Jesus Christ. (Gospel Ser. VII.) Luke xv. 2 . Ha.
Ihe Grounds of Saving. (Gospel Ser. VIII.) Luke xv. 2 . . F.
The Joy of Jesus Christ. (Gospel Ser, IX.) Luke xv. 10 . . V.
Ihe Lessons of the Gospel. (Gospel Ser. X.) Luke xv. i-ii . F.
Fourth Sunday after Trinity.
Future Glory. (Epist. Ser. I.) Rom. viii. 17 . . . . A.
The Treatment of the Will. (Epist. Ser. II.) Rom. viii. 21 . F. V.
The Exercise of Mercy. (Gospel Ser. I.) Luke vi. 36 . . V.
Judging Others. (Gospel Ser. II.) Luke vi. 37 . . . . J. L.
The Recipients of Mercy. (Gospel Ser. III.) Luke vi. 36 . . D,
Almsgiving. (Gospel Ser. IV.) Luke vi. 38 . . . . D. N.
The Work of Mercy. (Gospel Ser. V.) Luke vi. 36 . . D. N.
Rash Judgment. (Gospel Ser. VI.) Luke vi. 37 . . . M.
Four Measures of Sin. (Gospel Ser. VII.) Luke vi. 38 . . T.
The Mercy of God. (Gospel Ser. VIII.) Luke vi. 36 . . A.
Hypocrisy. (Gospel Ser. IX.) Luke vi. 42 . . . . M.
The Lessons of the Gospel. (Gospel Ser, X.) Luke vi. 36-43 . C.
Fifth Sunday after Trinity.
The Government of the Tongue. (Epist. Ser, I.) i Peter iii. 10 A.
The Inheritors of the Blessing. (Epist, Ser. II,) i PetL-r iii, 9 . F. V.
Preachers. (Gospel Ser. I.) Luke v. 6 . . . . . V.
The Abyss of God. (Gospel Ser. II.) Luke v. 4 , . . T,
Unprofitable Hearers. (Gospel Ser. III.) Luke v. 5 . . V.
Index of Sermons.
Sermon
440. The Sad Complaint. (Gospel Ser. IV.) Luke v. 5 .
441. Ready Hearers. (Gospel Ser. V.) Luke v. i . .
44Z. The Night of Sin. (Gospel Ser. VI.) Luke v. 5
443. Preachers and Hearers. (Gospel Ser. VII.) Luke v. i
444. The Deep of Perfection. (Gospel Ser. VIII.) Luke v. 4
445. The Vessel of the Church. (Gospel Ser. IX.) Luke v. 3
446. The Lessons of the Gospel. (Gospel Ser. X.) Luke v. 1-12
447-
448.
449-
450.
451.
452.
453-
454-
455-
456.
457-
458.
459-
460.
461.
462.
463.
464.
465.
466.
467.
468.
469.
470.
471.
472.
473-
474-
475.
476.
Sixth Sunday after Trinity.
The Life of Death. (Epist. Ser. I.) Rom. vi. 8
The Captivity of Sin. (Epist. Ser. II.) Rom. vi. 6 .
The Spiritual Offering. (Gospel Ser. I.) Matt. v. 23, 24
The Grades of Anger. (Gospel Ser. II.) Matt. v. 22
Imperfect Righteousness. (Gospel Ser. III.) Matt. v. 20
Our Gifts to God. (Gospel Ser. IV.) Matt. v. 24
Inward Righteousness. (Gospel Ser. V.) Matt. v. 20
Helps against Anger. (Gospel Ser. VI.) Matt. v. 22
The Sacrifice of Righteousness. (Gospel Ser. VII.) Matt
The Approach to Jesus Christ. (Gospel Ser. VIII.) Matt
The Temple of the Soul. (Gospel Ser. IX.) Matt, v. 20
The Lessons of the Gospel. (Gospel Ser. X.) Matt. v. 20
27
Seventh Sunday after Trinity.
The Service of God. (Epist. Ser. I.) Rom. vi. 22 , ,
The Grace of God. (Epist. Ser. II.) Rom. vi. 23 .
Spiritual Perfection. (Gospel Ser. I.) Mark viii. 8
The Three Days' Dwelling. (Gospel Ser. II.) Mark viii. 2
The Food of the Soul. (Gospel Ser. III.) Mark viii. 8
Man and the World. (Gospel Ser. IV.) Mark viii. 6
Human Ministration. (Gospel Ser. V.) Mark viii. 6
The Miracle of Mercy. (Gospel Ser. VI.) Mark viii. 8 .
The Sitting Multitude. (Gospel Ser. VII.) Mark viii. 6 .
The Refreshment of the Lord. (Gospel Ser. VIII.) Mark viii.
Confidence in God. (Gospel Ser. IX.) Mark viii. 6 .
The Lessons of the Gospel. (Gospel Ser. X.) Mark viii. i-io
Eighth Sunday after Trinity.
Our Debt to God. (Epist. Ser. I.) Rom. viii. 1
The Signs of Sonship. (Epist. Ser. II.) Rom. viii. 16
God's Demand. (Gospel Ser. I.) Matt. vii. 19 .
The Three False Prophets. (Gospel Ser. II.) Matt. vii. 15
The Hinderances to Salvation. (Gospel Ser. III.) Matt. vii. iS
The Two Trees. (Gospel Ser. IV.) Matt. vii. 20
A.
F.V.
D.N.
V.
D.N.
H.
F.
F.
L.
L.
T.
F.
A.
. V. F.
. D.N.
J.
. D.N.
V.
V.
F.
F.
J D.N.
. Ha.
F.
A.
F.
H.
F.
Ha.
Index of Sermons,
Sermon
477. The Prophecies of Deceit. (Gospel Ser. V.) Matt. vii. 15
478. The Good Tree. (Gospel Ser. VI.) Matt. vii. 17
479. The False Prophet. (Gospel Ser. VI.) Matt. vii. 15.
480. The Tree of the Church. (Gospel Ser. VIII.) Matt. vii. 17
481. The Word of Warning. (Gospel Ser. IX.) Matt. vii. 15 .
482. The Lessons of the Gospel. (Gospel Ser. X.) Matt. vii. 15-22
XI
A.
D.
C.
B.
D.N.
F.
Ninth Sunday after Trinity.
483. The Signs of Salvation. (Epist. Ser. I.) i Cor. x. 12
484. Falling into Sin. (Epist. Ser. II.) i Cor. x. 12 .
485. The Value of a Good Name. (Gospel Ser. I.) Luke xvi.
486. Man's Work in Time. (Gospel Ser. II.) Luke xvi. 3
487. Forethought. (Gospel Ser. III.) Luke xvi. 3 .
488. Unrighteous Mammon. (Gospel Ser. IV.) Luke xvi. 9
489. Unjust Dealing. (Gospel Ser. V.) Luke xvi. 8 .
490. Worldly Workers. (Gospel Ser. VI.) Luke xvi. 8
491. The Good Master. (Gospel Ser. VII.) Luke xvi. I .
492. The Final Account. (Gospel Ser. VIII.) Luke xvi. 2
493. The Wisdom of the Flesh. (Gospel Ser. IX.) Luke xvi. 8
494. The Lessons of the Gospel. (Gospel Ser. X.) Luke xvi. i-io
Tenth Sunday after Trinity.
495 Spiritual Life. (Epist. Ser. I.) 1 Cor. xii. 7
496. Wisdom. (Epist. Ser. It.) i Cor. xii. 8 . . .
497. Holy Tears. (Gospel Ser. I.) Luke xix. 41
498. The Four Cities. (Gospel Ser. II.) Luke xix. 41
499. Idolatry. (Gospel Ser. III.) Luke xix. 46
500. The City of the Soul. (Gospel Ser. IV.) Luke xix. 41
501. The Law of Retribution. (Gospel Ser. V.) Luke xix. 44
502. The Tears of Jesus Christ. (Gosjiel Ser. VI.) Luke xix. 41
503. The Doomed City. (Gospel Ser. VII.) Luke xix. 43, 44
504. The House of God. (Gospel Ser. VIII.) Luke xix. 46
505. The Bewailed Sinner. (Gospel Ser. IX.) Luke xix. 42
506. The Lessons of the Gospel. (Gospel Ser. X.) Luke xix. 41-47
Eleventh Sunday after Trinity.
507. The Use of Grace. (Epist. Ser. I.) 1 Cor. xv. 10
508. The Call of Jesus Christ. (Epist. Ser. II.) i Cor. xv. 8 .
509. The Fatuity of the Pharisee. (Gospel Ser. I.) Luke xviii. 10
510. The Grace of Humility. (Gospel Ser. II.) Luke xviii. 14 .
511. The Sin of Boasting. (Gospel Ser. III.) Luke xviii. 12
512. The Victory of the Sinner. (Gospel Ser. IV.) Luke xviii. 14
A.
P. V.
Ha.
V.
D.N.
F.
F.
B.
A.
D.
F.
F.
A.
J.
D.N.
D.
H.
C.
Ha.
F.
V.
V.
A.
F.
Xll
Index of Serinuns.
513. Intention. (Gospel Ser. V.) Lukexviii. 14 . • . . V.
514. Present Contrition. (Gospel Ser. VI.) Luke xviii. 13 , . Li.
515. Contrition. (Gospel Ser. VII.) Luke xviii. 14 . . . . B.
516. The Power of Humility. (Gospel Ser. VIII.) Lukexviii. 13 . C
517. Vaiiiglory. (Gospel Ser. IX.) Lukexviii. 11 .... Ha.
518. The Lessons of trie Gospel. (Gospel Ser. X.) Luke xviii. 9-15 . F.
Twelfth Sunday after Trinity.
519. InsuflBciency. (Epist. Ser. L) 2 Cor. xii. 5. . . , , A.
520. The Killing Letter. (Epist. Ser. II.) 2 Cor. iii. 6 ... J.
521. The Acts of Healing. (Gospel Ser. \.) Mark vii. 32 . . A.
522. True Glory. (Gospel Ser. II.) Mark vii. 36 . . . .D.N.
523. Spiritual Deafness. (Gospel Ser. III.) Mark vii 37 . . . T.
524. 1 he Saviour's Sigh. (Gospel Ser. IV.) Mark vii. 34 . . V.
525. The Four Voices. (Gospel Ser. V.) Mark vii. 37 . . . D.
526. Well Doing. (Gospel Ser. VI.) Mark vii. 37 .... Ha.
527. The Deaf Man. (Gospel Ser. VII.) Mark vii. 32 . . . H.
528. The Occasions of Sin. (Gospel Ser. VIII.) Mark vii. 33 . . M.
529. God's Perfect W'ork. (Gospel Ser. IX.) Mark vii. 37 . . O.
530. The Lessons of the Gospel. (Gospel Ser. X.) Mark vii. 31, 37 . F.
Thirteenth Sun any after Trinity,
531. Faithful Abraham. (Epist. Ser. L) Gal. iii. 16 ... A.
532. The Terrible Conclusion. (Epist. Ser. IL) Gal. iii. 22 . . F. V.
533. Gaining Heaven. (Gospel Ser. L) Luke x. 25 . . . . F.
534. The Wound of Original Sin. (Gospel Ser. II.) Luke s. 30 . F.
535. Our Neighbour. (Gospel Ser. III.) Luke x. 29 . . . . F.
536. The Sinner's Friend. (Gospel Ser. IV.) Luke x. 33 . , , B.
537. The Fatal Journey. (Gospel Ser. V.) Luke x. 30 . , . C.
538. The Way of Life. ((Gospel Ser. VI.) Luke x. 25 . . . M.
539. The Victory over Self. (Gospel Ser. VII.) Luke x. 37 . . Ha.
540. The Vision of Faith. (Gospel Ser. VIII.) Luke x. 25 . . D. N.
541. The Vision of Jesus Christ. (Gospel Ser. IX.) Luke x. 23 , A.
542. The Lessons of the Gospel. (Gospel Ser. X.) Luke x. 23-38 . F.
Fourteenth Sunday after Trinity,
543. Patience. (Epist. Ser. I.) Gal. v. 22 . . •
544. The Three Lives. (Epist. Ser. II.) Gal. v. i6 .
545. The Responsibility of a Name. (Gospel Ser. I.) Luke xvii
546. Shunning Sinners. (Gospel Ser. II.) Luke xvii. 12 .
547. The Great Disease. (Gospel Ser. III.) Lukexviii. 12
548. The Fourfold Cleansing. (Gospel Ser. IV.) Luke w ii. i
16
A.
F.V.
M.
Pa.
V.
D.
hidex of Sermons. xili
Sermok
549. The Limits of Prayer. (Gospel Ser. V.) Luke xvii, 13 . . B.
550. The Conditions of the Cure. (Gospel Ser. VI.) Luke xvii. 14 . A.
551. The Middle Course. (Gospel Ser. VII.) Luke xvii. 11 . . F.
552. The Uses of Adversity, (Gospel Ser. VIII.) Luke xvii. 12 . F.
553. Gratitude. (Gospel Ser. IX.) Luke xvii. 18 . . . , F.
554. The Lessons of the Gospel. (Gospel Ser. X.) Luke xvii. 11-20 . F.
Fifteenth Sunday after Trinity,
555. The Holy Cross. (Epist. Ser. I ) Gal. vi. 14 .
556. The Rule of Holiness. (Epist. Ser. II.) Gal. vi. 16 .
557. The Discipline of the Cross. (Epist. Ser. III.) Gal. vi. 14
558. The Value of the Soul. (Gospel Ser I.) Matt. vi. 25
559. The Great Business. (Gospel Ser. II.) Matt. vi. 33 .
560. Satan a Bad Master. (Gospel Ser. III.) Matt. vi. 24 .
561. The Opposing Masters. (Gospel Ser. IV.) Matt. vi. 24
562. God's Three Blessings. (Gospel Ser. V.) Matt. vi. 33
563. Threefold Solicitude. (Gospel Ser. VI.) Matt. vi. 31
564. God's Providential Care. (Gospel Ser. VII.) Matt. vi. 34
565. The Rich Man Saved. (Gospel Ser. VIII.) Matt. vi. 24
566. The Dignity of the Soul. (Gospel Ser. IX.) Matt. vi. 25
567. The Lessons of the Gospel. (Gospel Ser. X.) Matt. vi. 24^
J.
A.
. Ht.
. Ha.
B.
A.
V.
H.
. D.N.
M.
F.
D.
34 . F.
Sixteenth Sunday after Trinity.
568. The Soil of Charity. (Epist. Ser. I.) Eph. iii. 17 . . .A.
569. The Habitation of the Lord. (Epist. Ser. II.) Eph. ili. 17 . J.
570. Three Uses of Tribulation. (Epist. Ser. III.) Eph. iii. 17 . F. V.
571. The Four Deaths. (Gospel Ser. I.) Luke vii. 12 . , . D.
572. The Mourners. (Gospel Ser. II.) Lukevii. 13 . . , . H.
573. Quickening Grace. (Gospel Ser. III.) Luke vii. 14, 15 . . M.
574. The Raised Ones. (Gospel Ser. IV.) Luke vii. 14 . . . V.
575. The Memory of Death, (Gospel Ser. V.) Luke vii. 12 . . Ha.
576. Sin is Death. (Gospel Ser. VI.) Lukevii. 12 .... A.
577. Temporal Cares. (Gospel Ser. VII.) Lukevii. 13 . . . B.
578. Why Death is Left in the World. (Gospel Ser. VIII.) Luke vii. 14 F.
579. Sorrow for the Lost. (Gospel Ser. IX.) Lukevii. 13 . . F.
580. The Lessons of the Gospel. (Gospel Ser. X,) Luke vii. i r-i8 . F.
Seventeenth Sunday after Trinity.
581. The Worthy Walk. (Epist. Ser. I.) Eph. iv. i . ... A.
582. The Fount of Baptism. (Epist. Ser. II.) Eph, iv. 5 . . . M.
583. Vain Excuses. (Gospel Ser. 1.) Luke xiv. 6 .... B.
584. The Pharisaic Spirit. (Gospel Ser. II.) Luke xiv. i . . . A.
XIV
Index oj Sermons.
Sermon
585. Ambition. (Gospel Ser. III.) Luke xiv. 8
586. The Places of Man. (Gospel Ser. IV.) Luke xiv. 9 .
587. The Circumstances of the Cure. (Gospel Ser. V.) Luke xiv. 4
588. Watchers. (Gospel Ser. VI.) Luke xiv. 1
589. The Pharisaic Mind. (Gospel Ser. VII,) Luke xiv. i .
590. Spiritual Food. (Gospel Ser. VIII.) Luke xiv. 8
591. The Grounds of Humility. (Gospel Ser. IX.) Luke xiv. 10
592. The Lessons of the Gospel. (Gospel Ser. X.) Luke xiv. i-iz
Eighteenth Sunday after Trinity.
593. The Riches of Jesus Christ, (Epist. Ser. I.) i Cor. i. 5 ,
594. Thanksgiving. (Epist. Ser. II.) i Cor. i. 4
595. The Loving Spirit. (Gospel Ser. I.) Matt. xxii. 40 .
596. How God must be Loved. (Gospel Ser. II.) Matt. xxii. 37
597. The Claims of Jesus Christ. (Gospel Ser. III.) Matt, xxii. 37
598. Deceit. (Gospel Ser. IV.) Matt. xxii. 35 .
599. The True Son of David. (Gospel Ser. V.) Matt. xxii. 42 .
600. The Cords of Love. (Gospel Ser. VI.) Matt, xxii. 37
601. The First and Great Commandment. (Gospel Ser. VII.) Matt,
xxii. 38
602. The Treacherous Question, (Gospel Ser. VIII,) Matt. xxii. 35
603. The Signs of Love, (Gospel Ser. IX.) Matt. xxii. 37
604. The Lessons of the Gospel. (Gospel Ser. X.) Matt. xxii. 34-46
M.
D.
D.N.
Ha.
J.L.
V.
P.
D.N.
M
'Nineteenth Sunday after Trinity.
605. Renewal. (Epist, Ser. I.) Eph. iv. 23 . . .
606. The Old Age of Sin. (Epist. Ser. II.) Eph. iv. 23 .
607. The City of Jesus Christ. (Gospel Ser. I.) Matt. ix. i
608. The Sea of the World. (Gospel Ser. II.) Matt. ix. i
609. The Sons of God. (Gospel Ser. III.) Matt. ix. z
610. Indifference. (Gospel Ser. IV.) Matt. ix. 2
611. The Sea of the Lord. (Gospel Ser. V.) Matt. ix. i
612. The Palsy of Sin, (Gospel Ser. VI,) Matt. ix. 2
613. Sin in Thought. (Gospel Ser, VII.) Matt. ix. 4
614. The Grounds of Hope, (Gospel Ser. VIII.) Matt, ix. 3.
615. The Spiritual House. (Gospel Ser. IX.) Matt. ix. 6
616. The Lessons of the Gospel. (Gospel Ser. X.) Matt. ix. 1-9
Twentieth Sunday after Trinity,
617. The Way of Life, (Epist. Ser. I.) Eph. v. 15 . s ,
618. The Use of Time. (Epist. Ser. II.) Eph. v. 16
619. The Invitation of the Lord, (Gospel Ser. T.) Matt, xxii, 4
F.V.
A.
P,
V,
D.
Ha.
D,N.
H.
B.
P.
O.
A.
Hy.
Ha.
Index of Sermons, xv
Sermon
620. The Wonder of the Lord. (Gospel Ser. II.) Matt. xxii. 12 . A.
621. The Fatal Choice. (Gospel Ser. III.) Matt. xxii. 3 . . .Pa.
622. The Voice of Jesus Christ. (Gospel Ser. IV.) Matt. xxii. 12 . D.
623. The Bride of Jesus Christ. (Gospel Ser. V.) Matt. xxii. 2 . F.
624. The Severity of Divine Justice. (Gospel Ser. VI.) Matt. xxii. 13 D.N.
625. The Self-Condemnation of the Lost. (Gospel Ser. VII.; Matt. xxii. 13 B.
626. Friendship. (Gospel Ser. VIII.) Matt. xxii. 12 . . . V.
627. The Calls of God. (Gospel Ser. IX.) Matt. xxii. 3 . . . F.
628. The Lessons of the Gospel. (Gospel Ser. X.) Matt. xxii. 2-15 . F.
Twenty -First Sunday after Trinity.
629. The Spiritual Combat. (Epist. Ser. I.) Eph. vi. 12 . . . A.
630. The Battle of Life. (Epist. Ser. II.) Eph. vi. 11 . . . F. V.
631. Prayer the Life of the Soul. (Gospel Ser. I.) John i v. 49 . . Ha.
632. The Conversion of the World. (Gospel Ser. II.) John iv. 45 . F.
633. The Force of Example. (Gospel Ser. III.) John iv. 53 . . Pa.
634. The Four Lives. (Gospel Ser. IV.) John iv. 5 1
635. Parental Care. (Gospel Ser. V.) John iv. 49
636. The Parable of Action. (Gospel Ser. VI.) John iv. 50
637. The Death of the Soul. (Gospel Ser. VII.) John iv. 49
638. The Weak Christian. (Gospel Ser. VIII.) John iv. 48
639. The Wonderful Cure. (Gosj.el Ser. IX.) John iv. 50
640. The Lessons of the Gospel. (Gospel Ser. X.) John iv. 46-54 . F.
D.
F.
A.
B.
F.
D.N.
Twenty-Second Sunday after Trinity.
641. Confidence. (Epist. Ser. I.) Phil. i. 6
642. The Need of Grace. (Epist. Ser. II.) Phil. i. 6
643. Our Great Creditor. (Gospel Ser. I.) Matt, xviii. 23, 24 .
644. Forgiveness. (Gospel Ser. II.) Matt, xviii. 33 .
645. The Danger of Pardoned Sin. (Gospel Ser. III.) Matt, xviii. 34
646. The Debt of Man. (Gospel Ser. IV.) Matt, xviii. 28
647. Reasonable Service. (Gospel Ser. V.) Matt, xviii. 23
648. The Just Account. (Gospel Ser. VI.) Matt, xviii. 23
649. Pardoning Grace. (Gospel Ser. VII.) Matt, xviii. 22
650. God, Our Avenger. (Gospel Ser. VIII.) Matt, xviii. 35 .
651. The Tormentors. (Gospel Ser. IX.) Matt, xviii. 34
652. The Lessons of the Gospel. (Gospel Ser. X.) Matt, xviii. 21-35 F.
Twenty -Third Sunday after Trinity.
653. Heaven. (Epist. Ser. I.) Phil. iii. 20 A.
654. Heavenly Conversation. (Epist. Ser. II.) Phil. iii. 20 . . F. V.
655. The Claims of God. (Gospel Ser. I.) Matt. xxii. 21 . . M.
A.
F.V.
A.
Ha.
B.
C.
D.
D.N.
Ha.
F.
F.
XVI
Index of Serwojis,
Sermon
656. The Image of God. (Gospel Ser. II.) Matt. xxii. 20
657. God's Likeness in the Soul. (Gospel Ser. III.) Matt. xxii. 20
658. Striving Against Truth. (Gospel Ser. IV.) Matt. xxii. 15
659. Why Man Bears God's Image. (Gospel Ser. V.) Matt. xxii. zo
660. Examination of Conscience. (Gospel Ser. VI.) Matt. xxii. 20 .
661. The Tribute Money. (Gospel Ser. VII.) Matt. xxii. 19 .
662. God's Great Possession. (Gospel Ser. VIII.) Matt. xxii. 21
663. The Tempters of God. (Gospel Ser. IX.) Matt. xxii. 18 .
664. The Lessons of the Gospel. (Gospel Ser. X.) Matt. xxii. 15-23
Twenty -Fourth Sunday after Trinity.
665. The Path to Holiness. (Epist. Ser. I.) Col. i. 9, 10 .
666. The Knowledge of God. (Epist. Ser. II.) Col. i. 10 ,
667. The Return of Life. (Gospel Ser. I.) Matt. ix. 25 .
668. The Great Healer. (Gospel Ser. II.) Matt. ix. 21
669. The Enemies of Jesus Christ. (Gospel Ser. III.) Matt. ix. 24
670. The Healing Touch. (Gospel Ser. IV.) Matt. ix. 20
671. Affliction and Holiness. (Gospel Ser. V.) Matt, ix 25
672. The Four Souls. (Gospel Ser. VI.) Matt. ix. 24
673. The Suppliant. (Gospel Ser. VII.) Matt. ix. 18
674. The Dead Who Bury the Dead. (Gospel Ser. VIII.) Matt. ix. 23
675. The Economy of Faith. (Gospel Ser. IX.) Matt. ix. 22 .
676. The Lessons of the Gospel. (Gospel Ser. X.) Matt. ix. 18-27
Twenty -Fifth Sunday after T^rinity.
Sjj. Seeking after God. (Epist. Ser. I.) Jer. xxiii. 6
678. Christian Days. (Epist. Ser. II.) Jer. xxiii. 7 .
679. The Spirit of the Miracle. (Gospel Ser. I.) John vi. 12
680. Residuary Sins. (Gospel Ser. II.) John vi. 13 .
681. The Five Loaves. (Gospel Ser. III.) John vi. 9
682. The Old Prophet and the New. (Gospel Ser. IV.) John vi
683. The Bread of Doctrine. (Gospel Ser. V.j John vi. 9
684. Phases of Faith. (Gospel Ser. VI.) John vi. 5 .
685. Spiritual Increase. (Gospel Ser. VII.) John vi. 12
686. Grace before Meat. (Gospel Ser. VIII.) John vi, 11 .
687. The Lovingkindness of Jesus Christ. (Gospel Ser. IX.) John vi.
688. The Lessons of the Gospel. (Gospel Ser. X.) John vi. 5-15
Ha.
B.
D.N.
F.
Ha.
H.
F.
F.
F.
A.
F. V.
A.
V.
F.
Ha.
B.
D.
D.N.
F.
Ha.
A.
F. V.
D.N.
Ha.
H.
C.
A.
V.
F.
M.
C.
F.
The Ascensloji Day, I
SEEM ON 3 3 9.
THE ASCENSION AN ASSUMPTION.— (TA^ Feast of
the Ascension. Ser. I.)
" He was received up into heaven, and sat on the right ha:id of God." — S. Mark
xvi. 19.
Iiitroditction. — Four causes of Ascension according to the
philosophers, i) Inferior power, as the latent power in the
root which forces up the plant above the soil. The humility
of Jesus Christ, which so exalted Him. (Phil. ii. 8, g.) 2)
Superior power, which is attractive, as the sun draws up
v/ater and vegetation. The compassion of the Lord, which
drew Him towards our infirmities, and nov/ draws us upv/ards
to His glory. (John xii. 32.) 3) Interior expulsive power, as
that which forces water upwards in springs and fissures. By
liis own power He ascended, that He might force us up with
Him. (John xiv. 2.) 4) Exterior promotive power, by means
of v/hich, as by a ladder, man can mount on higli. Jesus
Christ is the v/ay to heaven. This assumption leads to four
consequences.
I. A Reparation. — The Ascension repaired angelic ruin.
Like Joshua (Josh. xiv. 3), having crossed over the Jordan of
our mortality, destroying the kingdom of His enemies, and
leading in a new people to supply their places ; ordaining the
chorus of Apostles, the order of prophets ; patriarchs, martyrs,
doctors, confessors, hermits, virgins, and saints. The number
of the Angels is recruited by the company of the redeemed.
As the good replace the bad in the moral world, so in the
world of grace do the redeemed replace the fallen.
II. A Reconciliation. — (Heb. ix. 24; Eph. ii. 5-10). — The
Ascension vv^ork of the Lord is one of perpetual intercession.
(Heb. vii. 25.) His work on earth was very short: His
heavenly work is still going on.
III. A Demonstration. — (Ps. xvi. 11). — Jacob marries in
^Mesopotamia, remains there thirty-three years (Gen. xxxi. iS),
and goes back with all his possessions. The Lord remains
thirty-three years on earth, and then He ascends to gather
His family to His own land.
IV. A Ministration of grace and glory. — If we, like
Elisha, see Jesus Christ, the true Elijah, ascend in His chariot
of love, we shall gain His spirit. (2 Kings ii. g, 10.)
Epilogue. — Make this Ascension your own.
VOL. II. B
2 ^he Ascensio7i Day.
SERMON 340.
THE ASCENDED \.0^Y).— {The Feast of the Ascms'ion.
Ser. II.)
"Why stand ye gazing up into heaven?" — Acts \. ii.
Introduction. — Great rejoicings and sacrifices and largesses
when the ark was brought up from the house of Obed-Edom
to Jerusalem. (2 Sam. vi. 12-20.) Jesus Christ, the true Ark
of the Eternal Covenant, is this day brought into the heavenly
Jerusalem. Let us rejoice, offer ourselves in sacrifice to God,
and give of our alms as a blessing to God's people. We gaze
up into heaven, seeking with loving, earnest hearts to follow
the ascended Lord, with —
I. Admiration. — No like event was ever seen since the
foundation of the world. Enoch and Elijah ascended to
Paradise, but not to heaven ; and they ascended by the help
of God and the Angels, but not their own might. The Holy
Angels, smitten with wonder, ask (Isa. Ixiii. i), when bidden
(Ps. xxiv. 7)). They ask again, and receive this answer
(Ps. xxiv. 8-10). With adoring wonder we must gaze
upwards at Him our Lord. (Ps. viii. i.)
II. Holy joy and congratulation. — (John xiv. 28.) " Ye
would rejoice," as Jacob did when he found that Joseph was
yet alive. (Gen. xlv. 28.) We have our part and lot in this
matter (John xx. 17) ; it is our festival rather than that of the
angels.
III. Fervent desire. — (Coloss. iii. i.) — As all Jacob's desire
was towards Joseph in Egypt ; for (Matt. yi. 21.) The needle
magnetized points to the pole; the soul magnetized by Divine
grace points to Jesus Christ. Desire to — i)join; 2) see ; 3)
rest with Jesus Christ.
IV. A contempt for worldly things. — (Coloss. iii. 2). — i)
As wanting the presence of the Loved One ; 2) as being
unworthy to be compared with the blessings of Jesus Christ.
V. Faith and Hope. — (John xiv. 2; Eph. ii. 6.) — Looking
one day to be where He now is : in — i) glory; 2) immortality;
3) happiness.
VI. Holiness of Life. — (Ps. xxiv. 3, 4.) — Heaven receives
alone the holy, the simple, and the just.
Epilogue. — The lessons of Ascension Day are lessons for
every day of our lives.
l^he Ascension Day,
SERMON 341.
THE PLACE OF THE ASCENSION.— (7/^5 Feast of the
Ascension. Ser. HI.)
" He was taken up.'' — Acts i. 9.
Introduction. — When Elijah ascended, his mantle with a
double portion of his spirit fell upon Elisha. (2 Kings ii. 13.)
When the Lord ascended, it is an old tradition that He left
the marks of His feet, remaining to this very day, upon the
Mount of Ascension for a memorial. It is quite certain that
He left an Ascension blessing with His disciples. The place
of His Ascension is full of meaning for us. It was at —
I. Bethany. — (Luke xxiv. 50.)— He ascended from— i)
' The house of obedience,' in which is contained the highest
virtue which leads man with a simple step to Jesus Christ.
The obedient are His sheep, and His last care. (John xxi. 16.)
Even S. Peter He placed under this law. (lb. v. 18.) The
first act of Eliezer to Rebekah (Gen. xxiv. 47) was to teach
obedience, by the earrings; which the Israelites broke off
when they made a molten calf. (Exod. xxxii. 2.) 2) ' The
house of affliction,' in which the Magdalene wept over the
feet of the Lord; and Jesus Christ Himself wept over Lazarus.
Such is the house of the Church Militant. (John xvi. 20.)
Obedience and sorrow humble, in order to exalt.
II. The Mount of Olives.— 1) It commanded a view of
Jerusalem. Spiritual mount, gives a glimpse of ' the Vision
of Peace.' We ascend by heavenly thought. 2) He gave a
sight of the Dead Sea: the world is dead, dying, and corrupt.
We must ascend with S. Paul. (Phil. iii. 8; Gal. vi. 14.)
3) It was high, removed from the turmoil of life. We ascend
above daily care and strife. 4) It was His mount of suffering.
(Luke xxiv. 26,) The way of heaven is made rough by tribu-
lations, persecutions, and temptations. 5) It will be the mount
of judgment. (Zech. xiv. 4.) The valley of Jehoshaphat is
beneath its shadow. Joy and fear are mingled in this day's
festival.
Epilogue. — A spiritual ascent can be made by all.
B 2
4 ^bc Asccunoii Day.
SERMON 342.
THE WITNESS OF THE ASCENSION.— (n^ Feast of
ilic Ascension. Ser. IV.)
"After the Lord had spoken unto them." — S. Mark xvi. 19.
Introduction. — The Ascension was a revelation of the Lord, a
fitting sequel to a life of wonders; the completion of a life of
grace. The Ascension witnessed to —
I. The poiuey of the Lord. — ' The Lord :' He Vv'alked upon
the sea, its Lord; as Lord of the earth, He shook it at His
Crucifixion, and opened the graves ; Lord of Hades, He v/ent
down into hell. Now He is Lord of the air (Acts i. 9), and
Lord of heaven, since He opened heaven; and inhabitants of-
heaven, the holy angels, come to do Him honour and service.
Vve rejoice in the miglit of Him Who once for cur sakes
became so helpless and so weak.
II. The familiarity of the Lord. — i) He assembled Him-
self and, probably, ate vv'ith His disciples (Acts i. 4); as friends
share in a farewell feast. 2) He blessed them, as their
Bishop. (Luke xxiv. 51.) 3) He instructed and reproved
them as their Master (Mark xvi. 14), at a time too when they
needed comfort, to shov/ them that no season is unapt for
correction.
III. The suhVunity of the Lord. — ' Received up into heaven.'
i) Enoch translated by the giace of God as the Israelites
were brought over the Red Sea. 2) Elijah was progressing
in grace, for the grace of God is a chariot of fire, progressing
as did the Israelites from place to place. 3) Ascension in
mind and spirit to God, as S. Paul (2 Cor. xii. 34). 4) Ascen-
sion into the heavenly country, as Jesus Christ v/ent into
heaven, as tlie Jews after all their battle rested in Jerusalem,
' the Vision of Peace.'
IV. l^Jic majesty of the Lord. — i) As being our glorified
Head ; 2) our faithful Friend ; 3) our v/ise Advocate ; 4) our
Forerunner.
Epilogue. — Seek to know Jesus Christ by faith, then here-
after we shall ascend v/ith Him to sight.
The Ascension Dc
ay.
SERMON 343.
THE OPENED HEAVENS.— (T/^cw^^^zoi- of ilia Asceiizion.
Ser. V.)
''While they beheld. He was t;iken up." — Acts \. 9.
Introduction. — The Ascension seems to be so far removed
from our common life, that it is not equally regarded by us, as
are Christmas and Easter Days. For the same reason tlie
Bible is looked upon rather as a guide to heaven than
as a rule of life for earth; as a book for Sundays and not for
v/eek da3's. Both views are partially mistaken. The dis-
ciples vvere humble m.en, yet they v/ere all united in one com-
mon likeness, they followed in the footsteps of their Lord, and
so for them heaven was opened. When Jesus Christ ascended,
they caught a glimpse of that glorious place ; and tliat sight
sustained them under all their after sorrows and trials. So
is it with every real follower of the Lord, since for him
"heaven is truly opened." Heaven is opened to the faithful —
L III tliclr coiunioii life. — So v/ith the worthies of old
(Heb. xi. 13, 14), their glimpses of heaven taught tliem that
they were strangers on this earth, and made them strong to
endure. (Heb. xi. 27.) If it was so to the faithful before and
under the Law, how much ought it to be so with us who are
sons of God, and co-heirs with Jesus Christ.
n. I'd special trouble. — ^Jacob's flight from home at the
time of his doubt, weakness, and sorrow; for him at his
greater need, heaven v/as opened (Gen. xxviii. 13) ; and Jesus
Clirist stood at the top of the ladder to encourage him to ascend,
III. Ill tlic hoi^r of death. — Case of S. Stephen. (Acts vii.
57.) He knev/ that death was all but come to him, the siglit
of a heaven opened took away all fear of agony, all desire to
escape from the crown cf m.artyrdom. The sight of heaven
was as the arm of Jesus Christ bearing him up.
Epilogue. — Follov/ in the footsteps of Jesus Christ, and for
you in various ways lieaven v.'ill be opened.
l^be Ascensio7i Day,
SERMON 344.
HUMILITY BEFORE HONOUR— (T//^ Feast of the
Ascension. Ser. VI.)
"He that descended is the same also that ascended." — Ep.b. iv. lo.
Introductioji. — The way of descent is also the way of ascent ;
for the path of humility is also the path of glory. The descen-
sions of Jesus Christ form a ladder with seven rounds. He
descended —
I. From the Father into the Virgin. — A step of infinite
humility, from the bosom of the Father into the womb of the
Virgin. (Phil.ii.S.) It involved — i) a conformity; 2) parentage;
3) servitude ; 4) death. The vastest descent of all.
II. From the womb of the Virgin to the Manger. — A step of
reat hardship. Consider the infancy of His childhood, the
meanness of His apparel, the hardness of the manger. (Luke
ii. 12.)
III. Froju the manger into the world. — A step of great
poverty. Jesus Christ was poor in life, in death, and after
death. (Matt. viii. 20.)
IV. From the world luito the Cross.— h. step of great love.
(John XV. 13.) On the Cross He was full of the fire of love.
V. From the Cross into the tomb. — A step of great pity to
visit those fathers in Hades, and deprived of the Vision of
God. (Isa. ix. 2.) And to comfort and enlighten them.
VI. From Hades to earth again. — A step of great happiness.
The bands of death were all broken. Infirmity is strength ;
mortality is eternity ; contumely has passed onwards to
glory.
VII. From earth to heaven. — A step of great majesty. For
Angels, Fathers, the fairest things of heaven, all joined in that
Ascension procession.
Epilogue. — Despise not the day of small things, and great
things shall be thine.
\lhe Ascension Day
SERMON 345.
THE FINAL ASCENSION— (TA'^ Feast of the Ascension.
Ser. VII.)
••This same Jesus, Which is taken up from you into heaven, shall so come in like
manner as ye have seen Him go into heaven." — Acts i. ii.
Introduction. — There are six circumstances in the Ascension
which will be repeated at the Day of Judgment. Jesus Christ
will come as He went. At His first coming He by grace
restored the soul ; at His second, He will restore the body too.
At His Ascension there was —
I. A glorious association. — He went up in company, in a
glorious company who had come to meet Him, of saints and
angels, spirits and souls of the righteous, with Abel and the rest.
He will come with the same company to judge the world ; and
at His coming heaven will be emptied. Before this company,
all unpardoned sin will be exposed, condemned, and punished.
II. A hearty shout. — The Son is returned safe from a bar-
barous and sinful world ; having warred against devils, infidels,
sinners, and death ; wounded, yet victorious. (Ps. xlvii. 5.)
At His second coming (i Thess. iv. 16) a terrible voice : it
v.'ill arouse the dead, it will summon all. So live as to hear it
without fear.
III. A full congregation. — Apostles, disciples, and holy
women assembled at the Mount of Olives (i Cor. xv. 6) ; so of
the assembly in the valley of Jehoshaphat. (Joel iii. 14 ;
Matt. XXV. 32.) May we be present amid that company on
His right hand.
IV. A gracious allocution. — The last words before Ascen-
tion were full of power, grace, and blessing. (Luke xxiv. 51 ;
Acts i. 8.) At second coming (Matt. xxv. 34) ; also (lb. v. 23,)
as applied to a different case. Partakers of the Ascension
blessing shall receive a benediction at the Judgment.
V. A stern reproof. — (Mark xvi. 14). To those in that state
at second coming. (Matt. xxv. 41.) These words will belong
to the Jews and to false Christians. (Zech. xii. 10.)
VI. A just retribution. — (Eph. iv. 8.) — So at the Judgment
will He render to men both good and evil gifts, according to
their works. (Matt. xvi. 27.) Let us practise. (Gal. vi. 10.)
Epilogue, — Duly keep Ascension, and be prepared for the
Judgment.
The Ascension Day,
SERMON 346.
SPIRITUAL ASCENSION.— (r/;^ Feast of the Ascension^
Ser. VIII.)
♦■■ There were six steps to t]\e tlironc, a\ ith a footstool of gold." — r Chron. ix. 1 8.
IrJroductiou. — These six steps denote the six steps of our
spiritual ascension ; and by the footstool, or seventh step, the
Ascensions of Jesus Christ are prefigured. These Ascensions
are —
I. From OTi^jnal si it to a state of innocence. — By the
Baptism, after which our Blessed Lord ascended. For — i) the
heaven opened; 2) the Spirit was given; 3) Kis Sonship
was declared.
II. Fror.i actual sin to a state of penitence. — Lot from
Sodom. (Gen. xix. 16 ; Gen. xxxv. i.) Go to the House of God,
avoiding occasions of sin. T3^pified (Matt. ix. i.) 'As-
cended into a siiip.'
III. To a life of vighteotisness. — This life of holiness justi-
fied by bringing forth fruits meet for repentance. Type,
Transfiguration on Tabor.
IV. To the tranquillity of patience. — A high step, which
leads to ineffable tranquillity of mind. The type our Blessed
Lord saying (?\Iatt. xx. 18).
V. To tJic citadel of contemplation. — This is a rare step to
be gained in the present life. Signified by our Blessed Lord
casting the buyers out of the temple. (Matt. xxi. 12.)
VI. To tlic fulness of love. — Which causes the soul to
ascend to the centre of love : the greater the love the higher
is the ascent. Type: Abigail's marriage with David, (i Sam.
XXV. 42.) Type in our Blessed Lord. (John xv. 13.)
VII. To the glory of the heavenly country. — There is the
golden footstool of the Lord. Types : Enoch, Elijah, and
Jesus Christ.
Epilogue. — happ3' ascension of the ascending heart,
which, by slow and successive steps, at last attains to the God
of jrods in Sioii !
The Ascension Day,
SEEMON 347.
THE JOY OF THE ASCENSION.— -fn^^ Feast of the
Ascension. Ser. IX.^
" He was received up into Heaven." — 21ar/i xvi. 19.
Introduction. — The Ascension is a great festival of pure and
unmixed joy. (Ps. xlvii. 5.) 'The chariots of God are twenty
thousand;' the cloud of ministers by which He was sur-
rounded. (Ps. Ixviii. 17.) All were filled with joy for Him
Who had so lowlily descended, and was now so grandly as-
cending. The Ascension of our Blessed Lord was a joy —
I. 2o God the Father. — A most loving event for Plim, to
receive back again His ' Beloved Son in Whom,' etc.
(i\Iatt. iii. 17.) No limit to the reciprocal love between the
Father and the Son. This love is — i) attractive ; 2) penetra-
tive ; 3) unitative. (Dion.) As the right hand is the place of
dignity, representing the nobler part of the body, so is the
Son joined to the Father by a most noble union. (Ps. Ixv. 4.)
' Choosest,' by personal union ; ' causest to approach,' drawn
by love.
n. To Jesus Christ ascending. — The Ascension was ex-
cellent ; it being wrought by his own power, in order that the
inferior angels might wonder, saying (Isa. Ixiii. i). The ' wine-
press ' is the Cross, and all His suffering. Like Elijah as-
cending, He gives the garment of His humanity to His dis-
ciples, by which they can divide the waters of tribulation of
this mortal life. (2 Kings ii. 13.) When the glorified body is
said to be carried by angels, clouds, and the like, this is in
to]:en of honour, not of need.
HL 2'o the accompanying company. — ^Joy to those who
ascended v/ith the Lord, i) By the vision of the New Man.
2) By the reparation of the angels' ruin, which the Fall had
made. 3) By the human companionship thus established. If
(Luke XV. 7) be true, much more when a Holy One ascends.
If the angels sang ' Glory' at His birth, how grand will be
their song at His Ascension !
IV. To the assembly of men yet militant. — i) Joyful by
the exaltation of their human nature. 2) Fruitful from the
mission of the Holy Ghost, and the intercession of Jesus Christ,
and the place he prepares for us.
Epilogue, — Ascend in thought wath Jesus Christ.
lo Uhc Ascension Day.
SERMON 348.
THE BLESSING LEFT B^nm'D.— {The Feast of the
Ascension. Ser. X.)
"The blessing of him that was ready to perish came upon me." — Job xxix. 13.
Introdnction. — The Lord was often ' ready to perish ' with
toil, travail, and hunger; in His Agony, Passion and Death.
He blessed man in His birth, His life, His words, and deeds.
His last earthly act was one of blessing ; as His life was in
its fulness and continuance, so was it in its close. (Luke
xxiv. 51.) The holy departed all leave a blessing behind
them. The Lord in ascending left a special and a threefold
blessing.
L Of hope. — (Ps. Iv. 17.) — ' Evening ' on the Cross ;
*]\Iorning' He rose from the dead; at 'noon' He ascended.
Sun at noon in highest point of heavens, so was He at His
Ascension ; the dread of sorrow, darkness, and sadness, hath
passed away for ever. The bright example and life, which
was summed up in His last blessing, was full of hope. The
earnest of a new hope to men.
n. Of courage. — The Mount of Ascension was close to
Jerusalem ; the triumph of ascending glory was manifested at
the place of former sufferings. Holy lives gain their very
triumphs in the place of their struggles and humiliations.
We gain courage by noting how, all obstacles being overcome,
the righteous at length pass onward to their rest and glory.
HL Of love and peace. — i) Of hands.' a) Closed, as Jacob
blessed Ephraim and Manasseh the sons of Joseph. (Gen.
xlviii. 13.) h) Extended, as Moses' were on the mount during
the war with Amalek. (Exod. xvii. 11.) c) Forming the sign
of the Cross, according to a tradition, like Aaron blessed the
High Priest. 2) Of cloud. As a cloud He ascended from
the sea of this world's sin and sorrow. Law given in a cloud,
so the Presence in Solomon's Temple. Cloud melts into rain
and dew.
Epilogue. — i) The departure corresponds with the life.
2) Live so as to leave a blessing behind you.
Sunday after Ascension Day, 1 1
SERMON 349.
THE HONOUR OF GQ-D.— {Epistle, Ser. I.)
"That God, in all things, may be glorified through Jesus Christ." — i Peter iv. ii.
Introduction. — God made the world for the use and benefit of
man, giving to him land, water, fruitful seasons, and preparing
a heaven for him when he should leave earth. So (i Cor. iii.
2i) also for His own glory to show His power in Creation,
His wisdom in governing. His mercy in providing, and His
justice in rewarding and punishing, God dwells in the palace
of Plis eternity; but He has made a heaven and earth for us
to dwell in, where we may glorify Him by loving, serving,
and seeking to be like Him. We must give to Him —
I. Supernal love. — Loving Him before either father or
mother, etc. (Matt. x. 37.) A feast of love when God's law is
•fulfilled by us as far as possible, under every sacrifice. When
under every temptation, we will neither tamper with sin nor
give way to sensual pleasures. Hence (John xiy. 21.)
n. Temporal praise. — We are taught in youth and pre-
pared by education for our several callings in after life ;
specially educated for particular professions. Our future life
is to be one of praise; so lessons of praise should be learned
now. (Ps. Ixxxiv. 4.) The office of praise is to be learned on
earth, as a preparation for heaven. Many, alas, learn the
office of blasphemy instead. (Rev. xvi. g.)
HI. Virtual subjection of body. — The body is a kind of
camp which is full of rebellion, to which God has entrusted
the soul as a guard. This camp must be disciplined by vigils,
fastings, etc., for (Gen. viii. 21 ; Rom. viii. 7). Hence S.
Paul (I Cor. ix. 27; Rom. xii. i); and he exhorts (i Cor.
vi. 20).
IV. Headship over temporal goods. — By almsgiving. God
is glorified b}^ acts of charity done to His poor members.
(Prov. iii. g, 10.)
Epilogue. — Glory is due from man to God. (Rom. xiii. 7.)
It is a debt— i) of gratitude; 2) of love; 3) of prudence.
1 2 Sunday after Ascension D
ay.
SERMON 350.
A SWEET PRESENCE.— (Zi:/>/5//^, Ser. 11.)
*'Cc; ye therefore sober, and watch unto prayer." — i Peter iv. 7.
Introduction. — These words strike a note of Pentecostal pre-
paration, which consists in — i) Abstraction ; 2) Internal
simplicity; 3) Inhabitation; and 4) Unity of the interior man
in order that tlie exterior man may be adorned with natural
graces, the inferior powers with moral qualities, and t]:e
higher powers with theological virtues. Seasons such as
these are as the months of February and March, during which
the tares and weeds are rooted up, and the pruning and pre-
paration take place for the ripening effects of the summer's
sun. We are to prepare for the Presence; which is —
I. Sweet. — The Presence of the Holy Ghost a most sweet
fruition. When the soul is united with God and illuniined by
its splendours, there is a feast prepared of the most precious
food-s and sweetest odours, which the experienced know are
very delightful and desirable. Nature when injured looks
within and seeks to cure herself; so the medicine of the
Spirit, being internally applied, makes a singular sweetness
and an inward health.
II. Disciplinal. — This sweet Presence is not to be rested in
here. The command is, ' Be sober and v/atch,' not Sleep and
rest in sweetness. The sleeper is inactive like the dead.
The sober vigilantly, amiably, and rationally does his duty;
no place for torpor or idleness. The light of reason is to be
used for diligent self-inspection. S. Peter only tasted one
drop of this sweetness and said (Matt. xvii. 4). Yet it is not
allowed to others, allured by tliis sweetness and interior
consolation, to fall into an evil and pernicious liberty and
security. Nature feeling this sweetness turns itself subtily to
a false complacency.
III. Pmj'^r// J. — This sweet Presence is expressed in
prayer. Because prayer is the ascension of the mind to God,
by which with love and an intimate desire it subjects itself
humbly to God. Heavenly beings pra}-, their whole selves
being carried to God.
Epilogue. — A living prayer leads to conformity to God's
most holy will.
biinday njter jlsccnsiuii nay, 13
SERMON 351,
SOBRIETY.— (L>/s/Z6% Ser. III.)
" Be ye sober." — i Peter iv. 7.
Ivdvoclv.ction. — ^QhntXy is here used as equal to prudence,
wisdom, and thoughtfulness in general. This 'sobriety'
expresses a careful habit of soul, not of body. It represents
that wisdom which pleases God our Father (Prov. x. i) ; tha^.
understanding which smites and devours Satan (Job xxvi. i),
the proud cunning serpent, like Moses' rod. (Exod. vii. 12.)
Sobriety is opposed to the foolishness of sin, which loses all,
and makes no effort to recover a lost possession. We are
here exhorted to four kinds of sobriety or prudence.
I. Foresight.— {^iQ^f. vi. 6-8; x. 5.)— Joseph during years
of plenty. (Gen. xli. 48, 49.) The sober or prudent adminis-
ters for three periods-. Sobriety rules the present, it provides
for the future, it recalls the lessons of experience from the past.
Sin destroys all foresight: the sinner lives m the present,
and puts the future away out of his sight.
II. Circumspection.— {Vmv . iv. 23.)— The sobriety that
preserves a mean, and avoids extremes, does not Hag into
extravagance in order to avoid covetousness, or into rashness
in order to avoid weakmindedness. These circumspections
prevent us from flying to poverty and trouble in this world,
that we may become eternally poor and miserable hereafter.
Want of this sobriety is the cause of all our inconsistency in
conduct.
III. Caution or discretion.— Which enables us to dis-
tinguish vices from virtues, and what is real from what is
apparent: as cruelty clothed in justice; as carelessness called
• good-nature. (Isa. v. 20.)
IV. Docility.— To-ldng care lest, instructing others, we
leave ourselves in ignorance ; we confound the unknown with
the known ; we too curiously search into what is hidden.
Epilogue. — ' Sobriety' saves us from many troubles here;
it keeps us from sin, v/hich v/ould condemn us hereafter.
14 Siuutay after yhccnsion Day,
SERMON 352.
TRUTH.— (//o(y Gospd, Ser. I.)
*'I will send unto you from the Father, even the Spirit of Truth." — John xv. 26..
Introduction. — Truth is a great gift, an eternal reality in this
failing, deceitful world. Truth implies all that is real, certain,
and perfect. The office of the Spirit of Truth in this world
is a threefold one.
I. To correct what is false. — All things in the world are
false and deceitful. (Jer. xvi. 19.) World says all good things
are to be enjoyed ; God says that the delights of this world
were not created for present enjoyment, but to teach us how
much more delightful are the things of heaven. If the flesh
has pleasures, how much greater are the pleasures of mind. As
heaven is more glorious than earth, so much better is it to
be exalted in heaven than on earth. Sacrifices were all
figurative ; and temporal promises were but figures of eternal
rewards. World seen, one continuous parable of world unseen.
Riches promise satisfaction, and leave a want ; honours,
exaltation ; but they bring dejection. (Isa. xxix. 8.)
II. To certify to that which is insecure. — Fire is known by
its sparks. Sparks of holy men are — i) Fervent desires. (Ps.
xlii. I, 2.) 2) Fervent words. 3) Works. (Job xxxvii. 17.)
Of Saints (Ezek. i. 7), 'sparkled' as unweighed down by
earthliness; 'brass,' as sounding in God's ears; 'burnished'
or ' glowing,' inflamed by the love of God. Sun is known by
its rays. Rays : holy men are — i) The knowledge of God
( Ps. Ixii. 11); 2) of the world (Nahum iii. 7) ; 3) of themselves
(Micah vi. 14). Rose by its odour. Scent of holy men — i) of
devotion (Rev. v. 8) ; 2) of good report (2 Cor. ii. 15) ; 3) of a
good conscience (Cant. i. 16).
III. To perfect that which is imperfect. — Many strive after,
but few obtain, perfection. Five materials of the image from
the gold to the clay (Dan. ii. 32, 33) ; these signify a fivefold
decline from perfection.
Epilogue.— Avoid all shams and hypocrisy. Study — i) to
find out; 2) to know; 3) to love and honour truth.
Sunday after Ascension Day, ij
SERMON 353.
THE OFFENCE OF JESUS CHRIST.— fT/o/j- Gospd,
Ser. H.)
*' Ye should not be offended." — Johi xvi. i.
Introdiiction. — (Jer. xv. lo.) — Such might have been the
Lord's lamentation over all the insult, wrong, and calumny
which has been heaped upon Himself, His apostles, and His
followers from the beginning. It happened as He predicted.
(Matt. xxvi. 31.) Why should this be so, seeing that the Lord
did all that was noble and loving to man, and that His faith
was truly void of offence towards God and towards man ? His
offence was, that —
I. He taught contrary to the world. — (Mark i. 27.)— i) A
new doctrine of love, hope, and simpleness, as opposed to the
old worn-out traditions of the Jew and the philosopher. 2) A
spiritual doctrine, without forms or ceremonies. (Matt. xv. 2.)
3) Supernatural teaching. (John vi. 60.) 4) Wholly unworldly.
(John viii. 23.) A perpetual conflict of inclination, feeling,
early training, and the faith of Jesus Christ. Even now His
teaching in its simplicity and spirituality, is an offence to
many.
II. He led a middle life. — Neither over rigid, nor unduly
relaxed. (Matt. xi. 18, 19.) Popular feeling is ever in favour
of extremes ; they produce singularity and affectation ; they par-
take of weakness. Extremes are ever courted, yet they are
ever unreal.
III. He did many wonderful luorhs. — Over nature, over
man, and over the spirit world. He was wonderful in His
speech and wisdom. Envy always leads to reproach. The
good and holy are ever a reproach to the evil.
IV. He suffered an ignominious death. — (Matt. xxvi. 31.)
Two altars in Solomon's temple : one of incense within the
temple overlaid with gold ; the other of burnt-offering without
in the court, where the fumes and blood of the sacrifices could
find an escape, (i Kings vi. 22.) In the Lord there was
a double sacrifice; of a lovely life, and of a human body;
upon the altars of incense and burnt-oftering.
Epilogue. — The Lord is many-sided ; He is as He appeals,
to different hearts. Hence to many he gave offence.
i6 Sunday after A:;ccnslon Day,
SERMON 354.
THE OFFICES OF TRUTH.— (//o/v Gospel, Ser. HI.)
"Tiiesa things will they do unto you, I)-can-;e they have not known the Father,
nor Me." — John xvi. 3.
IidrodiLction. — Righteousness and truth are alike persecuted
by an ungodly world. Jonah was the son of Amittai, or of
truth. (Jonah i. i.) He goes into the ship, is tossed on the
billows, cast out of the vessel, thrown into the sea, taken up
by a whale, cast forth on the dry ground, and sits under a
gourd which withers away. Jonah is a type of truth, ever
driven hither and thither. Because Micaiah told the truth to
Ahab he v/as to be punished : ' Put this fellow in prison.'
(i Kings xxii. 27.) Natb.an prudently gilded the pill of truth
in a parable, before presenting it to David. (2 Sam. xii. 17.)
Why does the world hate the truth and despise the spirit of
truth ? Because truth —
I. Condemns sin. — Truth allows that only to be good which
is honest and according to the law of God. Sin hates tl^e
trutli as a diseased eye shuns the liglit. Prexaspes told
Cambyses he was too much given to wine. Cambyses shot his
son through the heart to show he was sober, (Herod iii. 34.)
Old fable of two idol oracles in temple : one told tlie truth of a
thief, who came and broke its head ; the other idol wculd not
convict, a second thief; saying, * Tiie times are bad, but men
are Vv'orse ; and if you speak tlie truth your head will be
broken.'
II. Convicts the sinner.— Truth shows the sinner— i)
v.'ho and what he is; 2) what he is doing; 3) whither he is
going. Sincere preacher convicts (Gal. iv. 13, 15, 16) as
telling men the truth with all plainness of speech.
HI. Asa stranger in the luorld. — Truth, coming from heaven
to earth, fmds no dv/elling, and remaining in the streets, is trod-
den down under men's feet. (Isa. lix. 14.) Truth knows herself
to be a stranger on earth, easily recognised amongst foreigners
and enemies. * She has her race, seat, hope, grace, and
dignity in heaven.' (Tertul.) Babrius' Fables. Pt. I., F. cxxiv. ;
Pt. II., F. xxxi.)
IV. Is unconquerable. — Hated and subject to envy, truth
ever prevails. Joseph's brethren hated it (Gen. xxxvii. 18, 19),
yet it prevailed. Pharisees hated it. (Matt, xxviii. 63, 64.)
Epilogue. — Truth is a fair daughter and true ; follow her.
Jesus Christ is the truth.
Sunday ajicr Ascension Day. i 7
SEEMON 355.
THREE OFFICES OF THE HOLY GHOST.— (//o/y
Gospel, Ser. IV.)
•• \V]>en the Comforter is corwc, even the Spirit of Truth, He shall testify of Aic."
— JoLm XV. 26.
Iniroduct'iou. — The promise of the mission of the Holy Ghost
is related to-day, its fulfilment is commemorated next Sunday ;
in order that His hidden mission in the hearts of the
faithful (i Cor. xii. 7) may find them duly prepared to receive
Him. His mission to the soul is a threefold one : of —
I. Comfort. — i) Not to those who comfort themselves
with a vain consolation. (Luke vi. 24.) 2) Not to those who
sorrow for worldly things which work death. 3) Not to the
proud who, like the mountains of Gilboa, are left dry. (2 Sam.
i. 21.) 4) Not to the idle and careless. (2 Cor. xi. 20.) He
comforts — i) The sad and broken-hearted. (Matt. v. 4.)
2) The penitent, v/ho has cast away the sinful comfort of the
world. 3) The earnest soul, fighting and struggling against
sin. (Rev. ii. 17.) He especially comforts — i) By mitigating
temptation. (Isa. xliii. 2 ; Dan. iii.25.) 2) By giving strength.
(Luke xxiv. 49; i Cor. x. 13.) 3) By infusing sv/eetness.
4) By showing the use of trial: as he did to S. Stephen.
(Rom. viii. 18; Jam.es i. 12.)
II. Illumination. — (Johnxvi. 26.)— 'Teach you all things.'
' The Spirit of Truth.' (Isa. xxx. 20.) ' Bread of adversity :'
lessons hard to learn, difficult and obscurC; acquired v/ith
much "labour. * Water of altliction :' lessons of contrition, tears
of repentance, discipline of sorrow. Truth lying under the
shadow of figures, revealing the world's vanity, hypocrisy,
and fraud.
III. Witness.—' He shall testify of Me.' By— i) Coming
from Him. 2) Promised by Him. 3) Enduing His followers
with strength, wisdom (Luke xxi. 15), power of working
miracles, and of preaching. (Mark xvi. 20.) He witnesses
to the soul within.
Epilogue. — His Holy Spirit coming into the soul brings
all His blessed fruits with Him. (Gal. v. 22.)
VOL. ir. c
1 8 Sunday ajtej' Ascension Day.
SERMON 356.
IGNORANCE.— (//o/y Gospel, Ser. V.)
["They have not known the Father nor Me." — John xv. 3.
Introduction. — (i Cor. ii. 8.) — The * princes,' or rulers of this
world, acted for the best, as they thought in their ignorance.
Ignorance is the parent of a prolific brood of sad and sorrow-
ful offspring. Limited powers of understanding ; harsh judg-
ment ; debased and degraded affections ; the absence of all
improvement, moral, spiritual or social. These are some of its
dire effects ; but only some. Ignorance of self is the beginning
of sin, if God is, indeed, an abyss to be shunned. Ignorance
is the mount which original sin inflicts upon our race. We
note three kinds of ignorance.
I. Natural ignorance. — This is the' first of them all, natural
to us all. Cursed soul like cursed soil can only be made
fruitful by toil and care. Knowledge, like every good gift of
God, must be worked for. Uneducated man be ever so clever,
is but a child when compared with an ordinary man who is
well educated. Natural ignorance can be overcome by divine
grace. If we seek a teaching spirit, it will be given to each
of us. A law of ignorance came in with the Fall.
II. Wilful ignorance. — Proceeds from our negligence and
wickedness ; it is the punishment that habitual sin brings
with it. (John iii. ig.) It is — i) a hardened state, no desire
to be better ; content with the low level of present attainment ;
2) an unprogressive state; all are m.oving forward whilst we
are standing still ; 3) a proud self-contented state.
III. Invincible ignorance. — This is the excusing of sin and
darkness and error ; the defending of all that is bad and wrong.
It implies the withdrawal of God's Spirit ; it represents the
foretaste of an eternal ignorance for ever in hell, and of all
that it most concerns us to know.
Epilogue. — Truth in all things makes us free, in things
divine and human too. In the other world, the night of igno-
rance will be exchanged for the pure light of the day of
knowledge.
Sunday after Ascension Day. ic)
SERMON 357.
INGRATITUDE.— (//oA- Gospel, Ser. VI.
"They shall put you out of the synagogues.'' — John xvi. 2.
Introduction. — Ingratitude was the one prevailing sin of the
Jews. So God bade Isaiah begin his prophecy (Isa. i. 2) by
mentioning this sin above all the others he remembered, to
show how greatly He abhorred it. His bitter words sufficiently
express His indignation at it. Heaven and earth are called to
witness that the ungrateful are more stupid and sordid than
the brutes. Ingratitude is the root of all spiritual wickedness ;
a dry wind burning up all goodness ; a stone which stays the
flow of the fountain of God's mercy. We can all return
thanks to God, although we cannot repay Him. Ingratitude
renders our use of God's benefits a sin. The ungrateful form
three classes.
I. The barren and unfrmtfnl. — Such with a cheerful and
ready mind accept all God's mercies and blessings, and yet do
not refer them to God ; they take them all as a matter of course.
When any one of them is withdrawn they complain and
murmur as being hardly done by. Careless souls are these,
who see no providential hand leading them, and are grateful
for no guiding hand of the Almighty. They receive God's
infinite goodness as a kind of prescriptive right.
II. The senseless and conceited. — Such look with infinite
satisfaction upon the blessings they enjoy. They delight in
their success in life; they narrate their escapes from peril and
danger ; but they attribute all this to their own energy, power,
talent, prudence ; forgetful that without God's fatherly love
and care, all their endeavours would end in vain.
III. The depraved. — Such abuse all God's gifts, and turn
His blessings into curses; they prostitute every sense and
every faculty of soul and body; and as they suffer they blame
God for their own sin.
Epilogue. — Let your thoughts and questions be (Ps.cxvi. 12);
and the answer, Myself, body, soul, and spirit my reasonable
service.
C3
SiinJiiy after Ascciishjji Day
SERMON 358.
SPIRITUAL DARKNESS.— (J/o/>' Gospd. Ser. VII.)
"Will think that he doeth God servicL'." — Johny^\'\. z.
Iiitrodjictiou. — Without a right intention, a man's work will he
Jiopelessly and utterly wrong: it will be against instead of
being for God ; for the soul is in darkness. Immediately at the
<)ld creation light was produced, without which there could be
neither glory nor beauty in created things ; so is it in the new
creation of regeneration, when God sends ?Iis light into the
darkened abyss of the sinful soul, and reveals to it its most
wretched state, the dangers which surround it and the doom
which was before it. As a three days' darkness in Egypt
(Exod. X. 12) so is there a threefold darkness in the soul of the
sinner, during which he sees not heavenly happiness, earthly
unhappiness, and the bitterness of hell. Blindness of Saul
(Acts ix. g) im.plies an ignorance or hardness of heart in re-
spect to those things which are needful for salvation.
I. Two classes of the spiritually dark. — i) The blind from
defect of light ; who love to skulk in the darkness of ignorance,
that they may indulge their vices; who will not see. (Ps. xxxvi.3.)
Such God punishes by withdrawing His grace and supernatural
light. 2) The blinded from excess of light: they become over
curious in divine things ; who place reason before faith, who
only believe one, that which they can understand. (Rom.i.21,22;
Coloss. ii. 8.)
II. Three shades of darkness. — i) Sliadow of first sin
whichis the work of darkness. Sin produces darkness ; without
sin all is light. 2) A deeper shadow which gathers blackness
from a false tranquillity which the sinner gains by sinning.
3) The blackness of darkness, when all grace is resisted ; God
is mocked, and punishment alone remains.
III. IVie effects of spiritual darkness.— 1) It is sin, and as
such is a hindrance to salvation. 2) It is the cause of more
sin, and is a ground of condemnation. 3) It is a punishment
for sin, the heaviest punishment with which God can afflict
the sinner.
Epilogue. — Follow Jesus Christ. (John viii. 12 ; ix. 5 ;
xii. 46.) Then will you fulfil your calling (Eph. iv. 8. ;
I Thess. V. 5), and be light in the world.
Sunday nJUr Ascension Bay.
SE^RMON 350.
OBSTINACY.— (f/o/j- Gozpd. Ser. VIIL)
"Whosoever kilietih you will think that he cioeth God service." — Johi xvi. 2,
Introduction. — Unconvinced by all the testimony to tlu-
Divinity of the Son of God, the Jew was obstinate in his
hatred of the Lord and His disciples and followers. This
obstinacy cost many lives, and caused much sorrow. Just as
David's obstinacy (i Chron. xxi. S), which was prompted by
Satan, slew seventy thousand of his subjects. Obstinacy
takes many forms. It may be — i) a standing in the way of
all conviction (obsto) ; 2; a craven holding on to that which
has been superseded or proved to be untrue ; 3) a self-
opinionated pleasure in resisting that which others accept
with thankfulness and gratitude. There are three special
ills to which obstinacy leads, viz. : —
I. To strife and contention of words. — An obstinate holding-
to one's ov.-n opinion, especially when it is a wrong one, and
is not founded on knowledge, leads to every kind of con-
troversy and disputation, by which no good is ever gained,,
but rather the peace of the mind is broken, and a separation
in feeling is often made between relations and friends. The
obstinacy of S. Barnabas separated him from S. Paul (Acts
XV. 37-39). Such were Gerar's herdsmen (Gen. xxvi. 20, 23).
II. To confirmation in ignorance. — Many so pertinaciously
and obstinately lean upon their own opinion and convictions,
that they deny to others the right either to instruct or reprove
them. They most obstinately strive against the inspirations
of the Holy Ghost ; resisting His interior pleading, His
outward persuading, and His entire counsel ; and thus
thoroughly hardening the will. Such are wilful, unrepentant
sinners.
III. To justification of faults and defects. — Obstinac\-
becomes like a garment (Ps. cix. 19), which covering defects,
leaves its wearers incapable of cure; and being constantly
worn, causes every defect to become both natural and habitual;
a 'girdle' by which the soul is bound and tied down.
Epilog2ie.—BwQv keep the soul open to conviction. Be^
like the Bereans in all things. (Acts xvii. ii.)
22 Sunday after Ascension Day,
SERMON 360.
GOD'S WARNINGS.— (Ho/j/ Gospd. Ser. IX.)
"Three things have I told you, that when the time shall come ye may remember
that I told you of tliem." — John xvi. 4.
Introduction. — So warned, the disciples were armed, and pre-
pared for their coming troubles. God, as a rule, warns us
before He punishes us. Noah before the flood, Joseph before
the Egyptian famine, Jonah before the destruction of Nineveh.
Many a sickness prepares us for death ; many a chastisement
is sent in mercy to correct some sin. These warnings are
merciful, plain, and fearful.
I. Merciful. — I whet my glittering sword (Deut. xxxii. 41),
shining before striking, as lightning shines before touching.
As the benighted traveller halts on edge of precipice which
lightning has revealed to him, so we halt at the edge of an
abyss of sin when the light of the ' glittering sword' is seen on
high; the aftections will be aroused, the conscience will be
touched, and fear instilled before judgment goes forth.
II. PZaf;z.— (Rev. vi.2-g. )— Four horses: 'White,' warnings
of Holy Scripture and of holy preachers. ' Red : ' divine
Nemesis v/hich is administered by judges and magistrates of
earthly laws. ' Black :' public judgments, war, famine, pesti-
lence. ' Pale :' death, the destroyer, followed by hell. Three
plain warnings before end comes. Plagues of Athens, London ;
Belshazzar's warning. (Dan. v. 25.)
III. F^a//;^Z.— Jerusalem in siege by Nebuchadnezzar,
and the Lord calling to repentance. His call unregarded ; even
the word of judgment passed. (Isa. xxii. 14.) Fearful end of
Jerusalem.
Epilogue.— kiitndi to signs of God's dealings: they are
seen— i) in circumstance; 2) in conscience; 3) in presenti-
ment. A young man promised three warnings of death in a
dream: sinned after the first; was lethargic after second;
and was unprepared at the third and last.
Sunday after Ascension Day, 23
SERMON 361.
THE LESSONS OF THE GOSPEL.— (//o/y Gospd,
Ser. X.)
" When the Comforter is come. ... I told you of them," — John xv. 26; xvi. 4.
Introduction. — (Eph. vi. 17.) — These discourses were defensive
swords in the hands of the Apostles. Goliath's sword amongst
the sacred furniture of the Tabernacle (2 Sam. xxi. 9), the Sword
of the Word should be preserved in the tabernacle the soul ;
especially the words of this Gospel, in which we learn, that —
L Witnesses ought to he good and truthful. — Such were S.
John Baptist, Simeon, Anna, and the eleven Apostles who were
with Jesus Christ from the beginning. Lex talionis enforced
against false witnesses. (Deut. xix. ig.) False witness is
hateful — i) to God, Who condemns perjury; 2) to the judge,
who is deceived; 3) to the innocent accused, who is foully
wronged. A false witness in daily life is unjust suspicion.
n. Persecution is not to be feared. — A good man fears no
persecution by the world only for the rejection of God. Such
persecution is — i) honourable ; 2) foretold b}' the Lord ; 3)
brings its due reward. Sir Thomas More and S. Thomas
of Canterbury undying names in England.
HL Neither zeal nor good intention excuses sin. Jews not
to be excused for their zealous and well-intentioned persecu-
tion. Saul was punished though his intention was good,
(i Sam. xv. 26.) No excuse for the princes of this world,
(i Cor. ii. 8.) See persecution of Maximinius, and his end
(Euseb. ix. 10). We must neither do evil with a good motive,
nor good with a bad motive.
IV. Heretics are worse than Jews and heathen. — They are
aggressive — i) spoilers of the Church ; 2) debasers of her
doctrine ; 3) rebels to her authority and dominion. Such are
free-thinkers and sectaries of all kinds.
V. All bloodshed is to be shunned. — (Gen. ix. 4-7). — ' Whoso'
killeth you.' Nero at first said he knew not how to form the
letters of his signature for a capital sentence : he afterwards
brought to death all along his path. We are ever to employ
gentle means for conversion — i) a holy example; 2) a kind
admonition; 3) a plain instruction.
24 ]V bit sun DlIV,
SERMON 362.
THE RESTING-PLACE OF THE SFlRn\-{Eplsih'.
Sen I.)
"Tt sat upon each of them." — Acts U. 3.
Introduction. — This session represents the kingly power with
which God the Holy Ghost rests upon His Saints; Who wills
to be as a King in His own House, that His commands may
be implicitly obeyed. (John xiv. 15-17.) He rests upon the
Holy, as He did upon the Lord. (Isa. xi. 2; Matt. iii. 16.)
There are three classes upon whom He rests not.
L llwsc who despise Him. — Such determine and will to
continue in hardness of heart, having renounced all care
for the mercy of God. (Rom. ii. 4). They refuse to listen to
His pleadings, to obey His impulses ; to rest under His
influences. Such deny the power of the spiritual world in
general, and of the Holy Spirit in particular; they believe
only what they see and can understand : of them (Heb. x. 28,
29). Such despise — i) Revelation; 2) Sacraments; 3) 'In-
struction in righteousness.'
II. lliose lulio grieve Him. — (Eph. iv. 30). — This is done by
ofiering to Him perpetual slights, by perpetually falling into
little sins. Little sins are to God the Holy Ghost v;hat dust
is to our nostrils and throat; it chokes us, they irritate Him.
He cannot rest in a house in which the sinful dust of the soul
is always being raised up. These slights flow from want of —
i) caution; 2) earnestness and feeling; 3) self-discipline.
III. Those who quench- Him. — (i Thess. v. 19).— Such by
steady sin drive Him out of their hearts, and put an unclean
spirit in His place. As a gentle Are, He is extinguished by
the wind of pride, or by the multitude of waters, of pleasures,
and sensual sins.
Epilogue. — If we would receive so gracious a guest, the
house of the Lord must be — i) emptied of the spirit of the
world ; 2) cleansed from all filthiness of flesh and of the
spirit ; 3) perfected in holiness by the fear of God. When
the Holy Ghost sits upon the soul, He— i) quenches the thirst
of this world ; 2) He checks all murmurings, as a full vessel
does not ring; 3) He gives rise to all holy speech. (Matt. xii.
34.)
uisnii
Day. 25
SERMON 3G3.
THE RIVULETS OF GRACE.— (£//5//6\ Ser. 11.)
"They were all filled with the Holy G\\oi,t:' —Acts ii. 14.
luiroduction. — The Holy Ghcst sends forth seven rivulets or
streams of divine grace.
I. Of tears, — This He administers when He causes, by
contrition, the sinner to weep over sins, in which formerly he
indulged with delight. This first work of salvation is a happy
stream, which is a second baptism cleansing from sin, if it
proceeds from true contrition. Oh, happy j\Iagdalene, who, by
a peculiar privilege, enriched by this stream, gained a pardon.
H. Of vinegar. — When the scul, agitated by the stings of
grief, submits itself to the yoke of a bitter repentance, which
before it was unv/illing to endure. Types; v\aters of Marah.
(Ex. XV. 23-25.) Ruth's vinegar of refreshment after toil.
(Ruth ii. 14.) The ' two milch kine,' lust and pleasure, which,
yoked, bring the ark of the soul into the temple of God. (Sam.
vi. 12.)
HI. Of wine. — The works of repentance in which men
delight after contrition. New wine in new bottle of soul. (Matt,
ix. 17.) The Elim (Ex. xv. 27), after Marah.
IV. Of oil. — Works of mercy and compassion, like that of
the Good Samaritan. Jesus Christ ever poured out this oil of
compassion. So to Job. (Job xxix. 6.) A fulness of grace.
(Ezek. xxxii. 14.)
V. Of milk. — The state of contented innocency when the
old pleasures are put away, (i Peter ii. 2 ; Can. v. 3.) A
firm hope of heavenly land flowing with milk and honey.
VI. Of honey. — The taste of heavenly sweetness, which
leads to the rejection of all lower delights. It relates to the
land of promise. It signifies contemplation upon the divine
power, wisdom, beauty, and sweetness.
VII. Of nectar. — Contemplation absorbed into glory when
the soul is lifted heavenwards. Its taste enlightens the eyes,
(i Sam. xiv. 26.) * Spiced wine.' (Canct. viii. 2.) It is com-
posed of the most precious spices, which no one can realize
without tasting, which inebriate the loving soul.
Epilogue. — Drink of all these rivulets of divine grace, re-
member that tears of contrition end in the nectar of heavenly joy.
26 TVbhsun Day.
SERMON 364.
THE RECEPTION OF THE HOLY GHOST.
{Epistle. Ser. HI.)
"They were all filled with tV£ Holy Ghost." — Acts ii. 4.
Introduction. — The gift, partially given before, to-day was
given in fulness, without stint, a gift, which in a mysterious
way is united with the Body of Jesus Christ. There were the
natural defects in the Body of the Lord before His resurrec-
tion, (i Peter ii. 24.) This body is the Church. (Eph. i.
22, 23.) So moral defects in His m.ystical body, for (John vii.
39.) when His natural body was glorified then His mys-
tical body, the Church, was gifted with the fulness of intel-
lectual knowledge; of spiritual power; of universal eloquence;
of i) (Luke xxiv. 44, 45); of 2) (2 Cor. v. 20; John xx. 21,22;
Matt, xviii. 18); of 3) (Acts ii. 4.) Note the four states of
heart which are needed to receive the Holy Ghost with the
fulness of grace.
L Bodily abstinence. — Not fasting alone, but a generally
temperate and sober habit of body. As green wood will not
kindle, so the pampered body is not kindled of the Holy
Ghost. (Ezek. xxxvii. 5.) Here * very dry' bones signify
a temperate body. The breath, God the Holy Ghost, is their
quickening spirit.
n. Effectual prayer. — Some prayers are only mere reci-
tations ; words used as ornaments are put on. Real prayer
on bended knee with hands and eye and heart elevated to
heaven, begins by a vision of the Lord in glory. As
fresh air cools the mouth in respiration, so does the devout
soul breathe out the hot air of sin and sorrow, and inhale
the cool air of the Holy Ghost. Prayer is the great pre-
paration of the Holy Ghost. (Acts i. 14.)
HL Brotherly concord. — Breath acts only when all the
members are united in the body. So brotherly concord
is needful for grace of the Holy Ghost. (Acts ii. i ; Heb. xii.
IV. Doctrinal hearing.—Hesinng the word of God; i)
humbly; 2) believingly ; 3) practically.
Epilogue.— Oh, hinder not this gift, which Jesus Christ
lias procured for the soul.
Wbitsiin Djj\
SERMON 365.
THE BLESSED PRESENCE.— (//o/j' Go5/^/, Ser. I.)
'• If a man love me he will keep my words : and my Father will love Him, and
we will come unto him, and make our abode with jiim." — iS*. John xiv. 23.
Introduction. — The servants of God especially desire three
things in this life — i) To possess the love of God. 2) To be
confirmed in this love until the end. 3) To know and feel
assured that they have it. The Holy Ghost is this loving
Spirit, by whom is communicated the love of God. We note —
I. The Presence itself. — ' We will come unto him.' The
Blessed Trinity came by helping, let us come by obeying;
they come by enlightening, let us come by beholding ; they
come by loving, let us come by imitating. (Aug.) This pre-
sence, for its reception, requires — i) Purification of the soul;
precious things are not put in impure vessels (Ps. li. 10) ;
firstly the cleansing, and then the reception of the spirit.
Houses are prepared for the reception of a distinguished guest.
2) Deep humility. We like to visit where we are honoured,
and God the Holy Ghost is honoured by humility. He is like
vv^ater which does not flow over the mountain of proud hearts.
(Ps. civ. 10.) 3) Tranquillity. (Isa. Ixvi. 2.) Alanna was not
given amid the noise of Egypt.
H. The preservation of the Presence. — " Make our abode
with him." God, the Holy Ghost, is like a fire, and is kept
in the soul, as fire is kept alight: i) By coal, meditation
upon death, etc.; 2) by wood, our good works; 3) by air or
breath, a) Man blows this fire by his holy desires ; h) Jesus
Christ by His gifts (John xx. 22) ; c) the devil trusts to put it
out by the wind of lust. (Isa. liv. 16.)
HI. The manifestation of the Presence.— By obedience
*' he will keep my words," and besides this He manifests
Himself— i) as a dove (Matt. iii. 16), shewn by our forgive-
ness of injuries ; 2) as a cloud, (Matt. xvii. 5), shewn by our tears
of repentance ; 3) as a fire (Acts ii. 3), shewn by a burning
desire for heavenly things.
Epilogue.— ^^tk ever to retain both this Presence and the
knowledge of it.
28 Wbilsnii Day,
SERMON 366.
THE CONDITIONS OF TIIE GIFT.— (//o/j- Gcspd,
Ser. II.)
" He shall give you another Comforter.'" — John xl\'. i6.
Introditdion. — ]\Ien esteem, at the greatest value, the grace and
favour of princes ; to obtain it, they endure labours, expenses,
envyings, asmulations, etc., suffering all kinds of indignities
and reproaches. Jacob asked only this of Esau. (Gen.
xxxiii. 8.) If the grace of man is of so much moment, of
how much more value is the grace or favour of God? which is
(Rom. vi. 23), and is given as to-day in the gift of God the Holy
Ghost to the church. At the first gift of Whom we note —
I. An elevation of soul. — The meeting place was an
* upper room.' (Acts i. 13.) So ought the gift to be received
by those who dwell in the higher and upper portions of the
soui in high and heavenly thoughts. When the mind is full
of the lower things of this life, riches, honours, pleasures,
etc., it cannot receive the heavenly gift. God giveth health to
all, but His Spirit to those only who tread under foot earthly
desires. (Isa. xlii. 5,) For (Jam. iv. 8) by lifting up the
soul to Him : ' I will arise.' (Luke xv. 18.)
II. Worhs of mercy. — In this same ' upper chamber' the
Lord's Supper was eaten and the feet of the disciples washed.
So ought we to feed the hungry and to help the distressed.
Almsgiving gained the gift for Cornelius. (Acts x. 4.)
These things are done to Jesus Christ Himself. (Matt. xxv. 40.)
III. Unity of soul. — With one accord (Acts ii. 44 ; iv. 32)
spiritual unction descends upon united hearts. (Ps. cxxxiii.
2.) * The head,' Jesus Christ; 'Aaron's beard,' the Apostles ;
' Zion,' the whole church ; * ointment,' the anointing of God the
Holy Ghost. Mutual love and forgiveness. (Matt. vi. 14.)
IV. Tninquilliiy of 5on/.— 'They were sitting.' God
collects all our distractions of soul and fixes them in one
desire, viz., Himself. Mary gained grace and pardon sitting at
Jesus' feet. With noise and strife no communion of the Spirit.
V. Patient waiting 0/507//.— Fifty days of— i) repentance;
2) patience; 3) faith; 4) hope. Stony breast is smitten by
the flint of contrition ; and the fire of God the Holy Ghost is
kindled in the soul. (S. Luke xviii. 13.)
Epilogue.— S^&k all the means for drawing the Holy Ghost
to the soul.
IV bit Sim Day. 29
SERMON 367.
INDWELLING GRACE.— (//o/j- Gospel Ser. IIL)
♦' We will come unto Him, and make our abode with Him." — Jofm xiv. 23.
Introduction. — Three great rev/ards were offered for the death
of GoHath — i) Great riches: 2) the king's daughter; 3) ex-
emption from taxation, (i Sam. xvii. 2-5.) Greater far are
the rewards oftered by God in this day's Gospel if we will
but slay sin, since He promises us heaven, becoming —
L Our Father. — Indwelling grace confers on man the dig-
nity of the adopted sonship of God. * My Father will love
him,' not with a general but with a paternal love (i John
iii. I ; Matt. vi. 9), by our Blessed Lord's command. A ray
from the sun of righteousness deifies the soul ; as the reflec-
tion of the sun in a mirror represents the sun, so does grace
in the soul represent God. We by it become His real sons,,
of one nature with Him. (2 Peter i. 4.) Note i) the dignity
of his filiation. Job felt it. (Job vii. 17.) Hear the Lord
speaking. (Matt. ix. 2.) 2) The blessedness of it; grace is
the seed of glory. (Rom. viii. 17.) All things are ours (Luke
XV. 31), even eternal life. (Rom. vi. 23.)
II. Our Guest. — ' We will come unto him' with a par-
ticular favour, love, and glory ; not by an ambassador, but in
our own proper person, really and personally ; grace mediat-
ing, establishing a bond of union between God and man.
The centurion and S. John Baptist both felt this dignit}'.
^latt. viii. 8 ; iii. 14.) On the profit of this visitant, v/e have
— i) plenty (i Cor. xv. 10 ; Gen. xxx. 43 ; John vii. 38; 2) pro-
tection (Rom. viii. 31); 3) all spiritual blessings.
III. Our Bridegroom. — ' Make our abode with Him.' (Hos.
ii. 19, 20.) David thought it a high honour to be united to
Michal. (I Sam. xviii. 18.) The gain of this is — i) That
God is bound to that soul for ever. (Ezek. xvi. 8.) 2 That
the soul v/ill be adorned (Deut. xxi. 11- 14) ; 3) refreshed (Matt,
ix. 15) ; 4) dovvered with all the Bridegroom's dowry. (Rom.
xiv. 17.)
Epilogue. — Who cannot fail to be excited v/hen they hear
^vhat blessings, riches, dignities, and prerogatives God hath
prepared for them that love Him ?
30 Whit sun Day.
SERMON 368.
THE SYMBOLS OF THE HOLY GHOST.— (Ha/j'
Gospel, Ser. IV.)
"Another Comforter.'' — Jolm xlv. 16.
Introduction. — ' Another Comforter' in the stead of myself:
yet one who is not * another,' having ever been engaged in
fulfilling the offices of love and mercy to man; and yet
* another,' inasmuch as He took a new symbol to-day ; to-day
performed a new office ; to-day came upon men with a larger
and a fuller power. We note the three symbols of God the
Holy Ghost, by which He was manifested specially to-da}'.
L The Symbol of Wind. — 'A rushing mighty wind.' So
of old (I Kings xix. 12) an appropriate symbol, for wind — i)
clears the air from clouds and rain. (Prov. xxv. 23.) So does
grace drive the clouds of sin and doubt out of the soul ; re-
storing brightness where all was dull and dim. 2) Cools the
air, as it was cooled by the Spirit to the three Holy Children.
(Daniel iii. 25.) What the ' fourth' presence or angel did for
these, that does the Holy Ghost do for us : He cools the heat
of this world's lust and temptation. 3) Dries up superfluous
moisture. (Exod. xiv. 21.) So the Spirit dries up undue con-
fidence and pride of soul ; undue and overmuch tears and
sorrow.
H. TJie Symbol of Fire. — i) Fire communicates itself to
other matter, spreading itself over what is cold ; the fire of
the Holy Ghost inflames the cold heart of man (Luke xii. 49)^
The earth is the fleshly heart ; cold, with the pleasures of the
world ; to be kindled by the love of God. 2) It enlightens
dark places, like the pillar of fire. (Exod. xiii. 21.) So the
Holy Spirit leads us from a state of sin, through the night of
this world, to the land of light and holiness. (Ps. cxliii. 10.)
3) It quickens by its heat, for heat is friendly to life; and by
His heat the Holy Ghost quickens dead souls, (i Peter, iii. 18.)
III. The Symbol of Tongues.— 1) The tongue speaks (Acts
ii. 4) ; so the Spirit makes the heart to utter pious musings.
2) It teaches as the Spirit teaches the souL (John xiv. 26.)
3) It preaches and exhorts. (Mark xvi. 20.)
Epilogue. — These symbols imply a victory, a restoration^
and an endurance.
Whit sun Day.
SERMON 389.
THE PEACE OF THE HOLY GHOST.— (//o/j' Gospd,
Ser. V.)
" Peace I leave with you, my peace I give unto you." — John xiv, 27.
Introduction. — ' Peace be with you,' a common form of saluta-
tion in ancient times. So did the Angel salute Gideon in his
fear (Jud. vi. 23,24), who built an altar, 'Jehovah Peace.'
We often wish one another peace, but we gain it not, because
we ask it amiss, neither seeking for, or receiving, that true
and solid peace which our Lord, having procured for us by
His Incarnation and Passion, dispenses by the Holy Ghost,
Who is the dispenser of this inestimable treasure. This
true peace changes sorrow into joy, trial into victory, death
into life. It is the Peace— i) of God (Phil. iv. 7); 2) of the
Holy Ghost (Gal. v. 22). This Peace is an —
I. Holy Peace.— It tends to good, not to evil. Evil peace
was found— i) amongst the builders of the Tower of Babel
(Gen. xi. 3) ; 2) Joseph's brethren (Gen. xxxvii. 18) ; 3) Scribes
and Pharisees, to catch Jesus Christ in His words (Matt. xix.
3) ; 4) Pharisees and Herodians (Matt. xxii. 16, 23) ; 5) Pilate
and Herod (Luke xxiii. 12). The motion of the Holy Spirit
produces holy results.
II. Internal Peace. — Peace of heart, pacifying and making
the countenance serene. Seen in the Apostles (Acts v. 41),
after their imprisonment and stripes. It— i ) excludes passion ;
2) subdues temptations; 3) drives out fear; 4) conquers
suffering.
III. Stable Peace.— ^\\2ik(tn by no — i) injury; 2) sorrow;
3) or doubt. * Let not your heart be troubled ;' * I will see
you again.' (John xvi. 22.)
IV. Universal Peace.— AYikQ between friends and enemies,
admitting of no limit or restriction. (Rom. xii. 18 ; Ps. cxx. 7.)
V. A gratuitous Peace— Vvtt\y given, not bought or sold.
Epilogue.— Stek this peace and ensue it. Wretchedness.
of discord.
32 V\' hit sun Day*
3
SERMON S70.
THE COMING OF THE PARACLETE, -(//y/j- Gospel,
Ser. VL)
"The Comforter Whom tlie Father will send hi my name." — Jo/b/i xiv. 26.
Introduction. — The coming of this Comforter, whose advent
is promised by the Gospel, is recorded in the Epistle hkewise.
.\s great events are perpetuated by the arts of the sculptor or
the painter, so does S. Luke paint this great event for the
instruction of the Church for all time; and looking at his
picture we note that the Holy Ghost came —
L Upon the day of Pentecost. — The day of Pentecost
is to signify— I) That the old law was on this day changed
into the new. The lav/ was given on Sinai fifty days after
the Passover, and fifty days after the Christian Passover, the
new law is given to Christians, in a house instead of from a
mountain. (Heb. xii. iS-25.) The lav/ of fear v/as changed into
a law of love, the tables of stone into tables of the heart.
2) A Jubilee of full remission of sins for the whole w^orld.
Fiftieth year of jubilee. (Levit. xxv. 10.) 3) The harvest ol
Jesus Christ begins to-day, when the Jev/s began their earthly
reaping. (John iv. 35.) 4) A festival of first-fruits. (Levit.
xxiii. 17.) The Jews and Gentiles represent respectively the
two wave loaves.
H. Upon those sitting in the house. — i) No fire unless in
the Church of God; no rest for the dove save in Ark. (Gen. viii.
g.) Failureof Baal's prophets (i Kings xviii. 27). 2) No fire
unless brotherly love and concord be present. (Ps. cxxxiii. 2.)
HL Suddenly with an impetus. — ' Rushing mighty w^ind.' —
1) To manifest the miracle of the mission. 2) To imply the
fervour with which the Spirit acts. 3) To teach the soul ever
to be prepared for His blessed Advent. (John iii. 8).
IV. From heaven with a sound. — i) The sound of His
miraculous gifts did go unto all the earth. (Ps. xix. 4).
2) The Gospel of Jesus Christ is from heaven.
V. It filled the luhole house. — i) The copious repletion of
the Holy Ghost; still small voice to Elijah (i Kings xix. 13);
to Eliphas in a whisper. (Job iv. 16.) 2) He fills every angle
and corner of the house and the world. (Joel ii. 28.)
Epilogue He will and can make a Pentecost in the soul.
JVhitsiai Day, 33
SERMON 371.
THE OPERATION OF THE SPIRIT.— (Hoijy Gospel,
Ser. VII.)
" He shall teach you all things/' — John xiv. 26.
Introduction. — God the Holy Ghost teaches by His inspira-
tions, which are the results of the energy of His working upon
the soul ; and He does this by a fourfold operation upon it —
I. He elevates it by contemplation. — Contemplation leads
upwards to the knowledge of things heavenly, and to a cor-
responding depreciation of things earthly. The Spirit does as
(Ezek. viii. 3), and being between ' earth and heaven' we
can see the heavenly things that are perfect and the earthly
things that are imperfect; the King of heaven, and the kings
of earth ; the true soldiers, treasures, knowledges, so as to
weigh one against the other.
II. He purifies it front sin. — (John xvi. 8.) — By reproof
and punishment. The seven angels (Rev. viii. 2) represent
the judgments of the Holy Ghost upon the earth, i) ' Trees '
are nobles. 2) ' Sea ' is merchandise. 3) ' Men ' the artizans.
4) 'Earth 'the rustics. 5) Sun, Moon, etc.. Priests. 6) Locusts
the proud. 7) Woman clothed with the sun ; the state of
righteousness. In each class are some worthy ; others who
have just escaped destruction. The rest are punished. Holy
Ghost purifies from sin — i) by exciting remorse ; 2) by in-
fusing hope ; 3) by urging to activity ; 4) by giving strength.
III. He rectifies it by direction. — Intention carries the
standard in the kingdom of virtues and conscience, and there-
fore it needs an accurate setting right, for the intentions of —
I) hypocrites ; 2) liars ; 3) flatterers ; 4) and libertines need
especial correction. He moulds the intention to His own
Blessed Will ; altering our vain purposes, and setting before
the soul the true end, aim, and purpose of life.
IV. He instructs it by information. — As He informs or re-
moulds the soul so does He instruct it in — i) what it ought
to love; 2) what it ought to avoid; 3) true self-discipline.
Epilogue. — (i Thess. v. 19.) — Place no obstacle to His
most holy work.
VOL. II. D
34 Whltsu?i Day.
SERMON 372.
THE SPIRIT OF LOVE.— (Ho/)' Gospd, Ser. VIII.>
" If ye love Me keep My commandments." — John xiv. 15.
Introduction. — The love of God to man is wonderfully mani-
fested by the Holy Ghost, Who came down to-day to bring
upon man a larger share of the Love of God than ever he
had had before. This loving Paraclete draws man up to God,
and God's graces down to man. This Spirit of Love; this
Pentecostal Gift resting upon the soul makes it —
I. Actively obedient. — Upon comparatively few does this
Holy Ghost descend to their profit: the proud love honours;
the luxurious, pleasures; the covetous, riches. (Prov. i. 22;
Ps. iv. 3.) We are apt to say that we^love God, forgetful that
true love is known by its fruits, and that it implies a — i)
loving service; 2) a holy obedience; 3) a sacrifice for the
loved one.
II. Acceptable. — ' My Father will love him.* (John xvi.
15.) Weigh the dignity involved in being a friend of Jesus
Christ, and note the confusion which awaits His enemies.
1) The Loving Spirit unites the loving soul with God, Who is
love. 2) Conforms the soul to the likeness of God. 3) Con-
secrates and sheds a glory and a dignity around every action
and thought which flows from the influence of, this Spirit of
Love.
III. Frnitfnl. — 'We will come and make our abode with.
Him.' God the Holy Ghost has three relationships with
man. i) Some, He never visits, the hardened. (Acts vii. 51.)
2) Others, He comes to for a very short time, visiting them
by compunction, which is soon conquered, and He passes away.
3) Others, He comes to and tarries with; the love of His
piesence enables them to endure; such were SS. Peter, Paul,
and Mary Magdalene.
Epilogue. — Take heed, lest by resisting this Loving Spirit
you are justly deprived of His Presence which is removed
from those who refuse grace and also injure God's church ; and
from all wilful sinners. (Isa. lix. 2.)
Whitsun Bay, 35
SERMON 373.
THE SPIRIT OF TRUTH.— (//o/y Gospel, Ser. IX.)
"The Spirit of Truth." — John xiv. 17.
Introduction. — Well did * the Spirit of Truth' descend as on
this day in the likeness of * tongues,' thus setting forth wliat
no slight portion of His work and operation was to be, in this
world of falsehood, evil speaking, and thoughtless use of God's
wonderful gift of speech. This miraculous gift of tongues
expressed —
I. The facnlty of interpreting language. — That the Apostles
might preach to many nations in their own languages ; that
burning words, and a burning law, should be spoken in a burn-
ing language, they had the power of interpreting languages.
How burning was S. Peter's speech to have converted three
thousand souls in one day ! God blesses our labours
when for Lord we seek either to interpret the holy words of
others or to proclaim a holy message in a foreign tongue.
*The Spirit of Truth' rightly interprets it to other hearts.
II. The difficulty of governing the tongue. — ^Jam. iii. 7,8;
Rev. xviii. 21.) — The difficulty and importance of governing the
tongue was expressed by the ' Spirit of Truth' assuming its
form ; teaching us that a higher power than our own is needed
if we would not offend in speech. The Spirit who directs our
thoughts also watches over our minds, which are the signs
and the symbols of our thoughts.
III. The gain of governing the tongue. — Infinite gain U
the tongue be well governed, i) The conversion of sinners.
(Jam. V. 20.) 2) The confession of sin. (Jam. v. 16 ; i John
i. g.) 3) The praising God. (Jam. iii. 9.)
IV. The perversity of not governing the tongue. — Evil
speaking — i) destroys all other graces; it is as a little poison
which harms the cup of wine ; 2) it renders a man hateful to
others; 3) it corrupts his moral nature; all falsehood, detrac-
tion, slander, and unkind speaking, lower the affections, harden
the heart, and close up the avenues of grace and goodness.
Epilogue, — If a great reward were offered for taming and
breaking in a restive horse many would seek to earn it. The
tongue is this horse. God promises His reward to those
who duly use it.
D 2
J 6 JVbltsun Day,
SERMON 374.
THE LESSONS OF THE GOSPEL.— (f/o/y Gospel, Ser. X.)
" If ye love Me ... . even so I do:'— Jobn xiv. 15-31.
Introduction.— ThzX great Preacher, God the Holy Ghost,
came from heaven to-day, and by the mouth of the Apostles
preached His first sermon to many different races of men.
When we hear the bell calling us to Church, let us regard it
as an heavenly voice calling us to prepare our souls to receive
the Spirit of God in our hearts; and let us listen to His
teaching in the Gospel for to-day, in which He shows us—
L The dignity of loving God.— It is a sublime thing to
love God not only on account of His reciprocal love and
infused grace, but because He really communicates Himself
to those who love Him, sitting in them as in a temple. (Ser.
367.) By this communication of Godhead, there follows the
highest union of the soul with God ; a Godmaking elevation
of heart by which man becomes God's son and heir.
n. That God's commands can he obeyed.— We can keep God's
commandments, ' and keepeththem' (vv. 15, 21,23) ; they are
not grievous, (i John v. 3). True love leads to obedience.
HL Grace and glory is promised to love and obedience. —
Not to faith alone, (v. 21.) As no one rider can make
progress upon a wooden horse, so a dead or a wooden faith
will not carry a soul to heaven. (James ii. 24.)
IV. The blessing of peace.— 1) It preserves all blessings in
their full power. 2) It is the tranquility and sweetest
harmony of all things. 3) The beginning of the heavenly life,
and has therefore a certain earthly blessedness, moving man
heavenwards.
V. To expel useless fear and dread.—' Let not your heart be
troubled.' (i John iv. 18.) So (Prov. xii. 13) fear contains—
i) servile im.perfection ; 2) torment; 3) a darkening of the
reason. Deliberate fear, which is sin, we can guard against;
but not against sudden fear.
VI. The death of the holy is a cause for joy.—' Ye would
rejoice, because I do.' (Philipp. i. 21.) The fatal days of the
saints were called their natal days.
VII. Satan tempts in the hour of weakness.— VnwQQ of this
world cometh at this My time of Passion.
Trinity Siaiday. 37
SERMON 375.
THE DOOR OF THE Kl^GDO^l.— [Epistle, Ser. I.)
"A door was opened in heaven.'' — ReiK iv. i.
Introduction. — When the door was opened the thrice holy song
was heard : ' Holy, Holy, Holy, Lord God Almighty :' A song
of the Blessed Trinity, which was Angelical, Evangelical,
Prophetical, and Apostolic; a song which attributes perpetual
adoration to the Trinity by Angels, just men, and created
intelligences ; a song which implies power to the Father,
wisdom to the Son, clemency to the Holy Ghost. This door
of heaven is no unapt type of the Ever Blessed Three, for a
door signifies —
I. Egress.— "Vhe citizens go out of the city by the gate or
door; so from the house of eternity, with its Eastern three
gates (Rev. xxi. 13), all extrinsic production proceeds. (Ezek.
xlviii. 32.) So says the Apostle. (Rom. xi. 36.) As all good
gifts come from the natural heaven, so do spiritual gifts from
the spiritual heaven. (Ps. xix. 6 ; James i. 17.) From the Trinity,
through the door of heaven, flow— 1) Wisdom. (Job xxviii.
20, 23; Rom. xi. 32.) A fountain of wisdom flows from the
Son. 2) Life, from the Father as the fount of all divinity.
(Ps. xxxvi. 9.) So David said. (Ps. xlii. i, 2.) Hence the
complaint of Jeremiah (Jer. ii. 13); for in God. (Acts xvii. 28.)
3) Goodness, from the Holy Ghost, wdio called the fountain of
goodness.
n. Ingress. — By the gate the citizens enter into the city.
Hence (John x. 9). We enter into glory by the work of the
Trinity; they afford us the means of ingress to the city of
eternity. (Ps. cxviii. 19.)
HL Protection. — Enemies, Jews, heretics, etc., knock
against this gate without success. Like the men of Sodom,
they cannot ' find the door.' Hence (Gen. xix. 11) the reproof.
(John v. 39.)
Epilogue. — Use we this holy door by faith and obedience,
and so gain the vision of God.
38 Trinity Sunday^
SERMON 376.
A REVELATION OF THE TRINITY.— (E/is^Z^, Ser. II.)
"A door was opened in heaven." — Renj. iv. i.
Introdiiction. — This ' door' was before this time opened to S.
Paul, who spake of (i Cor. xiii. 14) from what he had learned in
heaven. (2 Cor. xii.4.) He with S.John, looking through a door
in heaven, saw a Trinity Benediction. In this benediction the
three persons of the Blessed Trinity are brought before us in
their several works for the children of the regeneration. The
person of the Son is here put before that of the Father, so
that the Arian doctrine of the inferiority of the Son to the
Father is thus overthrown.
I. The work of God the Son — Grace. — The grace or favour
of our Blessed Lord is shown to us in many ways, i) In His
humiliation. (2 Cor. viii. g.) We are mindful of this His
grace, when we liberally relieve the poverty of our neighbours.
It is an abuse for a rich man to become a miserable worm by
avarice, when for his sake the Lord of Hosts became poor.
2) In His dying for us. (Tit. ii. 11-14.) He redeemed us when
sold; He quickened us, dead; He honoured us, degraded.
(Gal. ii. 20, 21.) 3) In his making us. co-heirs with Himself.
(Tit. iii. 4, 7.) The Only-begotten Son died that other sons
might be born to God, and so He might not be left alone.
II. The work of God the Father — Love. — This love of God
is shewn — i) By His drawing us to Himself, and joining our
sister, which is human nature, to His Son. (Jer. xxxi. 3.)
2) By His delivering His Son a ransom for us. (i John
iv. g.) 3) By His adopting us to be His sons, (i John iii.
I, 2.) 4) By His guardian care of us by His holy Angels.
(Ps. xc. II, 12.) Correcting us when wrong. (Rev. iii. ig.)
Of the erring soul. (Hosh. ii. 6, 7.)
III. The work of God the Holy Ghost — Couwmnion. — He
communicates Himself now by grace, hereafter by glory ; our
Paraclete or Comforter now, our Reward in our heavenly
country. Communion of the Holy Ghost is — i) Of sympathy,
rejoicing with the glad, etc. (2 Cor. xi. 2g; i Cor. xii. 26.)
2) Of mutual justice. (Matt. vii. 12.) 3) Of friendship,
(Ps. cxix. 63 ; I John i. 3 ; Mai. iii. 16.)
Epilogue.— This high and mysterious doctrine is to be
proved by experience, not reasoned upon by the intellect.
Tr'uiity Sunday. . ^g
SERMON 377.
THE FESTIVAL OF THE TRINITY.— (i^o.^ Gospel,
Ser. I.)
" We speak that we do know." — John iii. 1 1.
Intyoduction. — And only that; of the full mystery of this day's
festival we speak not, for of it we know only in part, it being
revealed to us for the most part in types, prophecies, and
hints. We read of it (Gen. i. 1-5), 'God is the Father;' the
* Beginning' is the Son; the Spirit of God 'is the Holy
Ghost ;' * Light ' is the faith in the Trinity, by which a
division is made between the believing and unbelieving
(Gen. i. 1-5), the infidels being the walkers. (Proy. iv. ig.)
Why then do we keep the Feast of Trinity : —
I. For the confirmation of our faith. — That year after year
by this celebration, we may be more and more confirmed in our
belief in the one and simple essence of divinity, and in the
Trinity of persons in it. Hence we recite the o^Zonas at the end
of each Psalm. The ministry of Jesus Christ assumes Him to
be Son of God in the flesh, and that He was conceived of
God the Holy Ghost. The revelation of grace demands an
explicit assent to this doctrine as that upon which the incar-
nation hangs.
II. For the due recognition of the divine benefits. — i God
formed our souls as a representation of the Trinity, with reason,
memory, and will. 2) The Trinity all work for us and with
us, creating, redeeming, and sanctifying.
III. For a foretaste of eternal glory .—This {tsiivdXhnng^
with it a certain prelibation of eternal blessedness, for it leads
us especially to contemplate the glory of the eternal Majesty;
not alone in its workings for our salvation, but also in Itself;
in its unity of essence, in which consists the vision of eternal
blessedness. (John xvii. 3.)
Epilogtie. — This mystery is to be faithfully accepted ; and
this festival to be celebrated as the church commands in
reverence of the divine Majesty. Let us learn on earth those
praises which we hope to celebrate one day in heaven.
40 Trinity Sunday.
SERMON 378.
THE HUMAN SIMILITUDE.— (Ho/)- Gospd, Ser. H.)
"That which is born of the Spirit is Spirit." — John iii. 8.
Introduction. — * God is a Spirit,' and man is ' born of the
Spirit' (Gen. ii. 7), and the Spirit of the Father is the Spirit
of the Son and of the Holy Ghost, for the three Persons of the
Trinity are one in essence. The human soul is a similitude
of—
I. God the Father in memory. — God is the fountain of all
things, and memory has fecundity, being the parent of all
things in the soul, for it reproduces all the past as if it were
present. Memory is to be assiduously cultivated ; i) by a
remembrance of God's benefits ; 2) by the continued medita-
tion upon God, Whom it presents to the soul as ever present,
so that the faithful soul can say (Ps. xvi. 8), Forgetfulness of
God and his benefits corrupts the memory, as Moses said
(Deut. xxxii. 8), then comes the judgment. (Ps. ix. 17.)
II. God the Son in understanding. — The wisdom of God
flows through the Son, and there ought to be a true knowledge
of God by faith, and the eyes of the understanding ought ever
to be turned to the Son of Righteousness by contemplation, so
as to say (Ps. xxv. 15). This understanding is vitiated, and
the sun is darkened by — i) error; 2) curiosity; 3) by the
desire of novelties ; hence the defections from the faith.
(Ps. Ixxxii. 5.)
III. God the Holy Ghost in will. — The will or the affection
represents the Holy Ghost, who is the chief goodness and im-
mense love, and who excites us to the love of God and our
neighbour. The will must be exercised in goodness,
(i John iv. 16.) This will is weakened — i) by all hatred and
unlovingness ; 2) destroyed by sin, which separates God en-
tirely from the soul. (Ps. Ixxiii. 27.)
Epilogue. — Memory, understanding, and will, are three
operations and distinct faculties of one soul, as there are three
Persons of one substance. These faculties give an image
of God.
Trill ity Sunday. 41
SERMON 379.
THE THREEFOLD DRAWING.— (i7o/y Go^.pd, Ser. HI.)
*' Ye must be born again." — John iii. 7.
Introduction. — Our Blessed Lord, further unfolding the result
of the new birth, said, * No man can come unto Me except
the Father, Who hath sent Me, draw him.' (John vi. 44.)
This is the object of the new birth, which brings the soul
within the sphere of the action of the Blessed Trinity, for no
one can ascend to what is supernatural unless he be drawn
by some higher power than his own. Stone is raised by
motive power ; the soul weighed down by the body requires a
given motive power to raise it too. The natural will is de-
pressed by sin. (Eph. ii. 3 ; Gen. viii. 21 ; Rom. vii. 15.)
The dumb child was only healed on confession of the father's
faith. (Mark ix. 24.) This faith a result of ' drawing.' The
child of the regeneration is thus raised : since —
I. God the- Father draws by His power. — A threefold cord
— i) By the fidelity of His promises to the believing. (Ps.
Ixxxix. 34; Rom. viii. 32.) 2) By the seriousness of His
correction for warnings. Terrors of law given on Mount
Sinai. (Exod. xix. 18.) 3) By the severity of His condem-
nation to horrify. Korah, etc. (Num. xvi. 32.) Will ask (Jer.
x. 7); for whither can the sinner flee. (Ps. cxxxix. 8.) The
wicked, like Balaam, pray (Num. xxiii. 10).
n. God the Son draws by His wisdom. — A threefold cord —
i) By His redemption (John vi. 44); by love and fear. 2) By
the purity of His teaching; hence S. Peter's reply (John vi.
67); by the example of His holy life. (John xiii. 15.) Example
moves more than words. This drawing is not violent of
necessity, nor against the will, but of love.
HI. God the Holy Ghost draws by His goodness. — A three-
fold cord — i) By asking pardon for those (Rom. viii. 26) which
may be hoped for. 2) By exhibiting His grace to those who are
setting out on their Christian course. (Rev. iii. 20.) 3) By
rewarding those who persevere with glory. (Matt. xxiv. 13.)
Epilogue. — The threefold cord of the Father, Son, and
Holy Ghost, with which man is bound to God, is essentially a
cord of love ; for love is the great means of unity between
God and man, since it joins the lover and the loved one.
Power, wisdom, and goodness are all exercised in love.
42 Trinity Sunday.
SERMON 380.
THE WORSHIP OF THE TRINITY.— (Ho/y Gospel,
Ser. IV.)
"The Kingdom of God." — John iii. 5.
Introduction. — In one sense, the whole Kingdom of God is
contained in that Trinity of Persons in the Unity of Nature,
whose festival we are this day celebrating. This Kingdom of
God, as representing the ever Blessed Trinity, is to be wor-
shipped by us ; for —
I. Wo were created after Its image. — (Gen. i. i.) — The
' God* is plural, Elohim * Gods ;' and afterwards * the begin-
ning' is the Son, and the * Spirit of God' is the Holy Ghost.
Of man ' Gospd, Ser. I.)
" BL'twcen us and you tlicre is a great gulf fixed." — Luhe xvi. 28.
Intyoduction. — This 'gulf,' * abyss,' or * chaos' signifies —
i) That the state for weal or woe remains fixed and unalter-
able after death. 2) Though the good and evil are mingled
in this Hfe, in the future they will be finally separated. ' Tlie
great gulf implies a vast difference or separation, which is to
be noted in the differences between —
I. Tlic Masters. — Between Jesus Christ and the Devil : the
former is full of love, goodness, and mercy ; the latter is full
of hate, sin, and cruelty. No concord. (2 Cor. vi. 15.) As
with the masters so with their servants.
II. TJic deserts. — The reward is strictly according to merit;
for (Rom. vi. 23 ; Gal. vi. 7, 8) as we are worked, so shall we
earn either eternal life or eternal death.
III. The wills, — The righteous have their wills conformed
to the will of God; all their resolutions are towards what is
holy and good ; the will of the wicked is hardened in evil, and
has no part in holiness. (2 Cor. vi. 14.)
IV. The affections. — The righteous live in the perpetual
love of God, and the wicked in an unending hatred of Him.
As friends, the righteous cleave to God, follow hard after
Him : as enemies, the wicked avoid Him.
The consciences. — The righteous have their consciences —
— I) Of a good savour. (2 Cor. ii. 15.) 2) Fresh and green.
(Cant. i. 16.) 3. iMitire. The consciences of the wicked are
the reverse of this. (Isa. Ixvi. 24.)
VI. Dii'clling-places. — One above, the other below; one
with angels, the other with devils.
Epilogue. — i) On which side of this gulf are you living ?
2) As this life is, so will the future be, for good or evil,
enlarged and expanded.
E 2
52 First Sunday after 'Jr'uilty.
SERMON 390.
THE THREE STATES.— (//o/y Gospd, Ser. II.)
" It came to pass that the beggar died." — LuJce xvi, 22.
Introduction. — How terrible and inscrutable is God in His
councils concerning the children of men. God oftentimes
reverses in eternity His dealings with the ungodly in time.
Pharaoh and David both sinners : the former, unrepentant,
died a violent death ; the latter, repentant, went down to the
grave in peace. The history of this gospel reveals our three
states.
I. A state of life. — i) Of riches in which Dives trusted
(Luke xii. 19) ; 2) of pleasures which he loved (Dan. v. 3, 4) ;
3) of honours by which he was puffed up. Lazarus, a
contrast ; who that he might be purged from past sins and
preserved from future wickedness, endured poverty, infirmity,
and degradation.
\l. A state of death. — Which implies a sorrowful leaving
of all Dives's blandishments ; but which brought to Lazarus a
bright expectation of good things to come. An agony of
remorse to remember — i) sins committed; 2) duties and op-
portunities neglected ; 3) lost pleasures.
III. ^ state of judgment. — A sepulchre and Hades ; a
.poor grave and Paradise. (Isa. xxii. 15, 16.) The sepulchre
of Shebna a type of that of the 'rich man.' In which note —
:) the depth of his condemnation ; 2) the vileness of his
abjection ; 3) the impossibility of his liberation.
Epilogue. — Contrast between this world and the next.
Contrast the depth of the condemnation ; the vileness of the
degradation, the bitterness of the retribution ; the impossibility
of liberation ; with the lot of him whom one angel alone did
not suffice to carry into Paradise ; but many angels came to
him that they might raise a chorus of joy ; they rejoiced to
bear so great a burden. Not of necessity, but for honour, they
performed this office.
First Sunday a/te?^ Ti^iiiity, ^3
SERMON 391.
THE LAW OF CONTRAST.— (/7o/y Gospel, Ser. III.)
" There was a certain rich man : and there was a certain beggar." — Luke
xvi. 19, 20.
Introduction.— "Y\\/^r. — Instituted in the evening
after the Passover, at the end of the life of Jesus Christ, and
the last food of the dying, i) Too busy; 2) too much in-
volved in strifes and contentions; 3) too unholy and impure.
IV. A beatific supper.— (Rt^v. xix. 9.) No excuse at this
supper. All the invited are already prepared to come.
Epilogue.— Let nothing hinder you from suffering with
Jesus Christ when He asks you so to do.
VOL. II. p
66 Second Sunday after Trinity,
SERMON 404,
INDWELLING SIN.— (//o/y Gospel, Ser. IV.)
"They all with one consent began to make excuse." — Lu]:e xiv. i8.
Introduction. — This * certain man' is our Blessed Lord, Who
makes 'a great supper' of hohness, by showing the way to be-
come holy; giving the Spirit of holiness to man. Holiness
brings with it a feast upon God's promises, a life and walk of
faith. No one really wishes to refuse this supper, to be abso-
lutely wicked, but all try to excuse sin. Three excuses are
mentioned in this Gospel. Eve tried to excuse her sin.
(Gen. iii. 12.) A very common excuse is, the weakness and
sinfulness of our nature ; ' I wish to be good, but 1 cannot.'
(Rom. vii. 22-24.) Now, God left weakness and sin in our
nature, as he left the nations in the land of Canaan. (Judges iii. i .)
I. To teach us our frailty. — To keep us humble. S. Paul's
thorn in the flesh. (2 Cor. xii. 7.) To teach us not to trust in
ourselves ; in our strength ; our wisdom ; all of which desert us
in our hour of need. vjer. xvii. 5.) That we may fully learn
how full of sin and infirmity we are. So being humbled we
receive a sword of grace (Luke xxii. 36 ; Matt. xxvi. 56), for
defence, not for revenge.
II. To keep us ever on oiir guard. — Who would go into a
gunpowder magazine with a lighted torch ? (i Cor. x. 12.)
David fell through want of watchfulness. Our will is ever to
be exercised in defending the affections from the assaults
of Satan.
III. To make us worthy of 'receiving a reward. — Those
who strive worthily gain victories and receive rewards.
(Josh, xxi.43.) Canaan not yet really given or gained. Earlier
victories a pledge of the later ones. Indwelling sin is as the
weights which keep the machinery of clocks in working order.
All great triumphs of the world have been made in the face of
the greatest obstacles.
Epilogue. — i) Weakness of nature no excuse even before
man. 2) Lose no opportunity of receiving holiness.
Second Sunday after Trinitj
SERMON 405.
THE FEASTS OF GOOD AND EVIL.— (//o/j Gospd,
Ser. V.)
"A certain man made a great supper, and bade many." — Lulte xiv. i6.
Introduction. — In ordering a banquet on a very large scale, it
is necessary to consider — i) The season of the 3'ear: whether
the guests can travel without danger and inconvenience,
whether it be too wet or too cold. 2) The room required :
that the guests may be all seated in comfort. 3) That an
ample supply be procured of the best provisions. 4) Hov.-
long it will last, lest the servitors be wearied. All these points
Jesus Christ considered, when He prepared His supper of
grace. He sent His servants, etc., at — i) a time of grace
and mercy; 2) the room is heaven, large enough for all the
guests ; 3) He made a great provision of food ; 4) the supper
is to last for ever. Alas ! there are suppers of evil as w^ell as
of good ; and we notice —
I. Tlie supper of sin. — To which the sinner invites the
devil. Such a supper of deadly sin was Herod's (Mark vi.
21), in which the righteous was slain ; he who preached re-
pentance and amendment. Many make this supper, feeding
upon lies rather than upon truth ; upon envy rather than upon
love, etc.
II. The Slipper of hell. — To which the devil invites all
sinners after death. (Rev. xix. 17-19.) Kings and captains,
the avaricious and the proud. Represented by the dream of
Pharaoh's baker (Gen. xl. 16-20) ; the three baskets contain
pride, covetousness, and sensuality; and the days are — i) of
birth; 2) of life; 3) of death.
III. The Slipper of grace. — Made in the pure heart by
Jesus Christ and His angels. (Rev. iii. 20.) The food consists
of — I) Saving doctrine. (Matt. iii. 4.) 2) Repentance. (Ps.
xlii. 3.) 3) Sacrament. (John vi. 51.)
IV. The supper of glory. — Great, as being — i) made by a
great prince ; 2) as containing many guests (Rev. vii. g) ;
3) as being so glorious. (Ps. cxxi. 3.)
Epilogue. — Seek to partake of the latter, and shun the
former suppers.
F 2
68 Second Sunday after Trinity.
SERMON 406.
WORLDLY HINDERANCES.— (//o/)^ Gospd, Ser. VL)
'• I have houglit five yoke of oxen ; I pray thee have me excused.'' — Luke xiv. 19,
Introduction. — As the ' piece of ground' signifies pride ; and
marriage, sensuality ; so does this excuse signify worldly
cares and desires, which hinder us from coming to the supper
of grace. Such fill their souls with earthly things, and sup
with Satan. (Gen. iii. 14.) The * five yoke of oxen' represent
the five senses, by which men long for and are bound to earthly
things ; unable either to see or care for other things than
those which they see with their bodily eyes. The excuse for
this worldly servitude can be made in a threefold spirit;
^vhich is —
I. Palliative. — When one pleads a natural necessity, ' the
needs of life keep me from this feast.' Dreading temporal
poverty, men fall into spiritual poverty without any concern;
fearing a remedial and temporal necessity, not fearing to fall
into eternal poverty and loss. Others excuse themselves
because they ' follow the multitude to do evil,' as if suffering
v/as not increased by community. Covetousness is the beast
of (Rev. xiii. 11-17). Plead no necessity for putting time
before eternity, the devil before God.
n. Presumptive. — Such do not despise the supper of the
Gospel ; they mean to partake of it ' some day ;' they presume
upon a long life ; upon having many years before them, when
not a moment can be called their own. (Acts i. 7; Luke xii.
20.)
in. Contemnive. — Despising other things than can be
seen and known by the eyes of the body. Such were the
Pharisees. (Luke xvi. 13, 14.) Hence the Lord said (Matt,
vi. 24). Such despise the life of faith, and look down super-
ciliously upon followers of the Cross.
Epilogue. — Beware, lest love of temporal things deprive you
of eternal blessings, and bring to you incurable and irreme-
diable loss. That man cannot be pitied who could have had
all blessings for the mere asking, yet who languished in want
.and misery; feeding rather upon rotten fruits and the foam of
the sea.
Second Sunday after Trinity. 6()
SERMON 407.
THE HEAVENLY SUPPER.— (//o/y Gospd, Ser. VII.)
"A certain man made a great supper." — Liilce xiv. i6.
Introduction. — This heavenly supper is described (Rev. xix.
g), when the purified and glorified Bride of Jesus Christ
(Eph. V. 27) is- presented to Him, the Bridegroom ; a supper,
which will be celebrated when the new creation shall be
manifested in perfection and glory. Then shall all the elect
be gathered together (Matt. viii. 11), and all that holy souls
have struggled for, waited for, and longed for, from the
beginning of the world, will be perfected for ever ; and the
heavenly city shall be filled with the perfect number of its
citizens. This will be a feast of the ever-Blessed Trinity;
for—
I. God the Father will supply — i) A full completion and
quietude to every will and desire. (John xiv. 8.) Consumed
with unsatisfied longings here, waiting for something after-
death; a perfect fruition then. 2) The full possession of all
good things, (i Cor. ii. 9.) 3) The clear and open vision of
His own glorious face, (ijohniii. 2; Isa. xxxiii. 17.) The
Beatific vision.
II. God the Son will supply — i) Satiety in His humanity
(John vi. 35) ; our manhood will be perfected by His man-
hood, and nothing of imperfection will be left in it,.
2) Satiety in His divinity. (John xiv. 23.) The perfections
of the Godhead given to God's children by adoption. 3) The
bread of life. (John vi. 35.) A spiritual feeding upon an
eternal Eucharist (Johnx. g): * in,' by the consideration ot
His divinity; and ' out,' of His humanity.
HI. God the Holy Ghost will supply — i) The fire of love,
by which the viands will be dressed. (Isa. xxxi. 9.) 2) Wine
for the inebriation of the saints. (Ps. xxxvi. 8.) 3) Fruits for'
delight. (Gal. v. 22-24.)
Epilogue. — Many despise this least, having no experience
of spiritual delights, which once tasted, evermore are loved.
Second Sunday after Trinity,
SERMON 408.
THE RECIPIENTS OF GRACE.- (//o/>' Gospd,
Ser. VIII.)
" Bring in hither the poor and the maimed, and the hah and the blind." —
Luke xiv. 21.
Introduction. — Four conditions of men are named in the
present Gospel as being called to the ' supper,' as obeying
the voice of God calling them, and as being finally admitted
to it. These conditions represent four states and exercises of
graces necessary to the faithful, and most profitable in leading
them to that eternal blessedness which is here signified by ' a
great supper.' We note —
I. The poor. — 'Poor' in affection and quality of mind;
who are content with a small supply of temporal blessings,
and do not aspire to greater riches : who, neither stuffed up
nor laden with money, more quickly and lightly so walk along
the wa}^ of this life, that more securely and safely they attain
the goal of the heavenly country. Hence (Ps. xxxvii. iG) ;
with which agrees (Proy. xv. i6; xvi. 8). The rich in pos-
sessions may be poor, if (Ps. Ixi. lo). To the poor in spirit is
promised the Kingdom. (Matt. v. 3.) Such were the fathers
of the Old Testament, Abraham, Isaac, Jacob, Job, David,
and the rest.
II. Tiie rnaiiued. — !Maimed, or weak; not in the exercise of
holiness, like the wicked servant. (Matt. xxv. 26.) Against
such weakness. (Eccles. ix. 10.) The weak in their own
estimation, vv'ho attribute all their success to God. Weak in
themselves, strong in God. (2 Cor. iii. 5 ; Phil. iv. 13.)
III. The halt. — They who consider their own defects, and
attend to the halting of their own souls ; humbling themselves
in God's sight, and asking to be delivered from all death and
halting. So S. Paul (i Cor. xv. g; i Tim. i. 13-15.)
IV. The blind.— noi the blind of (Ps. Ixxxii. 5 ; Matt. xv.
14). Blind to sin. (Gen. xxxix. g.) David saw. (2 Sam. xi. 2.)
Second Sunday after Tt^inity, Second Sunday after Trinity.
/-"
SERMON 410.
THE LESSONS OF THE GOSPEL.— (Ho/y Gospel,
Ser. X.)
'• A certain man . . . shall taste of my supper." — Luke xiv. 16-25.
Introduction. — The Gospel of Jesus Christ is one signification
of this ■■ supper.' Exhibited ' in these last days,' furnished
with various foods and graces, it thoroughly satisfies the
guests. It is * great,' as being open to all, and prepared by
the great God. Received, it leads to great and eternal happi-
ness : rejected, to great and eternal misery. We taste of a
few of the dishes offered to us in tliis supper, which are
adapted to all estates of men. For —
L Superiors learn — i) Xot to slight or despise the poor.
' Bring in hither the poor.' The sceptre of kings took
formerly the representation of a plough. King Edward the
Confef.sor carried a lame beggar on his back to church. 2)
To bridle their anger; so the ^ man' did, and filled his table
with other guests. ' Nothing can be either rightly done or
thought of in an angry mood.'
n. Inferiors learn — i) To obey their masters. These
servants went and called. 2) To advise their masters even to
their own loss or extra trouble, having an eye to the master's
interest only. 3) To give an account of their offices ; ' it is
done as thou hast commanded.'
HL Rich learn — i) Not to buy land, oxen, or things of
the world, without they are first seen and proved. 2) Not to
place the use and proof of such things before the fruition and
use of grace. 3) Not overload themselves with cares and
burdens. 4) Not to live in things outward, to the exclusion
of things mental and divine.
IV. The poor learn— That the good things of God are
prepared for them ; for them a table is prepared.
V. Christians learn — i) That there is no salvation, if
*the rule of faith' be not adhered to. 2) To be obedient, and
not to omit any means of grace.
Third Siindiiy ajter Trinity, 73
SERMON 411.
THE CARE OF GOD. —[Epistle, Ser. I.)
" Casting ail your care upoxT Him : for He careth for j-ou." — I Peter v. 7,
Introduction.— "Vho. care of God for us is a thought full of
comfort. We never can be left, save by our own will, utterly
destitute, and uncared for, and forlorn. This thought pre-
vents us from feeling over-anxiety about worldly concerns.
(Luke xii. 22-30.) God cares for us in a threefold way.
I. In taking providential forethought. — By the law of
nature He provides for us as being our Creator. He adapted
the world for our dwelling-place, and we ourselves minister to
each other. Unless sin hinders, God provides for us. If a
son be not wholly unworthy, his father provides for him.
(Matt. vi. 32,) Our Lord God cares for us, as a good
nobleman does for all his servants and his tenants on the
estate.
n. In healing our infirmities. — If we humbly confess our
infirmities io God, we shall be helped by His saving counsel.
If the surgeon is to heal, the wound must be uncovered.
Jesus Christ began our healing, we trust to Him to perfect
His work, and that our sin may not hinder it. (Isa. liii. 5;
Hosea vi. i.)
III. In disciplining ns to His Will. — (Heb. xii. 6-10.) —
Refusing God's discipline we refuse His rule, which is to lead
us onwards to the perfection of eternal life.
Epilogue. — It is our duty to cast ourselves upon God's
care, i) Seeking Him earnestly when lost (Cant. iii. 2) ; 2)
striving not to offend Him when found (Micah vi. S) ; 3) to
please Him (Ecclus. ii. 19) ; 4) to prepare the heart as a
dwelling-place for Him (i Sam. vii. 3\: 5) to render to Him
a due account of life. (Luke xvi. 2.) So will all things b^
CiOV'.t as in God's sight.
J4 ^ bird Siuiday after trinity.
SERMON 412.
FIVE ACTS OF HUMILITY.— (ZT/fs//^, Ser. II.)
" Humble yourselves therefore under the mighty hand of God." — i Peter v. 6,
Introduction. — There is often a great contrast between the
present and the future life; the exalted in the one, are often the
most humbled in the other. The scales are in the hand of
God, the left hand is this present life ; the right hand signifies
the life to come. Present humility which leads to future
exaltation can be expressed under five forms. The humility —
I. Of reverence : expressed in prayer. — Which leads to a
comiparison between the Majesty of God and the nothingness
of man. As a dog before a man, and a man before a king, so
is a king before the King of kings. (James iv. lo.) In the sight
of God in the congregation (Matt, xviii. 19), and especially
at the Holy Communion, which is His footstool. (Ps. xcix. 5.)
II. Of obedience: in action. — Looking to its reward, which
by grace is most great for the smallest service. The seeking
and honouring God and His Sabbath, and doing our duty to
our neighbours ; the keeping the Decalogue, brings with it
eternal life. Of such obedience. (Matt. xi. 29, 30.)
III. Of repentance : in confession. — (Luke xiii. 3 ; xv. 18 ;
Ps. xxxii. 5.) — Which awakens the memory of past sin and
its punishment, and reveals the hollowness of outward fame
and the opinions of men. Confession of sin to God shows us
our true selves in all their grossness and deformity.
IV. Of patience: in suffering. — Feeling it impossible to
escape from the hand of God, when He gives poverty, sick-
ness, loss, etc. So Job (Job i. 21, 22). We need entire
humility to be as a camel, or as a dog, to their masters, who
crouch to receive the fitting chastisement. God demands a
strict, stern, undeviating humility of will.
V. Of wisdom : in conversation. — From a consideration of
the danger of pride and the security of humiliation ; that the
gate of heaven is small and narrow (Matt vii. 14); so that we
already laden (Matt. xi. 28) with greater additions could not
enter.
Epilogue. — True humility is the expression of a life.
Ih'ird Sunday after Trinlly. 75
SERMON 413.
TPIE FESTIVAL OF SOULS-(FoZ); Gospd, Scr. I.)
"There is jo}'^ in the presence of the angels of God over one sinner that
i-epenteth." — Luhe xv. lo.
Introduction. — These words excite us to hope, and take away
from us the place in which we can despair. The devil seeks
to make us 'curse God and die,' or to feel with Cain (Gen. iv.
13) ; but the heavenly host unite in joy, and so the text
speaks in words of hope. A wild beast has been captured,
and the desire for venison satisfied. (Gen. xxvii. 4.) A great
cure has been wrought ; a deliverance from death effected.
The joy is of a great victory, upon which God and His hoi}''
angels are looking down. If man by grace overcomes the
devil, then indeed he is (i Cor. iv. 9). Not merely 'joy,' but
a great feast flows from the conversion of a sinner. Such
a conversion is a —
I. Birthday. — A child of God is born of a double birth.
i) By a new conception of the soul (Isa. xxvi. 18) ; 'wind,'
the breath of salvation. Abraham rejoiced at Sarah's con-
ception, and Zachariah at Elizabeth's; and shall not Jesus
Christbe joyful at the conception of His spouse — the Church?
z) By a new birth, when holiness in action succeeds the new
birth of the spirit. Great festival at S. John's birth. (Luke
i. 58.)
II. Resurrection. — A child of God hath been raised from
spiritual death (Rev. xx. 6), having been passed from the
death of sin to the life of righteousness.
III. Restoration. — The converted soul is dowered by the
Holy Ghost, and receives its heirship ; and the spirit that had
been driven away by sin, has now by repentance come back
-again, as a king to his royal city. (2 Sam. xix. 39, 40.)
IV. A royal coronation. — (Eccles. iv. 14). Also (Eccles.
ix. 4.) The * living dog ' is the penitent soul ; ' dead lion ' is the
unworthy Christian.
Epilogue. — Such is the work that Jesus Christ has done for
the sons of men.
76 Third Sunday after Trinity,
SERMON 414.
THE RECEIVER OF SINNERS— (/^o/j- Gospd, Scr. II.)
"This Man receiveth sinners."— Z,z^^^^ xv. 2.
Introduction. — All sinners lying under the condemnation of
their guilt may take hope, since the mercy of Jesus Christ
exceeds their guilt. S. Peter's tears washed away his denial.
Jesus Christ as the truejephtha (Judges xi. 2, 3, 6) 'suffered
without the gate ;' then was He recalled to be our Prince and
Saviour. True justice breeds compassion; false justice, in-
dignation only. Four conditions of sinners whom the Lord
receives —
I. The wanderer. —ThQ Lord welcomes the erring,
wandering sinner, as a poor pilgrim is received into an hostel.
The sinner is poor, as sold to Satan by his sin ; poor, as lacking
grace ; poor, being under the condemnation of sin. Ben-
hadad is the poor sinner (i Kings xx. 31-34) coming to the
King of Israel who is Jesus Christ.
II. The captive. — One who has long been under Satan as
a slave ; one formerly rebellious but now corrected. Such were
loaded v/ith worldly cares. Shimei, a rebellious subject, was
pardoned ; but was not allowed to transgress ; he did so, and
was slain, (i Kings ii. 36 to end.)
III. The son. — As a man who had lost his birthright and
his all ; yet as a son whom the father sees equally impelled
by fear and love, and the more prepared to obey him. Prodigal
Son. (Luke xv. i8.)
IV. The bride. — Once erring (Hos. ii. 7, 14, 15) but now
reclaimed, and beyond measure beloved ; which is required to
be first purified from past sin, and then to be embraced.
(Jer. xii. 7.) Esther, the contemplative soul (Esther v. 2),
comes unto the King, Jesus Christ, with her two attendants,
conformity of will and purity of love.
Epilogue. — A full hope for all true penitents; for where
sin abounds, there much more abounds the love of Jesus
Christ.
Third Sunday ajte-r Trinity, 77
SERMON 415.
CONSCIENCE.— (//o/y Gospel, Ser. III.)
*'\V]iat woman having ten pieces of silver, if she lose one piece, doth not li^Iit
a candle." — Luke xv. 8.
Intvodnclion. — In the heavens two lights, the sun and the
moon ; on earth, two lights also, law and conscience. Law
as the sun instructs man in external actions : conscience as
the moon, shows the light of truth in his inmost actions*
The law is the sun (Prov. vi. 23); the moon is the conscience-
(Ps. iv. 6.) * Conscience is the light of the mind.' (John
Damas.) Use conscience as a lamp in all your actions.
Conscience in its several offices is comparable with —
I. A hook faithfully teaching 7cs. — What is to be done or
left undone. * The dead are the best counsellors,' i.e. books,
in which we faithfully learn what we ought to do, without fear
or favour. (Chrysost.) This light shines without respect of
persons; showing things as they are, without deceit. (Isa. li.
7; Ps. xxxvii. 31.)
II. A schoolmaster or pedagogue. — Restraining us from
sin, moving us to goodness. * Conscience is like a peda-
gogue, a certain associate and governor of the mind ; it
advises it ac to what is good, it reproves and convicts it of
sin.' (Aug.) Conscience is a bridle before sin, a scourge after
it. It is a preceptor given to us by God. David's conscience
towards Saul, (i Sam. xxiv. 5, 6.)
III. An inevitable and uncorrnpt witness. — Of all our
thoughts, words, and deeds. (Chrysost.) A tribunal which
every one carries about with him, and from which none can
escape. ' A true and domestic tribunal.' (Greg.) A debtor pro-
mised to pay a creditor on a certain day, who died meanwhile.
No one knew of it, but the debtor brought the money to the
house, saying, * You who are dead to others are alive to me.'
IV. The executioner and torturer of the wicked. — A guilty
conscience is a certain hell and prison of the soul. The
consciousness of sin is the greatest tribulation of the human
soul. (Isa. Ivi. 24; Mark ix. 44.) It is the never-dying worm..
Epilogue. — (Matt. v. 25). — 'Adversary ' is conscience. Have
the answer of a good conscience in theway of this life, or our
advocate will become our accuser at the Judgment-seat.'
78 Third Sunday after Trinity.
SERMON 416.
THE JOY OF REPENTANCE.— (T/o/j Gospel, Ser. IV.)
"There is joy in the presence of the angels of God, over one sinner t'-.at
repenteth." — Ltike kv. 10.
Litroductlon. — Greater joy in the instauration of man than at
the creation of angels, for they were wonderfully created, but
man is more wonderfully restored. Joy in heaven and with
the angels, not over the human race alone, but over the re-
storation of the soul of every single sinner. Not over the
sinner who is only — i) thinking about repentance and putting
it off; 2) talking about repentance; 3) pretending to re-
pentance : but over the sinner who is actually repentant now.
The General loves that soldier, who having shown himself to
be a coward, returns and strongly presses the enemy, perhaps
more than a soldier who has never shown either courage or
cowardice. The race is more loved than any single man of
it ; the righteous before the restored penitent ; but there is
more joy manifested on account of the change. This joy
arises from —
I. The leading back. — The sinner has wandered away
from — i) God; 2) himself; 3) Divine grace and truth. Jesus
Christ came as the Good Shepherd to lead back the wander-
ing to Himself. * The way.' (Johnxii. 32; Jer. xxxi.3.) Drav.n
thee from the paths of — i) sin ; 2) sorrow ; 3) shame ; to the
paths of — i) holiness; 2) joy; 3) glory.
n. The uniting. — The reclaimed are joined to the re-
claimer by a community of — i) nature; 2) gratitude; 3)
pursuit. Hence the reclaimed are all ' friends and neigh-
bours. (John X. 16; xi. 51, 52.) The Only-begotten Son of
God made many sons by His Blood. He brought many
brethren to Himself; He recommended the reprobate; He
redeemed the soul ; He quickened the slain.
ni. The rejoicing. — Ps. xxx. 11. [See Sermon for this
Sunday, No. 413.]
Epilogue. — Take care lest, either from negligence or pro-
crastination, you be excluded from so great a joy. Be not like
the foolish virgins thinking of repentance too late.
Third Sunday after Trinity, 79
SEEMON 417.
THE RECEIVED OF JESUS CHRIST.— (//o/>' GosbcU.
Sen V.)
"This Man receiveth sinners."' — Luke xv. 2.
Introduction. — We change our country either because we are
under a cruel government, as the Israelites were in Egypt
(Exod. xii. 42), or because we know of some better master to
serve ; or a richer country in which to live. The Israelites
left the service of Pharaoh to serve God ; the land of Egypt
for ' a land flowing with milk and honey.' Pharaoh is Satan
and sin ; Canaan is the heavenly country as opposed to the
world. As the Israelites fled to God, so we must fly to Jesus
Christ. Who receives —
I. Fugitives for protection. — Many fly for protection to
Jesus Christ because of His power to aid and protect them.
(Ps. xxiv. 8.) As David fled to Achish at Gath, so we should
fly to Jesus Christ, (i Sam. xxvii. 3.) When the devils, the
lords of Achish, speak against the soul, Jesus Christ bears
His testimony in her favour, (i Sam. xxix. 4, 6.)
II. The desolate for grace. — Our Lord receives the desolate
and'desperate by His grace, if they desire pardon. (John vi. 37.)
The austere King sends forth His Son of Mercy, Who betroths
Himself to a beautiful damsel, the human soul; and in the
day of these espousals heralds are sent from heaven offering
— i) rest (Matt. xi. 28); 2) pardon (John viii. 11); 3) hope
(i John iii. 14).
III. The ignorant for instruction. — (Col. ii. 3.)— Our Blessed
Lord in the synagogue taught the new law as Ezra had taught
the old (Neh. viii. 5, 6) ; so that the Jews said. (Luke vii. 10.)
IV. The warriors to receive their crown. — They who have
striven successfully for the faith against the world, the flesh,
and the devil, shall be rewarded with — i) Rev. ii. 17 ; 2)
Rev. ii- II ; 3) Rev. ii. 17 ; 4) Rev. ii. 26; 5) Rev. iii. 12,
a pillar of victory ; 6) Rev. iii. 21 ; i Peter iv. 13.
Epilogue.— ComQ to Jesus Christ. (Phil. iv. 19.)
So Third Sunday after Jrlalty,
GERMON 418.
CONTACT WITH SINNERS.— (T/o/y Gospel, Ser. VI.)
"The Pharisees and Scribes nnirmured, saying, This man receiveth sinners," —
Luhe XV. 2.
Ii:troducliov — Had our Blessed Lord been only man, we could
not have blamed them for so doing. A man is marked by his
companions. Jesus Christ was, whilst on earth, the great
Physician visiting the world's sickness. If we associate with
the wicked and the profane, not Pharisees alone, but angels
also, will murmur; and we, the companions of sinners, like-
wise will partake of their punishment. Save to do them good,
we must avoid contact with sinners ; noting —
I. Sonic examples of sinful association. — i) Mountains of
Gilboa cursed (2 Sam. i. 21); they paid the penalty of having
seen a king slain. If it be so for wickedness done simply on
them, the whole city, street, or house, is in far greater danger
from the sin which is wrought in it. Destructions of Jeru-
salem and Nineveh. 2) Barren fig-tree cursed (Matt. xxi. 19);
not alone as representing the unfruitful Jews (Bede), or as
showing the arbitrary selections or power of Jesus Christ
(Chrysost.), but because the leaves afforded covering for
sinners. (Gen. iii. 7.) If the trees were smitten from their
association with man, how much more will man be so for his
association with sin and sinners ? 3) Sixth day of creation
was not blessed. (Gen. i. 31.) Why? Because the serpent was
hereafter to be cursed, who was a type of sin, was created on
this day. 4) Disciples were, all but three, hindered by the
presence of Judas (Matt. xvii. i) from witnessing the trans-
figuration. S. Ambrose thinks that his presence was the
cause of the tempest on the sea. 5) Zidon, as being near to
Judah, and the birth country of Jezebel, was smitten with
Israel's famine, (i Kings xvii. 12.)
II. The great danger of consort luith sinners. — i) The great
loss to Adam and Eve (Gen. iii. 13); 2) lost security in the
presence of the serpent ; 3) a tradition (John yiii. 5) that
the Jews hoped to stone Jesus Christ Himself with the
adulteress.
Epilogue. — (Gen. i. 4.) — The good from the evil (Gen.
xlix. 29) ; Jacob did not like to rest amongst idolators. Be ye
separate ; torch not the unclean thing.
Third Sunday after Trlnilj, 8 1
SERMON 419.
THE LOVE OF JESUS CHRIST.— (Ho(y Gospd,
Ser. Vn.)
'•This Man receiveth sinners." — Luke xv. 2.
Introduction, — Why was not man created sinless ? If God
is not able, He is not omnipotent ; if He did not will it, He
was not most kind. God, the wisest of all artificers, desires
man to be sinless and to be free (i Thess. iv. 2), and the
effectual working of His grace exists with perfect liberty.
World was created for showing the perfections of God :
heaven. His bounty to the holy; hell His judgment against
the wicked ; and man His love and mercy. (Ps xlv. 9.) This
mercy could not have been shown to man unless he had
sinned. (Exod. xxxiv. 6, 7.)
I. Three types of this love. — i) (Gen. xxviii. 13.) The
ladder was resting upon Jesus Christ, Who humbled Himself in
order to exalt others. Angels, converted sinners ; ascending
from Him justified, descending to Him to be pardoned. 2)
(Cant. ii. 9) As the stag devours serpents, so Jesus Christ
devours our sins and sinners ; the conversion of whom forms
His sweetest food. 3) (Gen. xxv. 28) As Jacob loved wild
flesh better than tame, so does Jesus Christ love sinners.
(John iv. 34.)
II. Six mysteries of this love. — i) (Matt. iv. 17.) His first
sermon to sinners. 2) (Matt. iv. 2.) His ministry began in
hunger. 3) (John xix. 39.) It ended in thirst. 4) (Luke v.
29.) Great company of publicans to be converted and saved.
5) (Luke xiv. i.) No praise of the meal; His desired food not
there. (John iv. 32.) 6) (John iv. 7.) Thirsty, so willing to
drink. * I thirst,' for the salvation of souls ; to give, not to take
drink.
III. Cruelty of the sinner towards Jesus Christ. — (Matt,
xxv. 24.) — Said of those who lived before Him, with Him, and
after Him ; to every poor man with only a morsel of bread,
nay, to one dying of hunger, who gives them no repentance.
(Isa. ix. 20.)
Epilogue. — Receive Jesus in your soul since He wants to
receive you.
VOL. II. G
82 Third Sunday after Trinity
SERMON 420.
THE GROUNDS OF SAVING.— (i^o/>' GosM Ser. VIII.)
"This Man receiveth sinners," — Luke xv. 2.
Introduction. — Although we may not ' murmur,' 3'et we may-
wonder with the Pharisees at this. The owner seeks both
wool and flesh from his sheep, so he is anxious to lose none.
No gain to Jesus Christ from the one sheep, human nature ;
which had gone astray in the wilderness of this world. Why
then did He come down from heaven, and endure so much to
seek and to save us ?
I. For tlie sake of God the Father. — i) To fulfil the will
of God. (John vi. 38, 39.) So the Apostle (i Tim. ii. 3, 4.)
Jesus Christ, before all things, is most anxious to fulfil His
Father's will. Eleazar would not eat till his Lord's will had
been declared. (Gen. xxiv. 33.) Our Lord's hunger was satis-
fied by obedience. (John iv. 34.) 2) For the glory of God.
God has greater glory in restoring than in punishing the
wandering sheep ; in saving rather than in destroying.
II. For the sake of Himself, — i) Man being His creature,
Jesus Christ was a part Creator of the first man; therefore
He loved and cared for him. The care of Jesus for His
creature man was expressed in His reproof to Jonah. (Jonah
iv. 10, II.) 2) Man is bound to Him by a chain of love:
The Father gave the lost sheep to the Son to rescue (Ps. ii.
8); or, as a lost coin to be recovered and made His own ; as
a sick one, that He might be to it the loving Physician. (Titus
ii. 14.) Hence the Lord's heavenly glory (Rev. v. 12, 13) is
bound up with man.
III. For our own sake. — i) Because of our infirmity.
(Isa. liii. 6; Ps. xlix. 14.) Our blessed Lord is the true
David, (i Sam. xvii. 34, 35.) He helps us out of the power of
sin and Satan. 2) Because of the danger of our condem-
nation, He is our true Jonathan, (i Sam. xx. 41.) He knew
our condemnation, therefore. (Jer. xxxi. 3.)
Epilogue.— ^Q ought to help Jesus Christ, meet Him half-
way. Remember how Jesus Christ is seeking for us.
Third Smiday after "Trinity. 83
SEEMON 421.
THE JOY OF JESUS CHRIST.— (f/o/y Gospd, Ser. IX.)
"There is joy . . . over one sinner that repenteth." — Luke y.v. lo.
Introduction. — The joy ' of the angels of God ' must be one
with the Ever Blessed Trinity, for there is one heart, soul, joy,
and glory in heaven. When a sinner is converted, the holy
angels rejoice over — i) the fruit of the guardianship ; 2) the
addition to their ranks ; 3) their fellowship of another with
whom to praise God. Beyond, far beyond their joy, is the
joy of Jesus Christ, who rejoices over a sinner's conversion,
because He sees in it —
I. The fruit of His Passion. — The sheep was lost v/hen
man by sinning left the pastures of life. He places the sinner
upon His shoulders, because * He carried our sins.' Man
became an enemy to God by wicked works ; He reconciled
man to God by the body of His flesh ; wandering amidst the
mountains and woods of sin and doubt. He sought out. * I
laboured, I sweat, I gave My head to the thorns, My hands
to the nails ; My side to the spear. I poured out My Blood
to join you to Myself. I left heaven a desert home, whilst
sheep were wandering ; heaven was a derelict, forsaken by
man who was created in order to inhabit it. (Aug.)
II. The reformation of His own vnage. — Man was a piece
of money, first lost and then found, on which was stamped
the likeness of the king. Ten pieces of money, are the nine
orders of angels; man, the tenth, was lost by sin; but Jesus
Christ sought it and found it,
III. The resuscitation of His brother. — * This thy brother
was dead and is alive again.' (Luke xv. 35.) A 'better re-
surrection' than that of Lazarus. His desire and love for
our race as being His Body, His Flesh, His Bones, crowned
with victory.
Epilogue. — Shall we bring joy or grief to His loving heart?
Let us resolve to further and profit by the work of Jesus Christ.
G 2
84 Third Sunday after Trinity*
SERMON 422.
THE LESSONS OF THE GOSPEL.— (//o/y Gospd,
Ser. X.)
" Then drew near unto Him . . . that repenteth." — Lukey^v. i-io.
Introduction. — We stand at the reading of the Gospel in
Church to express outwardly our reverence for its sacred
words ; other Churches have more ceremonially expressed
the same fact. Let us also give due reverence to the Holy
Gospel, and hear in it the voice of Jesus Christ, teaching us —
I. That every office may he abused. — There is no state or
station, however honourable, which the wickedness of man
may not render vile, contemptible, and infamous. The office
of a 'publican' or tax-farmer, once most honourable. In S.
Paul's time (Rom. ii. 24) a reproach of the Jews. (Neh. v. 9.)
Every state may lead to an offence. (2 Cor. vi. 3.)
n. Carefully to hear the Word of God. — The more so
according to our needs. All felt a moral sickness, and came
to hear the saving word. Apostles and preachers, * salt of
the earth,' as preserving from the corruption of sin. The
Scribes and Pharisees were too hardened to hear.
HL The perverse disposition of the luorld. — The world
condemns what it ought to admire, and admires what it ought
to condemn. (Isa. v. 20.) The world misnames all things ;
calling avarice, forethought; drunkenness, hilarity; lust,
friendship, etc.
IV. To avoid the sin of detraction. — This sin — i) Reveals
hidden sin ; 2) it exaggerates it ; 3) it imputes it falsely ; 4
it denies any goodness; 5) it puts an evil construction on
good deeds.
V. Who, and how far, to converse with sinners. — Not the
weak and wavering ; only those who are fitted to do them
good.
VI. Not to he shamed out of doijtg good. — Murmuring of
Scribes and Pharisees did not hinder the gracious purpose of
Jesus Christ.
VII. The value of a single soul. — One lost sheep, one
lost piece of money, is worthy of so much thought and care.
Fourth Siuiday afte?'' Tf^iuity* 85
SERMON 423.
FUTURE GLORY.— {Epistle, Sen I.)
«The glory which shall be revealed in us." — Rom. viii. 17.
Introduction. — Glory naturally follows toil, humiliation, and
suffering. Some animals having with labour climbed the
tree, throw away the nut because the shell is bitter ; hence
they lose the kernel. So, if we scorn tribulation and suffer-
ing, we cannot look for the glory of our reward. (Heb.xii. 11.)
This future glory flows from five sources.
I. From the Blessed Trinity. — (Isa. xxxiii. 17.) — i) The
Beatific Vision is the face of God in His divinity. This
seen, makes earth better than Paradise. (Ps.xxvii.4; Ixxx. 19;
John xvii. 3.) 2) From the humanity of Jesus Christ. 'The
fulness of joy to see man the creator of man.' (Bern.) 3)
From a consideration of the hypostatic union.
II. From Heaven, the place of sweetness. — From — i) The
beauty and brightness of the place. (Rev. xxi. 23.) 2) The
purity of the place. (Rev. xxi. 27.) 3) The size of the place ;
the whole earth is as a mere point in space, when compared
to the empyreal heaven in which the saints will reign for ever
with their Lord.
III. From the society of Heaven. — From — i) Its multitude.
(Rev. vii. g.) 2) Its nobility; amongst whom are the Blessed
Virgin, angels, saints, etc. 3) Its love and harmony ; the joy
of one is the joy and glory of all. The unit of joy and glory
is multiplied according to the number of the recipients. (Isa.
xxxi. 9.) The * fire ' and * furnace ' is love.
IV. From the glorification of the body.—i) From its beauty
and brightness. (Matt. xiii. 43.) 2) From its freedom. The
body will then have the same liberty that the mind possesses
now ; unconfined by space. 3) From its impassability.
(Rev. xxi. 4.)
V. From the sense of a great deliverance. — i) From the
pains of hell ; seeing which, the saved will feel filled with
thankful joy. 2) From their triumph over all God's enem.ies.
(Ps. Iviii. 10.) 3) From the powerlessness of sin any longer
to entice, enslave, or affect.
Epilogue.— Whsit is this glory worth? What sacrifices are
we making to obtain it ?
86 Fourth Sunday after Trhiity.
SERMON 424.
THE TREATMENT OF THE \m\A..— {Epistle, Ser. H.)
" The creature itself also shall be delivered from the bondage of corruption into
the glorious liberty of the children of God." — Rom. viii. 21.
IntrGduction.—Ma.n differs from every other creature, in his
possession of a free will and judgment ; he alone can judge
between right and wrong; and alone can act upon his judg-
ment (Ecclus. XV. 14-19) ; and is alone the subject of reward
and punishment. The free will admits of four different kinds
of treatment.
I. It is eternally bound in hell.— The lost have free wills,
but they still are wholly bound. Free will is not an act, or
habit, or a quality, accidentally acquired ; it is an essential of
the soul, and never can be destroyed ; but its exercise is
hindered ; it is as a strong man bound, who cannot free him-
self. Even good desires can become evil on account of their
evil motives. (Luke xvi. 27, 28.) The rich man wanted his
brethren to evade the justice of God. (Matt. xxii. 13.) * Outer
darkness,' hell ; ' inner darkness ' is the wicked soul in this
present life; * teeth ' are the affections; 'hands' are deeds.
Such a binding is the prophet's liberty. (Jer. xxxiv. 17.) To 'the
sword' of condemnation ; 'the pestilence,' of punishment and
pains; 'the famine,' of poverty, of all hope in hell ; * removed'
into several spheres of punishment.
n. It is weakened by sin. — In those who are able, but not
willing to repent; who incline feebly to what is good, but more
strongly to what is evil. True of such (Rom. vi. 20) having
no fruits of holiness; all having gone from them little by little.
Seek to regain the other state (Rom.vi. 18); and pray(Ps.vi.
2); 'bones' sustain the body, as the several graces do the soul.
HI. It is tvnly healed by Divine grace. — In those who
by grace live holily; they have received the promise (John
viii. 36) ; for no man from the beginning to the end of the
world was freed, but by the liberation of Jesus Christ. (Num.
xxi. 9.) The mystical brazen serpent is ever in the world. A
state of daily increasing strength and progress.
IV. It is sublimely elevated by glory. — This is the glorious
translation into perfect freedom, and yet perfect obedience ;
entire sonship with God.
Epilogue. — Take care of the will ; guard it with diligence.
Fourth Sunday after Jrijiity. 87
SERMON 425.
THE EXERCISE OF MERCY.— (Ho/j; Gospel, Se-. I.)
"Be ye therefore merciful, as your Father also is merciful." — Luke vi. 36.
Introduction. — God is powerful, wise, rich, as well as merciful;
yet we are not told to imitate Him in any attribute save that
of mercy. He is not called the Father of wisdom, etc., but
'the Father of mercy.' (2 Cor. i. 3.) Three forms of mercy
mentioned in the Gospel for the day.
I. Mercy in judging others. — i) Even in things manifest,
in openly wicked words and deeds we are bound to put the best
and not the worst construction upon them ; to make allowance
for circumstances ; to feel tenderly, as knowing our own infir-
mities. 2) In things doubtful to pronounce no positive con-
demnation, although we may have very strong suspicions.
(i Cor. iv. 5.) Give the suspected the full benefit of the
doubt, and oftentimes it will be cleared up satisfactorily. 3)
In hidden things, it is most dangerous, nay, criminal to judge
others. More so even to judge ourselves, (i Cor. iv. 3.)
Dangerous to judge the unknown hearts of others, in which
there lies hidden so vast a depth either of grace or sin. Let
all judgment be left in God's hands.
IL Mercy in forgiving others. — Not merely in overlooking
offences, but in loving the offender. (Matt. v. 44.) The
wicked persecute the holy — i) by hatred in their hearts ; to
which they must oppose love, and try to turn them over to
God ; 2) by cutting and reproachful words ; to which they must
oppose prayer for their conversion ; 3) by injurious deeds ; to
which they give every conceivable office of love and kindness.
III. Mercy in relieving the wants of others. — This is done
from a feeling of mercy and compassion, i) Alms are to be
given and not sold for — a) any hope of future return ; b) or
for the sake of praise ; c) or because of importunity. 2) Alms
are to be given in life, not left till after death. *The gifts which
are dying gifts are not gifts. 3) They bring their reward.
(Luke xyi. 9.) The temporal gift brings with it a temporal
blessing. (Isa. Iviii. 7, 8.)
Epilogue. — It is all gain to show mercy and loving
-kindness.
88 Fourth Sunday after Tr'ui'ity.
SERMON 426.
JUDGING OTHERS.— (//o/y GosM Ser. II.)
"Judge not and ye shall not be judged; condemn not and ye shall not be
condemned." — Luke vi. 37.
Introduction. — Our Blessed Lord was most severe against this
too common, but most dangerous, sin; a sin which produces
such bitter fruits ; of which we may mention some.
I. Pyesiunption. — No one would venture to judge
Jthers unless he thought them both inferior and worse
than himself. An old man was asked to explain (Titus i.
1-5) * Unto the pure,' etc. He who understands these words
feels himself to be inferior to all others, was the answer. How
can I feel this when I see some men who are homicides ?
They did this crime once ; you slay your own soul, and others
in your heart, every hour of your life. Man can only be just
or pure when his mind condemns his own sins.
II. Precipitation. — Such judgment is generally made in
haste before the truth has been fully known or examined. We
hastily judge of — i) Present apparent good or evil like the
Pharisees of old. (Matt. xii. 7.) 2) Of some past action
to which we affix an intention of our own. (James ii. 4.) 3)
The future, when we deliver some one over to final retribution
(I Cor. iv. 5), condemning him in our hearts to eternal death.
III. Usurpation. — ^Judgment of others is a usurpation of
the authority which is committed to our Blessed Lord alone.
(Rom. xiv. 4.) We note in this question — i) The inferiorit}'
of the rash judger, ' Who ! ' etc. 2) His rapacity, * another man's.'
(Exod. ii. 14.) 3) The authority of the true judge to his own
master, (i Cor. iv. 5.)
IV. Delusion. — ^Judging another whilst under self-condem-
nation (Rom. ii. I, 21) is a snare of Satan.
Epilogue. — Let us learn to judge ourselves, and leave
others in God's hands.
Foiu'tb Suiuiay cjUi!r Trinity, 89
SERMON 427.
THE RECIPIENTS OFMERCY.-(i^o/)- Gc'5/^/,Ser. III.)
" Be ye therefore merciful, as your Father also is merciful." — Luke vi. 56.
Introduction. — Although God is now merciful to all men, yet
His final mercy will be limited to those only who are worthy
of His favours ; to whom now God especially delights to show
mercy; and these may be divided into four classes.
I. They who fear God. — (Ps. ciii. 13, 14.) — If a man con-
fesses his fault to another, and offers willingly to submit to any
punishment, he generally meets with forgiveness ; the injured
pardons the injurer. David had grievously sinned against
God, yet when his heart ' smote him,' and he elected to 'fall
into the hand of the Lord, for His mercies are great,' the
Lord stayed the hand of His angel. (2 Sam. xxiv. 10, 14, 16.)
Where humility begins, direct punishment ends. No escape
from God (Ps. cxxxix. 8-13) ; all we can do is to cast ourselves
upon His mercy.
II. They who follow holiness. — A man wishing to build
a fair and stately mansion, chooses good artificers, and so
procures a substantial building; so too by holiness we build
a good house, in which the soul may eternally rejoice ; and
Jesus Christ is the chief artificer of this house ; and although
it is built by many graces, mercy holds the second place.
(Titus iii. 5.) As Solomon sent servants to all lands to gain
material for building the Temple (i Kings v. 14), so our
Lord Jesus Christ, the heavenly Solomon, forms His spiritual
temple out of the gifts and graces of the elect.
III. They who sliow mercy. — (Matt. v. 17.) — Seven corporal
works of mercy ; to help one's neighbour ; to give drink to the
thirsty, and food to the hungry; to clothe the naked; and to
bury the dead ; visit sick; liberate captives. The seven stars
of (Rev. i. 16) are the seven rewards of mercy — i) forgetful-
ness of trouble ; 2) drinking of the wine of eternity ; 3) abun-
dance of spiritual food ; 4) refulgent clothing ; 5) life and
immortality; 6) health of body; 7) freedom from damnation.
IV. Tlicy who forgive wrongs. — Such follow the seven
intrinsic or spiritual works of mercy — i) to forgive ; 2) to
correct in love; 3) to pray; 4) to instruct; 5) to console; 6)
to compassionate; 7) to confirm.
Epilogue. — Follow mercv so rich in reward.
90 Fourth Sunday after Trinity,
SERMON 428.
ALMSGIVING.— (J/o/j- Gospd, Ser. IV.)
"Give, and it shall be given unto you.*' — Luke vi. 3S,
Introduction. — They who deny relief to the suffering-, deny it to
Jesus Christ; as do those also, who unduly heap up to them-
selves those riches which God intended for the common benefit
of all. As one obstructing the course of water, or building out
another's h'ght, so is he who stores up, whilst others want.
Hence, * Give ' —
I. Promptly .—{Vvov. iii. ^7, 28.)— It is a part of true
kindness to give at once what is asked for. 'He gives double
who gives quickly.' i) It shov/s a ready mind in the giver.
(2 Cor. ix. 7.) 2) It helps at the special crisis of need.
II. Liberally. — (Luke xix. 8.) — Zacchseus. 'The half of
my goods ; ' not to consider how little, but how much you can
give ; not as an imposition to be recoiled from, but as a
delight to be indulged in.
III. Beneficially. — * My goods,' said Zacchseus, not my
crumbs, my waste ; the refuse of my extravagance. The best
of what I have. I give that which is the most prized, and is
the choicest of my possessions.
IV. Advisedly. — Not without due judgment and discrimi-
nation ; but give to — i) The honour of God ; that He may be
blessed and praised for your gift. 2) The benefit of the re-
cipient; not to confirm him in vice, idleness, or extravagance:
but to promote frugality, and to inspire hope. 3) For real
profit and advantage ; not for ostentation or vainglory.
(Matt. yi. 2.)
V. Self-sacrificedly. — Zacchffius said, * my goods,' his own
special possessions; not dispensing other men's riches; not
offering o ne Lord — i) that which costs us nothing; 2) that
which is unlawfully or ill gotten. The greater the sacrifice in
giving, the more the pleasure of the reward will be.
Epilogue. — Either small or no merit in bequests ; for we can-
not take our riches away with us when we die. The mammon
of unrighteousness is of use to us only in this life. Legacies
and bequests indicate no real generosity of soul.
Fourth Sunday after Trinity. 91
SERMON 429.
THE WORK OF MERCY.— (Ho/y Gospd, Sen V.)
••'Be ye therefore merciful, as your Father in Heaven is also merciful." —
Luke vi. 36.
Introduction. — Mercy makes us like God, and it impresses
upon our souls certain marks of His high nature. The
merciless are excluded from the number of the children of
God. That we may know more perfectly that which we ought
to imitate, we will consider three of the effects of mercy upon
sinners. Mercy leads to —
I. Liberality of communication. — The great mercy of God
is shown in His temporal blessings even to sinners. ' The
sinner is unworthy of the bread which he eats,' yet God often
gives him not merely necessaries, but abundance. God is our
example. (Matt. v. 44.) * If such use these blessings ill, a
fearful punishment awaits them.' (Luke xvi. 25.) God also
wills to draw sinners to repentance, by giving them such a
good and moving cause for gratitude to Him. If gratitude be
turned to ingratitude, true. (Rom.ii. 5.) ' The quality of mercy
is not strained,' etc. We should measure our mercy rather by
the needs than by the worthiness of its object.
II. Longsuffering of expectation.— (Isa. xxx. 18.)— Every
wilful sinner deserves at the moment of his sin to be deprived
of all blessings, spiritual, bodily, and temporal; and to be
sent whilst living into hell. God bears with us, days, and
months, and years, not because sin displeases Him not ; or
He will not punish it ; or He does not see it ; or is impotent
to avenge it. In the sweetness of His mercy He passes by
it ; giving time for repentance. (2 Peter iii. 9.) No long-
suffering of expectation in the cases of Lucifer (Isa. xiv. 12)
and Adam. (Gen. iii. 22, 24.) Now God passes sin by. He
waits, He endures, ten, twenty, or thirty years, even to old
age. (Ezek. xviii. 32.) The shadow of the Cross rests upon
the sinner during his probation of mercy.
III. Benignity of recall.— {Matt. ix. 13.)— The Jews were
called many times ; and for forty-two years after the Ascen-
sion ; before the sword came. If a deaf ear be turned, a day
of judgment follows.
Epilogtie.—WQ must bear the sign of our King, Jesus
Christ (Gal. v. 10) ; which is a sign of mercy towards us.
92 Fourth Sunday after Trinity,
SERMON 430.
RASH JUDGMENT.— (//o/)' Gospel, Ser. VI.)
"Judge not, and ye shall not be judged." — Ll(l:e vi. 37.
Introduction. — We should ever be on our guard against yield-
ing to the temptation of judging others. We are all so
prompt and forward to fall into this sin. Of rash judgment
we note —
I. It is a sin. — i) Against our own moral nature. We injure
ourselves when we judge others, being weakened in love and
strengthened in those faculties which most need repression,
suspicion, and careful watching. 2) Against our neighbour.
We often do him grievous wrong, a) We do not know all
the circumstances of the case, b) We cannot fathom his
motives ; it is as if we should pass a judgment upon an
unfinished work of art. 3) Against God, taking the judgment
out of His hands. (Micah iii. 8.) So Miriam sinned against
God and iMoses. (Num. xii. i.) So Michael against God and
David. (2 Sam. vi. 20.) Hanun against God and David.
(2 Sam. X. 4.)
n. The origin of this sin. — i) Hatred and envy. So the
Scribes and Pharisees judged Jesus Christ and S. John
Baptist. (Matt. xi. 18, 19.) So Cain judged Abel ; Saul,
David. 2) It is an evil heart which thinks others to be as
evil as itself. The thief is suspicious of another's honesty.
Joseph's brethren judged him by themselves. We credit
others with no higher motives than our own, measuring them
by our own standard. 3) Pride, which fancies itself to be
above those upon whom judgment is passed. Hence the
judgment of the Pharisee upon the Publican. (Luke xviii. 11.)
III. The remedy against it. — So look at our sins and
imperfections. (John viii. 7, g.) One asked to judge, said,
I do not yet know myself, and how can I see the defects
of my brother. Another filled a sack with sand, saying, my
own sins I can hardly bear, much less judge others.
Epilogue. — Be very careful of judging others.
Fciij'th Sunday after Trinity, 93
SERMON 431.
FOUR MEASURES OF LOVE.— (//o/y Gospd, Ser. VII.)
"Good measure, pressed down and shaken together, shall men give into your
bosom." — Luke vi. 38.
Introduction. — The 'measure' is the loving power of the mind,
that is, of the will, by which are measured all the works,
words, life, and eternal blessedness of man. Our measure of
love here will regulate the measure of our eternal blessedness
hereafter. The measurer who measures out this measure is
the illuminated understanding of man. These measures are —
I. Good measure — Practical Love. — Holy resolution ; a
turning to God with resolutions of amendment of life founded
upon repentance. Living in holiness and in love to God and
man. A life of holy obedience. A very valuable, but still
the weakest form of love to God ; being the beginning of love.
II. Pressed down — Contemplative Love. — Love passes into
an inward exercise, that of diligently seeking God in the
deepest recesses of the soul ; for in that depth there lies
hidden the Kingdom of God. Men pass from the outward
exercises of prayer — weeping, and fasting, all of which belong
to good measure — to that pure inward working which forms
the divine and blessed life; that abstraction and meditation
which awakens a true devotedness, and a fervent desire to
humbly sink down into the abyss of God. These inward
exercises of abstraction and meditation make the soul, by love,
very quick to feel the touch of God. This is progressive love.
III. Shaken together — Attractive Love. — An overflowing
love which draws all things to itself; all the good in the
world it draws into its own vessel. By love, the soul draws
to itself all good deeds, customs, and services, both in heaven
and on earth, which are the fruits of grace ; it swallows up all
the goodness of angels and saints in heaven, and all the
suffering, pain, and goodness that is to be found in heaven
and earth.
IV. Running over — Reflective Love — -God touches the
brimming vessel of the soul with His finger, and without either
channel or means it pours itself back into Him its source. Will,
knowledge, and love are all swallowed up - nd lost in God.
Epilogue. — This love is the source of } esent holiness and
future glory.
94 Fourth Sunday ajter T?'uiii)\
SERMON 432,
THE MERCY OF GOD.— (Holy Gospd, Ser. VIII.)
"Bl- ye therefore merciful, as your Father also is merciful." — Luke vi. 36.
Introduction. — Mercy is a great attribute of God. He is
merciful towards all. (Matt. v. 45; Ps. cxlv. 9.) Even in
punishing, God remembers mercy. (Ps. ciii. 10.) For (James
ii. 13) God places the soul before the body, and often shows
His mercy to the soul at the expense of the body by chastening
it. (Heb. xii. 6- 11.) Hence (Prov. xi. 17). We note the
mercy of God as exercised in —
I. Warning. — God has compassion on the unworthy, on
those who have turned away from Himself, the chief good.
No one is left to go on alone to utter and hopeless destruction,
but He mercifully warns the wanderers of their danger. (Isa.
XXX. 21) : ' word behind,' mercy overtaking the sinner.
n. Waiting. — (Isa. xxx. 18.) — This waiting of God for
the repentance of the sinner, the wicked are ignorant of.
(Rom. ii. 4.) How long has God waited for thy soul ; ear-
nestly, lovingly, pleadingly ?
HI. Sustaining. — [Ps. cxxxvi.25; cxlvii.g.) — Even sinners
in all the blessings of His providence; and feeding with His
spiritual food more wonderfully and completely than He fills
them with bodily meat. (John i. 16.)
IV. Defending. — (Ps. xlii. 2; xciv. 22; xci. 2, 11.)— From
— i) Satan; 2) danger; 3) temptation. (Ps. cxxi. 5.) No
ills can overcome those whom, in His mercy, God is pro-
tecting.
V. Exalting.— {Ps. cxiii. 7, 8.) — Lifting up those so deeply
fallen in the abyss of sin that they could not arise without
His wonderful interposition to repentance and amendment
of life.
Epilogue, — Love, honour, and obey such a merciful God
and Father, Whose mercy is alone bounded by our sin, in.
firmity, and need.
Fourth Sunday after Trinity, qj-
SERMON 433,
HYPOCRISY.— (f/o/)' Gospel, Ser. IX.)
"Thou hypocrite, cast out first the beam out of thine own eye." — Lulie \\. 42.
Introduction. — Hypocrisy is a pretence by which a man feigns
himself to be righteous, or more righteous than he really is;
it is a lie in act, involving a deadly sin, if the end and inten-
tion of the pretender is against charity. Many pretend to
holiness for the sake of some post or gain. Notable hypocrites
in Holy Scripture are : * Cain who talked with Abel.' (Gen. iv.
8.) Joab: ' Art thou in health, my brother.' (2 Sam. xx. g.)
Judas : ' Hail, Master.' (Matt. xxvi. 49.) As opposed to this
loathsome vice, note Nathanael, or Bartholomew,' (John i. 47),
* in whom is no guile.' The Lord gave eight beatitudes ; He
also gave eight sentences against hypocrites (Matt, xxiii. 13-
34), who commit eight offences. For they —
I. Close the Kingdom of Heaven. — i) By their doctrine;
2) by their example; destroying the faith of Jesus Christ,
Who is the door.
II. Make gain of spiritual tliings.^U sin '^ holy offices as a
pretence to extract money, hospitality, and the like from their
victims.
III. Seduce others by their example. — Proselytize to their
own unreal way of thinking, speaking, and acting; so bring-
ing true religion into contempt.
IV. Are careful for forms only. — More studious of human
than of divine precepts ; more attentive to outward prayer
than to inward purity of heart.
V. Cleanse the outward man alone, — Dress, clothing,.
manners, accomplishments, are substituted for a regenerate
heart.
VI. Shine before men, and not before Go^.— Whited sepul-
chres ; all things are for show.
VII. Pretend to a false veneration. — Build up the sepulchres
of the holy ones they really despise.
VIII. Draw unreal distinctions. — As between the temple
and the altar.
96 Fair lb SiiNiLiy tii'icr '1 r'niUy,
SERMON 434.
THE LESSONS 01' TII1<: OOSPl- L.-(//(-/r (h^s/./,
Ser. X.)
" Bi- yt' thiTc-lbii" mi'irifiil .... in thy hiotlu-r's eye." — Luke vi. 36-. 13.
Lityodiiclloii. — Likeness to God oiiglit to be our highest end
and aim. As the Son is like the Father, so ouglit we to seek
to become like God. As sculptors and painters seek to make
tlieir statues and portraits like the originals, so should we try
to become more and more like God — Whose image we bear —
in order that His likeness, which was lost by sin, may be
restored to us by grace. That we may become thus Godhke,
let us listen to the Lord, Who in this Gospel is teaching
us —
L Not to judge others. — 'Judge not.' No opinion, whether
good or bad, is to be formed of the actions of others. Judicially
in civil and criminal cases the Judge is to judge his fellow.
(Ps. Iviii. I ; John vii. 24; i Tim. v. 20.) Not in common
life, or upon every occasion, are we to be prying into the
actions or motives of others.
n. Not to coiidciini others. — * C'ondemn not.' Not denying
the lawfulness of passing a just sentence upon the guilty ;
but we are not to condemn one another, as the Scribes did
the disciples of Jesus Christ, for breaking the law. (Matt,
xii. 2). If we are not to judge of others in our hearts, much
less are we to pass a sentence of condemnation against them
by our mouths.
HL To forgive others. — * Forgive.' To retain no malice in
our hearts against those who may have injured us. (Matt.
vi. 14, 15; Eph. iv. 32; Coloss. iii. 13).
IV. To practise dtiusgiving.—' Give and it shall be given.'
(Matt. XXV. 35-43.) vSo our Lord describes the reward which
follows from helping others.
V. To loot: at oiiisielves. — We must regard ourselves rather
than others, and see whether we are fit, prudent, and wise,
ere we attempt to direct or to guide, others.
F'li'lb Smnlny dftcr Trinity, 97
SERMON 435.
Till': (K)Vi:]^\Mi':xT ()i< Tin-: tox(;uI'.— (7':/>/.s7A',
Scr. I.)
" I Ir tluit will lovi' lifi' aiul -(•(' (;/5//^.
Ser. II.)
"Ye should inherit a blessing," — i Peter iii. 9.
Introduction, — The 'blessing' stands for the heavenly glory
which God prepares for us ; as by a word God made the
light and all created things. (Ps. xxxiii. 9.) The gift of
glory, or the operation of God in giving glory, is a 'blessing/
(Matt. XXV. 34.) Who can receive this blessing of everlast-
ing life and glory? (Ps. xxiv. 4, 5.)
I. Little children who have never sinned. — The pure in
heart, in speech, and in deed ; it is true of such. (Ps. Ixxxiv.
II.) Pure from actual sin, the infant soul, the 'island of the
innocent' (Job xxii. 30), is brought to the gate of Paradise
by ' pureness of hands,' which is opened to it since all-
original sin has been cancelled in baptism. (John iii. 5.)
Such are delivered from — i) ignorance : ' they know as they are
known.' 2) Smallness : are then full grown. 3) Weakness:
are strong as giants.
II. Penitent sinners. — Repentance, contrition, resolution
of amendment, etc., make a second baptism of cleansing.
Contrition of heart, is the root of penitence. From it proceeds.
(Matt. XV. 19.) The heart is the fountain of thought and
action. (Prov. iv. 23.) When the heart is right, all its
powers, and all the senses of the body, are alike disciplined.
Hence the beatitude. (Matt, v- 8.)
III. The faithful who are obedient. — Such have not in vain
received their souls or lives v/ho realize (2 Cor. vi. 2) the time
accepted is 'this world;' they have learned the lesson to give
up this world for the next, and have ever remembered that.
(John xii. 25.) Mindful, too, of their work and purpose in
this world, they strive lawfully and honourably for the
crown of glory. Such have not ' lifted up their souls unto
vanity.' (Ps. xxiv. 4.)
IV. Those who are snhniissive to the will of God. — Who
murmur not at any form of sorrow or suffering (Heb. x. 26);
who bear all things for the sake of Jesus Christ ; following
Him. in all suftering, trusting to His Word. (Matt. xix. 28.)
Epilogue. — Count all loss to be gain, to secure the blessing.
Fifth Sufiday after 'Trinity, gc)
SERMON 437,
PREACHERS.-(i/o/y Go$pd, Ser. I.)
" Mister, we have toiled all night and have taken nothing." — Lulie v. 6.
Introduclion. — The first preachers were called fishermen,
because with one drag of the net, i.e., with one sermon, they
drew to Jesus Christ a multitude of souls. The present
preachers are called ' hunters,' because with much toil, and
fatigue, and labour, they can hardly capture one single soul.
(Jer. xvi. i6.) The angels, the last preachers, are reapers or
grape-gatherers (Rev. xiv. i8, 19); with the sickle of Divine
eloquence they shall gather the ripe grapes into the garner of
the Lord, and the unripe grapes into the winepress of His
wrath. Four reasons why the hunters, or the present
preachers, catch so few souls.
I. They Jish in the night of ignorance. — They have little
light, either of Divine knowledge or of grace. They are in
the darkness of ignorance themselves : ' blind leaders of the
blind.' (i Tim. i. 7.) Preachers require the twofold light of
knowledge and of grace to illumine their souls.
II. They fish with hrohen nets. — (Matt. iv. 21.) — They
deny in act that which they preach in word. Jesus Christ
preached by example as much as by precept. An inconsistent
life makes many a rent in the net of the preacher.
III. They fish in shallow water. — * Launch out into the
deep.' Instead of teaching things of the letter rather than of
the spirit ; dealing with shadows rather than with substances.
They treat of earthly rather than of heavenly things. Of
these, (i Cor. ii. g.)
IV. Tliey fish in wrong places. — On the left, and not on
the right, side of the ship. (John xxi. 5.) Appealing to the
lower instead of the higher considerations of the Gospel;
setting the left hand opinions of this world before the right
hand motives of God and His kingdom.
Epilogue. — i) Imitate, ye preachers, the preaching of Jesus
Christ and His Apostles. 2) Strive to be followers of Jesus
Christ in His life.
H 2
oo Fijth Sunday ajtcr Trinily,
SERMON 438.
THE ABYSS OF GOT>.—{Holy Gospd, Ser. II.)
" Launch out into the deep." — Ltihe v. 4.
Intvoductioii. — The ship mentioned in this Gospel signifies,
amongst other things, the inward mind and intention of man,
which is ever agitated by the winds of prosperity and ad-
versity, borne upon the dangerous and stormy sea of this
world's life. The dangers of this sea few rightly estimate ;
and yet if we would escape being submerged and perishing in
this horrible sea, we must lift our souls above all mortal
creatures ; above all the night of worldly toil, during which
we take nothing, and we must let down the net of memory
and thought into the abyss of God. The great and manifold
gain which He gives exceeds the strength of human nature
to bear; it breaks under it; 'their net brake:' but after the
resurrection this did not happen. (John xxi. 11.) We let down
our net of the soul into the abyss of God —
I. By holy meditation. — This excites, moves, and allures
to holy devotion. By this means the most holy life of Jesus
Christ is brought home to us, so that His love may penetrate
all our senses with such a joy and gladness, that it cannot be
hid. This is the first launch.
II. By entire resignation to His Will. — Purged and en-
lightened within and without by meditation and resignation,
we become like Jesus Christ. Adversities, temptations,
miseries, and calamities, press sorely upon the soul; but still
God makes it superior to them. They rush in importunately,
but they are not able to destroy the inward peace. (Rom. viii.
38-39.)
III. By entire emersion in God. — This brings peace. (Ps.
xxxiv. 14; Phil. iv. 7.) To him who is outwardly cleansed
and enlightened, these inward things are revealed and un-
covered. Outward things are almost as nothing ; heaven and
earth and creation are consecrated anew ; since such are
themselves a kind of heaven of God, Who rests in them. (Ps.
Ixxxv. 8; Eph. iii. 17, 18.) Then is fulfilled (Ps. xlii. 7).
The created calling the uncreated deep within.
Epilogue. — God lives and informs Himself in those who
are one with Him,
Fifth Sunday after Ti^iu'ity. loi
SERMON 439.
UNPROFITABLE HEARERS.— (Ho/j Gosi->el, Ser. III.)
"Master, we have toiled all the nigiit, and have taken nothing." — LliVe v. 5.
Introduction. — The first preachers were fishermen, who cast
the net of the Gospel into the troubled waters of this world's
sea ; and so ' fishers of men ' have God's ministers been called
from our Lord's day to our own. We are certainly unsuc-
cessful fishermen when we are compared with the Apostles.
The Word of God seems to obtain but small hold upon four
classes of hearers.
I. The unimpressive. — Some are very slippery fishes, which,
like eels, slide through the net of the Gospel. Nothing has
any hold upon their souls ; they throw off all deep feeling and
earnest emotion. Taken in your hand, arrested in an argu-
ment from which they cannot escape, they glide away from
you. Of such (Job xxi. 13). They are amenable to neither love
nor fear, nor conviction. They slip through the difficulties,
duties, cares of life, to slide at last down to hell.
II. The cunning. — They avoid, by a diabolical cunning,
the net of the Gospel. They are too wise for the simplicity
of Jesus Christ. They will not be caught in the net of per-
suasion, of conviction, or of grace ; but at death they are
caught by God, who delivers over to Satan, who in his turn
delivers them into hell and eternal torment. Such are ever
caught in snares of sin. (Matt. v. 25.) ' Adversary,' Divine
Word ; * the Judge,' Jesus Christ ; the officer, the devil ;
' prison,' hell fire.
III. The small or the too liumhlc. — They slip through the
meshes of the net ; they fear to follow the word out to its
consequences in the soul. Three classes are daunted by no
obstacles, i) The soldier by fear of death. (2 Tim. ii. 3.)
2) The merchant by fear of losses. (Luke xix. i.) 3) The
husbandman. (Eccles. xi. 4.) None are too humble for
God's grace.
IV. TJie great or the too proud. — They break the net, tliey
despise the law of God. (Jer. v. 5.) Jesus Christ only con-
versed with one doctor, Gamaliel; one ruler, Nicodemus ; one
rich man, Zacchasus. (i Cor. i. 26.)
Epilogue. — Receive with meekness the engrafted word.
(James i. 21.)
I02 F'ljth Sunday after 'Trinity,
SERMON 440.
THE SAD COxMPLAINT.— (Ho/y Gospd, Ser. IV.)
" Master, we have toiled all the night, and have taken nothing." — Luke v. 5.
Introduction. — The conduct of Ptolemy Philadelphus, wlio,
acting with his librarian Demetrius Phalerius, and his friend
Aristeus, caused the Jewish Scriptures to be translated into
Greek (Joseph. Antiq. xii. c. 2), is full of instruction. He
liberated 120,000 Jewish captives, giving 120 drachms for every
slave; and he greatly honoured and rewarded the 72 transla-
tors. When Demetrius read the finished work to him, he
was ' delighted with hearing the laws read ;' he asked ' how it
came to pass, that after this legislation was so wonderful, no
one either of the poets or the historians had made mention of
it; * he adored' the books, * and gave order that great care
should be taken of them.' The earnestness of a heathen king
like Ptolemy puts Christians to shame who so carelessly
receive the Gospel. Many generations of preachers have
taken up S. Peter's sad complaint. The causes why it ever
sounded are —
I. Craftiness. — Few caught, for the many are so cunning
they perceive the net of the Gospel, and they instantly swim
away like fishes, or flee as the prey before the hunter. Of
whom. (Isa. xxxi. 21 ; Ezek. iii. 7.) Habitual sin hardens the
heart against the words of life. (Matt. iv. 4 ; John vi. 63.) Of
the Gospel : ' This is an hard saying.'
n. Stiffneckedness. — The many are sustained by riches ;
they labour under a most dangerous malady, which is com-
monly called ' noli me tangere.' The rich lack truth, though
they have all else. (Senec.) (Gal. iv. 16) applies to the rich.
The prosperous feel towards Gospel truth as Ahab did (i
Kings xxii. 8) towards prophetic truth.
HI. Inconstancy. — The many, like eels, glide away,
wounded to repentance ; they return to pleasure. The Word
has no effect upon their lives. As the lion does not eat grass,
these fleshly minds cannot feed upon spiritual food. Of such
(Ezek. xxxiii. 31, 32). The condemnation of them will be
(Isa. xxviii. 13.
IV. Slothfidness. — Slothfulness is the mother of faint-
heartedness. Such, like little fishes, by their smallness slip
through the Gospel net, giving way under trouble.
Epilogue. — Avoid the fearful reproach of (Titus i. i6).
Fifth Sunday after Trijiity. 103
SERMON 441.
READY HEARERS.— (7/o/y Gospel, Ser. V.)
"The people pressed upon Him to hear the word of God." — Lulce v. i.
Introduction. — The token of a good husbandman is a fruitful
harvest ; of a good preacher, a large congregation. (S.
Chrysos.) Our Blessed Lord was a most popular preacher:
' the people pressed upon Him ;' drawn towards Him by —
i) His gracious words; 2) His loving mien and countenance;
3) His miraculous power. The hearers in to-day's Gospel are
to be commended for —
I. They heard with avidity, — *They pressed upon Him:'
as the destitute would go to the giver of alms ; as the hungr}'
to him whose hands are filled with bread. There was * a
famine of hearing the word of the Lord.' (Amos viii. ii.)
Such hunger is a sign of a sound mind, just as bodily hunger
is of a state of health. This was in the first age; in the second
age there will be a repletion. (Isa. xi. g.) This satiety in
earthly things leads to loathing, which is a sign of dearth.
(Ps. cvii. 18. ' All manner of food ;' for * the word of God'
satisfies and fills all the hungry. We must hear with eagerness.
n. They heard with obedience. — A command to S. Peter —
1) * Thrust out a little from the land,' for the people's sake.
2) * Launch into deep,' and ' let down nets' for himiself. He
might have pleaded — i) fatigue : toiled all night ; 2) difficulty
of the task: fishing in deep water; 3) the uselessness of re-
quest : * taken nothing.' Useless to hear and not to obey.
(Luke xi. 28.)
HL They heard with modesty. — ^Jesus Christ preached,
* Thrust out a little from the land.' Not bound like the
covetous to earth ; not removed from it, as is the perfect man ;
but weaned from an inordinate love of earthly things. This
action is a commentary upon (i Cor. vii. 31.)
IV. They heard with reverence. — ' When He had \tit
speaking.' The multitudes did not interrupt His discourse.
Preaching is to be heard with reverence; it is — i) the medi-
cine; 2) the jewels; 3) the remains of Jesus Christ; and so
demands care in use, jealousy in preservation, and veneration
in reception.
Epilogue. — Take heed how ye hear.
I04 Fifth Sunday afte?^ l^rinity,
SERMON 442.
THE NIGHT OF SIN.— (Ho/j' Gospd, Ser. VI.)
" We have toiled all night." — Liilie v. 5.
Introduction. — To the sinner this world is a place of dark-
ness ; he is shut out from the light of divine grace, and no
ray of the light of heaven can ever reach him while he con-
tinues in sin ; his whole life is one walking on ' still in dark-
ness.' This godless life resembles the night, since it is —
I. Wandering. — Men wander in the night, as sinners do
who are destitute of the light of grace. (Wisd. v. 6.) The
ignorant will be fully enlightened after death. The instability
of the world often causes man to fall without thought, and
the soul is taken and destroyed. (Judges xix. 27.) The
sinner walks in the darkness of his sins with a fair concubine,
his soul ; and when the night of death comes, the soul is
given over to eternal death. For (Matt. xxiv. 27 ; xxv. 6.)
II. Fearful. — Night is a time of terror, in which men see
horrible things, and dream horrible dreams. As Daniel's
vision of the four beasts (Dan. vii. 2-9), which represent pride,
covetousness, sensuality, and deadly sin, with its seven horns
of sin. Job's vision. (Job iv. 15.) Visions of doubt and
darkness at times torment the sinner's mind.
III. Sorrowful. — Wakeful in the night, we gain nothing
but an increase of pain, like those who are sick. As the body
is injured by bruises, so and more is the soul wounded by
sins. The soul feeling its grief at times unbearable, cries
out. (Ps. vi. 2.)
IV. Fruitless. — ' Have taken nothing.' As long as a man
remains in deadly sin — i) he spoils all his actions ; 2) con-
sumes his time in vanity; 3) and basely neglects the gifts of
grace. Hence (John ix. 4; Dan. vii. 9-1 1.) This is a
vision of judgment; the * night when no man can work;'
a time when all past work will be judged by the condition
of the worker.
Epilogue. — Seek to walk in the day, and in tho light.
(i John i. 7.)
I:'ijth Sun day after Trinity. 105
SERMON 443.
PREACHERS AND HEARERS.— (//oZ)- Gospd, Ser. VH.)
"The people pressed upon Him to hear the word of God." — Liihe v. i.
Introduction. — An inconvenient time, a common place, sub-
ject to the sun's heat, to wind, to the danger of being pushed
into the sea; an undignified manner of preaching, ' from d
ship ;' all this might have been urged as an excuse against
listening to the Lord's discourse. But the people loved and
longed to hear Him ; time, place, and trouble were as nothing
to them. We are infrequent or unprofitable hearers, for we
take exceptions —
I. Against the preacher.— 1) He is too bitter in reproof.
We dislike him as Ahab disliked Micaiah. (i Kings xxii. 8.)
A plain sermon is as the sharp knife of the surgeon ; as hot
water for cleansing a wound. The devil is a most bland and
pleasant preacher, and he follows (Ezek. xiii. 10). The axe
must be well plied if the trees of sin are to be cut down.
(2 Kings vi. 4, 5.) The Sybarites would allow no artificer oi
noisy arts to dwell in their city, lest their sleep should be dis-
turbed. (Athen. xii. 15.) 2) He does not practise what he
preaches, a) This is impossible, as his duty is set before
men an ideal holiness which can be only realized in heaven.
h) He does not speak his own words, nor in his own name.
c) (Matt, xxiii. 5) teaching of Scribes and Pharisees to be
listened to. d) The shadow of S. Peter (Acts v. 15) represents
preachers having his power but not his holy life. The apron
of S. Paul (Acts xix. 12) ; those who are covered before, true
in their words, but imperfect behind, in their deeds.
n. Against the sermon. — i) It is too long. Note the
length of the Sermon on the Mount, which occupies three
whole chapters. S. Paul at Troas preached till the middle of
night. (Acts xx. 7.) 2) It contains nothing new. Like the
old Athenians. (Acts xvii. 21.) The honest preacher is
obliged to keep to old paths. (Jer. vi. 15.) Even great ora-
torical culture is to be avoided, (i Cor. ii. 4.) 3) The same
things are often repeated ' ad nauseam,' but this repetition
leads to a clear impression on the mind of the hearer, and to
a well digested expression on the part of the speaker.
III. On our own account. — i) We know enough without,
being taught more. Daniel explained Belshazzar's writing.
Nathan convicted David. Preaching as a shower upon soul.
(Deut. xxxii. 2 ; Isa. Iv. 10, 11.) 2) We cannot remember
what we hear. 3) No convenient seat. Water cleanse
vessel, even when poured out.
Epilogue. — Make no vain excuses.
io6 Fifth Sunday after Trinity.
SERMON 44 4.
THE DEEP OF PERFECTION.- (//o/y Gospd, Ser. VIII.)
" Launch out into the deep." — Luhe v. 4.
Introduction. — Three grades of hearers. i) ' Those on the
shore,' surrounded by a crowd ; the ordinary unaspiring life of
unthinking minds. 2) ' A little from the land ;' those who
are a little advanced, yet still weak and halting. 3) ' Into the
deep;' those gaining perfection. As our Blessed Lord took
His disciples with H^im, so will He take all of us ; He wills
all of us to tend to perfection. (Matt. v. 48 ; James i. 4.)
All noble souls tend to perfection. We are bidden to ' launch
out into the deep' of perfection by —
I. Nature itself. — In nature all things tend by time and
growth to perfection, which is limited, whilst the soul has no
lirr:it to its growth and perfection. Our whole life is a course
to the goal, and the end of it is death, (i Chron. xxix. 15.)
As the shadow follows the cloud, so does the course of this
life the other blessed life : it admits of no delay, it is ever in
motion, seeking a higher and a higher perfection. Unless we
advance, we are falling away from perfection.
II. God the Father. — The father desires all His sons to
be like himself. (Lev. xx. 7.) So to Abraham in the old
and rude state of the law (Gen. xvii. i), how much rather to
Christians, (i John iii. 2.)
III. God the So?^.— (Matt. v. 48.)— Therefore He redeemed
us with so great a ransom. (Eph. y. 25, 26.) Hence His
great care for His vineyard. (Isa. v. 2, 7.) Hiram liberally
supplied Solomon with materials for building the temple, and
he was displeased with the poor cities given him in exchange,
(i Kings ix. 11-14.) What return has Jesus Christ for His
thirty-three years of labour in building the spiritual temple,
unless we aim at perfection.
IV. Our ancestors in the faith. — The great cloud of wit-
nesses. (Heb. xii. i.) Hence the Lord's accusation. (John
viii. 39.)
V. Ourselves from others. — Demanding the highest exer-
cises of genius, art, and skill in surgeons, painters, and
musicians.
Epilogue, — Ever press onwards to the unattained.
lijih Sunday after Trinity, 107
SERMON 445.
THE VESSEL OF THE CHURCH.— (/^o^;; Gospd,
Sen IX.)
"He entered into one of the ships, which was Simon's." — Luke v. 3.
Intro deletion. — If two ships were going to a far country — one
all that could be desired, and the other utterly faulty and
imperfect — would a sensible man choose to travel in the bad
ship and neglect the good ? The ship of Simon is the ship
of the Church ; the other is the ship of the various sects and
denominations of the present day. The good ship of the
Church is —
I. An old ship. — Well tried; for it has stood many a
storm, and is supported by many a promise. (Matt, xxviii.
20; xvi. 18; Luke xxii. 32.) Sectarian and denominational
ships lack — i) Age: at the best not aboye two or three
hundred years old. Ask, with TertuUian, * Who are you?
Where do you come from ? What do you profess ? Where
have you been hidden this long time, that we have never
heard of you before ?' 2) Succession : * I spring from Wes-
ley;' *I from Calvin.' Some spring from themselves. 3)
Mission. Who sent you ? (Rom. x. 15.) Are you not pre-
sumptuous ? (Heb. V. 4.)
II. A well-disciplined ship. — Hence (Matt. vii. 20). Dis-
cipline is essential to right working. The new ship lacks this
discipline. Its dogmas — i) exclude good works from justifi-
cation ; 2) open the door of evil by denying the freedom of
the will; 3) exclude all counsels of perfection. (Matt. xix. 21.)
III. It possesses both compass and rudder. — A certain Rule
of Faith ; Holy Scripture ; councils ; traditions ; and Fathers :
all of which the new ship does not possess ; hence each sect
proves their often opposing doctrines from the Bible as inter-
preted by themselves.
IV. It is built of sound material. — New ship is compacted
of old worm-eaten, discarded timbers ; conceiving every
exploded heresy.
V. It is large enoiigh to carry the world. — Not easil}^ — i)
conquered by enemies ; 2) absorbed by the waves ; different
from small sectarian ships.
Epilogue. — Endanger not the voyage by choosing a new
ship.
io8 liflb Sunday ajtcr Trinity.
SERMON 446.
THE LESSONS OF THE GOSPEL.— (i7o/j Gospel,
Ser. X.)
"And it came to pass . . . and followed Him." — Lliltev. l-i2.
Introduction. — Had He wished it, the Lord could have resisted
the pressure of the crowd, and yet have preached from the
shore. He entered into a ship, etc. ; since the sea represents
Holy Scripture, upon which the preacher takes his stand ; the
ship signifies the authoritative and traditional interpretation
of Holy Scripture. He ' thrust out a little,' indicates that
the preacher's teaching is heavenly, and not earthly. The
partial unloosing of the ship denotes the freedom of the
Gospel. (2 Tim. ii. 9.) The motion of ship in the water
typifies the exciting nature of the Divine word. Let us stand,
then, on the shore and learn —
L From the People. — Fervour in hearing the word of God.
I) They went from their homes to the uninhabited shores of
the sea. 2) ' They pressed upon Him,' not this time for
bodily, but for spiritual healing ; that they might lose none of
His words. 3) They continued standing in a dense crowd,
and were not wearied. A fear lest we become like the Israel-
ites, ever desiring to hear something new (Num. xi. 4-6);
lest the Ninevites rise up by their repentance to condemn us.
H. From the Disciples of Jesus Christ. — i) Patience and
evenness of temper under contrary things. Still cheerful after
a night's useless toil. 2) That nothing is prosperous without
the Presence of Jesus Christ, and His blessing. 3) To trust
in God and His promises, even when His word seems to fail.
4) To obey all the directions of God ; not to question His
word. (Isa. xlv. 9.) 5) To help one's neighbour; both ships
united in landing the net.
HE From Jesus Christ. — i) Kindness, a) Not angry with
the pressing crowd, h) He accepted the use of the humble
fishing boat, c) He asked where He might have commanded.
d) Comforted S. Peter under his humble fear. 2) His power
in the command : the fishes came. 3) His liberality, so
largely rewarding obedience and faith.
Sixth Sunday after Trinity, 109
SERMON 447.
THE LIFE OF DEATH.— (£/>/5i/^, Sen I.)
" Dead with Christ." — Roi7i. vi. 8.
Introduction. — Jesus Christ brought a new life and a new
death into the world. Showed men that there is a life which
is deadness, and that there is a dying which gives life. The
dying life leads onwards and upwards to the eternal day. All
God's holy ones are dead with Jesus Christ ; and they are
like to the dead for five reasons. Their life is —
I. A resigned life. — They have given up their souls to
God, just as the dead have given up their souls to their
Creator. The holy have given up their souls to Jesus Christ,
Who died that they might live ; Who bought their souls at
the price of His own precious life, (i Cor. v. 15.)
n. A separated life. — A separation between the body and
the soul occurs at death ; when the soul passes into the
intermediate state, and the body to the earth. This is now
true of those also with bodies still on earth, and with affec-
tions set on things above. (Phil. iii. 20.)
HI. An abstracted life. — They have lost both sense and
taste for earthly things. Former joys and sorrows cannot
influence them now; they are dead to the old life; and the
dead have no senses left of taste, touch, sight, hearing,
smelling. The things in which they rejoiced delight no
longer. The holy have lost their sense of this world's
pleasure or pain. (Ps. xxxviii. 13, 14.) The holy have only
sensibility as to the things of God. (Ps. xxvii. 4.)
IV. A hidden life. — The dead are invisible; their bodies
are buried, their souls are taken away from men's sight. An
unburied body would be exposed to many indignities : to be
eaten by birds, torn by dogs, etc. A hidden life belongs to the
holy; a life which the world calls death. (Coloss. iii. 3.) Hence
the prophecy and promise (Isa. xxxii. 2); and Goliath's boast,
he who represents the devil, (i Sam. xvii. 44.)
V. A despised life. — The dead are despised ; all glory and
beauty has passed away from them ; they are loathed. The
world forgets and despises the dead ; the sea casts them forth.
World despises and casts forth the holy, (i Cor. iv. 13.)
Epilogue. — Be not dead with, but to the devil and to sin,
and so alive unto God through Jesus Christ our Lord.
1 1 o Sixth Sunday after Trinity,
SERMON 44S.
THE CAPTIVITY OF ^m.— {Epistle, Ser. II.)
"Henceforth we should not serve shi." — Rom. v'l. 6.
Inti'Gchiction. — Tliere is no aspect of sin more terrible than the
captivity which it causes. It binds down the soul with iron
chains to the world, the flesh, and the devil ; it produces a.
slavery the most abject and profound. For sin is a state of —
I. True captivity. — Before sin came into the world man
was free, after it he became tied and bound by sin, so that if
he be free as to the desire of the will he is tied as to its
execution. (Prov. xvi. g.) The sinner may * devise his own
way,' but the Lord ' directed his steps,' or life. So. (Jer. x,.
23.) The sinner may desire but he cannot gain his freedom.
How is this captivity reached ? (2 Peter ii. 19.) As in the
old combats, in the lists, the course was guarded, and the
friends of each combatant awaited the result, so does God
guard the course of our spiritual combat, and our friends are
prophets, apostles, martyrs, etc., all of whom are anxious and
prayerful that we be not led captive by our adversary Satan.
Sin — i) subjugates the will; 2) hardens the affections; 3)
deadens the conscience.
II. Dangerous captivity. — As a man walking along a
precipice who loses his footing, in falling may be saved by a
single projecting branch or shrub from an infinite abyss, so
is the sinner hanging over the pit of hell saved by a branch of
grace ; unable to regain the lost path, he is in instant danger
of sinking below. (Ps. cxvi. 3.) The holy are preserved from
this danger. (Isa. Iviii. 14.) Hence we learn to — i) look to
our steps (i Cor. x. 12) ; 2) look upwards when we fall for
deliverance. (Ps. cxxi. i.)
III. Unbearable captivity. — The hardness of it implies the-
need of a quick redemption from it. As the Israelites went
quickly out of Egypt. For (Rom. xv. 4.) They went out — i)
having cooked the lamb; so we (Ps.li. 1-17) 2) Out of houses;
from evil associations. (Matt, xviii. 8.) 3) Over the Red Sea of
sorrow and suffering. 4) To the desert of repentance. 5) And
were fed with the Manna of God. (John vi. 32.)
Epilogue.—ClmQkXy, at once, seek deliverance from sin in
the ni'jrcy and love of Jesus Christ.
Sixth Sunday after Trinity, 1 1 1
SERMON 449.
THE SPIRITUAL OFFERING.— (//o/y Gospd, Sen L>
*' If thoa bring thy gift to the altar , . . come and offer thy gift.'' —
Uatt. vi. 23, 24.
Inivodiiction. — Our righteousness must not be in part and
imperfect, or wanting in love ; for if so it is false ; but rather
entire and without corruption. The meat offering (Lev.
ii. 11-13) is the fulfilling of God's commandments. The
* leaven,' is corruption; * honey,' the sweetness of external
things. Failings may arise — i) In the offering not being
properly made, having ' leaven' and 'honey' mixed v/ith it.
2) From a want of devotion in the offerer, which is signified
by frankincense. (Lev. ii. 1-15 ; Ps. cxli. 2.) 3) From a
want of intention, as to the doing it to God's honour and
glory. (Lev. iii. 16.) The 'fat' signifies the right intention,
v/hich gives to the work the fatness of strength. (Amb.)
All these three conditions are necessary when we offer the
sacrifice of prayer and praise upon the altar of the soul. And
in addition to these, we must be at peace with man ere we
can be so with God, Let us consider —
I. The oblation to be made. — ' Offer thy gift,' which is
threefold, i) Bodily substance, in the body. 2) Spiritual
substance, in the soul. 3) Temporal substance, in possessions.
(Ps. iv. 5.)
II. The preparation before the oblation. — ' And there re-
memberest ;' if there be an offence in thought, make repa-
ration in thought ; if in word, by word ; if in deed, by act ; so
as to leave thy brother with nothing to lay to thy charge.
III. The completion of the oblation. — ' Then come and
offer thy gift.' We pass from the love of our neighbour to
the love of God ; we seek Divine, having effected human,
peace. Peace and concord amongst men is very much in
God's sight. All our works are to be performed in love.
Epilogue. — If we sin against the laws we are punished ; if
against the Church we are liable to excommunication ; if
against love and mercy we shall be excluded from the society
of the blessed.
112 SIxlb Sunday after Trinity,
SERMON 450.
THE GRADES OF ANGER.— (//o/y Gospd, Ser. II.)
•' Whosoever is angry with his brother without a cause shall be in danger of tlie
judgment." — 'Matt, v, 22.
hitvoducl'ion — Some hold that anger has no place with
the wise ; for Socrates drank the poison unjustly adminis-
tered, considering it to be the medicine of that im-
mortality upon which he was discoursing. Others main-
tain that anger exists, but under restraint, in the wisest
minds; as Xenophon, who took off his crown, hearing that his
son was dead, and put it on again on further hearing that he
died nobly and bravely in battle. Anger becomes the
Christian ; not anger against a brother, but against his fault.
Our Blessed Lord was most merciful to sinners, but most
angry against sin. Hence the clause ' without a cause.'
Four grades of anger are to be shunned.
I. Anger in the heart. — ' Angry with his brother.' A fire
in the soul — i) Quickly kindled and quickly extinguished ; 2)
quickly kindled and slowly extinguished; 3) slowly kindled
and slowly extinguished; 4) slowly kindled and quickly
extinguished.
II. Anger expressed in signs. — i\.nger in voice: ' raca 1'
* hah I' or *hem 1' by which the flag of anger is unfurled in
the citadel of soul. Such are in danger of the council of the
Ever Blessed Trinity, which decrees that love is to rule in the
heart. Of such the command is given by God to His
angels and servants. (Jer. vii. 16.)
III. Anger expressed in words. — Anger in voices, and
vituperation. ' Thou fool.' Our Blessed Lord (Luke xxiv. 25.)
S. Paul. (Gal. iii. i.) This is spoken, not to confound, but
simply to correct. The art of speech is to say the best things
in the best manner; not the best things in a bad manner.
IV. Anger expressed in deeds. — This leads to homicide ;
the homicide of a man's self, of his soul, of his good name.
Anger indeed is a slaying sword. (Matt. xxvi. 52.)
Epilogue. — The angry will be punished with a threefold
sword. (Ezek. xxi. 14.) First death : everlasting burning.
(Matt. xiii. ^.2.) Second death : separation from the blessed.
(Matt. xiii. 30.) Third death : loss of beatification. (Matt. xiii. 42.)
Sixth Sunday after Trinity. 1 1
J
SERMON 451.
IMPERFECT RIGHTEOUSNESS.— (//o/y Gospel,
Ser. III.)
" Except your righteousness enter into the kingdom of heaven." —
Matt. V. 20.
Introduction. — Righteousness or justice is not here under-
stood of the cardinal virtue of rendering to each one their
due, but it is used by our Blessed Lord in a general sense, to
include the sum and substance of all the Christian graces.
The two divisions of righteousness are — i) to abstain from
sin ; 2) to follow holiness. (Aug.) The righteousness of the
text is severely condemned as being imperfect (Matt, xxiii. 23),
and this imperfection extends to three particulars.
I. Truth in judgment. — (Isa. 1. 23; Wisd. vi. 2-8.) — Truth
not only judging officially between man and man, according to
law, but in forming opinions — i) upon our own actions, sins,
and failings; and 2) upon those of our neighbours. Our own
hearts are like tinted glass, they invest all things with their
own hue. These Scribes and Pharisees condemned what was
not worthy of condemnation, and did not condemn that which
God had most plainly and emphatically denounced.
II. Mercy in forgiveness. — The suavity of mercy was alien
to the righteousness of Scribes and Pharisees, which was a
hard, unbending code, both rigid and severe. To them
applies (James ii. 13). Hence the prophet's complaint. (Hosea
iv. I.) God is ever more merciful than man, as David knew
full well. (2 Sam. xxiv. 14.) i) God makes allowances, see-
ing all things, that man cannot afford to make for sin and
imperfection. 2) There is no rivalry with Him between the
judge and the judged ; between the creature and the Creator.
III. Faithfulness in preservation. — (Matt. xxiv. 12; Jer. ix.
3, 5.) They lost their early traces of real and God-like
righteousness ; most of the purer and better articles of their
earlier creed. To ourselves the lessons of (Heb. ii. i ; Rev.
iii. 2.)
Epilogue. — (Deut. vi. 2, 24; x. 12.) — Beware of a broken,
halting, imperfect righteousness, that reaches not down to
tlie foundation of a heart renewed by Divine grace.
VOL. II. I
iiA Sixth Sunday after Trinity^
SERMON 452.
OUR GIFT TO GOT>.—{Holy Gospel, Ser. IV.)
"Come and ofFer thy gift." — Matt. v. 24.
Introduction. — Our every gift ought to be offered to God, or
our every work so performed, that it may tend — i) To the
honour and glory of God. (i Cor. x. 31.) 'There is a
ministry even in the sleep of the saints, since from it they
rise refreshed to praise God.' (Greg.) 2) To produce its
proper fruit, which is the salvation of the soul. (Mark viii.
36.) 3) To edify our neighbour, for every good work becomes
divine in proportion as it becomes common. Our gift which
is due to God, takes four forms ; that of—
I. Burning love from the heart. — This love consecrates
every thought, word, and deed ; it corrects all anger. Without
it all else is vain, (i Cor. xiii. 1-4.) Love made Abel's
sacrifice acceptable. We must love our brother if we would
love God. (i John iv. 20.) The Lord says (Matt. v. 22);
condemning anger in thought, sign, or expression, and in
speech.
n. — An acceptable word from the mouth. — A grateful and
acceptable word is a sweet odour, if it be rightly and sincerely
offered in — i) contrite confession of sin ; and 2) in burning love.
The old sacrifices of the law were first purified by water, and
then consumed by fire. Saul's confession and prayer not
acceptable, for it was unaccompanied by contrition, (i Sam.
XV. 26.)
in. The helping hand of compassion. — If the power to
give it be present, the deed is accepted ; if it be absent, the
intention. For (Matt. xxv. 40.) Abel suffered ; Noah saved
the world ; Abraham sustained the faith, etc. All God's
servants have done good.
IV. A penitent and a contrite heart. — By this the whole
life is consecrated and devoted to the service of God by acts
of devotion. (John xii. 26 ; Matt. xvi. 24.) Three classes who
cannot give this. (Deut. xxv. 5-8.) New 'house,' pride;
* vineyard,' worldly care ; ' wife,' carnal affections.
Epilogue. — Our gift must be — i) earnest; 2) free; 3)
cheerful ; 4) entire.
Sixth Sunday after Tr'mity, 1 1 5
SERMON 453.
INWARD RIGHTEOUSNESS.— (J/oi> Gosbd, Ser. V.)
" I say unto you. That except your righteousness shall exceed the righteousness of
the Scribes and Pharisees, ye shall in no case enter into the kingdom of
heaven." — Matt. v. 20.
Introduction. — Who does not tremble to hear our Blessed
Lord, God's dearly beloved Son, saying these words. The
Pharisees, the strictest sect of the Jews, prayed long both
day and night ; they fasted twice in the week, and paid tithes ;
slept on bare boards; had the law ever before their eyes;
were moderate in food and clothing, and abstained from all
pleasure and luxury. Yet Jesus Christ wanted something
more of them. Was it perfection ? Does He despise
righteousness ? Neither the one nor the other ; but certain
defects render righteousness valueless to God, Who searcheth
all hearts. God despises —
I. External righteousness, — Which leads men to displease
God rather than their fellow men. They adorn what is out-
ward ; leave unclean what God sees, and what is inward.
(Lev. xi. 18.) The swan is unclean ; it is white in feather
but dark in its flesh, like the Pharisees. (Matt. xxii. 27.) We
must prepare the inner chamber of the soul to receive Jesus
Christ as a guest. Eli adorned the bodies of his sons, but he
left their souls all uncleansed and undisciplined, (i Sam. ii.
28, 29.)
n. Inward righteousness only. — ^Jesus Christ commands.
(Matt. V. 16.) The ark was to be gilded without as well as
within. (Exod. xxv. 11.) The spouse was as fair in mind as
in appearance (Cant. i. 16 ; iv. i), in thought, and also in
good deeds. We must not only be good, but seem to be
good, else a scandal is created. Outward works and mien
indicate internal feeling. S. Tiburtius denied before the Pre-
fect that Torquatus was a Christian, because he was volup-
tuously dressed.
HL False and counterfeited righteousness. — Directed to
vain glory and other temporal ends : as the coming to Church
to see and to be seen ; hearing sermons to criticise ; the
giving of alms from ostentation, etc. As the Jews came to
Bethlehem. (John xii. 9.) The prophet describes such
righteous ones as these. (Hag. i. 6.) Such are hypocrites
who shall perish. (Job. viii. 13.)
IV. A worldly conforming righteousness. — Of such (Isa.
xliv. 6, 7). Saul thinking to please the people, (i Sam. xv. g,
15, 24.) * I feared the people.' Conflict between Church and
world.
Epilogue. — Seek that true righteousness which will abide
the judgment. (Ps. Ixxv. 2 ; Peter iv. 18.)
12
2 1 6 Sixth Sun day ajicr 7 rliiity,
SERMON 454.
HELPS AGAINST ANGER.— (//o/y Gospd, Sen VI.)
■*' Whosoever is angry with his brother without a cause, shall be in danger of the
judgment." — Matt v. 22.
Introduction. — S. Gregory the Great compares our life to a
voyage at sea. When the winds and storms of anger come,
as skilful sailors how can we avoid shipwreck. Let us take
S. Paul's shipwreck as our guide (Acts xxvii) when the storm
-of anger rages in the breast.
I. Coiniuend the cause to God. — After a long abstinence a
vision cheered S. Paul. (Acts xxvii. 21-23.) ^^ Hannah
commended herself, (i Sam. i. 10.) So David at the cave
Engedi. (i Sam. xxiv. 6.) The tempest of anger against
-Saul raged strong, yet it did not shipwreck David. The me-
mory of the Redeemer's Passion, will enable all men to bear
all things with a calm mind. (Rom. xii. 19-21.)
II. Be slow to wrath. — * We sailed slowly many days'
(Acts xxvii. 17), taking in sailing power, lest the ship should
be dashed upon the rocks. Hence the command. (James i.
ig.) Give time to anger, and you will overcome it. The
fasces carried by the lictors before the consuls were bound
%vith ropes, to signify that time must elapse between the
offence and its punishment. In time anger, like snow, melts
away, and we save many an heartache if we restrain ourselves
until we are cool, and have had time for reflection.
III. Lighten the ship of the soul. — Cast many human
longings and desires out of it. Not until the wheat was cast into
the sea was it that the ship was fairly lightened. (Acts xxvii.
38.) An Egyptian asked an Anchorite the reason of his way of
life. * That I may cut off all occasion of anger.' For we are
often angry because we have lost money, or fame, or honour,
or some worldly advantage.
IV. Occupy the soid. — S. Paul diverted the minds of his
companions for a short time from their danger by taking food.
(Acts xxvii. 35, 36.) Change of thought and of employment
prevents the mind from brooding over one thought of anger
till it settles into wrath.
Epilogue. — As the mariners waited for day (Acts xxvii. 29),
.so we ought not to let the sun go down upon our wrath.
Sixth Sunday after Trinity, 1 1 j
SERMON 455.
THE SACRIFICE OF RIGHTEOUSNESS.— (//o/j
Gospel, Ser. VII.)
"Except your righteousness shall exceed the righteousness of the Scribev
and Pharisees, ye shall in no case enter into the kingdom of heaven." —
Matt. V. 2C.
Introduction. — Our Blessed Lord in saying (Matt. vi. 26), began
a new scheme of teaching ; things inward are of infinitely
more value than things outward. It is quite possible for a
man to give his substance to God, and himself at the same
time to the devil. This was the sin of Cain (Gen. iv. 7) ; he
was willing to give God everything but himself. The Phari-
sees thought that God would be as well pleased with a multi-
tude of sacrifices, as the guests at a banquet are with the
multitude of dishes. True righteousness claims —
I. An inward sacrifice, — (Ps. li. 16, 17.) — The holocaust,
or burnt-offering, was chief among the legal sacrifices, but
even this was not accepted instead of a contrite heart. The
offering of self upon the altar of repentance is one acceptable
sacrifice to God. (Ps. li. 17.)
II. A living sacrifice.— [Rom. xii. i.)— Such as is unlike
that of Saul, (i Sam. xiii. 12.) One offered from the living
soul, as being the principle of all that thinks, desires, and acts
(Prov. iv. 24 ; John vi. 63) ; consecrated by divine grace.
III. A holy sacrifice. — Free from any second motive ;
from all ' eye service ;' * not with the hope of gaining aught^.
or seeking a reward.' God requires pure and disinterested
righteousness to flow from the heart.
IV. An entire sacrifice. — Not half a soul is accepted by
God. (Matt. vi. 24.) We can divide our time, money, affec-
tions, and pursuits amongst several earthly things, giving
to each a fair proportion ; but God accepts no such divisioir
as this. We either serve God altogether, or the devil alto-^
gether. Reason of this is the broad distinction that there is
between the laws and principles of the kingdoms of light and
darkness, which are so entirely opposed to each other.
Epilogiie. — Surrendering up ourselves to Jesus Christ ^
our will to His will ; our life to His example ; our love to His
compassion; our righteousness is by Him — i) accepted ; 2)
perfected ; 3) rewarded.
1 1 8 Sixth Sunday after Trinity.
SERMON 456.
THE APPROACH TO JESUS CHRIST.— (HoZy Gospd,
Ser. VHI.)
'•Except your righteousness shall exceed the righteousness oi the Scribes
and Pharisees. Ye shall in no case enter into the kingdom of heaven." —
Matt. V. 20.
Introduction. — The kingdom of heaven has, amongst other
meanings that of the person of Jesus Christ Himself, Who
in Himself summoned up all the graces as well as all the
mystery of Godliness. To enter into the kingdom of heaven,
then, is to come nigh to Jesus Christ, Who being true God
is rather to be approached with the soul than with the body ;
by the will and spiritual understanding than by the bodily feet.
We note —
I. Some who enter into this kingdom. — i) The Centurion
(Matt. viii. 8-14) who came far closer to Jesus Christ than did
the ' Elders of the Jews ' who were sent by him (Luke viii.
3) ; and yet said, * Neither thought I myself worthy to come
unto Thee.' Yet was carried upon the swift wings of an un-
derstanding instructed in the faith ; and kindled by a love in
the will, he flew to Him in spirit. 2) The woman with an
issue of blood, who touched the hem of His garment (Matt,
ix. 20; Luke viii. 43-49), and who by faith came nearer to
Him than all the rest of the crowd which thronged Him. 3)
The Publican standing afar off (Luke xviii. 13, 14), by his
humility and sense of sin, came very near to Him indeed. 4)
Jehoshaphat who * feared, and set himself to seek the Lord.*
(2 Chron. xx. 3.)
n. What is required of they who enter. — (Exod. xxxiv.
20 ; Deut. xvi. 16.) — This emptiness is the shadow without
the substance; the shell without the kernel; the form without
the spirit. The righteousness of the Scribes and Pharisees
was empty ; being void of — i) Love : no going out of the
heart towards God. 2) Faith : no real trust and hope in Him.
3) Obedience : springing from the desire to please Him. A
fulness of heart is required that must find an expression in
thought, word, and deed.
Epilogue. — The righteousness of the Scribes and Pharisees
was a body without soul ; a graven image, laid over with gold
and silver, and yet void of breath. (Hab. ii. 19.)
Sixth Sunday after Trinity. 1 1 9
SERMON 457.
THE TEMPLE OF THE SOUL.— (i/o/y Gospd, Ser. IX.
''Except your righteousness shall exceed . . . enter into the kingdom of
heaven." — Matt. v. 20.
Introduction. — The soul is God's dwelling-place in which He
is abiding rather than in heaven or earth, or in any material
temple whatsoever; and upon which He is ever seeking to
confer honour, dignity, and blessedness. The righteousness
of the Scribes and Pharisees left this Temple impure and
unfit for God to dwell in it; and it requires true righteousness
to make —
L The conscience free and secure. — This is the effect of
blamelessness and purity, and when this purity is disturbed,
without being defiled, true contrition washes away the dis-
turbing cause. Such, as opposed to the sinner, must love God
before themselves. This love is the ground of true contrition,
Vv^hich grieves to have driven so kind and loving a God out of
His own Temple ; and which would still grieve if neither a
heaven nor a hell existed. This is that real contrition of soul
which frees the conscience from sin, although a man may shed
no tears.
n. The mind equal and indifferent. — This state brings
great peace with it ; not an indifference as to things them-
selves, but as to their action and results upon ourselves. This
indifference comes from entire resignation to the Will of God;
from a seeking after and a following God. He who seeks not
God in all things, finds Him in nothing. The prize which is
set before us makes us indifferent to the toil of the contest.
HL The justice as well as the love of God is to he admired
and sought after. — Many ardently love and desire the mercy
of God who dread His justice ; yet the foundation of His
goodness is, that what He does of compassion He does also
of justice ; for justice compelled Him to be merciful. The
Fatherhood of God leads to His love of, and compassion for.
His children.
Epilogue. — Our righteousness is, to be free in Jesus Christ;
to have our affections set on things above ; to rejoice in God
in all things, in His justice as well as in His mercy.
120 Sixth Siuiday after I'rhiity.
SERMON 458.
THE LESSONS OF THE GOSPEL.— (//o/j Gosj^d,
Ser. X.)
" I say unto you that except . . . the uttermost farthing." — Matt.x. 20-27.
Introduction. — When God promulgated the Law on Mount
Sinai with terror and majesty, the Jews in consternation said
to Moses (Exod. xx. 19) so God promised. (Deut. xviii. 15,
18.) This Prophet speaks to us in to-day's Gospel.
I. The righteousness required of a Christian. — A righteous-
ness beyond that of the Scribes and Pharisees. These words
were spoken not to His disciples alone. (Matt. vii. 28, 29.)
The Pharisees led a chaste, austere, ceremonial life ; and they
were condemned. How much more will be those false
Christians who do not imitate them even in their care and
morality. We ought to try our armour of life, as David tried
Saul's, (i Sam. xvii. 39.) The Scribes and Pharisees were
not condemned for what they did, but for their want of love.
n. Hearing before reading. — * Ye have heard,' not read.
So (Luke xvi. 29). To the doctors and lawyers, on the
contrary, the Lord said. (Luke x. 26.) Apt to go wrong-
when reading — i) With a natural bias ; 2) without sufficient
knowledge ; 3) without due care. Jesus Christ protects His
Church from false doctrine, and causes His ministers to
be instructed.
HL Anger is to he restrained. — Also injurious words.
Anger a wholesome passion in itself. It is needed in the
world. Eli wanted more of it ; still it needs to be restrained.
IV. Both Altar and Sacrifice are in the Church. — The
three correlatives are. Priest, Altar, and Sacrifice. Altar (Heb.
xiii. 10); Sacrifice (Luke xxii. 19); Priest (Heb. vii. 12.)
The old order is changed but not abrogated.
V. Brotherly reconciliation. — (Matt, xviii. 21, 22, 35.)— It
is needful to come before God with a mind — i At peace ; 2)
in love.
VI. The limit of Christian liberty. — It does not exclude
the law ; it binds us the more closely to it. The higher the
walls the greater security within the city ; the stricter the code
the greater the freedom under it.
!Seve?ith Sunday after Tr'mity, i 2 i
SERMON 459.
THE SERVICE OF GOD.— (£/)/s^/6-, Ser. I.)
"Being made free from sin and become servants to God." — R.om. vi. 22.
Introduction. — When the gain, content, and power that flow
from the service of God are considered, it is wonderful why
men do not more heartily embrace it. More wonderful still,
perhaps, why men forsake the very best for the very worst
master possible, whose wages are either eternal misery or
eternal death. It is all gain to serve God, it is all loss to
serve Satan. Why is the good master so often forsaken for
the very worst m.aster of all ?
I. From a sense of false shame. — The young especially,
living amidst bad companions, are ashamed of serving God ;
they blush at being thought His servants, they are content to
be taken for the servants of the devil. They blush that they
walk more consistently than do others ; that they see things
in a higher and a better light. Fear and shame are Godlike ;
false craven fear and shame are devilish.
II. From a sense of burdensome obligation. — God's gifts
and providences are all acknowledged, and the debt seems to be
so infinite and crushing, that the only thing to do is to dis-
allow it altogether. We owe so much, that we seek to avoid
the creditor. We put off our day of reckoning, trusting to
escape from it altogether.
III. From a sense of gloom in His service. — Men dread the
service of God as being dark and gloomy and morose ; as
cutting off from life all joy and gladness of heart. Such have
not yet learned the grand lesson that sin is sorrow. Such
disbelieve (Matt. xi. 28, 29, 30) that God's service is absolute
and entire *rest/ with an easy burden and the lightest possible
yoke.
IV. From a sense of distrust of God's care. — Unmindful of
Daniel, Elijah, etc., they cannot trust God ; they doubt His
power and will ; they realize not (Matt. vi. 33 ; Luke xii.
24; Ps. cxlvii.)
Epilogue. — Pray for divine grace to clear the mind of all
such false notions ; then learn and do God's Will.
122 Seventh Sunday after Trinity.
SERMON 460.
THE GRACE OF GOT>.— {Epistle, Ser. II.)
"The gift of God is eternal life." — Rom. vi. 23.
Introduction. — * The gift of God' is the grace of God, which
works in all the faithful, bringing forth the fruits of righteous-
ness in this present life. As water cannot by its own nature
ascend, but it can be made to ascend, in one place flowing
from a still higher level ; so our good works by themselves
cannot ascend to God ; but they do so ascend when they are
sanctified by that divine grace of which our Blessed Lord
speaks. (John iv. 14.) Three special operations of grace, as
' the Gift of God,' which lead men to eternal life.
I. The escape from deadly sin. — The sole work of grace ;
we fall into it by our own will, we escape from it only by the
grace of God. (Eccles. iii. ig, 20.) For (Gen. ii. 7) there-
fore (Gen. iii. 19). Soul created out of nothing goes to
nothing when erring in sin. (Hosea xiii. 9.) * Israel' is
' seeing God,' and represents the Christian man, who sees
God in the Person of Jesus Christ. Dominion of sin and the
grace of God act at the same moment in the heart. Deadly
sin is a vast abyss ; to escape from which God gives us the
ladder of grace, of which some of the rounds are knowledge
of sin, contrition, resolutions of amendment, etc.
II. The preservation of the spiritual life. — We cannot
persevere in the spiritual life without the grace of God, being
attacked by so many enemies — i) The inclinations of the
flesh ; 2) the occasions of the world ; 3) the temptations
of the devil; and 4) our own weakness. (2 Tim. iii. 12) is
quite true of the faithful in every age of the world.
III. The guide to heavenly glory. — We are God's slaves
and servants. Preserved ever by divine grace we can claim
nothing at His hand. He says to us at the judgment. (Luke
xvii. 9, 10.) We then plead, by the presence of that grace
which is the spirit of adoption, not for justice and dessert,
but for boundless mercy. For (Rom. viii. 14-18.)
Epilogue. ^Vmy and strive, that this gift of grace may be
in you and abound.
Seventh Siuiday after Trinity. 123
SERMON 461.
SPIRITUAL REFECTION.— (Ho/y Gospd, Ser. I.)
"They did eat and were filled." — Mark viii. 8.
Intyodnction, — No more want and weariness ; all discomfort
of the body removed. When Jesus Christ fills us with the
grace of His Spirit, there is no room for further want or desire;
the soul being satisfied, strengthened, and refreshed. (John
vii. 37, 38.) We note upon this miracle of feeding —
I. The concomitant condition. — One of true humility.
* He commanded the people to sit down on the ground.' No
food unless this was done. The sweetness of spiritual grace
vanishes when humility is absent. (James iv. 6.) The heart
must be emptied of pride ere there is room in it for the grace
and love of Jesus Christ. Pride takes away the appetite for
grace ; like sweets which cloy the stomach, and cause it to
reject healthful and wholesome food.
II. The vefective feeding. — ' Seven loaves.' These represent
the seven gifts of God the Holy Ghost. The three theolo-
gical and four cardinal virtues ; or, the seven saving con-
siderations by which the soul is nourished as the body is by
bread. These considerations are — i) The benefits of Creation
(Gen. i. 27.) 2) The benefits of redemption. (Rev. v. 9.) (3
Our call to God. (i Pet. ii. 9.) 4) The Lord's waiting. (Isa.
XXX. 18.) 5) Illumination by which sinners are enlightened to
repentance. (Ps. cxlvi. 8.) 6) The compassion of the Lord
making us fit to receive His compassion. (Jer. iii. 12.) 7)
The promise of glory; for the kingdom of heaven is promised
to the penitent. (Matt. iii. 2.) These considerations are the
loaves with which the Lord satisfies the soul of the true penitent
when He makes him to taste the Divine goodness. The 'few
fishes' signify the saints, who sustain their brethren by their
example.
III. The satiative filling. — * Were filled,' and an abundance
remained (Luke i. 53); more even than existed at the begin-
ning. The more there was used, the more there was to be
used. So ever is it with the gifts of grace ; they increase by
our use of them.
Epilogue. — Oh ! see that hindered by fear or sincere repent-
ance you do not fail of this great refreshment of the grace of
God ; and thus starving the spiritual life, fall away into
condemnation.
I 24 Seventh Siuiduy after Trinity,
SERMON 462.
THE THREE DAYS DWELLING.— (f/o/v Gospd,
Ser. IL)
"They have now been with me three days." — Marh viii. 2.
Introduction. — The third day signifies the day of perfection.
The world's first day was before the law, and it gave the
example of the Patriarchs ; the second day was under the
law, with the added teaching of Prophets ; the third day was
under the Gospel, with the reign of grace, and the united
example and teaching of Jesus Christ. Each day indicates a
higher state, and a better grade, than its predecessors : moral
significance of the three days.
L To abide one day is a beginning. — So did S. Andrew
and his companion. (John i. 30.) This signifies the beginning
of our vocation of the spiritual life and conviction. A blessed
day and night to abide with the Lord ; it lasts for a short
season only. It forms our refuge in sorrow or trouble, our
solace under conviction of sin ; but all too soon, alas ! the
world takes us away, and claims us again. The pleasant
voice is no more heard; the good resolutions are now broken.
This very beginning is of grace ; and it is valuable in itself
to a certain degree, but still it is not sufficient,
IL To abide two days is the advancing. — So Peter and
Andrew followed Him (John i. 40), and then went back to the
world. It was S. Andrew's second day; an advance of pro-
gress ; a great gain upon the former dwelling, for " they
followed Him ;" not till afterwards going back to their old life.
We often make a great advance and progress in holiness ere
we give ourselves entirely up to God.
III. To abide three days is a state of perfection. — S.
Andrew and Peter were called by the Lake of Gennesaret.
(Matt. iv. 22.) This was the day of illumination, of tarrying,
of perfection. Cf. (John xv. 4, 5.) Such go on unto perfec-
tion, being saved by their final perseyerance.
Epilogue. — Oh ! let us all, in the way of holiness, resolve,
advance, and go on unto our perfection.
Seventh Sunday ajler 'Trinity, 1 25
SERMON 463.
THE FOOD OF. THE SOUL.— (//o/y Gospel, Sen HI.)
" They did eat and were filled."' — Mark viii. 8.
Introduction. — Before this (S. Matt. xiv. 15-22; Mark yi.
35-45 ; John vi. 5-14) five thousand had been fed with
five barley loaves and two small fishes. Now seven loaves,
not of barley, and more than two fishes, and only four thou-
sand fed. First feeding was that of the law upon the five books
of Moses ; the second was that of the Gospel. In the first
the harshness of the law was expressed in the barley loaves,
which represent the asperity of fear; in the second, the
sweetness of wheaten bread represents the joy and peace of
the Gospel. At the first feeding, for the beginners, five
thousand were fed ; at the second, for the perseverant, only
four thousand. If the Lord had such care for the perishable
body, can we believe that He left the soul without refresh-
ment ? The spiritual refection here typified under the miracle
is a prelude to the everlasting marriage supper of the Lamb.
Three points are noted as needful to rightly receiye this
heayenly refection.
I. The endurance of a hitter compunction. — Bitter things
must be tasted before sweet. Those only who have grieved
in bitterness of soul over their sins can obtain divine con-
solation. (Matt. V. 4; Luke vi. 24.) This bitterness of
compunction is expressed in the words " having nothing to
eat." Every thought upon which the mind could feed is
tainted with this bitterness. This sorrow leaves the soul
hungry and destitute. It says (Isa. xxxviii. 15).
II. Perseverance of inward abstraction. — He who lays
himself out for outward pleasures does not receive spiritual
grace. Such remain ''three days" in the desert; removing
themselves from common life during the days of contrition,
confession, and satisfaction. As the Lord fed the Israelites
with manna in the desert, after they had crossed the Red Sea,
so does Jesus Christ feed us in the spiritual desert.
III. The efficacy of a holy devotion. — By this the soul
cleaves to God. Of these Jesus says *' They have been with
Me" in heart, soul, and affection. This refection is only
given to those who cling to God. (Jer. xvii. 13.) On the
other hand (Ps. xxxvii. 4). So did SS. Antony, Francis,
Hilarion, and others, who clave to God, and could say (Ps.
xxxi. 19).
Epilogue. — Refresh the soul, which is far more worthy
than the body, and refuse not the King who bids thee come.
(Matt. xi. 28.)
126 Seventh Sunday after Ti'inily.
SERMON 464.
MAN AND THE WORLD.— (//o/y Gospd, Ser. IV.)
" He commanded the people to sit down on the ground." — Marli viii. 6.
Introduction. — No work of art will bear the test of a powerful
microscope, for by it every imperfection is revealed in a
moment. All the vi^orks of nature bear the closest examina-
tion : the more minutely they are studied, the more wonderful
do they show themselves to be. So with the works and words
of men : they will not endure any very rigorous and searching
tests ; their imperfections are laid bare in a moment. Exa-
mine with the keenest criticism, by every power that man
possesses, the words and works of Jesus Christ, their glory
and perfection can never be sufficiently understood or admired.
The command in this Gospel teaches a lesson of humility;
but it teaches far more than this : it points out man's relation-
ship to this world and life in which he is now placed. We
note three classes of men —
I. TJiose who sit beneath the earth. — Such are they who
bear upon their heads the weight of this world's — i) Sin ;
2) sorrow ; 3) possessions. They are weighed down beneath
the ground. Life, with its hopes, aims, brightness, and work,
is a thing above them. The sinner foredates his doom, since
now he lives an inferior or under life.
IL Those who sit tipon the earth. — Such are — i) Humble,
but not degraded. 2) Affectionate, but not slaves to human
ties. 3) Thankful for temporal blessings, yet not resting in
them either for salvation or happiness. Such as these fulfil
the Lord's command and the Apostolic injunction, (i Cor.
vii. 29, 32.)
HL Those who sit above the earth. — Such are the perfect.
1) Utterly unselfish. (Matt. xix. 21.) 2) Dead to the world.
(Coloss. iii. 2.) 3) Heavenly citizens. (Phil. iii. 20 ; Rom.
vi. 4.) This state is vouchsafed to but few of God's servants.
Epilogue. — Aim at the highest state, and be content with
the middle walk.
Seventh Sunday after Trinity, \ 2
SERMON 465.
HUMAN MINISTRATION.— (//o/y Gosbel, Ser. V.)
"He gave to His diseiples to set before them." — 2Iarl: viii. 6.
Introduction. — In this miracle the gentle mediation of the
disciples forms a striking feature. The disciples were media-
tors between Jesus Christ and the multitude, since He did not
distribute the bread Himself, but ' He gave to His disciples
. . . and they did set before the people.' In relation to giving
and receiving, there were three classes of persons, which are
also represented in the world now.
I. Those who receive and give not. — Under this head must
be included very many who are — i) Unthankful. Such re-
cognise no blessings; render back to God no thanks for His
mercies. From man they ever accept, and never lovingly
acknowledge their obligation. 2) Covetous. Self is all their
love and care : no matter who may be in want, if plenty is
with themselves. 3) Lawless. They recognise no mutual
relationship, either between God and themselves, or between
themselves and man. Such are like the dark places on the
earth, which receive light and give back none in return. Such
was ' the multitude.'
II. Those who both receive and give, — They are — i) The
thankful, who are ready to repay in every way, as far as they
are able, the infinite debt which they feel they owe both to God
and man. 2) The generous, who have learned. (Acts xx. 35.)
Their greatest happiness consists in ministering to others. All
riches and blessings are only so many several means by which
they can do good. 3) The obedient. They look forward to
an account which will be one day made of their stevv^ardship ;
they hold their all as a loan from God. Such, like the moon,
shine with a light which is given by God. They, like the
disciples, give as they receive.
III. Those receive not, yet give. — Only in its lower sense
appeals to those in this life, who are entirel}^ disinterested in
all they do. No thought of recompence ever crosses their
mind. Such imitate the Lord in this miracle ; the sun in
giving light.
Epilogue, — Seek to carry out this Christlike service in the
world.
128 Seventh Sim day ajter 'Trinity.
SERMON 466.
THE MIRACLE OF MERCY.— (//oZy Gospel, Ser. VI.)
" They took up of the broken meat that was left seven baskets." — Mark
Vlll.
Inti'odiiction. — Only twice did our Blessed Lord multiply
bread, and once did He convert water into wine, which fact
clearly shows the preciousness of the food and drink of Jesus
Christ ; and yet He did not allow men to value Him for that
alone. Hence the complaint. (John vi. 26.) We note some
reasons why this miracle was wrought.
I. To show the Jews that He was God. — The very God
Who had formerly fed their fathers in the wilderness. The
disciples ask (Matt. xv. 33) ; the answer, for forty years I
sent down heavenly manna. The miracle of Elisha (2 Kings
iv. 42-44) was only wrought by the word of the Lord ; the
barley loaves were not touched by the prophet's hand. Our
Blessed Lord did this miracle openly, to teach the Jews by
Whose power it was that their fathers were so supernaturally
fed. The Hebrews received the gift of manna, and yet
acknowledged not the Giver. Only a few, like Jacob, saw God's
hand. (Gen. xlviii. 15.)
II. To promote our trust in God.— It was the third day of
waiting and privation, and then the help came. So the
manna was not given till all the Egyptian food was used up.
No wine made at Cana till all the other was consumed.
Elijah in type succoured the widow of Zarephath at her last
gasp, (i Kings xvii. 12.) Daniel in the lion's den, and
Elijah in his exile, (i Kings xvii. 6.)
III. To show how riches may be increased. — Had the * se-
ven loaves' not been given away, they would have remained as
seven still ; they multiplied in their distribution. The hand
of Jesus Christ is a fruitful field, which multipHes a thousand-
fold ; and what is given to the poor is placed in His hand to
be multiplied exceedingly. The clouds are taken from the
earth but for a short time only, and are returned in most fer-
tile showers to it again.
IV. To show us our need of the Word of God. — What food
is to the body, that the Word of God is to the soul. The disci-
ples, at the other feeding (John vii. 12), gathered up the frag-
ments, to show that they must bear the bread of God with
them, and reserve the word in their memory. So Elijah
(i Kings xvii. 7, 8) sustained and strengthened with God's
food.
Epilogue. — Pray that Jesus Christ may be your prince and
physician, for in His house is bread. (Isa. iii. 6-9.)
Seventh Sunday after Trinity, 129
SERMON 467.
THE SITTING MULTITUDE.— (//o/y Gospd, Sen VII).
" He commanded the people to sit down on the ground." — Mark viii. 6.
Introduction. — ' The people' represent those who are about to
receive from God ' some token for good ;' those whom God
is willing to serve and help ; and this act of theirs points out
plainly the disposition in which we should receive God's
favours to us. We should receive them in —
I. Faith. — Only ' seven loaves' were set before them, yet
they sat down in faith, believing in His will and power to pro-
vide for them. No doubt upon their minds when they sat
down. Our Blessed Lord did not persuade or ask them to
sit down, but ' commanded,' to teach us that we must have
faith ere we can receive the gifts of grace.
II. Subjuissive attention. — They took their seats as di-
rected to do so ; they were attentive and submissive to the
command when given. Hence it was easy for the few disci-
ples to feed so large a multitude. Submissive attention must
be with us in all our spiritual exercises ; wandering thoughts
must be driven away ; and we must submit our souls to God,
placing them in His hands.
III. Humility. — Sitting upon the ground implied a hum-
bleness of soul before Jesus Christ and His disciples ; and so
before His ministers and representatives nov/ the faithful
ought to sit down. They humbly sat down, asked no ques-
tions, and waited for God's pleasure concerning them.
IV. Contentment. — They acquiesced in their calling, and
were filled; whilst many are not filled, because they are never
satisfied ; they are always looking at something above them
which they covet. Discontent is never satisfied.
Epilogue. — ' Sit down' in obedience to our Lord's will, in
faith, submission, and contentment, and you will be filled.
VOL. II. K
130 Seventh Sunday after Trinity,
SERMON 468.
THE REFRESHMENT OF THE LORD.— (//o/y Gosi^eh
Ser. Vni.)
** They that had eaten were about four thousand." — Marli viii. 9,
Introduction. — We must exclaim at this miracle. (Ps. xcii. 5.)
Yet it was performed to teach us, that if we now seek to
follow Him in Spirit, He will multiply in us His graces, and
fill our souls at this time, as formerly He filled the bodies of
men. In the present miracle we note the Lord's threefold
work.
L Of pity. — * I have compassion on the multitude.' (Ps.
cxlv. g.) Not one of that vast multitude but had a share in
His solicitude ; His Divine heart was open to them all. If
we have a compassionate and fellow feeling for others He will
endow us with His graces and gifts. (Matt. v. 7.) Our com-
passion must be expressed in — i) Helping others by our
example, our time, our means ; 2) defending others from false
attacks and injuries ; 3) preserving others from falling into
sin and error.
II. Of thanksgiving. — *And gave thanks,' and the fishes
* He blessed.' If we render God due and fitting thanks for
all His mercies, He also will multiply His blessings towards
us. Such thanksgiving leaves a place in the soul which God
can fill up with greater favour. This thanksgiving is to be
expressed — i) In a grateful, humble feeling towards God; 2)
in words; 3) in deeds of love done for His sake.
III. Of distribution. — * Gave to His disciples.' The loaves
and fishes grew under this distribution. So also if we dis-
tribute to others, our own riches, means, and knowledge will
increase. The more we communicate our learning the more
does our knowledge multiply itself. (Luke vi. 38.)
Epilogue. — That is a poor and unworthy love, which is
unable to restrain licentiousness of life. Do we not clear
away all impediments in order to gain earthly wealth ? How
much rather should we seek to gain true riches. (Matt. vi. 33.)
Sevejith Sunday after 'Trinity, 131
SERMON 469.
CONFIDENCE IN GOD.— (i/o/y Gos/^Z, Ser. IX.)
"He commanded the people to sit down on the ground." — ^larh viii. 6.
Introduction. — In both these miracles of feeding, the people
were bidden to 'sit down;' (John yi. lo ; Matt. xiv. 14;
Mark vi. 39; Luke ix. 14;) teaching us to 'sit down' and
rest in God's loving guardianship of and thought for us.
Holy Scripture illustrates this care in various ways. From
which we note —
I. God compares Himself to a mother. — (Isa. xlvi. 3-5.) —
Words most full of consolation, and exciting filial piety in us;
extending even to the prodigal. (Luke xv. 20.) He creates
and He sustains. God is to the soul like Bathsheba for
Solomon (i Kings i. 15-22), more than the woman. (2 Kings
vi. 28.) We rest upon (Isa. xlix. 15), and try to act up to
(i Peter v. 7).
II. God denies us in very love. — (Rom. viii. 32.) — Shows
that if He gave the greater gift, He would, if good for us, give
the lesser. (Luke xi. 13.)
III. God is said to dwell among men. — To engender this
special confidence God ordained the Tabernacle, and then the
Temple, containing His furniture. His shewbread, and His
fire. Fire is His Presence. (Isa. xxxi. 9.)
IV. Our Blessed Lord teaches us this care of God. — (Matt.
vi. 25-33.) — From the — i) Dignity of the soul; 2 and 3) the
comparison of birds and lilies ; 4) the habit of the Gentiles ;
5) the knowledge of God of our wants, (v. 32.) Knows our
wants more fully than any earthly father can know them.
V. God severely punishes want of confidence in Him. —
Cases of Ananias and Sapphira. (Acts y. 2.) Of Aaron and
Moses, both of whom did not enter the Promised Land, be-
cause they distrusted God. (Numb. xx. 12, 24.)
VI. Effects of this Fatherly care. — i) (Ezek. xl. 5) 'the
hand=breadth ' is temporal blessings ; we the Temple (i Cor.
iii. 17) according to (Matt. vi. 31). 2) He fed S. Peter.
(Acts X. 10.) 3) He prevented Balaam cursing the people.
(Numb, xxiii. 8-20.) 4) He regards calamities as His own.
(2 Sam. vii. 23, 24.)
K 3
1 3 '2 Seventh Sunday after Trinity^
SERMON 470.
THE LESSONS OF THE GOSPEL.— (//o/y Gospel,
Ser. X.)
" In those days the multitude ... He sent them away." — Mark viii. i-io.
Introduction.— VyihSigovB.?, taught, * tread not underfoot
small loaves ;' that crumbs are not to be despised. Let us
pick up some crumbs from this day's Gospel and learn —
L Compassion from yesiis Christ. — 'I have compassion,'
etc. — i) For the multitude. Some have compassion in heart
but lack means. Jesus Christ had both the will and power.
Who then can refuse to trust in Him ? 2) He consulted with
His disciples. Moses with Jethro. (Exod. xviii. 1-9.) Some
said to Plato, ' Are you both teacher and disciple ? How
long will you continue to learn ?' To which Plato answered :
* Until I am ashamed to become more wise.' 3) He observed
the day : * three days,' adding they ' come from far.' God,
unlike Baal (i Kings xviii. 29), observes all man's wants and
the circumstances of his life. (Ps. Ivi. 8.) 4) He blessed
and multiplied the bread. (Prov. x. 22 ; xi. 24.) God always
blesses prudent and honest endeavours.
n. Liberality from the disciples. — i) They at once, being
in a desert place, and having their own needs to supply, dis-
tributed to the wants of others. 2) They distributed with
care and trouble, leaving no one unserved. So Christians
ought to help and serve each other. We ought to
feel towards the household of Jesus Christ as David did
towards the house of Saul. (2 Sam. ix. i.) 3) They collect
the fragments to serve for use on another day.
HL Patience and confidence from the people. — i) They
remained with Jesus Christ patiently until the third day ;
hearing His discourse, following Him even into the desert.
They were miraculously fed as a reward for patient waiting
upon God. 2) They were obedient : being told to sit down
they did so, not knowing how they were to be fed, or why the
order was given to them. 3) Being seated they patiently
waited for their refection ; no murmur at the delay. We must
not ask for miracles, but wait for God's providence to operate
on our behalf. 4) They were content with the plain food of
bread and fish.
Eighth Sunday after Trinity. 133
SERMON 471.
OUR DEBT TO QiO\),— [EplstU, Sen I.)
"Brethren, we are debtors, not to the flesh." — Kom. viii. 12.
Intvoduction. — We owe the flesh nothing; it has brought us
enough, and more than enough, of trouble and sorrow; but
we owe our lives to Jesus Christ, Who laid down His life for
ours. We owe Him our future lives, in which to lament over
and repent of past sin; we owe Him a most loving service,
for His promise of good things to come. In an especial
manner we owe a threefold debt to God.
I. A debt of honour. — i) We must be careful to pay this,
lest we usurp His own honour and revenge. (Isa. xlii. 8 ; Deut.
xxxii. 35 ; Rom. xii. 19) ; which, if it belonged to us even,
we are not to claim for ourselves. We owe God honour as
being merely the dispensers of His good providence, (i Cor.
vi. 19, 20.) For the steward to assume to himself the honour
of his lord is a gross betrayal of trust. 2) So to honour
God, that we should be ashamed to do anything which in His
sight would be a dishonour to Him. 3) Lest we, by our
unworthy actions, bring discredit upon His holy Name.
n. A debt of fear. — i) That we may shun what He pro-
hibits. (Prov. xvi. 6.) 2) In seeking after those things to
which God would have us attain. 3) In flying from that by
which He threatens. (Job xix. 29 ; Matt. x. 28.) Such holy
and reverential fear causes us to be true to the service of God.
III. A debt of love. — i) God is our Creator, our Parent:
the Son of God is the Elder Brother of our race. 2) God is
the source of our highest and most perfect joy and goodness,
and we are complete in Him. 3) Since we receive so great
mercies and benefits from Him. 4) We hope even for greater
things from Him by and by.
Epilogue. — To pay this debt makes us rich, and not poor.
134 Eighth Sunday after Trinity.
SERMON 472.
THE SIGNS OF SONSHIP.— (E/fsi/^, Sen II.)
" The Spirit itself beareth witness with our spirit, that we are the children of
God." — Koni. viii. i6.
Intvodiiction. — Can we be sure of our own or of others' filia-
tion to God ? Certainly not ; since this rests upon the will,
of which we are ignorant. Conjecturally yes ; as the tree
can be judged by its fruit. We are all trees planted in the
vineyard of the Church; and trees may be said 'to walk'
when they put forth leaves, buds, and branches. Hence we all
can say (Mark viii. 24). The root of the spiritual life is the
grace of the Holy Ghost, which cannot be known unless He
reveals it. (i Cor. ii. 11.) We can estimate our sonship with
God, not by its cause, but by its effects, of which we note
three.
I. Principal imitation. — The son is assimilated to the
father in person," speech, thought, and deed, unless he more
accurately resembles his mother. Hence (John viii. 39). If
God shows the face of His love and election, and hides His
rigour of justice, and if a man's life is ordered after a heavenly
pattern, these two signs are sure tests of election. The
whole course of grace is one continuous showing of God's
face in love.
II. Doctrinal correction. — (Heb. xii. 6-9). — The rod of
fatherly correction may be of grief, poverty, infirmity; of loss
of friends or goods. This rod being given is a sign of son-
ship ; and it is not to be murmured at, but rather received
with joy and patience. (Prov. iii. 11, 12.)
III. Spiritual provision. — When entering a house we can
tell by the difference of dress, diet, etc., who are the children
of the master, and of his domestics. A provision is made by
the father for his children ; a spiritual provision by God for
His sons. If (i Tim. v. 8) holds good for man, how much
more for God ? Rules for clothing (Coloss. iii. 12 ; Rev. xvi.
15), food, etc.
Epilogue. — Pray we that these signs of our spiritual son-
ship of God may indeed be wrought in us.
Eighth Sunday after Trinity. 13';
SERMON 473.
GOD'S DEMAND.— (HoZ); Gospel, Ser. I.)
-'Every tree that bringeth not forth good fruit is hewn down and cast into the
fire." — Matt. vii. 19.
Introdiiction. — We cut down an unfruitful tree in order to
place another tree in its stead, because we need its fruit.
God has no such need. Does this statement, then, extend to
men? Yes, although (Ps. xvi. 1,2). Why is this sentence
decreed against the unfruitful man ? Why, in short, does
God demand of us good works ?
I. That we may uproot sin. — Repentance kills sin, but
consistent holiness alone can root it out of the heart. A
garden requires planting, pruning, and weeding. The garden
of the soul is planted by baptism, pruned by repentance, and
weeded by holiness. (2 Cor. iv. 10.)
II. That we may retain the grace of God. — Divine grace is
nourished by good works, as the fire is by the wood, the life
by food, the lamp by oil. All these die out unless they are
continuously replenished. (Prov. xxvi. 20.) The fire of divine
grace should, by holiness, ever be kept alive upon the altar of
the heart. (Levit. vi. 13.) The cry of the fruitless at the last
will be (Matt. xxv. 8). The Jewish festival of Xylophoria, of
carrying wood for sacred fire, was a type of what our whole
lives ought to be.
III. That God may he glorified. — (Isa. xliii. 7.) — God
created us, and endowed with many gifts both of mind and
body, all of which He ordained to be used to His glory, which
is His tribute. This glorification of God (Rom. xii. i ; Ps. 1.
8, for 10, again 13.) We are not to die as infants, but in
God's service, to (i Cor. xvi. 13); that so we may (2 Cor. vi.
4-11). God is glorified by the sacrifice which we oiTer to Him
of our will, affection, etc. (Matt. v. 14-17.)
IV. That our joy may he full. — (John xvi. 24). — A joy in
what we gain, even by Divine grace for ourselves. Jacob
valued that portion of land more than all his other posses-
sions. (Gen. xlviii. 22). The struggle comes before the
crown. (2 Tim. ii. 5.) Much toil and battle before Canaan
was gained. Jacob first, and Israel, ' God's prince,' afterwards.
Epilogue. — Seek then to render to God His own.
136 Eighth Sim day after Trinity
SERMON 474.
THE THREE FALSE PROPHETS.— (//o/y Gospd,
Ser. n.)
"Beware of false prophets." — '^latt. vii. 15.
Intvoductlcn. — Undue intercourse and familiarity with the
wicked is strongly condemned in Holy Scripture, (i Cor. v.
g-i2.) Familiarity with sinners leads to a participation in sin
and its punishment. Sad friendship of Jehoshaphat and Ahab.
(2 Chron. xix. 2 ; i Kings xxii. 2.) Hypocrites are the special
sinners against whom this Gospel warns us ; as represented
by Satan, the prince of hypocrites and deceivers. Three
classes of prophets in the Church ; so there are three grades
of false prophesying. We note the false prophets.
I. Of the past, Satan. — Satan in Paradise, persuading to
sin (Gen. iii. 4, 5), because pleasure is a light sin, and God is
infinitely merciful : as in the cases of David, Peter, Paul, the
Magdalene, and Matthew. Amon imitated the wickedness
of Manasseh, but God cut him off in two years. (2 Kings
xxi. 23.) This prophet tells us— i) That we have in the
Bible examples of sinners who were saved, to lead us to imi-
tate their sin and not their repentance. 2) That sins are
light. Wrong for — a) Heaven is strong (Job xxxvii. 18), yet
it did not bear the weight of Lucifer's thought even. (Isa. xiv.
13.) h) The earth is solid and lasting (Eccles. i. 4), yet it
trembled and swallowed up Korah, Dathan, etc. (Num. xvi.
32.) c) God is infinitely strong. (Heb. ii. 3.) See how He
is pressed, as if fatigued by the sinner. (Jer. xxiii. 33.) 3)
That God lightly punishes and soon pardons sin.
H. Of the present. The IForM.— The world laughs at
holiness, and bids — i) the proud die in pride, despite (Dan. v.
22-30) ; 2) the covetous die in their unjust covetousness,
despite (Ecclus. xli. i); 3) the sensual die in their bodily plea-
sures. Despite (Gal. vi. 8) the world confirms in sin.
HL Of the future. The Flesh. — Eli represents this pro-
phet, saying to one whom the Lord hath called, * Lie down
again.' (i Sam. iii. 6.) Dionysius, of Syracuse, knew what
cares lay under the purple.
Epilogue.— Oi all these. (Lam. ii. 14.) Be warned
against them.
Eighth Sunday ajtei' Trifiity,
3/
SERMON 475.
THE HIXDERANCES TO SALVATION.— (i7o/>' Gospel,
Ser. III.)
" Neither can a corrupt tree bring forth good fruit." — Matt. vii. i8.
Introduction. — We fear the lightning and thunder at which
the Hon roars ; we ought rather to fear this fulmination of the
Lord, ending, as it does, with ' Every tree that bringeth not
forth good fruit,' etc. These are words of warning to the
sinner, that he may by repentance and grace be pardoned and
purified, and may produce at length good fruit. The
hinderances to the work of grace are five-fold.
I. The habit of sin. — Habit becomes after a time second
nature, and seems too much a part of ourselves ever to be
cast off. (Jer. xiii. 23.) Not as expressing an absolute impos-
sibility, but only a great difficulty. Our native tongue or
brogue cleaves to us throughout life. David did not fight in
Saul's armour, (i Sam. xyii. 39.) The inveterate habit of
laughter of the Tirynthians. (Athas. Deep. lib. iv., sec. 79.)
II. The loss of character. — This often hardens the soul,
and prevents repentance ; as in the case of Cain, in which
the life was spared, but the reputation blasted. Joel's lament.
(Joel i. 7). No 'figs' when the tree is cast away. Good
report is the moral clothing of man, which, when it is lost,
causes him to sink lower and lower amongst his fellows.
III. Respect of persons.— When men are placed before
God. Belief becomes to such an almost impossible event.
(John v. 44.) Rachel feigned infirmity and lied, in order to
preserve the respect of her father Laban. (Gen. xxxi. 2^.)
IV. Undue love of the world.— 'This is the birdlime of
spiritual punishments. Sinner like the olive-tree, cannot
make sacrifices for God. (Judges ix. 9.) A Christian once
turned a Mohammedan, and cursed the day he did so ; but
when asked to return to Jesus Christ, he said, ' I cannot, I
cannot.' The ties of life had bound him so closely to his new
life, that he could not break them asunder.
V. The snares of Safan.—ThQse sinners fall into from the
loss of divine grace. Ahab was deceived by the false prophets.
(i Kings xxii. 39.) By every sin we set a fresh snare to
entrap our own soul.
Epilogue. — Let nothing weigh with us to prevent us from
becoming good trees: all these hinderances can be conquered.
138 Eighth Sunday after Trinity,
SERMON 476.
THE TWO TREES.— (Ho/y Gospd, Ser. IV.)
" By their fruits ye shall know them." — Matt. vii. 20.
Intvodiiction. — It was a custom with ancient nations to plant
a tree on their birthday. Our Blessed Lord used a very old
similitude when He compared man to a tree. Nebuchad-
nezzar's dream. (Dan. iv. lo.) Righteous is so compared by
David. (Ps. i. 3 ; xcii. 12.) So in the miracle. (Mark viii. 24.)
* He whom Jesus Christ had healed, saw that there was a
temporal plantation of the human shoots in this life.'
(Chrysol.) Two trees are mentioned in the Gospel for to-day,
good and bad : signifying the real and the mere verbal
Christian ; which two classes are represented by the palm and
the plane trees.
I. The 'good tree ;' the Palm. — i) Its fruit does not appear
amidst leaves, but at the naked top : the fruits of piety,
patience, and mercy appear fastened to the naked branches of
the Cross of Jesus, and not amongst the leaves of woods. 2)
It grows in hot and arid places, as it were, scorning earthly
pleasures (Phil. iii. 8) ; and seeking water as the soul seeks
God. (Ps. Ixiii. i.) 3) It bears fruit the third year, which
furnishes bread, wine, clothing, houses, wood and utensils.
In the spiritual life there is — a) preparation; b) dedication
and fruit. 4) Its fruit and flowers are of equal weight ; and
the Christian does what he says, performs that which he
promises. 5) The vitality and fruit is at its head, not in its
root; at its top it bears its valuable fruit. (Cant. vii. 8.) Holy
souls have strength, and life, and fruit, not of the earth, but
from their head.
II. The * corrupt tree' is the Plane.— VsqM only for its
shade ; bearing useless fruit, and leaves, and wood.
III. The requirements of God. — i) God loves fruit, not
leaves ; the fig-tree bears figs before leaves, hence its curse.
(Mark xi. 13.) 2) Fruit spontaneously produced. (Gen. xix.
2; 2 Sam. ix. i.) Each tree to produce its own particular
fruit.
Epilogue. — Seek to be a fruitful tree (James ii. 18): a
glory to God, a pleasure to man, a happiness to yourselves.
Eighth Sunday after Trinity, 139
SERMON 477.
THE PROPHECIES OF DECEIT.— (//oZj Gospel,
Ser. V.)
"Beware of false prophets." — Matt. vii. 15.
Introduction. — Men are often deceived by those who, making
a fair show in the flesh, are wicked at heart ; by wolves
in sheep's clothing ; but more dangerous by far, are the pro-
phecies of deceit, in which the devil speaks to the soul,
instilling thoughts which seem to come from an angel of light.
(2 Cor. xi. 14, 15.) Such thoughts are Jeremiah's prophets.
(Lam. ii. 14.) Beware of false thoughts, of the insinuations
of sin, of inward temptations to doubt and hardness of heart.
They hinder repentance by bidding us believe in —
I. Delay. — That there is no need to repent now; many
years are before us : only put off repentance to a to-morrow
that never comes. Satan often gains his victory by delay ;
ere the battle can be fought, the time of fighting has passed
by, and the wicked are cut off. (Ps. Iv. 23.)
II. In an easy return to holiness. — That we can escape
from sin when and how we please. It is not so ; for sin is
like a net or snare, most easy to fall into, but very hard to get
out of. Like a broken glass or shell, exceedingly difficult to
mend.
III. That sin is not so dreadful as it is represented to he. —
That as David and Mary Magdalene were great sinners, and
yet became great saints, sin cannot be so bad after all. We
answer that — i) These were exceptional cases. 2) That they
were given to teach us not to despair, not to lead us to
presumption. (Joel ii. 14.)
IV. That repentance may he worse for us in the end. — That
if we repent and fall back again, it were better never to have
repented at all (Heb. vi. 4); which insinuation makes us
more anxious about a hurt not yet received, than about one of
which we are suffering now.
V. That hy some one great act we can atone for sin. — If we
are incapable of the smaller, how much more r e we of the
greater act of repentance ?
Epilogue,— Gud^idi against such prophecies, which- are
deadly.
140 Eighth Sunday after Trinity.
SERMON 478.
THE GOOD TREE.— (//o/y Gospd, Ser. VI.)
" Every good tree bringeth forth good fruit." — Matt. vii. 17.
Introduction. — As trees yield small fruit when they are
hedged in by thorns, so do Christians yield small fruits of
holiness when they are encompassed by the thorns of sin.
A tree has its top heavenwards ; its root earthwards, and its
branches midway; so man has his mind or head in heaven,
his feet planted on earth, and his arms midway, so that his
fruit may fall upon earth, ripened and multiplied by a heavenly
sun. A good tree bears —
I. Leaves. — Leaves represent good will, which goes before
good deeds, just as leaves go before fruit. They who have
good thoughts without good deeds are like the fig-tree, full of
leaves, but barren of fruit. (Mark xi. 10.) A certain broad-
leafed, fruitful tree has its roots poisoned by a snake, when its
leaves fall off; the husbandman seeing this perforates the
tree on the top, pours in an antidote, and the leaves reappear.
Satan is this snake ; grace is the antidote to his work.
II. Extended branches. — Spiritual graces. The branch of
— i) Knowledge; 2) compassion; 3) patience (Luke xxi. 19);
4) thanksgiving; 5) the desire of the Eternal Life; 6) the
Divine bond of love, (i John iv. 15.)
III. Flowers. — A good report among men. Such are like
Aaron's rod. (Num. xvii. 8.) Jesus Christ comes in the
morning, on the day of the resurrection, to see whether the
rod of our earthly life has budded. Our lives and example
should commend our faith.
IV. Fruit. — Good works ; sweet as the fig; wholesome as
the olive; joyful as wine. Jotham's Apologue. (Judges ix.
8-15.) The devil represents the trees: to whom the olive answers
(Ps. lii. 8) ; the fig answers (Habak. iii. 17); the vine answers
(Zech. viii. 12) ; so all temptations to serve and rule over the
world, are left to the wicked, as to the bramble.
Epilogue. — Seek to be a tree worthy of the heavenly
Husbandman ; abounding in good desires, graces, loveliness,
and irood works.
Eighth Sunday after Trinity, 141
SERMON 479.
THE FALSE PROPHET.— (//o/y Gospd, Ser. VH.)
*' Beware of false prophets." — Matt, vii. 15.
Introduction. — A most needful caution; there ever has been and
ever will be false prophets in the world. In olden times they
prophesied in Baal. (Jer. xxiii. 13, 16, 32.) Such was
Hananiah who withstood Jeremiah. (Jer. xxviii. 10, 11, 13,
14.) Such were the prophets of Samaria who misled Ahab
and abused Micaiah. (i Kings xxii. 22, 23.) So in later
times Theudas, and Judas of Galilee. (Acts v. 36, 37.) Simon
Magus (Acts viii. 18). So the Lord predicted (Matt. xxiv.
24). Afterwards Mahomet, and the false teachers of every
age. We note —
L The impostuve. — They ' come in sheep's clothing :' in
the garb of— i) innocence; 2) weakness; 3) and gentleness,
bearing the garb of piety, seeking to draw others to their
errors and to destroy souls. They are fluent, having the words
of Holy Scripture in their mouths, which they wrongly expound
to suit their own views, they mingle grain with a hidden
snare ; wine and honey they mingle with their poison. Such
are heretics and schismatics (Rom. xvi. 17, 18; 2Pet.iii. 16);
they quote Scripture like Satan. (Matt. iv. 6.)
H. Its detection. — ' Know them by their fruits,' which are
inspiredly described. (2 Tim. iii. 1-8.) i) 'Deniers' of super-
natural grace ; 2) of the delegated powers of Jesus Jesus
Christ; 3) of the visible kingdom of Jesus Christ.
HL Its punishment. — * Hewn down and cast into the
lire.' Man is as a tree planted in the garden of the Lord to
bring forth good fruit ; he is cut down by the axe of death,
and cast into Gehenna. Such are like the barren fig-tree.
(Mark xi. 13-20.) The heretic is either sterile, or he produces
the bitter fruit of dissensions and schisms. (Jude 3, 4.)
Epilogue.— Avoid the leaven of these false prophets and
their sad doom.
142 Eighth Sunday after Trinity.
SERMON 480.
THE TREE OF THE CHURCH.— (Hoi[y Gospel,
Ser. Vni.)
Every good tree bringeth forth good fruit, but a corrupt tree bringeth forth evil
fruit." — Matt. vii. 17.
Introduction. — Some trees are like the Upas, and shed a poi-
sonous air around them, blighting and killing all vegetation
and life within their influence. The sinner is such a tree as
this ; he sheds a noxious vapour wherever he goes. The
Church of Jesus Christ is the ' good tree,' bearing the elect
souls as fruit. We note —
I. The similes of this Tree.— i) The ark of Noah. (Je-
rome.) 2) The house of Rahab. (Aug.) 3) The army with
banners (Cant. vi. 10), as going forth to conquer through
order and discipline. 4) The body and members. (Rom.
xii. 4, 5 ; I Cor. x. 17.) As one function out of order dis-
arranges the whole body, so does one evil member hurt
the Church.
n. The complaint of this Tree.—i) Of loss of peace (Isa.
xxxviii. 17) ; great bitterness under — a) tyrants ; b) heresiarchs ;
c) unfaithfulness of schismatic children. 2) Of loss of beauty.
(Cant. i. 5.) ' Black' to sinners, ' comely' to saints. Once
white altogether: the wickedness of my children have wea-
kened me, and injured my beauty. I am black with the smoke
of sins. 3) Of loss of heavenly glory. The Church once was
heavenly, and now she only holds the vestiges of former
things, and so she pleads over her spiritual robbery. (Ps.
XXXV. 1-4.) She will accuse her wicked children in the Judg-
ment. 4) Of loss of earthly estate ; of earnest, obedient
children ; of the holy and powerful influence she once held in
the world.
Epilogue. — O senseless sinner ! how do you answer these
complaints and accusations ? Are they mere figures of
speech. There cometh a time. (Acts iii. 21.) Let not your
fruit be for burning, but be good fruit fit for heaven.
Eighth Sunday after Trinity. 143
SERMON 481.
THE WORD OF WARNING.— (Ho/y Gospd, Ser. IX.)
" Beware of false prophets." — 'iilatt. vii. 15.
Introduction. — The enemies of our salvation are so many and'
t so varied, that the hig.est prudence is needful in order to
^ escape from them. The Lord in this Gospel instructs us on
this point, proposing — i) An instruction of premonition :
* Beware.' 2) A declaration of instruction ; ' Do men gather ?*
3) The conclusion of the declaration: * Every tree.' The
gate of heaven is narrow, and they are many who turn aside
from the path which leads thither ; hence the need of this
instruction of premonition. In which we note —
I. The exhortation itself.— We are exhorted to avoid the
deception : * Beware' more diligently, observe more cautiously,
that ye be not seduced, circumvented, and deceived. (Orig.)
* When an event is surely known, it can be regarded with sim-
plicity ; but when it is uncertain, it must be carefully con-
sidered.' (Chrysos.) Some uncertainty belongs to all spi-
ritual things in this world ; so they demand to be viewed —
i) Thoughtfully and carefully; 2) earnestly; 3) prayerfully.
Then will the eyes of the spiritual understanding be opened
to any deceit.
• II. The reason of the exhortation. — * Which come in.
sheep's clothing,' being other than they seem ; false Chris-
tians ; corrupters, not guardians, of the flock of Jesus Christ.
— i) Heretics, who pick, choose, and tamper with the articles
of faith. (Acts XX. 29.) 2) Flatterers. (Isa. iii. 12 ; Ezek.
xiii. 10.) To build a wall is to obstruct sin ; • untempered
mortar' is flattery, and vain promises and professions. 3)
Hypocrites. Hypocrisy crushes out goodness ; it being sin,
under the form of goodness.
III. The declaration of the understanding and of the reason.
— * By their fruits ye shall know them.' False prophets are
difficult to be known at first ; words and works are the true
revealers of the hidden snare of the heart.
Epilogue.—Try to estimate all things at their true value in
God's sight.
44 Eighth Sunday after Trinity,
SERMON 482.
THE LESSONS OF THE GOSPEL.— (Ho/y Gospel,
Ser. X.)
"Beware of false prophets .... which is in heaven." — Matt. vii. i$-ZZ,
Introduction. — This Gospel is most suitable for this season, in
which we are beginning to gather in our summer fruits. We
think more of our own than of the Lord's harvest. Hence no
complaint. (MicahVii. i.) We are taught to-day, that whilst
we gather in the food of God's bounty, we ought to render to
Him some offering in return. * Not every one," etc. To do
this let us learn —
L Why heresy is to be shunned. — i) It is a most grievous
sin, drawing many others after it, especially that obstinacy
which leads to a contempt of Holy Scriptures, of the Church,
her Sacraments and traditions ; and the doing this destroys
hope and charity, and the means of rising from sin. S. Paul
calls it sin (2 Tim. ii. 19; Titus iii. 10, 11.) Others are sins
of infirmity and weakness ; this is one of pertinacity. 2) It is
an evil contagion. (2 Tim. ii. 16, 17.) Heresy asserts new
and curious dogmas which are pleasing to the flesh. Heretics,
(i John iv. 5.) 3) It is a subtle and clandestine evil, being
spiritual and only to be discerned in its fruits and effects.
II. By what fruits false prophets are known. — i) By new
doctrines as opposed to old teaching. 2) Evil deeds in con-
tempt of the old paths ; denial of the means of grace. 3) In-
flation with every form of ignorance and spiritual pride.
III. Each tree hears its proper fruit. — Of men it is true as
a principle, but it admits of a slight exception in practice. A
good Christian, of consistent life, could but bear good fruit.
(Gen. xxxix. g; Jer. xiii. 23.)
IV. Why God requires good fruit of ns. — i) That we may
root out sin. 2) That we may retain grace. 3) That we may
glorify God. For the remaining reasons see Sermon 473.
Ninth Sunday after Trinity, 145
SERMON 483.
THE SIGNS OF SALVATION.— (£//5f/^, Ser. I.)
" Let him that thinketh he standeth take heed lest he fall." — i Cor. x. 12. ^
Introduction.— ^o\ 'him that standeth,' but 'him that thinketh
he standeth.' General uncertainty of life : next of all the
uncertainty of the eternal state — question most momentous,
yet most uncertain. Who was the devil of the chosen
Apostles ? (John vi. 70 ; Eccles. ix. i.) We know we sin ; is
our sin pardoned ? The iron of sin has entered into the soul,
inflicting a mortal wound ; is the wound healed ? No
certainty of final perseverance ; yet it is well for us to apply
three tests by which we may in some degree gauge our assur-
ance of salvation.
I. The disposition of the interior appetite.— Doe?, the soul
relish what it ought to do ; does it despise what it should do ?
Where are the affections placed ? Whither do the hopes and
desires tend ? Can the soul wilHngly accept chastisement ?
(Heb. xii. 11.) Are we cheerful under affliction? (2 Cor. iv.
17.) i) Desire, heavenly or earthly. 2) Resignation. 3)
Contentment ; three notes of the spiritual life.
II. The power of resisting sin. — Have I for a long time
overcome my easily-besetting sin ? Have I a strength in
temptation which is not of man, but of the grace of God ?
Interior strength is a token of interior grace; which— i) Re-
sists ; 2) sustains ; 3) waxes valiant in fight.
III. 71ie peaee and quietness of so?/Z.— Has a sense of
pardoned sin removed all bitterness and remorse of con-
science ? Have I the answer of a good conscience towards
God? No peace to the. wicked. (Isa. Ivii. 21.) A peace
which is— i) Deep; 2) lasting; 3) well grounded.
Epilogue. — As bread is to the taste of healthy, and as light
is to the strong eye, so are heavenly things to the sound in
heart and soul, in which dwells the ever-blessed Trinity. The
Son gives us wisdom, the Father strength, the Holy Ghost
quietness and peace, (i John v. 7.) The ' heaven' is the holy
soul, and the presence in it of the Trinity is a token of its
standing, state, and probable final condition.
VOL. II. L
146 Ninth Sunday afte?^ Jr'uiity.
SERMON 484.
FALLING INTO ^m.— {Epistle, Ser. II.)
"Let him that thinketh he standeth take heed lest he fall." — i Cor. x. it.
Introduction. — The true servant of God stands very high (Isa.
hi. 13), being exalted by — i) Knowledge, (i John ii. 20.)
* Unction' is clearness of the understanding. 2) Nobility of
race. (Matt. xii. 50.) 3) Riches. (Ps. cxii. 1-3.) 4) Power.
(Phil. iv. 13.) From this high state of Christian perfection
we are apt to fall by four causes.
I. Diabolical temptation. — This cannot force the freedom
of the will, but it confounds the soul by its sudden impetuosity.
David, a tower of holiness, was blown down by the wind of
lust. (2 Sam. xi. 2; Ps. cxviii. 13, 14.) Hence the constant
need of watchfulness and prayer. (Matt. xxvi. 41.)
II. Fainiliar affection. — When we break down those rules
by which religion and morality have divided the sexes,
walking with undue familiarity in our intercourse, or allow-
ing our affection for our friends to lead us to become partakers
in their sins.
III. Pleasing conversation. — When following holiness we
want to partake of the pleasures of the world to their fullest
extent, and yet to be sinless. Such tempters. (Lam. iv. 18.)
Our remedy is (Rom. xiii. 14). When the burden of repent-
ance has proved too heavy, it is to be put away for a short
season, and then taken up again. For (Eph. v. 29).
IV. Neglect of good works. — Spiritual devotion, prayers,
and all the other penitential helps which sustain the soul in
the height of divine grace, cannot be given up without a fall :
then it is true of us (John xviii. 6). In prophecy our Blessed
Lord says (2 Kings iv. 29). With ungirt loins, the robe is
defiled with the clay of earth. The staff, is the Cross, which
helps us in our failings, weaknesses, and wanderings. Our
hardships, fastings, scornings, woundings, are as nothing
when compared with those of Jesus Christ.
Epilogue. — O fall not into the depth and abyss of sin !
*Take heed' to these four special forms of temptation. Rest
in no fancied security at any time, but ever ' watch and pray.'
Nhith Sunday after Trinity. 147
SERMON 485.
THE VALUE OF A GOOD NAME.— (//o/y Gospd,
Ser. I.)
*'There was a certain rich man, which had a steward; and the same was accused
unto him." — Luke xvi. i.
Introduction. — I can feel from my heart for thee, O most
wretched steward, since having lost thy good name with thy
master, thou hast lost all. ' Omnia si perdas, famam servare
memento ; Perdita si fama est, perditur omne bonum.' (Ovid.)
They easily labour with want, who labour under a bad name.
Caius Cassar deprived a Prefect aged ninety of his office that
he might end his days in peace. The old man hung his
palace in black, and laid himself out on the funereal couch as
if dead; feeling a stain cast upon his good name. Caesar
learning this, restored him. ' The Lord commended the
unjust steward,' not for acting unjustly, but for his prudence
in preserving a good name with his neighbours. A good
name —
L Is like the hark of a tree. — Which protects and preserves
all the inteVior parts. Loss of a good name was the ruin of
Judah. (Joel i. 7.) As we fear to stain expensive clothes, so
should we fear to injure our good name.
n. Was cared for by Jesus Christ. — Hence He was born
of one espoused ; educated at Nazareth ; suffered Himself to
be called the Son of Joseph. * Lest there should be a veil of
excuse to virgins, because the Mother of the Lord had been
tainted with reproach.' (S. Pasca.) Hence a 'lily.' (Cant. ii.
I, 2, 16.) Hence the question (Matt. xvi. 12), teaching us
to be mindful of evil report, and to be careful to protect a
good name.
HL Is preserved by all right-minded men. — It is the first
care of an able man to protect his good name. (Senec.) Note
Job (xxxi. 7); Moses (Num. xvi. 15); Samuel (i Sam. xii. 5),
etc. The Lord wept over Jerusalem (Luke xix. 41), as David
over Abner (2 Sam. iii. 32) ; lest He should seem to rejoice
over destruction and misery. Note the Lord's command
(Matt. V. 15); and S. Paul's (i Thess. i. v). The prohibitions
(Lev. xi. 3, 4, etc.) to give the Israelites a good name, for
the forbidden beasts typified certain vices : ' hare,' worldly
fear; * cony,' covetousness.
IV. It draws souls to Jesus Christ. — (2 Cor. ii. 15 ; Eccles.
vii. 23).
Epilogue. — Preserve a good name—i) Honestly; 2) care-
fully; 3) holily.
L2
148 N'nilb Znndiiy after Trinity,
SERMON 486.
MAX'S WORK IX TIME.— (//o/>' Gospd, Ser. II.)
"What shall I do? for my Lord takerh away from me the stewardbhip." —
Lu]ie xvi. 3.
Introduction. — There is no work to be done after this life.
(John ix. 4.) Solemn question. (Job xxxi. 14.) None can
escape God's hand. (Ps. cxxxix. 7.) In this hfe each one
ought to perform a fourfold work.
I. Examining his position. — ' What shall I do ?' (Ecclus.
xviii. 19; 1 Cor. xi. 31.) Reason ought to call the soul as
under guilt to judgment; thought to accuse ; conscience to
furnish testimony ; fear as an executioner to torture and to
kill from the former conversation of sin. (Aug.)
II. Diligently labouring. — Recognizing his impotency:
'I cannot dig.' Man must either beg or labour. (Prov. vi. 6-9.)
a) The ant in summer collects grain ; we collect our works in
life, b) Perforates it, to stop germination; so we use the soul.
(Heb. iv. 12.) Staying growth (Heb. xii. 15; Ps. cxix. 11.)
c) Peels it ; so thought cleansed from husk of sin. Jesus
Christ is fed < amongst lilies.' (Cant. ii. 16; Jer. xv. 19.) d)
Drys it ; moisture of sin is dried by the heat of the true sun.
(Isa. liii. 2.) Dryer in life. (Ps. xxii. 15; cii. 3.)
III. Discreetly providing. — ' I am resolved what to do.'
Using almsgiving for — a) This life (2 Cor. ix. 6.) b) Death ;
' almsgiving associates the mind with God.' (Amb.) c) After
death. (Tobit iv. 11 ; Prov. xiii. 8.)
IV. Gaining the Lord's commendation. — ' The Lord com-
mended,' etc. Not for the fraud, but for the forethought and
wisdom; which is threefold — i) Evil (Rom. viii. 5) opposed
to the wisdom of (James iii. 17) ; one with that other wisdom
(James iii. 15), earthly, covetous, sensual, luxurious, 'devilish,*
proud. 2) superfluous ; does not regard salvation or man's
highest life (Rom. i. 22) ; a wisdom of the worldly wise ; of
philosophy, etc. Hence opposed to Christian wisdom (i Cor.
ii. 6,7.) 3) Needful wisdom for salvation, growth in grace ; a
Divine wisdom, consisting in the knowledge of God. (Jer.
ix. 24.) In this wisdom the children of light are more prudent
than tlie children of this world; being spiritually taught.
(i Cor. ii. 14.)
Epilogue.— So endeavour to gain an eternal blessing from
a temporal stewardship.
Ninth Sunday after Trinity, 149
SERMON 487.
FORETHOUGHT.— (/fo/y Gospd, Ser. HI.)
♦' What shall T doT'—LuJce xvi. 3.
Introduction. — The stewardship was not as yet taken away; a
provision was being made against the evil day; against the
time when the steward would be left penniless and helpless.
We all have to provide against two far more awful days than
this ; the days of death and of judgment. Well may we ask
the question: 'What shall I do?' This question implies
three considerations.
I. The withdrawal of means. — * My Lord taketh away
from me the stewardship ;' then shall I be left naked, power-
less, and friendless. i) Naked of all my present helps,
money, time, opportunity. 2) Powerless, the day of action
over, neither repentance, reparation, nor amendment possible.
3) Friendless: all my old friends, who came about me in pro-
sperity, gone for ever. Ask with Job (Job xxxi. 14). ' I
cannot dig;' no satisfaction in labour now; 'to beg I am
ashamed ;' the time for prayer has passed by. No hope in a
future when the present life has been wasted. The foolish
virgins lost their day and opportunity.
II. The possibility of action. — This involves — i) Thought;
2) action ; 3) patient waiting. ' I am resolved what to do.'
Before the stewardship be taken away by death, viz., to make
everlasting friends. The rich have homes on earth, the poor
in heaven ; I will give earthly homes to the poor and they
will procure me a heavenly home. ' Provide an earthly and
receive a heavenly home.' (Aug.) Give of the oil of com-
passion and of the wheat of help ; more oil than wheat, for
we can furnish longer measures of compassion than of help.
It is possible in time, to provide for eternity; this life holds
eternal issues. 'What shall I do ?' Use every means of grace;
waste none of God's opportunities.
III. The application of the example. — As the steward pro-
vided by forethought against the evil day, so may we if we-
will ; he was not left w^retched and helpless. A bishop wept
on seeing a decked out woman at Alexandria : firstly, for her
own sake; and secondly, when he thought how she cared to
propitiate men, and was so careless about God.
Epilogue. — Ask this question, and act upon God's answer
to it.
150 JSJuith Sunday after Trinity.
SERMON 488,
UNRIGHTEOUS MAMMON.— (Ho/)' Gospd, Ser. IV.)
"The mammon of unrighteousness." — Luhe xvi. 9.
Introduction. — A brother hermit once brought into the cell of
S. Hilarion a bundle of green chick-pea from his garden,
which the rules of the order did not allow to be cultivated.
S. Hilarion discovering them by their odour, bade them be
given to the cattle, who, on sight of them, with a loud lov/ing
ran away. Jesus Christ by the odour detects the mammon
of unrighteousness in riches, and proves their valuelessness
by calling them mammon. Riches are not evil then in them-
selves, yet they have a very bad name. For —
I. They are often gotten unjustly. — This is especially true
of great wealth ; for the gain of one is necessarily the loss of
another; hence avarice is called 'the mother of calamity.'
No inequalities in fortune were permitted in the beginning of
the world.
II. They often make men unjust. — They become instru-
ments of wickedness. (James ii. 7.) They lead— i) To
oppression of the poor ; 2) to the indulgence of unworthy
tastes and appetites ; 3) to unholy disputes and quarrels ; as
between Lot and Abraham. (Gen. xiii. 7.) Aaron's calf a
type of mammon worship, and it was to be burned. (Exod.
xxxii. 20.)
III. They often hurt others. — The rich, like tho Upas and
other noxious trees, overshadow others with their covetous
influence ; like large trees, they draw the moisture and sub-
stance from others. (Jer. xii. 12.) So Naboth grieved,
(i Kings xxi. 3.)
IV. They hinder the work of Divine grace. — The Reuben-
ites and Gadites, because of their riches, could not go on and
pass over Jordan. (Num. xxxii. 1-6.) Many rich Jews did
not want to return from Babylon to Jerusalem, after the cap-
tivity. Riches deprive the soul of energy, by filling it with an
empty satisfaction.
V. They are deceitful and untrustworthy. -^Our Blessed
Lord compares them to thorns. (Matt. xiii. 22.) They pierce
the hands of those who seek to lay hold of them. As they
are soon burned and are hated by the husbandman, so will
God burn them, and so does He hate them. When most
wanted, in sorrow, and disease, and death, they are of no
avail.
Epilogue. — Let us imitate the Babytaceans (Pliny vi. 27),
who cast their gold away, and burned it, to avoid temptation.
Ninth Sunday after Trinity. 151
SERMON 489.
UNJUST DEALING.— (Tfo/?/ Gos/^Z, Sen V.)
"The Lord commended the unjust steward."— Zw/^^' xvi. 8.
hitrodiictlon.— Waste of another's goods is a simple robbery ;
as also is all unjust dealing, in its most innocent form. It
seems as if the Lord commended this in the Gospel. Yet not
so, He only commended the steward's prudence and fore-
thought, but He punished him still with the loss of his
situation. We note of unjust dealing—
I. The gravity of the sin.— i) It is opposed to the law of
nature ; to the doing unto others, etc. It does a cruel wrong,
not only to the injured person, but to the injureralso; its
after action is as great as its direct. 2) It is forbidden by the
old law. (Exod. xxii. i ; Levit. xix. 13.) If unable to make
restitution, the offender is to be sold up. 3) It is forbidden
by the new law. Jesus Christ (Luke vi. 20) most bitterly
condemns any species of unjust dealing. The rich man was
found in hell for simply neglecting even, not for defrauding
Lazarus. (Luke xvi. 23.) So also (i Thess. iv. 6) the
smallest undue advantage is not allowed to be taken. A saw
of Pythagoras : * Take not food with thy left hand.'
II. The disquieting of the conscience,— The conscience
never allows the unjust to be at peace. As the Bird of Para-
dise so longs for its liberty, that it never ceases to lament
until restored to liberty, so does the unjust dealer^ long to be
innocent ; to make restitution ; pricked in conscience, he is
ever saying, ' What shall I do ?'
III. The valuelessness of ill-gotten gains.— {Vrow. x. 2.—
Such gains never carry a blessing with them. Such (Prov.
xi. 24). So (Ecclus. xl. 13). Number of Egyptian plagues cor-
respond to the Decalogue. Seventh plague, hail; not steal.
(Aug.)
IV. It brings great danger.— i) Of final loss ; if not of the
unjust possessions themselves, yet still of honesty of truth, of
inward peace. 2) Of temporal punishment; byway of the
judgment always hanging over the head, 3) Of falling into
more unjust dealings, and so of going on from sin to sin.
Epilogue.— "Let us preserve the conscience from the burden
of unjust dealing.
152 N'uitb Sunday affe?' Trinity,
SERMON 490.
WORLDLY WORKERS.— (//o/)' Gospd, Ser. VL)
" The children of this world are wiser in their generation than the children of
light.'* — Lulie xvi. 8.
Introduction. — It is a preposterous thing, and most worthy of
tears, that Christians should be so laborious in temporal, and
yet so sluggish in all that concerns eternal matters : so Argus-
eyed as to bodily things, and so mole-like as to all that affects
the immortal soul. Men care far more for the body than
they do for the soul. This steward spent many a sleepless
night devising the means to defraud his lord ; to gain friends
for himself of his creditors. Such efforts, rightly directed,
would have been of lasting service to him : such fidelity and
diligence in his master's service would have earned a great
reward. There are more sinners who are labouring for hell,
than holy souls who are working for righteousness. Those
workers of the world who are so wise in their generation,
toil—
L Carelessly. — A deadly conflict with sin is ever being
waged by the Christian in this life. (Eph. vi. 12.) Jacob put
Rachel and Joseph hindermost, as being dearest to him.
(Gen. xxxiii. 2.) Worldly workers put their souls in the front,
exposing them to— i) surest, 2) nearest, 3) and deadliest
struggle with the enemy.
IL Uselessly. — The magicians strive to resist the force of
Moses's miracles, fetching water from Goshen, for there was
no water in Egypt. (Exod. vii. 20.)
in. Wickedly. — Like the prodigal. (Luke xv. 13.) Like
Herod and Herodias. (Mark vi. 23.) Like Ahasuerus and
Esther. (Eph. vii. 2.) For a carnal love, willing to do or to
give so much ; for an enduring reward, willing to make neither
effort nor sacrifice.
IV. — Untiringly. — In the pursuit of riches, honours, know-
ledge, etc., all of which .will one day perish. Pambos wept
for the actress of Alexandria — i) for her soul ; 2) to think how
hard she worked for Satan, and how little he had done for
God. (Soc. iv. c. xxiii.)
Epilogue. — Such wise ones are at last the martyrs and the
victims of the devil.
Ninth Sunday after Trinity. 153
* •
SERMON 491.
THE GOOD MASTER.— (//o/)' Gospel, Ser. VII.)
" There was a certain rich man which had a steward." — LulxC xvi. i.
Introduction. — There is much matter, both for instruction ancl
also for imitation, in the conduct of this rich man towards his
unfaithful servant ; for he was a good master, and may teach
us many a lesson of mildness and gentleness in our dealings
with others. He was —
I. Slow to condemn. — He did not condemn the steward
unheard : * How is it that I hear this of thee ?' We ought
readily to believe all the good, and to distrust all the evil which
we hear of others. ' He that is hasty to give credit> is light
of heart.' (Ecclus. xix. 4.) God did not believe in the wicked-
ness of Pentapolis till He came down and saw it. (Gen. xviii.
21.) Mere report even of the truthful sinless angels was not
sufficient for God. (i John iv. i.)
II. Diligent to examine. — The accusation being laid before
him, he was bound to take some notice of it, and that he did
with — i) care; 2) without loss of time. Negligence and idle-
ness are the cause of poverty, both temporal and spiritual.
(Prov. xxiii. 21 ; Eccles. x. 18.) This idleness caused the
death of the synagogue. (Isa. i. 6.) Unless the accounts
and the condition of the soul be diligently examined, ruin will
fall upon it unknown and unthought of; it will have been
wasted, without any misgivings.
III. Candid to praise. — As the bee rejects what is worth-
less and seizes upon the sweetness of the flower, so doth this
master praise what was worthy of praise in his servant, even
against himself. Many see all the bad, and never recognise
the good in anything. Such, in a decaying apple, eat the
rotten and reject the whole portions of it. Many rather
resemble the hornet than the bee.
IV. Forgiveness of the theft. — The good master, being
merciful, allowed of the steward's mercy to others. (Micah iii.
2, 3.) 'This is a generation.' (Prov. xxx. 14.
Epilogue. — So acting for others as for ourselves, v/e shall
gain much happiness, and meet with the approval of God.
154 Ninth Sunday after Trinity,
SERMON 492.
THE FINAL ACCOUNT.— (Ho/y Gospd, Ser. VIII.)
" Give an account of thy stewardship." — Lulte xvi. 2.
Introduction. — An unjust master condemns without any hear-
ing, as Potiphar treated Joseph. (Gen. xxxix. 2.) A just and
good master — i) Takes account; 2) gives a certain delay ;
3) punishes the guilty only. The devil had accused man to
God. Jesus Christ came into the vi^orld that He might take
a due account of our works, and act like a good master.
Hereafter a final account will be taken of us ; of our use or
abuse of God's gifts.
L Of nature. — i) Of the body ; of its health, strength, and
beauty. Absalom miserably wasted his beauty ; Samson
his strength. Fable : A woman besought the gods for her as
yet unborn offspring ; one promised strength, another pro-
mised beauty, a third the fulness of power. She asked for
immortality ; and this being refused, she begged them to turn
their blessings into curses, and her child was born a monster.
The mind is this child, which has many blessings, but yet
lacks immortality in this world.
n. Of grace. — Of wisdom, understanding, (i Cor. xii.
7-12.) Wisdom to Solomon; grace to S. Paul, (i Cor. xv.
10.) This is the best gift of all. (2 Cor. iii. 5.) Hence Da-
vid's charge to Solomon, (i Chron. xxii. 19 ; Gen. viii. 8-13.)
The Holy Ghost is this dove. (John i. 32-34.) He rests
here and there upon a holy soul, and when the waters of sin
abound, he returns again to heaven.
HI. Of temporal blessings. — Riches, honours, lands, pos-
sessions, etc., all of which are to be rightly spent. Nabal
refused his Lord David, who was going to kill him in con-
sequence of this. (I Sam. xxv. 10-14.) Every one who
denies the poor and needy denies the Lord (Matt. xxv. 40) ;
and is a spiritual Nabal.
IV. Of glory. — Promised to us. (Ps. xxvii. 13.) Joseph
ringing food to his brethren, is ill-treated by them (Gen.
xxxvii. 14) ; but on their humbling themselves he forgave
them, and allowed them to share his Egyptian prosperity. So
will Jesus Christ forgive us our ingratitude, and share heaven
with us.
Epilogue, — Take for thyself an account of these things
now. "•
Ninth Sunday after Trinity. 155
SERMON 493.
THE WISDOM OF THE FLESH.— (Ho/j Gospd,
Ser. IX.)
" The cliildren of this world are in their generation wiser than the children of
light." — Lu]ie xvi, 8.
Introduction, — In the ancient fable, the spider complains to
the silkworm, that he spends his substance and energy in
weaving a marvellous web, by means of which he hardly
obtains food, and which often one rude touch of the hand
destroys in a moment, whilst a silkworm is preserved, and
fed, and its web is never spun in vain. True, says the silk-
worm, but you catch flies, whilst I take kings and clothe them
in my garments. ' The children of this world' are like the
spiders, who weave the v/eb of temporal gain; 'the children
of light' are like the silkworms, who work for the King of
kings, and for a high reward, which is now out of sight.
The children of this v/orld are wise in their generation. For —
I. They prefer the present to the fnture. — They choose tem-
poral rather than eternal things, having neither faith nor
hope. Heathen philosophers defined prudence to be the
virtue which enables us to gain temporal blessings, and to
avoid temporal evils. No really wise soul could prefer earth
to heaven ; this state of sin and suffering to a life of glory and
immortality.
II. They look to present gain, not to possible ill. — Very
acute for present advantage ; blind to the evil that may result.
Like the stag, who felt secure in feeding if she kept her
blind eye to the sea ; forgetful that the hunters would take a
boat and attack her weakest point. Like Pharaoh, who
looked at the spoil but not on his own destruction. (Exod.
XV. g.) Like Balaam, who prophesied evil of the Israelites
that would take centuries to fulfil, and thought not of his own
impending death. (Num. xxiv. ; xxxi. 8.) Like the artificers
who helped Noah, but would not enter the ark with him.
III. They are tmscrupulous in their nse of means. — The
end is all their aim, let it be attained by honest or dishonest
means. Like Jeroboam, who introduced idolatry to wean his
people from Jerusalem (i Kings xii. 28); but by idolatry he
was overthrown.
IV. They prefer the flesh to the spirit. — Things eternal to
inward honours, riches, and the grace of God. (Deut. xxi.
15-18.) ' Hated' the spirit and holiness, •' he loved' the flesh.
Works of spirit, works of strength, of endurance, of eternal
reward. ' The right hand' (Rev. v. 7) of inward and spiritual
blessings:
Epilogue. — Note the infinite loss suggested by these
<:ourses.
^6 Ku'.tb Siniday after Trinity,
SERMON 494.
THE LESSONS OF THE GOSPEL.— (7/o/>' Gospd,
Ser. X.)
" There was a certain rich man . . everlasting habitations."' —
Luhe xvi. i-io.
Introduction. — 'What shall I do?' A question which is asked
in many senses. What shall I learn ? or say ? or appear? or
believe ? Asked by publicans, and soldiers, and people (Luke
iii. lo, 12, 14); by the stricken consciences at Pentecost (Acts
ii. 37) ; by Saul (Acts ix. 6). In part, the lessons of this
Gospel answer this question.
L The rich learn. — i) That they are stewards not lords of
their inheritance: for — a) they are called stewards; h) God will
take a reckoning of them ; c) they hold their possessions at
God's pleasure (Lev. xxv. 23) ; was to teach the Israelites
this lesson. Hence no one ought unduly — a) To seek for
riches; or, h) to be very careless distributors of them. 2) To
rightly spend their riches, by them building such a tower as
will stand secure in the future Judgment of Deluge. So (Ps.
xli. I ; cxii. 5-8). Jesus Christ taught the rich by the manure
of their wealth to fertilize the fields, the hearts of the poor. 3)
The manner of bestowing alms, a) Call the poor and give
to them; h) to give at once, * qui cito dat bis dat;' c) to give to
many, * every one ;' d) to give largely, one a half, another a
fifth ; e) to give with discretion.
II. Tlie poor learn. — i) To dig rather than to beg, and to
beg rather than to steal. The steward thought of digging and
begging, and he fell back upon fraud. 2) To live holily and
to pray for benefactors so as to gain eternal habitations.
III. Masters learn. — i) To proceed gently to condem-
nation. God came down to see the Ark building (Gen. vii. 5) ;
and the tower building (Gen. xi. 7) ; and the wickedness of
Sodom. (Gen. xviii. 21.) 2) Not to use harsh words. 'How
is it?' David to Mephibosheth. (2 Sam. xix. 25.)
IV. Subordinates learn. — i)Not to defraud their masters ;
2) nor to be the participants in any such fraud.
V. All men learn. — i) To act prudently; 2) to be recon-
ciled with God ; 3) that they will have to give an account ; 4)
that prodigality comes to an end.
Tenth Sunday after Trinity, 157
SERMON 495.
SPIRITUAL LIFE.— (£/f5//^, Sen I.)
"The manifestation of the Spirit is given to every man to profit withal." — •
I Cor. xii. 7.
Introduction. — ' Manifestation' implies presence, a presence
working and active. What the soul or spirit is to the body,
giving it life, that the Holy Spirit is to the soul, giving it its
life. As there is ever life in the body whilst it lives, by which
the presence of the soul can be assured, so there is always
life in those in whom is the Holy Ghost, by which His Blessed
Presence can be traced. In the article of death the signs of
breath are noted, and whilst life remains the dying are tended;
when the spirit has fled, the body is deserted and is buried.
So the sinner is to be tended whilst any spiritual life
rem.ains in him; and is to be mourned over when spiritual
death hinders the exercise of Christian love and friendship.
The signs of the spiritual life are —
I. The spiritual sense. — Whilst the body has life its senses
are keen as to sickness and health, pleasure and pain. A
mortified member of the body feels nothing. The dead soul
has no sense of sin committed ; neither the sorrow of re-
pentance, nor the hope of pardon. The body is insensible
without life ; the soul is insensible without the Spirit of grace.
(Prov. xxiii. 35.)
II. The motion of menihers. — Bodily life gives us power
over our bodily members. When the motions of the soul are
used to excite the body to holy deeds, this is a true sign of
the sign of spiritual life ; the feet are kept from walking into
sin, and the covetous hands are opened to the giving of
alms, etc.
III. Spiritual attraction. — Seen when the presence of the
Holy Ghost is drawn against the fervour of sin ; when He is
attracted to the soul to bless it with His manifold gifts ; and
when the indwelling presence lifts the soul above sin and
sorrow.
Epilogue. — With sorrow for past sin ; with earnest amend-
ment of life ; with manifestation of grace ; there can be no
doubt of the presence of Spiritual Life. Those who are
spiritually dead, we must mourn, bury, and pray for.
158 T^enth Sunday ajtei" Trinity,
SERMON 496.
WISDOM.— (£/^z'5^/6% Ser. II.)
"To one is given by die spirit the word of wisdom." — i Cor, xii. 8.
Intyoduction. — Wisdom the daughter of experience, and
memory is gained by practice and experience as well as from
books. Memory enables us to gather up the lessons of the
past, all its several experiences, that so we may become wise.
Divine wisdom — the word of wisdom — the faculty of expound-
ing the highest wisdom — is a gift of the Spirit, the daughter
of a holy life and of contemplation. The * word of wisdom' in
the heart, produces three effects upon the soul.
I. It raises it to God. — It abstracts the mind from lower
things, and exalts it by the enkindled desire for the Divine
love. As the clear aether is easily illumined by the bright-
ness of the sun, so does the mind, cleansed from earthly
things, receive most easily the light of the word of wisdom.
(Job. vii. 15.) * Strangling,' or suspension, the spiritual
death of sin is chosen, which is really life and of wisdom. Sa
of Joseph would Jacob say. (Gen. xlvi. 30.}
II. It clothes it with the Divine likeness. — The gift of the
* word of wisdom,' transforms the soul to the Divine likeness.
(Isa. Ixi. 10.) It is a * garment of salvation,' and a * robe of
righteousness,' hiding all imperfections of the old nature ; an
earnest of future happiness and glory ; a pledge of present
security.
III. Ittuiites it wholly with God. — The * word of wisdom'
conforms the will of man wholly to the will of God, so that
man desires only that which is v/ell pleasing to God. Hence
(i Cor. vi. 17). Not that the created spirit flows essentially
into the Divine nature, but because a union is formed by a
true and full conformity of desire and love, which firmly unites
the soul to God. (Ps. Ixxiii. 28.)
Epilogue. — * The word of wisdom' consists of — i) An object
by which the soul is fixed upon proper things ; 2) power, by
which all its faculties are turned to God; 3) spiritual light,
by which the mysteries of God are searched out and re-
vealed.
Tenth Sunday afte?^ Trinity, 159
SERMON 497.
HOLY TEARS.— (f/oZy Gospel, Ser. I.)
" He beheld the city, and wept over it." — Luke xix. 41.
Introduction. — Some tears are the unburthening of a heart
that is overcharged with anger, disappointment, or despair.
These shed by the Lord were holy tears, which flow from
love, and which quicken love in the soul. Such tears are of
three kinds.
L Of compunction. — (Ps. vi. 6 ; xlii. 2.) — They are the
lavatory in which the soul is cleansed. (Luke vii. 38-47.)
As letters are washed out by water from a slate or from ivory
tablets, so the letters of sin, or the sentence of death on the
soul, is washed out by tears, which drown Satan and his
hosts in the Red Sea of repentance (Exod. xiv. 27), and
quench the flame of his suggestions. As water saves the
burning house, so do tears the house of the conscience, when
it is burning with the fire of temptation.
n. Of compassion.— {] oh XXX. 25.) — For the troubled and
the poor. Samuel for Saul, (i Sam. xv. 35; Rom. xii. 15.)
We ought to weep over the Passion of the Lord. ' He is no
member of that holy body, who sheds no tears over the
stricken Head.' (Bern.) Such tears unite us with the Son of
Man, and with the whole family of man through Him.
HL Of devotion. — Tears of devotion flow — i) From the
absence of Divine sweetness. (John xx. 11.) Such tears
convert the fervour of love into a secret prayer, and vex the
devil. Many, alas ! bathe him in a bath of uncleanness,.
formed of wicked thoughts. (Job xl. 21.) 2) From the in-
jury which sin does to the Divine Majesty. Hence the dis-
ciples wept over the Passion. (John xvi. 20.) 3) From an
ardent longing for our heavenly home, for the more the
thoughts of that city affect the soul, the more copious and
violent are the tears. (Ps. cxx. 5 ; cxxxvii. i.)
Epilogue. — How sweet is this weeping. O good Jesu, if
it be sweet to weep with Thee, what joy to rejoice with
Thee.
1 Co 'Tenth Sunday ajicr Tr'uiify,
SERMON 498.
THE FOUR CITIES.— (//o/y Gospd, Ser. II.)
" When He was come near He beheld the city." — Liikii xix. 41.
Introduction. — Wonderful place, this city of Jerusalem ; the
dwelling-place of man and of God ; an allegory also and type
of the city of God above. There are four cities which encom-
pass man at one time or other of his being, in three of which
he is constrained to dwell.
I. The City of the World.— (Vs. Iv. g-ii.)— Full of iniquity
and deceit. Jericho, or the moon, is a type of it. (John vi. 13.)
The seven priests who encompass it are — i) Jesus Christ
(Alatt. vii. 19) ; 2) S. John Baptist (Matt. iii. 2) ; 3) Twelve
Apostles (Matt, xxviii. 19), 4); Seventy disciples (Luke x.
i) ; 5) The company of preachers (Isa. xviii. i) ; 6) Enoch,
and Elisha (Jude 14); 7) The Judgment trumpeters, (i Cor.
XV. 52.)
II. The City of Conscience. — In which the soul dwells as
does a king in his own city ; as a citizen sanctified in
baptism. The walls are in charge of angels, as their guard.
The gates the five senses ; the fellow citizens, memory, will
understanding. Gibeah (Josh, xx.) a type of it. Sons of God
dwell in this city, which, if it be not well guarded, is captured
by evil thoughts, and is burned with the fire of sensuality,
covetousness, or the like.
III. The City of Hell.— {Rev. xvi. ig.)— Cursed by God and
all its inhabitants. Babylon. Its streets are full of — i) dark-
ness (Job X. 21, 22) ; 2) mud and sulphur (Ps. xviii. 42) ; 3) fire
(Ps. 1. 3); cold (Job xxiv. 19); 5) wailing (Amos v. 15);
6) hunger (Isa. Ixv. 13) ; 7) thirst. (Luke xvi. 24.) Many are
tormented in this city of hell.
IV. The City of God. — (Rev. xxi. i.)— Its streets are — i)
magnificent ; 2) Healthful, for the shadow of God is more
than that of S. Peter; 3) kingly; 4) joyful (Zech. viii. 5);
5) thankful ; 6) wise (i Cor. xiii. 12 ; 7) satisfying. (Ps.
xxxvi. 8.)
Tenth Sunday after Trinity, i6l
SERMON 499.
IDOLATEY.— (//oZy Gospel, Sen III.)
♦' My house is the house of prayer: but ye have made it a den of thieves."
Luke xix. 46.
Introduction. — That which Jacob did at Bethel we are bidden
to do. (Gen. xxxv. i, 2, 4.) ' Strange gods ' are sins ; ' gar-
ments,' old conversation ; ' earrings,' pride. Having purified
himself, Jacob journeyed on to Bethel ; built there an altar, and
offered a burnt offering, in the place where afterwards the Lord
was crucified; there, God blessed him and changed his name,
and the place became to him Beth-el, the house of God. Con-
trast the consecration and honour of God's worship by the patri-
arch with its degradation by the Jew : ' a den of thieves. Note
— i) True use of an imperfect revelation ; 2) an earnest service ;
3) lasting blessing. Well might the prophet ask: (Jer. xi. 15.)
Note (Ezek. viii. 3, 10, 14, 16, 17) which explains 'a den of
thieves.'
I. Image of Jealousy ; or idol of Ascension. — Baal, hollow,
brass, in human form, in which children were burnt alive,
priests drowning their cries with timbrels. Sin of detraction
which renders the heart brazen (Ecclus. xix. 12 ; James iii. 8);
practised when people congregate even at church ; represented
by envious thoughts in church.
II. Wall pictures and seventy offering incense. — Heathen
idolatry (Isa. ii. 20) to be renounced. Seventy priests, the
covetous and rich, who sacrifice in the interior of their hearts
to every created thing, gold, silver, precious stones, etc. ; still
praying. (Matt. xv. 8.) Represented by worldly thoughts in
church.
III. Women weeping for Tamnuz : or Adonis. — Heathen
wailings over dead. (Hos. vi. 10). Of such as attend church
to see and to be seen ; hindering the divine offices by irrever-
ence (Lam. iii. 51) ; or mourning whilst at church the loss of
some worldly good. Represented by earthly lamentations in
church.
IV. Sun-worshippers with hachs towards the Temple. — ■
2 Kings xvii. 16.) — Hypocrites who, coming to church, turn
the back of their souls to the Lord. Saul's purposed worship
(I Sam. XV. 24, 25) no real sorrow. Hence the punishment.
(Jer. xviii. 17.) 'The back,' in indignation. Of such (Amos,
vi. 8). Represented by formal but heartless worship in
church.
V. They who put the branch to the nose. — Touched with
branches the idols on high, and then kissed the rods in
reverence ; praising, not imitating holy examples. Those
who hear but do not.
Epilogue. — (Eccles. v. i.) Curse of the sins condemned
of old (Ezek. viii. 18}.
VOL. II. M
1 62 Tenth Sunday after Trinity.
SERMON 500,
THE CITY OF THE SOUL.— (HoZ); Gospel, Ser. IV.)
" He beheld the city." — Luke xix. 41.
Introduction. — The heart of every Christian is spiritually the
Holy City Jerusalem, in which God condescends to dwell by
grace ; and each one ought in himself to prepare a habitation
acceptable to the Divine Majesty, in which as in atemple He may
make His abode. (John xiv. 23 ; i Cor. iii. 16; Prov. viii. 3.)
We often exclude God from the soul, and neglect Him, being
intoxicated with the pleasures of the world, allured by its
delights ; ensnared by the lusts of the flesh, and having
loosed the bands of sin, walking in the way of perdition.
The righteous seeing this sad spectacle weep over it, knowing
what the end must be. Now the unhappy sinner has peace and
present security, enjoying pleasures, and honours, and dig-
nities, but (Luke vi. 24). So will the hardened soul be given
up to utter spoliation and destruction. For it will remain in —
I. Imprisonment. — 'Cast a trench ;' the lost spirits claim-
ing at death a lost soul, will entrench, so that it can never be
rescued from their grasp, i) It can find no place of escape
itself. Hopelessly guarded by the powers of evil. All contact
with the good and holy taken away. Escape, once in its own
power, is for ever cut off from it now. Oh! consider this
horrible state of bondage.
II. Despair. — 'Compass thee round," placing before the
eyes, let them turn where they will, all their sins which wer^
committed at their suggestion. All this guilt being seen and
remembered, and pressing down the soul, thrusts it by vQvy
anguish into despair of pardon, and into a state of deepei
guilt.
III. Degradation. — ' Even with the ground, and thy chil-
dren.' Body turned into dust (Gen. iii. 19) ; and the soul and
its works are placed lower than the earth, they are cast into
the abyss of hell.
IV. Ruin. — ' Not one stone upon another.' All thoughts,
knowledge, studies, loves, all that made the soul love. (Ps.
cxlvi. 4.)
Epilogue. — The cause of all this sad affliction : ' Because
thou knovvest not.' All calls to repentance were in vain ;
internal inspirations knocking at the door of the heart ; out-
ward calls by the preacher, and by the providences of life ;
prosperities and adversities. A 'visitation' of love, mercy,
and grace now, there will be a sore visitation of judgment by-
and by.
Tenth Sunday after Trinity, 163
SERMON 501.
THE LAW OF RETRIBUTION.— (/7o/y Gospd, Ser. V.)
" They shall not leave in thee one stone upon another." — Luke xix. 44.
Introduction. — The law of retribution holds good for this
world as well as for the next. In this life we verily reap as
we have sowed. Jerusalem, with all its beauty and privileges,
was cruel and blood-thirsty ; it crucified the Lord, and it
perished by a most miserable destruction. That the punish-
ment agrees with the offence, the following examples from
Holy Scripture clearly prove.
I. Temporal p7inishnient is the counterpart of temporal sin. —
i) Eve (Gen. iii. 5) was to multiply gods, so her sorrow
and conception were greatly multiplied. (Gen. iii. 16.) 2)
Adam ate of the goodly tree (Gen. iii. 5), so by the sweat of his
face he was ordained to eat bread. (Gen. iii. 19.) 3) Serpent
caused the human race to return to dust (Gen. iii. 19), so he
was commanded to eat dust. (Gen. iii. 14.) 4) Jacob was
deceived in Leah (Gen. xxix. 25) ; he had previously de-
ceived Isaac. (Gen. xxvii. 20-25.) 5) The punishment of
Adonibezek was that his thumb and great toe were cut off.
(Judges i. 6, 7.) 6) Abimelech slew his seventy brethren
upon one stone. (Judges ix. 5.) He was slain by a stone.
(Judges ix. 53.) 7) Saul's sword spared Agag (i Sam. xv.
9j 32> 33)5 and his own sword slew him. (i Sam. xxxi. 4.)
8) David killed Uriah. (2 Sam. xi. 15.) The prophecy
was fulfilled. (2 Sam. xii. 10.) 9) Joab slew Absalom, Abner,
Amasa (i Kings ii. 32) ; himself slain with the sword. 10)
Solomon lost his wisdom by his sensuality, and of all his
wives left only one son, Rehoboam, who must be called
foolish, (i Kings xii. 12-14.)
II. Eternal pnnisliment will he the counterpart of temporal
sin. — The consequences of sin will be fully carried out in
the great and eternal retribution. The sins of mind and body
will each have their own respective punishments.
Epilogue. — Guard the springs of thought, word, and deed,
knowing a full reaction accompanies the exercise of your
every power.
xM 2
164 Tenth Sunday after Trinity,
SERMON 502.
THE TEARS OF JESUS CHRIST.— (HoZy Gospel,
Sen VI.)
*'He beheld the city, and wept over it." — LuTte xix. 41.
Introduction. — There is a valuable Italian wine which is called
Lachryma Christi ; which wine is itself valueless when com-
pared with the tears of Jesus Christ : the wine darkens the
understanding; the tears enlighten the eyes, purify the mind,
and soften the heart, for they teach us —
I. The great evil of sin. — Sin wrang tears from the riven
heart of the Holy One. Grave and wise men only weep in
the extremest of cases, and then for their own, rather than
for the sorrows of others. Jesus Christ — God and man —
wept in the midst of His triumph, for others' calamities. He
wept over Jerusalem, as David wept over Absalom (2 Sam.
xviii. 33), as dying in sin; whilst over the pure infant he
wept not. (2 Sam. xii. 23.) Jesus Christ wept over all sin as
He wept then over Jerusalem. (Heb. v. 7.) Sin is — i) Hateful
to God ; 2) horrible to man in its effects and consequence ;
3) devilish in its own nature.
II. The means of washing away sin. — He set an example
to the men of Jerusalem ; He wished them to weep with tears
of repentance, and so to save themselves from their impending
destruction. (Luke xxiii. 28, 30.) i) The tile must be unbaked
to take the drawing which could (Ezek. iv. i) soon be washed
out wath tears of sorrow. 2) The call to repentance is a
call to tears of contrition. (Ezek. xviii. 27, 30.) 3) Case of
Hezekiah's recovery. (2 Kings xx. 3.) 4) The repentance of
Nineveh was accompanied with tears. Tears are the spunge
which wipes all sins out of God's book.
III. To remember adversity in prosperity. — At Roman
triumphs a cryer shouted, ' Look behind thee. Remember
thou art man.' The wise virgins looked forward to a time of
need ; Jacob took Esau by the heel (Gen. xxv. 26), signifying
he looked to the end. The Israelites in laughter fell into
idolatry. (Exod. xxxii. 6.)
IV. To he 7nerciful as well as just. — He wept over the city,
but He did not remit the punishment. His tears ought to
have been a most salutary warning. S. Louis having par-
doned a criminal, on reading (Ps. cvi. 3), revoked his pardon,
lest he should be guilty himself.
Epilogue. — Sorrowing over the effects, seek to avoid sin
the cause.
I'enih Sunday after Trinity. 165
SERMON 503.
THE DOOMED CITY.— {Holy Gospel, Ser. VII.)
"The days shall come upon thee that thine enemies shall cast a trench about thee.
. . . one stone upon another." — Lulie xix. 43, 44.
IntrodiLction. — This besieged city represents the soul of the
sinner at the hour of death; subject to the fourfold punish-
ment of invasion, siege, destruction, and demolition. We
consider each of these points in turn.
I. The invasion. — 'Thine enemies.' The devil and his
lost spirits came— i) to Jesus Christ when in the article of
death. They found nothing in Him. (John xiv. 30.) They
saw He was mortal man ; they thought to gain some hold
upon him; but sinless He came into the world, and sinless He
left it, and Satan never had any hold upon Him. 2) They
come to the righteous and find much to take advantage of; yet
they cannot seize it, for Jesus Christ has paid the penalty,
and pardon is purchased for them. Neither Saints Peter,
Paul, nor John can claim to be sinless, and therefore is fault
to be found in all. 3) They come to be vv^icked, and find so
great and unpardoned sin in them, that they claim them for
their own. They tempt them to doubt; to vain longings.
II. The siege. — In death the sinner is besieged by his sins.
The ' enemies' recall past sins to the memory to tempt to
despair ; they repeat all past sins of word and action which
the dying soul cannot— i) deny; 2) flee from; or 3) amend;
and which, therefore, bring it to an agony of desperation.
Rather at this time the mind should be led to think upon the
mercy of God, and upon the fruits of the Passion of Jesus
Christ.
HI. The destruction.—' Lay thee even with the ground.'
If the body is of earth, the soul is heavenly, and has its
citizenship in heaven. The lost angels would depress the
soul to earth, and deprive it of all help, and hope, and com-
munion with God.
IV. The demolition.—' Not leave in thee one stone upon
another.' The wicked add thought to thought, stone upon
stone ; which at last shall be thrown down. For (Ps.
cxlvi. 4.)
Epilogue.— W'lih. the Presence of Jesus Christ as a guard,
all those attacks will be made in vain.
1 66 'Tenth Sunday afte?^ Tj^inity,
SERMON 504.
THE HOUSE OF GOD.— (Ho/y Gospd, Ser. VHI.)
" My house is the house of prayer." — Luke xix. 46.
Introduction. — Whensoever Jesus Christ went up to Jerusalem,
He went into the Temple, i) To give us an example. As an
obedient son, before going anywhere else, He went into the
house of His Heavenly Father. 2) To correct any abuse
there ; for the priesthood is to His Body mystical, that which
the stomach is to the body natural. Our Blessed Lord ever
cared both to honour and to purify the Church ; for the Church
is —
I. The house mid dwelling-place of God. — ' My house.'
(Rev. xxi. 3 ; 2 Chron. vii. 16.) God places — i) His eyes
there, to note our reverence, our attention, our heartiness
in His services (Prov. xv. 3) ; but especially in His own holy
House. 2) His ' Name' there; His honour and glory that is,
as in the Shechinah of old. The Church is the House of the
Lord; to dishonour the Church is to cast contempt both upon
the Lord's House and its Master. 3) His 'heart' there (Matt,
vi. 21); the treasury of the Lord is the faithful offerings of
His people ; the prayers, vows, and sighings of His faithful
ones. Such is the Church, the dwelling-place of the Eyes,
Name, and Heart of God.
H. The Honse of Prayer. — ' The House of Prayer.' (2
Chron. vi. 40.) Prayers of the Church are of great price ;
for united prayer is of mighty avail. The prayer offered in
God's appointed— i) House; place; 2) time; seasons of
prayer ; 3) way ; in forms dictated by His Holy Spirit, and
sanctioned by the use of the Church in all ages.
HL The Honse of Praise.— {Matt. xxi. 15)—' If these
should hold their peace, the very stones would immediately
cry out.' (Luke xxi. 40.) Explain seven canonical hours of
praise. Church is the house of praise, as being the type of
the eternal temple in heaven. (Rev. xiv. 23.)
IV. The house of teaching. — ' He taught daily in the
Temple.' The Temple teaching of our Lord contained three
elements in which He must be imitated, i) A perfect life
which is a pomegranate. (Exod. xxxix. 25.) 2) Pure doctrine,
the 'bells.' (i Cor. xiv. 8.; 3) Burning love; 'golden'
(Jer. XX. 9) or fiery.
Epilogue.— YvQqMQnt, love, and honour, the Church and
her services, and say with David. (Ps. xxvi. 8.)
Tenth Sunday after Trinity, 167
SERMON 505.
THE BEWAILED SINNER.— (i/o/>' Gospel, Ser. IX.)
" If thou hadst known, even thou .... they are hid from thine eyes." —
Llilie xix. 42.
Introduction. — These weeping words of Jesus Christ over the
lost city ought by eyery preacher to be pronounced weeping
and grieving over every sinner prospering in this world, who
is all unmindful of the torments which are prepared for him.
(Phil. iii. 17-20.) Sinners are (Deut. xxxii. 28, 29). There
are four evils about to fall upon the sinner, which must lead
to weeping if thought over.
I. The spoliation of temporal things. — (Ps.xlix. 17; Matt.
XXV. 29.) — ' That hath ' glory. That hath not ' grace.' (Luke xii.
20.) Sad to think how entirely some minds are set upon — i)
Loved ones ; 2) learning ; 3) riches and honours, all of which
they must leave when they die. Death to such is not a reunion
with Jesus Christ, but a most hard and bitter separation.
II. The loss of repentance and mercy. — This loss separates
men from demons. Our day of repentance now, which, if
unused, will be changed into the night of eternal remorse
(Ps. Ixxv. 2), whilst the ' time' or the ' assembly' remain man's
freewill is still his own, but when the visitation comes (Eccles.
xi. 3), no longer a place for repentance.
III. The great confiision. — (Jer. xx. 11. — The causes of
this confusion will be — i) The uncovering of all the sinner's
works (Ecclus. xi. 29 ; Isa. xlvii. 3 ; Nahum iii. 5) ; all secret
thoughts, words, and deeds, exposed to the gaze of men, and
angels, and of God. 2) The reproach of the benefits of Jesus
Christ, especially of His Passion, the marks of which will
appear in His flesh. (Zech. xii. 10; Rev. i. 7; Matt. xxiv.
30.) 3) The derision of God, His holy persons and things.
(Ps. ii. 4 ; Prov. i. 26 ; Ps. Iii. 6.) All these will rise up in
condemnation of and to the confusion of the sinner.
IV. The cruel separation. — i) From the elect. (Matt. xiii.
41 ; xxiv. 40. 2) From glory. (Isa. xxvi. 10.) This loss
will be to many almost as painful as the punishment of hell.
3) From heaven itself, to be thrust down to hell. (Matt.,
xii. 50.)
Epilogue. — Let us know, and ever live in our knowledge
of this, our day of visitation, and learn to turn it to its true
account.
1 68 Tenth Sunday after Trinity.
SERMON 506.
THE LESSONS OF THE GOSPEL.— (//o/y Go%pel,
Ser. X.)
«' And when He was come near .... daily in the temple." — Lulie xix. 41-47.
Introduction. — No daily teachings unless there were daily
hearers. The Jews shame us in hearing. (Luke xix. 48.)
If we listen to a sermon once a week, we are troubled with
weariness, sleepiness, and with wandering thoughts. Listen
to the teachings of Jesus Christ in the Gospel, Who bids
us learn —
L To think over imminent evils. — Dangers impend and life
draws near its close, and that which the Jews laughed at or
exulted in, Jesus Christ wept over. (Lam. i. 9.) Physicians
grieve over a patient who will not use the prescribed remedies.
The good, like Jacob (Gen. xxv. 26), seize worldly pleasures
by the feet, looking at their end ; the wicked hold them by
the head, looking only at their beginning. Meditation upon
the last things is an efficacious remedy against sin. Jesus
Christ, in his triumphal entry into Jerusalem, never forgot his
coming Passion and death.
n. The compassion and long-suffering of God. — ' He wept,'
as if He said (Isa. i. 24) ; yet He gave to her thirty-eight
years for repentance, as (Isa. xlii. 14).
HI. The severe justice of God. — Seen — i) in the cutting off
of the people (Rom. xi. 20-23) ; 2) the destruction of the fair
and beautiful city ; so perished Pentapolis, a paradise (Gen.
xiii. 10) ; 3) in the equality of retribution. Our Lord found
cords in the Temple, out of which he made scourges. The sins
of the Jews were those small cords. (Prov. v. 22.)
IV. The temple is to he honoured. — i) By prayer before all
things else ; 2) by veneration and worship (Mark xi. 15, 16 ;
Isa. Ivi. 7). We have the Eucharist, which is above the Ark.
V. The Divine Power of jfesus Christ. — So easily cleansing
the Temple (ver. 45) ; no one being able to resist Him ; no
sword or spear in His hand, only a scourge of small cord.
What will our Blessed Lord not do when He comes in His
power and judgment day ?
VI. The vanity of worldly glory.— (Luko xxi. 6; Matt,
xxiv. 2 ; Mark xiii. 2.) So of buildings to a city : strength to
a hero ; beauty to a woman ; youth to the young, etc. Heze-
kiah fell (Isa. xxxyiii. 13) as * a lion,' etc.
Eleventh Sunday after Tr'uiity, 169
SERMON 507.
THE USE OF GRKC^.— [Epistle, Ser. I.)
"By the grace of God [ am what I am." — i Cor. xv. lo.
Introduction.— 'SNiihoMt 'the grace of God' a man in this
present life can neither do, nor have, nor avail anything.
Grace being so necessary, ought to be loved and cherished by
us ; so that, having gained it, we may not lose it by our sin.
Unworthy receivers of the grace of God belong to five classes,
who —
I. Do not seek grace in their need. — They know and feel
their necessity; they see themselves to be defiled by sin, to be
hateful to God and the holy Angels (Ps. xiv. 2, 3), yet they
seek not to be washed by the waters of grace ; to be consumed
by the fire of lust, yet they seek not this water to extinguish
it. It implies great negligence to fail in grace, now that its
fountains are so freely open. (Heb. iv. 16.) Now is the time
of help and of gifts.
II. Do not open their hearts to grace.— {Rev, iii. 20.) —
Hence the great mercy of God, at which we ought to blush,
even if we fear not His justice. Grace is as the sun's rays. Oh
open windows of the soul and let them in ! (Heb. xii. 15 ; i
Pet. i. 13.)
III. Qnench the Spirit.— {1 Thess. v. 19.)— This happens
when this gift is hidden, when no progress is made by its use.
(i Tim. iv. 14.) Grace is the bread of the soul; and (Prov.
xxxi. 27) ceasing to work, our spiritual bread fails ; hence the
women (Isa. iv. i) with whom agrees. (Gen. xxx. i.)
IV. Attribute to another cause the effect of grace.— {i Kings
iii. 20.) — If woman resisted the taking of her child, how
jealous is God for the keeping of His grace. S. Paul in text,
gives grace its due; and (Gal. ii. 21.)
V. Hate grace, and try to keep it from others.— Such
encourage all sin and sinners ; they revel in their opposition
to the higher life.
Epilogue.— To abuse grace is to grieve God, the Author of
good (Eph. iv. 30 ; Heb. x. 29) ; from which may we be saved.
170 Eleventh Sunday afte?' Trinity.
SERMON 508.
THE CALL OF JESUS CHRIST.— [Epistle, Ser. IL)
" One born out of due time." — i Cor. xv. 8.
Introdnction. — S. Paul speaks of his call as being 'born,' and
being called after and under difterent circumstances from the
rest of the Apostles, as being ' born out of due time.' We notice
six particulars in this call of Jesus Christ to S. Paul, which
show His dealings with men ; a call in which He called—
L A persecutor.—' Persecuted.' The other Apostles were
simply taken from different followings ; S. Paul from ac-
tive and bitter persecution. The Spirit touched his sin,
and changed it to grace, just as the Spirit caused Saul to
prophecy whilst he was wishing to injure David, (i Sam.
xviii. 10.) God's Spirit often meets and conquers man's
spirit at its worst times, and in its most obstinate of moods.
n. One afar off.~{lsa.. Ix. 4.) — Sons, as being strong in
the faith. The other Apostles were called by the Lord when
He was nigh them, living on earth; S. Paul when He was
afar off in heaven. They had been somewhat prepared by S.
John Baptist's preaching. S. Paul was all unprepared, and
afar off the Gospel. No one now is very far from God, and
is beyond the love and pardon of Jesus Christ.
HL One stricken do2on.--Fa.u\ was stricken to the ground
by the appearance of His divinity. The other Apostles were
called by the Son of Man in His lowly humanity ; S. Paul
was alone called by the Son of God in His glorious divinity,
too bright to be beheld by mortal eye : a voice only heard.
IV. One taken out of himself.— By the singular signs which
accompanied his conversion, Saul was taken out of himself.
The Lord called others by a word or by a look even. S. Paul
He spake to when he was blinded, and astonished. Different
medicines are required for different kinds of disease.
V. Ojie tanght by a direct revelation.— SsluI was taught by
a course of heavenly teaching. Others were taught the Gospel
in an earthly school by men ; S. Paul in a heavenly school by
angels. (Gal. i. 12.)
VL One endowed with supernatural grace. — With a new
order of gift was Saul endowed. The Holy Ghost was sent
down from heaven upon the other Apostles. S. Paul was
caught up to receive Him. (2 Cor. xii. 3, 4.)
Epilogue. — No limit to God's dealings with man.
Eleventh Sunday after T7^inity. 171
SERMON 509.
THE FATUITY OF THE PHARISEE.— (Ho/y Gospel,
Sen I.)
" Two men went up into the temple to pray ; the one a Pharisee, and the other a
Publican." — Luke x\iu. lo.
Introdicction. — The three points for consideration in this
Gospel are — i) The foolishness or fatuity of pride in the
Pharisee. 2) The discretion of humility in the Publican.
3) The truth of the judgment delivered by our Lord Jesus
Christ. Upon the first point we note that the fatuity of the
Pharisee was seen in six particulars. In —
I. Thinking that he only was righteous. — Egregious folly to
believe that the sun of righteousness shines only upon our-
selves ; that we only are righteous amongst our neighbours and
friends. This odious form of ignorant self-conceit makes us set
up ourselves as the censors and judges of others. To such
we say. (Matt. vii. 5.)
II. Despising the Publican. — This he did in an especial
manner, whilst no one ought to be despised. The man that
by faithful self-examination has found out his own sins and
imperfections, cannot despise any one ; he feels his own im-
perfections too keenly to do so; he obeys (Rom. xii. 10) ; and
especially. (Luke xiv. 10.)
III. Glorying in his false coin. — That is in his good works,
which lacked that grace and humility which alone renders them
acceptable to God. Amongst the wise, are things really honest ;
amongst the multitude, are the semblances of honest things.
IV. Asking charity with full hands. — He came seeking
God's mercy, and yet boasting of the riches of his good works ;
as if a beggar held out a hand full of money when asking for
alms. (Rev. iii. 17, 18.)
V. Hiding his disease, and yet seeking healing. — No un-
covering or confession of sin ; no acknowledgment of his own
infirmity. How can the wound be healed which is not
uncovered ?
VI. Beginning his devotions at the wrong end. — It ought to
begin with prayer, not with thanksgiving : and with that con-
fession of sin that begets— i) humility ; 2) tears of contrition ;
3) earnest desire of amendment.
Epilogue. — Avoid such foolishness, and then will God
accept you.
172 Eleventh Sunday after Trinity.
SERMON 510.
THE GRACE OF HUMILITY.— (JJoZy Gospel, Ser. II.)
" This man went down to his house justified rather than the other." —
Luke xviii. 14.
Introduction. — The tower of Babel (Gen. xi. 7, 8) is a type of
the proud soul that, by its own merits, seeks to gain heaven ;
and its incomplete condition is a type of the failure of the
hopes and expectations of the proud. Humility is a grace
full of benefit and profit, and especially so upon three accounts.
I. Of gmcio7Cs evasion. — By humility — i) man avoids
diabolical temptation, and escapes from its snare. ' No one
can overcome spiritual wickedness, save by the arms of
humility. * Be thou humble ; and not presuming upon thine
own powers ; then shalt thou overcome.' (Aug.) David, the
humble, conquered Goliah, the great and proud, because he
came against him humbly trusting in God's name, (i Sam.
xvii. 45.) 2) ' Humility cannot be depressed, and therefore it
averts the anger of God.' (Greg.) As in the cases of Hezekiah
(2 Chron. xxxii. 26); Ahab(i Kings xxi. 29); Nineveh (Jonah
iii. 6). 3) It averts the indignation of man ; as Jacob before
Esau (Gen. xxxii. 13-24) ; Gideon before the INIidianites.
(Judges viii. i, 2.)
II. Of victorious perfection. — Humility is the foundation of
perfection. A high spiritual fabric can and must be founded
upon humility. Faith is the foundation of an approach to
God. (Heb. xi. 6.) But humility is that groundwork which
disposes the soul both to the knowledge and to the love of
divine things. Pride of heart overclouds all that faith reveals.
The measure of grace depends upon the dower of spiritual
gifts, and this dower is in proportion to our humility of soul.
Hence Mary's great grace. (Luke x. 39.) * He who collects
the other graces without humility, is like one who piles up a
heap of dust before the wind.' (Greg.) Humility is not only
the foundation, but also the preservative of grace.
III. Of glorious exaltation. — The proportion of future
glory will agree with present humiliation. Humility is thv
one true sign of election. Note the humility in all God's saints
and the extreme humility in His own dear son.
Epilogue. — See that grace be not lost through pride. Re-
member, and act upon. (Matt, xviii. 3.)
Eleventh Suit day after T runty, 173
SERMON 5II3
THE SIN OF BOASTING.— (Ho/y Gospel, Ser. III.)
"I fast thrice in the week." — Liilie %\\\\. iz.
Iiifyoduction.—Lucmn, in one of his dialogues, relates the
case of two men going into the theatre to play on the harp:
one harp was covered with gold and jewels, but its strings
broke, and the admiration of the spectators was changed to
contempt ; the harp of the other man was a very poor and
common one, yet it gave out the sweetest sounds, and
delighted all. The former harp represents the Pharisee, who
plays upon his outside work and fair appearance ; the latter
harp resembles the poor publican. Boasting and vainglory
are very offensive to man, but with God they receive a heavy
punishment. We note of boasting that it —
I. Destroys that which is good,—Re3.\ ability, kindness,
and labour, are all marred, if not entirely destroyed, by a
boastful spirit. (Matt. vi. 2.) When we sound our own
trumpet, it seems to others to be sadly out of tune. The
Israelites did this before their Ark. Therefore (Ps. Ixxviii.
61.) So the King of Tyre was overthrown. (Ezek. xxviii. 17.)
II. If brings sw.— Boasting defiles and destroys the soul
by taking away honour from God, and giving it to itself.
Man's hand becomes morally leprous, if it be shown to others
when doing a good deed. (Exod. iv. 6.) Hands require a
covering to keep them fair and white. Our pearls of holy
thought and work are not to be cast before men.
III. It forfeits glory and grace with God and man.— And it
incurs the hatred of God and man. i) Experience proves
boasters to be hateful and wearisome. 2) It brings its fol-
lowers into many an unpleasant circumstance. Fable of
Boasting Traveller. 3) It condemns a man as a robber of
God's glory. (John v. 44.) Much real praise and appreciation
is lost by boasting.
IV. It betrays the boaster's weakness. — It sets forth inanity,
and not power; like damp wood which gives out a great
smoke and but small heat. (Exod. xxxiv. 29.) Moses knew
not that his face shone.
V. It often loses the subject of its boasting.— It cost Heze-
kiah all his possessions. (2 Kings xx. 13, 17.)
Epilogue.— Bq^y all prosperity and gifts in meekness,
thankfulness, and love.
174 Eleventh Sunday after Trinity^
SERMON 512.
THE VICTORY OF THE SINNER.— (HoZy Gospel,
Sen IV.)
"This man went down to his house justified rather than the other." — Lulie
xviii. 14.
Introduction. — This parable represents a racecourse, in which
the Pharisee and the Publican were racers. At the old horse
sports, a man used to contend against the horses by the help
of stilts, and his long and rapid leaps more than atoned for
the swiftness of the horses. The Pharisee was a righteous
man ; all he said of him.self was true. The Publican was a
sinner, yet he gained the day ; and the stilts which he used
were prayer and humility. Let us note the grounds of the
victory of the publican.
I. He stood afar ojf. — As unworthy to approach the altar ;
as the lepers stood apart from Jesus Christ; as the prodigal afar
from the father's house ; as knowing God to be a consuming fire,
and himself to be dry and worthless wood. Pharisee had no
humility of contrast between God and himself. Of such
(Isa. Iviii. 2; Ezek. xxxiii. 26.) Shell-fish is safe remaining
at the bottom of the sea; coming up to the sun it is netted
by the fishermen. To stand near a prince implies — i) con-
fidence ; 2) friendship; and 3) dignity. So in God's sight,
to stand near to His altar.
II. He prayed aloud. — Silent prayer is not to be con-
demned, save when it cloaks pride, and lacks both reverence
and devotion. People pray in their hats on entering church
as if ashamed of the act. The Pharisee prayed ' with
himself;' just as the unjust steward, ' said within himself.'
(Luke xvi. 3.) * Supplication,' outward devotion, humility,
and reverence, must accompany prayer. (Phil. iv. 6.) Devout
prayer of Elijah, (i Kings xviii. 42.) Sweet harmony when
voice and soul agree. (Lau. Just.) Pray with — i) voice;
2) devotion ; 3) humility.
III. He -would not lift up his eyes to heaven. — As unworthy
of heaven from his sins. Hence his reward. For (James iv. 6.)
Humble are empty vessels ; lowly valleys, ready, unlike the
hills, to receive and retain the grace of God. Job's humility.
(Job xxxi. 26.) The Tyrians electing a king who first saw
the rising sun, selected him who watched the west, and saw
his last setting rays ; the rest watching the east. Publican
is blessed lor his — i) modesty; 2) humility; 3) self-judgment.
IV. He despised no one. — Publican was like Mordecai ; the
Pharisee like Haman. (Esther, v. 6.)
Epilogue. — Seek to gain a lowly spirit like the Publican.
Eleventh Sunday after Trinity. 175
SERMON 513.
INTENTION.— (//o/v Gospel, Ser. V.)
"This man went down to his house justified rather than the other." —
Lulie sviii. 14.
Introduction. — The Pharisee represents a very common type
of m.ind, one not wholly evil, but one devoid of any high or
noble intention. Intention determines the value of all our
acts, and it is revealed as the working of the act unfolds itself.
The intention of the Pharisee is seen in that he made —
I. A good hegin7iing. — i) He went up to God's own house
of prayer ; 2) to fulfil the purpose for which that house was
built; 3) as the appointed house of prayer; hence the publican
was there too. All this was very good and right, so far as the
action was concerned ; but it was wrong and rotten in the
intention with which it was performed. Action is the body
which clothes intention. Pray for, and seek earnestly to have
a right intention or motive in all things.
II. A had progress. — At the hour of, and in the house of,
prayer the Pharisee made no real prayer, but poured out a
sinful and worthless strain of self-praise. The value of his
intention was seen in the working out of it. Give the hypo-
crite time he must unmask himself; the true bent of a man's
heart cannot long remain hidden. A bad intention causes the
best work to fail in its progress, like the reform of Jehu.
III. A worse ending. — The Pharisee was condemned in
his heart as he went down to his house. He knew that all
this going up to the Temple had been to him worse than
useless. Like an unskilled doctor he had dressed the wounds
of sensuality and avarice, but not that of pride of heart.
Like a careless general, he had left one point of the camp un-
defended ; like a thoughtless shipwright, who leaves one
place in the vessel uncaulked.
Epilogue. — Guard with a jealous eye the springs of thought
and action. Intention is a fountain of either life or death.
176 Eleventh Sunday after Trinity.
SERMON 514.
PRESENT CONTRITION.- (//o/y Gospd, Ser. VI.)
" God be merciful to me a sinner." — Lu]:e xviii. 13.
Introduction. — The Publican was smitten with an instant or
present contrition, which brought a present justification, and
secured the hope of a future pardon. Contrition must not be
delayed, since the uncontrite —
I. Are at enmity with God. — Such a state is very terrible
in itself, and it brings great evils with it ; and it may entail
eternal death. It is a state which is not to be endured even
for a single day. It is a snare of Satan, from which we should
at once seek to escape, had we only eyes to see it aright.
David said of the spiritual house of the soul (Ps. cxxxii. 4, 5)
by contrition and cleansing tears prepared for Him.
David burdened by sin. (Ps. xxxii. 5.) Perfect contrition is
the final disposition towards grace, and it implies the love of
God before all things. The lepers who were cleansed before
they came to the priest are the type of it.
II. Are ever adding sin to sin. — Unrepented sin attracts like
the magnet to other sin. i) By God's justice, since the wilful
sinner is abandoned by grace ; 2) by the greater weakness of
the will which sin engenders ; 3) from the attractive power of
sin ; as holiness is attractive so is sin. Such attraction is
(Ps. xlii. 7) ; a landslip carries in its progress a vast amount
of detrital matter. David multiplied sins after his adultery. S.
Peter after he first denied went on denying. (Jer. xiii. 16.)
III. Are ever under an impending sword. — The anger of
God is ever ready to fall upon the uncontrite. Upon some
sinners the judgment falls when least expected, without either
a flood or the earth opening; sudden death is very common in
the world. Sad to be living under God's curse.
IV. Are losing the gifts and exercise of grace. — Such are
poor whilst they might be rich in the merits of Jesus Christ,
and themselves fruitful in every good work. Golden opportu-
nities are passed by them, and the daylight is v^^aning fast.
(Jer. viii. 20.) The uncontrite are doing dead instead of
living works.
Epilogue. — Pardon can come in a moment, or be lost in a
moment. Contrition, if real is never too late; but it may never
come at all ; and coming late it brings small joy with it.
Eleventh Sunday afto^ Trinity. 177
SERMON 515.
CONTRITION.— (//o/y Gospel, Ser. VII.)
"Tliis man went down to his house justified rather than the other." —
Luke xviii. 14.
Introduction. — How can I be justified ? Will these few simple
words, ''God be merciful" do so mighty a work? Yes.
Verily not in themselves, but from the disposition which they
indicate. The Publican smote his breast in his grief of con-
trition ; reproving his own heart as the source of so great
wickedness ; by his true and humble repentance, he, the
unrighteous, was made righteous. I pray for all of you, O
hearers, this great grace of justification, that none of you may
go out of this church, of whom the words of our text may not
be true. Yet can we only speak the words of the Prophet.
(Ezek. xviii. 21, 22.) Let us note —
I. The nature of contrition. — Contrition is a most noble
grief, by which man repents him of his sin, as being an
offence against God, the chief good, which he loves and
values before all things for His own sake, as neither hoping
for heaven nor fearing hell. This is that love which opens the
heart to God, and so procures pardon. (Ps. xxxii. 5.) There
is, in proportion to former sin, a great difficulty in developing
this perfect act of love, and of perfectly converting the will,
greatly affected towards the sensible good, to the incommuni-
cable good.
II. How contrition can he awakened. — (Ps.xxxix. 3.) — The
fire of love excites the will to contrition, and is kindled by
asking, in reference to our Lord's Passion, Who suffered ?
What did He suffer ? For whom ? and Why did He suffer ?
III. Contrition perfectly avails for salvation. — When no-
thing but the broken heart and will remain, when all other
means of grace are not to be had, then by itself does true con-
trition gain pardon and acceptance with Jesus Christ. (Ps.
li. 17.)
IV. Contrition leads to amendment of life.—We cannot
repeat that act which has caused us such sorrow, grief, and
shame. If not for God's sake and His holy laws, for our
own, for the opening of the hardly healed wounds of con-
science, we cannot, we dare not sin.
Epilogue.— Flsice Jesus Christ crucified ever before the
soul. Make an act of contrition when the temptation to sin
comes strongly upon you.
VOL. II, N
178 • Eleventh Sunday after Trinity,
SERMON 516.
THE POWER OF HUMILITY. — (//o/y Gospel,
Ser. VIII.)
" God be merciful to me a sinner." — Luke xviii, 13.
Introduction. — These words, which form the short prayer of
the penitent Pubhcan, are indeed few, but still they are of
great efficacy and power. By this prayer, the Publican
gained at once pardon for past sin, and the grace of justifi-
cation for the time to come. This blessed result was chiefly
caused by that humility which is the origin, or rather the
mother, of all the other Christian graces, and which, as
bringing down upon its possessors many blessings, should be
earnestly sought for by all. Humility —
I. Makes prayer acceptable. — The prayer of the humble is
acceptable to God,Who grants to such both a quick hearing and
a ready answer. (Ps. cii. 7, 10, 17.) So were answered the
prayers of Hannah and of S. Mary Magdalene. (Ecclus.
XXXV. 21.)
II. Gains grace and other spiritual gifts. — (James iv. 10 ;
Prov. xi. 2.) — The Divine wisdom, like rain, does not remain
upon the high mountains, nor does it fertilise them, but it
descends into the valleys, there to remain and make them
fruitful ; so the showers of Divine grace, and the waters of
wisdom, do not remain in hard and proud hearts, but descend
to humble souls and irrigate them. (Ps. Ixv. 13 ; Isa. xl. 4.)
III. Gains pardon for sins. — David's humility stayed the
destroying angel. (2 Sam. xxiv. 16.) The Ninevites hum-
bled themselves before God. (Jonah iii. 5-10.) So (Ps. cxv. 5)
when brought low, then comes deliverance.
IV. Exalts to glory and honour. — Sometimes in this life,
always in the life to come. (Luke xiv. 11 ; xviii. 14; Matt.
xxiii. 12.) Joseph in this life was taken from an Egyptian
prison to a throne. (Gen. xxxix. 20 ; xli. 40-46.) Others are
so exalted in the life to come. (Matt, xviii. 4; i Peter v. 6.)
Whilst of the proud. (Ps. xviii. 27.)
Epilogue. — Seek we true dignity, by cherishing that spirit
which is alike acceptable with God and man.
Kiev e nth Sunday after 7rin'ity. • 179
SERMON 517.
VAINGLORY.— (//o/y Gospel, Ser. IX.)
"God, I thank Thee that I am not as other men are." — Luke xviii, ii.
Introduction. — Almost all sinners love their like; the vain-
glorious alone hate the proud ; hence they are ever quarrelling.
A king once had painted a bull in a rich pasture, with the
motto, * I admit no one.' Hence the Pharisee, ' I am not as
other men,' I am just ; the others are sinners. Another
picture painted was that of a flourishing vine being wasted,
with (Ps. Ixxx. 13) for a motto. The vine represents the con-
versation of the Pharisee ; * the boar' his vainglorious spirit,
which wastes and destroys it. Note some examples of vain-
glory.
I. The heathen knew the shame of vainglory. — Demosthenes
was called by Cicero 'Levicuhis,' because he praised himself
when pointed at by a water-carrier. Cicero, on the senate
rising when he sneezed, said, ' Now I rejoice that I laboured
for my country.' Another retorted, ' Unless you had laboured
with your brain you would not have sneezed.' Socrates
looked at the rent cloak of Antisthenes, and said, ' I see your
vanity through your rent.'
II. The vainglory of Nehnchadnezzar. — (Dan. iv. 30-34).
Grass as opposed to pride. (Isa. xl. 6.)
III. The vainglory of Samaria.— {Isa. xxviii. 1-3). — Hence
their great captivity. (2 Kings xvii. 24.) Samaria was occu-
pied by the Babylonians, since * confusion' ever follows upon
vainglory.
IV. The vainglory of Samson. — (Judges xv. 16). — He cast
the jaw-bone away, and his glory was humbled when asked.
(Judges XV. 18.)
V. The vainglory of David.— {1 Chron. xxi. i, 2; 2 Sam.
xxiv. 9).— Remorse for vainglorious act (2 Sam. xxiv. lo);
and death of seventy thousand men.
VI. Vainglory in wickedness.— YLQiosirditus, who burned
the temple of Diana at Ephesus ; Oligatus, who most cruelly
tortured Sfortias. A glory in great criminal acts.
Epilogue. — O Pharisee ! O vainglorious ! Place Jesus
before thee in all His Passion. He who seeks other glory
than this is a rebel, thief, and akin to the devil.
N 2
i8o Eleventh Sunday ajter Trinity,
SERMON 518.
THE LESSONS OF THE GOSPEL.— (Ho/y Gospel,
Ser. X.)
" He spake this parable .... shall be exalted." — Z,«i^^ xviii. 9-15.
Introduction. — If we wish to find anything in this pasture of
the word, we must look for it, like the PubHcan, humbly with
eyes turned towards the ground, on which grow the ears of
corn, and not with up-turned eyes like the Pharisee. We will
glean some corn with the poor, with downcast eyes, that so
we may prepare ourselves spiritual bread, that we may be able
to return to the home of eternity with full sheaves, and there
to lift up our heads. (Ps. cxix. 162.) We glean in three fields.
L The field of Jesus Christ. — i) To speak cautiously.
' Unto certain ;' no name mentioned. Jesus Christ only
mentioned the names of good men, Simon the leper, Nico-
demus, etc. He condemned classes, but not individuals by
name. 2) Not to be exalted by good things, and to despair of
evil things. The Pharisee was reproved, whilst the Publican
was praised. 3) The first sometimes will be last, and the last
first. The Publican was justified before the Pharisee.
n. Tlie field of the Publican. — i) Humility : * Stood afar
off,' etc. ; unworthy to come nigh God because of sin. 2)
Modesty : * Not lift up his eyes,' as fearing the shame of
meeting God's eye : as Absalom (2 Sam. xiv. 24) kept from
David's face. 3) Repentance : ' Smote upon his breast;' as if
he would divide his heart, and bruise the fount of sin, which
is worthy of all punishment. 4) An act of contrition ; a
prayer : ' God be merciful,' etc., which expresses a hope of
pardon.
HL The field of the Pharisee. — i) To avoid vainglory;
which, as the hoar-frost, kills all the first-fruits of the early
crops. 2) To pray humbly; for pride corrupted and made his
prayer valueless. 3) How much more is a proud spirit to be
feared by those who have not a shadow of holiness to plead by.
Twelfth Sunday after Trinity, 1 8 1
SERMON 519.
INSUFFICIENCY.— (E/'fs;/^, Ser. I.)
"Our sufficiency is of God."— 2 Cor. xii. 5.
Introduction.— It gives great delight when a man who is suf-
fering under some grievous defect is shown a means by which
he may be healed. So the Church comforts her failing children
by pointing out to them the Apostle's vi^ords, * Our sufficiency,'
etc. We note some special points in which we are all
deficient.
I. Our insufficiency of being, or life. — i) Man is incapable
of being, for being formed of nothing, he returns to nothing,
except he be preserved by God. Nature needs a sustainer as
much as a creator. Note the folly of those who set them-
selves above God. (Isa. x. 15), Who is. (Heb. i. 3.) 2) Man
is incapable of defending himself against his enemies, espe-
cially such as are spiritual, without the help of God. (Lam.
iii. 22.) Note the folly of those who would make war against
God ; unable to defend themselves, and yet challenging God.
3) Man is incapable of supplying his own bodily wants; his
food and clothing. Hence it is a deep ingratitude to sin
against so kind a Benefactor. Elijah would have been most
ungrateful had he sinned after, (i Kings xvii. 6.)
II. Our insufficiency for living well. — i) Man is insufficient
to begin even a good life ; he cannot even think what is right.
(2 Cor. iii. 5.) It is mere folly to think to dispense with
Divine grace. 2) Insufficient to persevere in holiness, which
is soon lost, unless it be guarded by the Giver of it. Note
the danger of false security. S. Peter's fall, (i Cor. x. 12.)
3) Insufficient to advance in holiness without the help of
God. (Jer. xvii. 7; Isa. xl. 31.) Note the madness of those
who live without prayer.
III. Our insufficiency in satisfying our desires. — This arises
from— I ) The capacity of the soul, which God alone is suffi-
cient to fill. 2) The vanity of temporal possessions, which
cannot satisfy the soul. (Luke i. 53.) 3) The impossibility
of temporal things entering essentially into the human heart.
Epilogue. — Seek more earnestly the grace of God.
1 82 Twelfth Sunday after Tj^inity,
SERMON 520.
THE KILLING LETTER.— (£^fs//^, Ser. II.)
"The letterkilleth."— 2 Cor, iii. 6.
Introduction. — i) Some wrongly understand by 'the letter' all
the teaching of the Scripture, which they say is imperfect and
profitless ; it is only the interior scripture which is written on
the heart which is worthy of attention. (Rom. ii. 15.)
2) Others regard the law to be the letter, as provoking lust
(Rom. vii. 7); as killing (John viii. 5); as bringing in a
knowledge of sin. 3) * The letter' is the literal sense of Holy
Scripture, without its spiritual meaning, which often kills, and
edifies not. 4) It is knowledge or wisdom, or even preaching,
for vainglory, and not according to the spirit and love. 5) It
is the word which is heard, remembered, discussed, and not
turned to the salvation of the soul.
I. The law of sin written in our flesh. — Proneness to sin. Of
this letter (Rom. vii. 23). An indelible letter, first written by
Adam, who framed the steps by which the enemy comes in to
corrupt the holy, writing the law of sin on the five senses
(Jer. ix. 21), applies to all the senses as well as sight. The
soul is a register of self, and the impenitent sinner is ever
writing on it, to his own condemnation, the law of sin, that
kills. This writing is rendered faint by sincere repentance, and
blotted out when pardon is gained.
II. The law of natural inclination. — As belonging to an
active life. This letter is written in our inferior reason, it ever
tends to sensuality and desire ; it reaches after the apple of
pleasure, hence it is likened to the woman Eve. It is con-
cerned with the affairs of the body, and is easily defiled ; and
hence this letter kills. The higher reason, which tends
towards the eternal, is ' the Spirit that giveth life.'
III. Tlie law of imagination. — As belonging to a con-
templative life, which contains the letter that killeth, being
those intelligible forms received from things of the senses
which are written in the intellect. This play and imagination
hinders true contemplation, which gives spiritual life to the
soul. Rachel a type of contemplation (Gen. xxxi. 34), sat
upon her father's images.
Epilogne.^SQQk that Holy Spirit Who alone giveth life.
Twelfth Sunday after Trinity, 183
SERMON 521.
THE ACTS OF HEALING.— (7fo/y Gospel, Ser. I.)
"They bring unto Him one that was deaf." — Mark vii. 32.
Introduction. — Not to dwell upon this poor man being a type
of the sinner, we will note the several acts by which his cure
was miraculously wrought, by the loving agency of our Lord
Jesus Christ. The sinner is saved and pardoned, when —
L He is brought to yesus Christ. — This is in every case
the beginning of pardon and healing. This bringing is
brought about — i) By preaching (Acts ii. 37, 41 ; Matt. xxvi.
75) ; * the cock' being representative of the preacher. 2) By
infirmity and a near death, or any other severe infliction. (Ps.
xvi. 4; Isa. xxxviii. 2, 3.) 3) By the example of a holy life.
(Prov. xxvii. 17.) 4) By almsgiving. (Acts x. 31.)
n. The Saviour is besought on his behalf. — The pra3^ers of
the faithful are of great avail. (James v. 16-19.) So Job
prayed for his friends. (Job xlii. 8.) So did the vinedresser
intercede for his vine. (Luke xiii. 8-1 1.)
HL He is removed from the miiltitude. — All who are peni-
tent and are seeking amendment, must remove themselves from
evil associations, and separate themselves from the occasion
of sin. So Jairus's daughter is separated from her com-
panions. (Matt. ix. 25.) The * wild ass' is a type of the
despisers of the world. (Job xxxix. 7.) Hence the command.
(Jer. xlviii. 28; Ps. Iv. 7.)
IV. The Saviour puts His fingers into his ears. — Infuses
that wisdom into the understanding, which brings a know-
ledge of sin with it. The ear touched by the finger of Jesus
Christ, is the ear that hears. (iNlatt. xiii. g.)
V. He is anointed with the spittle of Divine taste. — So as
to enjoy the good and spiritual things of God, for as the saliva
influences the taste of the food, so does the spiritual taste de-
pend upon the anointing of the Lord by the grace of God the
Holy Ghost.
VI. The Saviour looks up and sighs. — To indicate that help
Cometh alone from heaven, and that sin is a disease to cause
true grief. (John xi. 35.)
Epilogue. — Cast not away any one means of healing that
God may ordain.
I S4 Tivilfih Sunday after Jriniiy,
SERMON 522.
TRUE GLORY.— (HoO- Gosp^:, Ser. II.)
*■ He drnged tbem tbat tfaey ^onld tdl no man.** — 31<7rl- tu. 36.
IntroductioK. — ^This precept was not so much for obsen-ation
in this particular case, as to teach us to humble ourselves
when we may peiform any holy work, so as to avoid seeking
applause ourselves, whilst we praise and sound the praises of
all our benefactors. Our Blessed Lord knew enough of human
n^tjre, to know that which (v. 36) would flow from His com-
mand. Since he who was prohibited from speaking could
ret hold his tongue, the Lord wished to indicate how joy-
azd fervently they ought to preach, to whom such
: 5s::n is pyen. We learn from this sequel to the
I. 7: -:::-: :':: prahe of men. — ^To desire z'-zr> is inglo-
ricnS; "z.;: me g--^ is to despise it, and to make no care of
it, but in relation to it to do and say that alone which may
please God.' (Chiysos.) It argues a poor, feeble — ir.f . having
little strength and reliance in itself, to cour. r rnise of
ethers. The approval of our own conscience secret
feeling that Gcf *? c- cur side, constitutes on: . ^:se.
II. To :-: :- ?f God.So did the healei ~i- ind
h:: H. (i Cor. S- 31.) If we are content to seek
a.. - - :m God, resting satisned with His inspection
in: _: ^t r _= and motives, we shall be fit to receive a re-
wi : God honours those who honour Him, and
«t- 1 ::. ^Matt. \i. 4.^ The hidden life of holiness
£'.:r.zrs Gi- r t: - -1 He afterwards will glorify us in
III. To extol the Dizine nork. — ' He hath done all things
well' (Ps. civ. 24; Gen. i. 31.) God only in His omnipo-
tence allows any evil in His creation, that He may show His
goodness in removing the evil, and His justice in punishing
sin and rewarding holiness. (Rev. xv. 5.)
Epilogue, — Our gratitude to Jesus Christ is to be shown by
our desiring His glory rather than our own ; in our making
Him zW :t. e" ir.t -rselves as less th- r:thing.
T'welftb Sunday after Trinity, 185
SERMON 523.
SPIRITUAL DEAFNESS.— (i7o/v Gospd, Ser. III.)
'■ He r:^k=th ±t d-f to z^r—Lukt xil. 57.
Introduction. — We were not created deaf, but became so when
the first man opened his ears to the voice of the enemj. The
Protoplast gave ear to evil inspirations, so that new we are
unable either to hear or to understand the loving and mcst
sweet inspirations of the Eternal Word, ineuablv nigh to cs
as He is, being within in the certh of the soul. Let us note
this deafness and its cure.
I. The devil is ever making us deaf, — He srtalis to us. and
makes us deaf to the voice — i) Of God ; 2) of His precepts ;
3 of His preachers. He makes us deaf bj — i) suggesting
every disorderly thought ; so that love or the intention of fail-
ing creatures ; or the world, and whatsoever things are joined
to it : honours, riches, friends, etc., each are whispering
enemies; 2) By reducing ail religious exercises to a matter
of form and habit, that so all the inward ears beccme stopped
up, that men are unable, by reason, hearing, or intellect, to
receive the Eternal Word, that as often as God is willing
to inspire the ears of their hearts, other things so occupy them,
that no access can be given to the inspiration of the Word ; to
the hearing of His scit still voice pleading with the soul.
II. Love opens the ears. — (John siv. 23.) — S. Gregory
gives it as the test of the love of Gcd abiding in the soul,
when it remains inwardly at peace and unmoved, in the midst
of a storm of amiction, perplexity, and sore distress ; neither
exalted by prosperity, nor cast down by misfortune : for the
Presence of the Beloved one is ever a spring of inward peace.
This love, which unstops the ears, to be true, must manifest
itself — i) In thankfulness to God fcr His Creation, Incarna-
tion, and for all the manifold gifts which are lowing cut from
Him to all men. 2) In shining b-efore men in deeds and
wcrds of Icve to all men. So the hearts of all the penect and
enlightened friends of God, are wholly melted by this common
love towards all, both living and dead.
III. Thi ^,7^'^^ of unsioffir.g the ears of the 50«/. — Is to
give the seven gifts of God the Holy Ghost : fear, love, know-
ledge, strength, counsel, understanding, and wisdom.
Efilcgut. — Remove ail things that come between the soui
and Gcd.
1 86 Twelfth Sunday after Trinity.
SERMON 524.
THE SAVIOUR'S SIGH.— (/fo/j Gospd, Sen IV.j
" He sighed, and said unto him. Ephphatha." — Marl^ vii. 34.
Introduction. — What need to sigh, when the Lord knew that
He had power to remove all cause for sadness ? Men sigh over
what they grieve but cannot hinder, not over things in their
own power. Jesus Christ sighed to show —
I. That He was very man. — He sighed as man whilst He
healed as God; to express — i) His S3niipathy with man; 2)
His knowledge of all man felt and suffered. If the ' Just One'
sighed over the punishment for sin, how much more ought
we to enter into the sorrows of our fellow sinners, and to help
to bear their burdens ? To weep with those who weep.
II. The dire nature of sin. — Sin must be a heavy burden
indeed, since it so weighed down the innocent and bright na-
ture of our Blessed Lord. He was sinless, and therefore
He was free ; He entered into the sins of others, therefore
He sighed. If the consciousness of the existence of sin so
pressed down the soul of Jesus Christ, how much heavier
must be the weight of actual sin upon ourselves.
HI. The need of repentance. — To express that godly sor-
row for sin that worketh repentance not to be repented of.
To teach us to sigh over the various miseries which sin has
brought upon ourselves and the world. That we may learn
to hate sin more and more, and to lament over its conse-
quences with broken and contrite hearts.
IV. His innate pity for sinners. — ^Jesus Christ suffered
with sinners as well as for them. He unwillingly punished
them. (Isa. i. 24.) His compassion for sinners corresponds
with His hatred for sin. We learn to distinguish principles
from persons, from His dealings with sin and sinners.
Epilogue. — The Saviour sighed and healed ; whilst we
sigh over the evil, let us strive to amend it.
Twelfth Sunday after 'Trinity. 187
SERMON 525.
THE FOUR VOICES..— (i:/oZj Gospd, Ser. V.)
" He hath done all things well."— ilT^r/v vii. 37.
Introdtiction. — The work proves the artificer; a finished
execution proclaims the skilled workman. In the threefold
work of creation, preservation, and healing, God proclaims
His Almighty power, wisdom, and mercy. He maketh the
spiritually deaf to hear, when He speaketh in the four follow-
ing voices. The sinner must listen to —
I. The Voice of threatening. — (Ps. xxix. 3.) — 'Waters;'
the people of this world who ebb and flow night and day and
never rest; ever dying and being born. 'Thundereth' (Rev.
X. 1-3). The Angel is Jesus Christ, Who cries against sinners,
that they may repent, with seven thunders. i) Plagues,
famine, pestilence, etc. (Ps. Ixxvii. 17, 18.) 2) Fraud,
deceit, and detraction (Jer. ix. 4 ; Rev. xvi. 18), men divided
and separated. 3) Shortness of life. (Ecclus. xl. 13.) 4) The
severity of the Judge. (Matt. xxv. 3.) 5) The swiftness of the
Judge, Who cometh in a moment at the time of death. 6)
Death itself. 7) Perpetuity of punishment. (Isa. xxix. 6.)
II. The Voice of preaching. — The preacher preaching the
Word of God. This is a trumpet. (Isa. Iviii. i ; Joel ii. i ;
Num. X. i-ii.) Four uses of the two trumpets, i) To call
the soul to a spiritual war against sin ; 2) to prepare for the
festival of eternal glory ; 3) to tell the people what they
ought both to avoid and to do ; 4) of repentance, when the
sentence of death has gone forth against a guilty soul.
III. The Voice of crying. — This is the cry which ascends
to heaven from the sins of men. Every sin crys to and calls
upon God for its punishment ; usury, homicide, Abel's blood;
wages kept back. (James v. 14.) Sins of sensuality. (Gen.
xviii. 20.)
IV. The Voice of those rising again. — Very dreadful.
When a lioness has had offspring, she cries the first and the
second days, and the cubs do not hear her ; on the third day
they note her cries, and rise up. So Jesus Christ cried to us
on the first day of His preaching, on the second day of His
Crucifixion, and we heard not ; on the third d^y of Resurrec-
tion He will cry, and we shall be compelled to he'ar and to
arise. (Matt. xxiv. 31 ; Isa. xxvi. 19.)
Epilogue. — Open now thine ears, and listen to the voice of
love.
1 88 Twelfth Sunday after Trinity,
SERMON 526.
WELL DOING.— (//o(y Gospel, Ser. VL)
" He hath done all things well." — Luke vii. 37.
Introduction. — No greater eulogy can be paid to the God-man
than this. He was God Who created all things perfectly, of
Whom it is written that at the beginning 'He created,' * He
made,' *He saw;' Who also in 'the fulness of time' came in
the flesh, furnishing an exemplar of good works ; an idea of
grace; and a rule of consummate perfection. The old painters
and sculptors affixed the imperfect tense, ' He was making,'
to their works. But the Divine Son of the carpenter not only
* did ' all things well, but furnished a rule by which we too can
imitate Him. We note —
L We do nothing well if we fail in any one thing. — (James
ii. 10) — S. Augustine in trouble of soul asked of S. Jerome
an explanation of this text, but S. Jerome's answer is not
extant. Achilles was only vulnerable in the heel ; and by
this part of his body he was slain by Paris. Ajax was invul-
neralole in his herculean lion's skin, yet he was slain through
the hole in the skin through which he hung his quiver.
Goliath was all armed save in the forehead, (i Sam. xvii. 5, 8,
49.) Ahab was in full armour, except at the joints. (2 Chron.
xviii. 33.) The clay in Nebuchadnezzar's image caused its
destruction. (Dan. ii. 33-35.) All parts of the body must be
guarded, if life is to be preserved ; all the laws of God are to
be kept if the soul is to be saved. Samson lost all when he
lost his hair; Moses in his heat; the foolish virgins in an
hour. S. Peter was compelled to perfect obedience. (John
xiii. 8.)
n. God regards not names but adverbs. — Not at * how
much' but at ' how well ;' a thing is good from its integral
cause, evil from a defect in goodness. All good works are
performed in yain if marred by one defect. Jesus Christ did
not work nia7iy things, but 'all things well.' The ready mind
of doing ' well ' is expressed by the running water of (Lev. xiv.
5, 6). So David with all his powers. (2 Sam. vi. 14.)
Abraham drove away the birds as we must all evil thoughts
from our prayers and actions (Gen. xv. 11) if we would do
*well.'
HL God accepts only pure gifts and things. — Chief butler
and baker dismissed for fly and small stone. (Gen. xl. 2.)
Earth as being as yet unformed, separated from the heavens.
(Gen. i. 7, 8.) Jesus Christ would not drink the mingled cup.
(Matt, xxvii. 34.) Mixed tree alone forbidden in Paradise.
(Gen. ii. 17.)
Epilogue. — In all things remember the Apostolic words.
(Rom. xii. 2.)
Twelfth Sunday after Trinity, 189
SERMON 527.
THE DEAF MAN.— (/ioZy Gospd, Ser. VII.)
"One that was deaf." — Marie vii. 32.
Introduction. — (Exod. iv. 11.) — Generally true. Tradition says
that the mute in the Gospel fell into this state by the agency
of Satan, who renders us deaf in four ways.
I. To the voice of conscience. — Crying out against the fear
of condemnation and the sorrow for past sins. Conscience
is indeed the voice of the bittern (Zeph. ii. 14), and 'the
windows' are our bodily senses. This voice Balaam stifled
after all God's warnings, and he perished miserably in
consequence.
II. To the voice of the Word of God. — Speaking with
profit for amendment of life; not to the hearing of it — i)
From curiosity; 2) habit, or; 3) for criticism. (Isa. xlii. 19,
20.) Such disobedient hearers are reproved (Prov. xxviii. 9 ;
Ps. Ixxxi. 11) ; such fell into grievous sin. (Rom. i. 21-29.)
III. To the voice of his hrothev. — Asking pardon for of-
fences against him. Such are deaf to (Luke vi. 27, 28) ; and
are unmindful of (Gal. v. 26) ; they receive into their souls
the poison of the old enemy of man, who delights in anger.
IV. To the voice of the poor. — Lest compassion for them
should obtain pardon from God. (Prov. xxi. 13.) In the case
of Cornelius his almsgiving (Acts x. 31) procured for him
grace to know God, and the mystery of the Incarnation, and
to come to baptism.
Epilogue. — (Isa. xxxv. 5.) — * They who were not able with
their deaf ears to hear the words of Scripture, are now
gladdened by the precepts of God.' (Jerome.) * Take heed
how ye hear,' and listen to the several voices of God.
I go J'wclfth Sunday after Trhiity.
SERMON 528.
THE OCCASIONS OF SIN.— (Ho/y Gospd, Ser. VIII.)
"He took Him aside from the multitude." — Marie vii. 33.
Introduction. — 'The multitude' well represents the mass of
the ungodly, from whom the faithful ought to be separated,
lest they fall into sin. We ought to be kept 'aside' —
I. At the beginning of sin. — i) Wickedness is crushed in
its growth, and is hindered in its seed. (Cant. ii. 15.) The
'little foxes' are temptations in the bud. 2) The serpent can
creep in anywhere ; and if his head be not cut off, the serpent
of wickedness will enter into the soul. 3) (Ps. cxxxvii. 8.)
The * daughter of Babylon,' is a soul which having given
way to -desire is now filled with sins or ' confusions ;' for
Babylon means confusion. 4) (Exod. i. 16.) As Pharaoh killed
the male Hebrews, lest they should make war upon him, so
ought we to kill temptations in their infanc}^, lest they grow
up and overpower us. 5) (Gal. iv. 29, 30.) ' Sarah' signifies
right and holy desire, which is not to be mocked at by the
Ishmael of sin ; but while the ungodly son is young he is to be
cast out of the soul, driven from the home. 6) Sin is a spark,
which if not quenched at the first, leads to a great fire. Had
Eye quenched the spark of desire, and Cain, that of envy,
neither disobedience nor fratricide would have come into the
world.
II. Fjvm all the occasions of sin. — These throw many who
are constant and firm in the life of holiness into deadly sins.
i) David and Bathsheba; 2) Samson and Delilah; 3)
Balaam, and the continued solicitations of Balak and the
Midianites. Lot was not merely delivered from Sodom, but
was placed at Zoar where no spark of the fiery ashes could fall
upon him.
Epilogne.—A council of spiritual persons was held as to
the best thing to be done under temptation. One said * I place
before myself the deformity of my sin, which is abominable both
to God and to man.' Another said, ' I implore on my knees,
with tears, the Divine help, till the temptation be past.'
Another, ' I close the doors of the soul with both holy desires
and thoughts, and say. Depart, depart, this place of lodging
is occupied.' All approved of this last advice as beings the
best.
'Twelfth Sunday after 'Trinity. 191
SERMON 529,
GOD'S PERFECT WORK.— (J/o/^ Gospd, Ser. IX.)
"He hath done all things wtWr—Mark vii. 37.
Introduction.— ThQ poor ignorant multitude were constrained
30 to cry out when they witnessed one, and that not one of
the most wonderful, of the miracles of the Lord. We, with
our larger vision, and with a range which sweeps over horizons
of which they had no conception, we should feel the same
joyful thankfulness. God did * all things well,' in the—
I. Creation of the World.— He, the most powerful, wise,
and best Artificer, could not but produce a work which was the
reflex of His own good and glorious mind. Hence (Gen. i. 37).
Cold cannot proceed from heat, nor darkness from the sun.
Moses acknowledged (Deut. xxxii. 4), and David. (Ps. civ. 24.)
The more God's works are studied, whether in their greatness
or their minuteness, the more wonderful do they appear.
Nature is one long parable, unfolding the mind of God.
n. Moral and physical government of the world.— ks
wonderful as to create, so to ordain cause and effect ; force
and the law of forces, that all things work together after a
fixed order and degree; so that there is no confusion or
irregularity in the physical world ; that every effect shall pro-
ceed from its proper cause. (Ps. cxix. 90, 91.) Order and
law are ordained for the moral as well as for the physical world.
Sin is only a disturbing cause ; an exception to the rule.
HI. The reparation of the hinnan race. — That as (i Cor. xv.
21) our race fell through one man, so by one man, God and man,
the ruin should be restored, in order that this redemption
should be received by all without respect of persons.
IV. The miracles of Jesus Christ.— Signs of— i) power;
2) love ; 3) hope. (John v. 36.) Each miracle was a blessing
to man.
Epilog7ce.—ThQ consideration of God's perfect work should
incline us to— i) Love Him ; 2) obey Him ; 3) seek to imitate
Him as far as in us lies.
192 Twelfth Sunday ajtei' Trinity,
SERMON 530.
THE LESSONS OF THE GOSPEL.— (Ho/y Gospel
Ser. X.)
"And again departing from the coasts of Tyre and Sidon . . , , the dumb
to speak." — Marli vii. 31-37.
Introduction. — Sunday is especially the day to be given to the
soul, as other days are given to the body. During six days
we are engaged in storing up and making provision for the
body ; but on the first day we ought to lay up a store of
spiritual truth, upon which the soul can feed during the rest of
the week. Let us now equip the horses and chariot of the
mind, the intellect, the will, and the memory, and let us collect
and store up in our hearts saving grain. We learn —
L From our Lord Jesus Christ. — i) Unwearied diligence
in doing good. Within the borders of Tyre and Sidon Jesus
Christ heals the Syrophenician woman's daughter; and outside
them the deaf and dumb man. (Acts x. 38.) Like the sun,
He went everywhere ; enlightening, cherishing, and making-
fruitful ; like the sun, pouring out His rays of love and healing
upon all. Theophrastus being asked by one, how he could
preserve life, answered, ' By showing kindness.' Alex.
Severus said, that the best man was he who retained his
friends by gifts, who courted his enemies by benefits, and who
was at peace with himself. 2) Love. If Jesus Christ took
so much pains for a poor deaf and dumb body, what pains
will He not take for the salvation of an immortal soul ? 3)
Humility. He charged them not to make the miracle known,
(v. 36.) So also did Samson about the young lion. (Judges'
xiv. 6.) An ambitious seeking for honour or applause, spoils
any good work.
H. From the multitude. — i) Brotherly kindness. * They
bring,' etc. So ought we to seek to bring others to the faith.
Jesus Christ says to us that which Joseph said to his brethren.
(Gen. xliii. 3.) So did the men in the land of Gennesaret.
(Matt. xiv. 35.) 2) Gratitude. * They published it,' to bring
glory and honour unto Him. The value of thanksgiving : all
the Hebrew feasts were acts of thanksgiving. (Ps. Ixvi. 15.) 3)
Praise. ' He hath done all things well." i) He is immense
and infinite in His goodness. 2) His benefits are great, and
innumerable. 3) All creatures praise God in their beauty,
order, and number.
HL From the deaf and dtimh.— To open all the several
senses which sin has closed : the eyes, to see God by faith ;
the ears, to hear His word ; the mouth, to pray and praise;
the hands, to almsgiving; the nose, to. 3 am the bad odour of
sin.
Thirteenth Sunday after Trinity, 102
SERMON 531.
FAITHFUL ABRAHAM.— (£/f5^/^, Ser. I.)
"To Abraham and his seed were the promises made." — Gal. iii. i6.
Introduction.— These promises were of eternal life to Abraham
and his followers, under an earthly figure. The ' Bosom of
Abraham' is the rest of souls. (Luke xvi. 22.) Yea, they
were more than promises ; they were oaths. (Gen. xxii. 16.)
To us, as to Abraham, obedience brings the blessing of eternal
life in its train. Our race is for ever blessed in Abraham for
Jesus Christ. (Heb. ii. 16.) We note five causes of this
blessedness which was vouchsafed to Abraham.
L He was a follower of peace.— (Gen. xiii. 7-9.) — We
ought not only to accept peace, but to follow after it, and to
buy it. (Rom. xiv. 19; Heb. xii. 14; Ps. xxxiv. 14.) Hence
the beatitude. (Matt. v. 9).
n. He was a faithful man. — (Gen. xiv. 14.)— Not much
sympathy between Himself and Lot. Yet he was faithful to
Lot in his misfortune. (Prov. xvii. 17.) Not given to change ;
one in whom both God and man could trust. Abraham, was
constant alike under trial, in friendship and in faith.
HL He was a liberal man. — (Gen. xiv. 21-23.) — Being
unwilling to sell or make a gain of his services. He felt it
* more blessed to give than to receive.' He knew ' the liberal
man deviseth liberal things, and by liberal things shall he
stand.' As he had freely received bounties from God, so he
freely gave of them to others, and * this man was blessed in
his deeds.'
IV. He was a kind-hearted man.— (Gen. xx. i7.)_He
prayed for his enemy Abimelech. Kindness is an abundant
goodness, which overflows the banks of our souls, and flows
even to our enemies. ' The quality of mercy is not strained'
or stinted.
V. He was a tnan of great compassion. — (Gen. xviii. 32.) —
He pleaded hard, himself being righteous, for wicked Sodom.
So we should feel all sorrow and kindness for sinners whilst
hating sin.
VI. He was a man of hospitality .—{Gen. xviii. 2-9.)—
Hence the command. (Heb. xiii. 2.) In his own person he
exercised the rites of hospitality.
Epilogue.— The friend of God is for all time the friend of
man too. Love to God is joined with love to others.
VOL. II. Q
194 ^h'wtccnth Sunday after Trifiity*
SERMON 532.
THE TERRIBLE CONCLUSION.— (E/'fsf/^, Ser. II.)
*' The Scriptures hath concluded all under sin.'' — Gal. iii. 22.
Introduction. — Our three personal and essential good things
are — i) The body ; 2) the soul ; 3) and temporal life. Riches,
honours, offices, etc., are but accidental possessions. The
body, the house of the soul, is formed before it is inhabited
(2 Cor. V. i) ; formed out of existing material. The substance
of the soul is created. (Gen.ii. 7.) A great difference between
' formed' and ' breathed.' Body, soul, and life are all con-
cluded or shut up under sin.
I. The body is concluded under death. — Every one born
into this world is called upon to die. (Heb. ix. 27 ; Rom. v.
12.) Adam summed up the sin of Eve ; therefore (Ps. Ixxviii.
50). Through Grace, the body has the promise of a glorious
resurrection. We were, before our Baptism, children of sin
andofwrath. Now(John i. 12; Rom. viii. 16). The conclusion
of Holy Scripture is only reversed under the one condition of
(John iii. 5).
II. The so2d is concluded under hell, or hades. — The rational
souls of all before the Advent were in hell, or hades. (Ps.
Ixxxviii. 48.) So (Lam. iii. g). 'Hewn' or square stones — i)
Baptismal purity ; 2) general obedience; 3) sacramental re-
pentance; 4) martyrial patience. The Scriptures of the Old
Testament brought the soul in guilty of deadly sin ; conse-
quentl}^ of hades, as a result of final repentance. Jesus Christ
came into the world to become a new way of life ; to lead the
soul onward to life eternal,
III. The life is concluded under the jfudgnient. — Life is a
great gift, in which, according to the freedom of the will, we
can do ill or well ; but it ends in the Judgment ; for which it
behoves us personally to prepare, as having to give a strict
account of thought, word, and action. Jesus Christ lends
the time of life to us, some ten or twenty years ; He does not
give it, because it is His own ; He lends it, that we may
make gain and profit of it. Badly used, He shortens the loan.
(Rev. X. 6.) Hence * make a chain,' or conclusion (Ezek. vii.
23) ; the crimes that stain the soul and the iniquity hindering
grace.
Epilogue. — I) Note the terrible nature of sin which hath
so encompassed man's three eshential blessings. 2) Seek for
that penitential pardon by which we may escape from these
punishments.
Thirteenth Sunday after Trinity, 195
SERMON 533.
GAINING HEAVEN.— (Ho/y Gospd, Ser. I.)
"Master, what shall I do to inherit eternal life." — Luke x. 25.
Introduction. — A question, most needful for every one to ask ;
and the answer to it can be given from a sentence of S.
Bernard, who proposes the following ways by which eternal
life, or the kingdom of heaven, can be gained.
I. Buy it. — ' Give earth and receive heaven ; give money
and receive a kingdom ; give a little and receive the whole.'
(Pet. Chrysol.) ' Heaven is a mercantile negotiation ; give
bread and receive paradise; give a small thing and receive a
great; give mortality and receive immortality.' (Chrysos.)
Jesus Christ values the kingdom of heaven at the half of
all possessions (Luke xix. 8) ; also at two mites (Mark xii.
44) ; and at a cup of cold water. (Matt. x. 42.) Hence the
advice. (Matt. xxv. 9.) The oil of love is bought by an
enlarged sympathy and help of others. Note (Luke xi. 41).
Case of Cornelius. (Acts x. 31.) Hence the counsel to Nebu-
chadnezzar. (Dan. iv. 27.)
II. Earn it. — Labour for it by diligence and obedience.
(Matt. xix. 17; Prov. vii. 2.) Hence (Exod. xxv. 11) the ark
contained the tables of the law, which were spiritually sur-
rounded with a crown of life. Life, the time of work and
labour (Phil. ii. 12) ; and heaven the state of rest. God's
commandments are not grievous, (i John v. 3.)
III. Steal it. — i) By theft : as many do who are ashamed
either of themselves or of Jesus Christ; as (Matt. ix. 20) ;
also Naaman in the house of Rimmon. (2 Kings v. 18.) 2)
By violence. (Matt. xi. 12.) S. Stephen, who reproved the
Synagogue, and saw heaven opened. (Acts vii. 51-56.)
Nicodemus, who, secretly at first, but afterwards confessed
Jesus Christ. (John xix. 39.) So also the penitent thief.
(Luke xxiii. 42).
IV. Beg it. — By humble, assiduous, and earnest prayer.
Like the widow. (Luke xviii. 5) Friend's importunity. (Luke
xi. 8.) Anna opened heaven by prayer night and day. (Luke
ii. 37.) The prayer of the righteous is the key of heaven ;
prayer ascends, and the mercy of God descends. (Aug.)
Epilogue. — With these means, and the blessed help of Jesus
Christ, no one can say that the kingdom of heaven is closed.
o 2
196 Thirteenth Sunday after Trinity,
SERMON 534.
THE WOUND OF ORIGINAL SIN.— (//o/y Gospd,
Ser. II.)
♦' Wounded him and departed, leaving him half dead." — Luke x. 30.
Introduction. — (Job xvi. 12-15.) — Expresses God's dealings
with our race after the fall of Adam ; thrust down, broken up,
wounded, provoked by many bruises, like the poor man in this
day's Gospel. Let us look now at the chief of these wounds,
and at the remedy for them which is furnished by Jesus
Christ.
I. Tlie understanding is wonnded. — i) By ignorance, in
infants, who know not their own mother. 2) By dulness, in
adults, and by difficulty in learning. 3) By error, concerning
God, assigning the power of creation to stocks and stones.
4) By uncertainty, concerning our last end, not only in super-
natural, but in natural things; hence the various opinions of
philosophers upon death, happiness, etc. 5) By deception, in
natural things, which so frequently require to be corrected.
6) By the want of self-knowledge ; of our nature; of the re-
lation between soul and body. 7) By our loss in connecting
the means with the end. 8) By our curiosity, in searching
into others' affairs and the neglect of our own. 9) By the
distractions of the vainest and most ridiculous thoughts.
10) By the impediments to knowledge which the bod}' pre-
sents, requiring rest, relaxation, etc. (Ps. xlix. 20).
II. The will is wounded. — It now inclines naturally to sin
rather than to holiness. Effects of this are — i) Turning away
from God's love and worship. 2) Undue love of self. 3) The
difficulty we find in overcoming sin, and in gaining graces
and virtues.
III. The senses and appetites are wounded. — i) The out-
ward senses : many are born blind, dumb, and lame ; all this
is one effect of original sin. 2) The inward senses : firstly,
by illusions and phantasms, sleeping and waking; secondly,
b}' impediments which take away the interior sense of the
mind. 3) The appetitive senses, by which we desire what is
wrong, and are cowards and disobedient.
IV. The body is wounded. — i) By diseases; 2) by the
remedies of disease ; 3) by insufhcient food and clothing ; 4)
by too hard labour; 5) by the shortness of life; 6) by con-
tinued fear of death.
Epilogue. — ^Jesus Christ came to heal all these wounds.
Thirteenth Sunday after Trinity, 19-
SERMON 535.
OUR NEIGHBOURS.— (//o/y Gospel, Sen III.)
*' Who is my neighbour?'' — Luke x. 29.
Introduction. — This seemed too light a question for a lawyer
to ask. The very brutes could answer it and say, each after
their own kind, let them come from where they will. It is the
haughtiness and arrogance of man which has so blinded him,
that he needs to ask this question. Woe to us at the last, if
we need, either theoretically or practically, to make the same
inquiry. Let each class of men ask for themselves now,
' Who is my neighbour ?'
I. The nobles. — Answer : the mean and ignoble ; the rustic
in the village. If two travel a long way together from the
same place, and one stayed in the valley whilst the other
ascends the hill, would he not ask of any coming up after
him: 'Where is my neighbour?' Peer and peasant are
travelling along together from the field and farm of Adam,
over many mountains and valleys to an eternal home, and
shall the peer who has doubled this world's hill of greatness,
never ask after his neighbour whom he left in the lowly valley ?
There is no king that has not descended from peasants, and
peasants from kings. The great mountains of pride and
haughtiness will one day be laid quite low. (Zech. iv. 7).
II. The rich. — Answer : the poor. Giving away to the
rich, like himself, he carries the gift to his own house with
thanks ; to the poor he carries it to your own house, for in
heaven you find your bounty. (Luke xiv. 12-15.) The
Samaritan was a true neighbour; Dives was no neighbour,
not even to his five brethren. (Luke xvi. 28.) In the old
fable of the blind carrying the lame, the blind are the rich
(i Tim. vi. 9.) ; and the lame and weak, the poor.
III. The prosperous and happy. — ^Answer : the unfortunate
and solitary. The changes of life often cause a reverse of
fortune, and the last becomes the first : hence the Romans
worshipped * Fortuna Viscata' — Fortune limed. A Sultan, a
captive of the French, laughed when he saw a wheel in rota-
tion ; it reminded him of the vicissitude of things, he said.
IV. The Good and Righteous. — Answer : sinners. The
Samaritan would seem an unholy outcast to the Jewish lawyer.
If a fellow soldier, standing before you in battle, was wounded
first, you would say that your neighbour was wounded. So
of a fellow sinner wounded in the battle with sin. (Isa. i. 9).
V. All men. — Answer : your enemies. The surgeon often
by very sharp treatment cures some old wound.
Epilogue. — We are neighbours one of another ; one family
in Jesus Christ.
198 Thirteenth Sunday after Trinity,
SERMON 536.
THE SINNER'S ^^"ET^.— [Holy Gospel, Sen IV.)
" A certain Samaritan as he journeyed . . . had compassion on him." —
Luke X. 33.
Introduction. — Good news, oh, sinners ! Good times ! Take
courage ! The heavenly Samaritan, Who is rich in mercy,
clearly shows that the more our unhappiness is hidden in the
darkness of sin the more He suffers and sympathises with it.
Adam, the man ; going from Jerusalem, a state of grace ; to
Jericho, a state of sin ; falls amongst the robbers, who are the
lost spirits ; the Priest and Levite are the old law which could
not save ; the Samaritan is Jesus Christ, Who mercifully cures
and faithfully guards us all; the 'wine' is His Blood, by
which our wounds are cleansed; the 'oil,' His mercy and
pity. Listen to-day, and it will be seen with what earnest
longings and benevolence Jesus Christ desires to heal the
wounds of the sinner, who is rendered by sin so helpless as
to need —
I. The help of God. — The man would have perished
without the Samaritan's help. Sinners' wounds are fatal ones
if the Samaritan heals them not. Sin is a well whence there
is no escape without help; life is soon lost, but it cannot be
recalled. Sin is a net (Job xviii. 8), no self-liberation when
once caught. It is the mercy of God, which calls, warns,
excites, and helps us in proportion to our infirmities.
II. The internal inspirations of His Spirit, — These bid
the sinner look and mark— i) The misery of life; 2) the pre-
sence of death ; 3) the final Judgment ; 4) the eternal sentence
for weal or woe. These thoughts are the salves and plasters
for thy wounds, O sinner. Mark the inward calls to amend-
ment of life ; adversities, sickness, losses, and the example of
others. (Isa. xlix. 15.) Alas 1 the Divine Majesty compares
us to infants in defilement ; in utter helplessness as to food,
motion, protection, or any other need.
III. The consent of his will to that ofGod.— ThQ wounded
man must accept the help of the Good Samaritan — i) Gladly;
2) humbly: 3) thankfully; he must feel deeply, and lament
heartily, over the time when he was all but lost through falling
into his own particular sin. He hears now, and he obeys the
voice of Jesus Christ calling him to repentance.
Epilogue.-— FIqg from tho false father, the cruel robber. He
deceives you. Listen to the voice of Jesus Christ, He is your
Father, your true Brother. (Matt. xi. 28.) You know the
friendly cry ; it is that of Him to whom you belong, body, soul,
and spirit.
Thirteenth Sunday after Trinity. 1 99
SERMON 537.
THE FATAL JOURNEY.— (//o/>' Gospel, Ser. V.)
" A certain man went down from Jerusalem to Jericho," etc. — Luke x. 30.
Introduction. — This Parable can be understood either of Adam
and the Fall which produced original sin ; or, of man in his
present estate. Now consider it in the latter meaning.
I. * A certain man went down.'' — Man, who after having the
received the absolution of Holy Baptism, fell from a state of
grace into the ruin and condemnation of sin. This going
down is — i) Frequent; 2) easy ; 3) ruinous.
n. ' From ^ernsalem.'— The 'vision of peace.' As long as
man continues in the rectitude of righteousness and baptismal
grace, rightly, he may be said to remain spiritually in Jeru-
salem; he has peace; in himself in his own conscience; with
his neighbour by mutual love ; with God by his holy obedience.
(Ps. cxix. 165 ; Isa. xlviii. 22.)
HI. ' To yericho.'^The city of sin over which Satan
reigns ; which like the * moon' is subject to change. Thither
descends man when he is overcome by the lusts and desires
of this world. A fearful descent from righteousness to un-
righteousness ; from the Sonship of God to that of Satan ;
from the childhood of grace to that of wrath ; from the citadel
and stronghold of grace and holiness to the gulf and abyss of
sin.
IV. ^And fell among thieves: — Evil spirits, into whose
hands he betrayed himself by his consent to sin ; else they
had no power to harm. (James iv. 7; Eph. iv. 27.) The
enemy is really weak who does not conquer us save by the
consent of the will.
V. * Which stripped him of his raiinent: — As assassins and
highwaymen despoil, so Satan's emissaries strip their victims
of the comely and white robe of baptismal innocence; of all
former gifts of holiness and of grace. (Ezek. xviii. 24-26.)
VI. And wounded him.— By the suggestions of sm
which abiding in the soul, poison it, leading to the habit of
sin which is death.
VII. And departed leaving him half dead.—Yi2iViv\g placed
him in snares and slain his soul.
Epilogue. — Avoid the beginnings of sin.
200 Thirteenth Sunday after Trifi'ity,
SERMON 538.
THE WAY OF LIFE.— (//o/^ Gospel, Ser. VI.)
•♦ What shall I do to inherit eternal life." — Luke x. 25,
Introduction. — This question of the lawyer is a most important
one, since it applies to the happiness and ultimate end of
man, for which he was created, and also to the means by
which this end can be obtained. The Lord's answer implies
that man has freedom of will, according to which he either
will or will not walk in the way of life. God never forces any
one ; He never infringes upon the prerogative of the freedom
of man's will. Hence (Deut. xxx. 15, ig, 20). Heaven and
earth and all creation, are witnesses either of man's loving
gratitude, or of his rebellious ingratitude. This life that
flows from obedience, is —
I. A true life. — A real and 'eternal life.' 'Thou shalt
live,' and never die; the life of Jesus Christ; a life in the
nature of God, and fashioned after His attributes. This is
that life which Jesus Christ came to bring into the world, and
which He bestows by His grace; giving the means of man's
attaining to it.
II. ^ righteous life. — All the parts of it are balanced, and
are in a strict harmony in relation — i) To God Himself and
His requirements; 2) to man himself, and the developments
of his several faculties; 3) to our neighbours, and all those
relationships upon which the moral relations of man are
based : a righteous and harmonious life.
HI. A holy life. — Righteousness and justice lead on to holi-
ness, or consecration to and communion with God. Holiness
is the effect of righteousness. The holy soul is a soul which
is entirely dedicated to God's honour and glory.
IV. A divine and blessed life. — It is the life of heaven in
part begun on earth ; a life hid with Jesus Christ, now glori-
fied, in God the Father's glory.
Epilogue. — Man ought to be drawn to obedience, either by
love or by fear. (Ps. cxix. 21.) Explain the ' flying roll,'
really many-sided. (Zech. v. 1-5.) The law of the Lord is a
roll flying everywhere, and bringing blessings both temporal
and eternal to the children of God ; and bringing absolute and
certain destruction to the hardened and the wicked, who have
not known * the way of life.'
Thirteetith Sunday after I'rinity, 201
SERMON 539.
THE VICTORY OVER SELF.— (//oZ>' Gospel, Ser. VII.)
" Go and do thou likewise." — Luke x. 37.
Introduction. — The ' prophets and kings' of (Luke x. 24) are
the prophets and righteous men of (Matt. xiii. 17). According
to S. Greg. Mag. and Ven. Bede, S. Matthew would explain,
S. Luke to teach, that they alone who are just and holy, are
called kings by Jesus Christ ; true kings, because they rule
over themselves. They are great kings who refuse to yield
to temptation, but, on the other hand, rule over them all.
Hence (Rev. i. 5) redeemed from sin to conquer our old na-
ture; to be restored to our old kingly rule. (Gen. i. 28.)
I. Examples of self -victory . — i) Saul lost his self-victory,
and only two years out of fifty are recorded by time (i Sam.
xiii. i), for David soon rose up. (i Sam. xxiv. 8.) 2) David
gained more by dancing before the ark (2 Sam. vi. 16) than by
slaying the lion, and bear, and Philistine. * He overthrew
his enemies in fight; in dancing before God he overcame
himself.' (Greg.) 3) Joseph resisted temptation, and was
made great in Egypt. 4) Abraham overcame his love of
home, of son, his anger at Lot's herdsmen, etc. ; and so (Gen.
xvii. 6, 9). ' Kings,' those whom God honours for their conquest
over self; which conquest makes them holy. 5) (2 Kings xi.
12.) Showing that self-government by this ' testimony,' this
Mosaic law, was the safeguard of the throne. 6) Mary Mag-
dalene began a self-victory, when she entered the house of the
Pharisee. (Luke vii. 37.) 7) Joseph of Arimathsea, when
he begged the body of Jesus Christ (Mark xv. 43) so boldly.
8) Zacch^us, when he braved the laughter of the people to
get near to Jesus Christ. (Luke xix. 2.)
II. Rewards of self-victory. — i) The ministry of angels.
(Matt. iii. 11.) 2) The eternal crown, which is given to the
victors. 3) Co-heirship with the august inhabitants of heaven.
4) The favour and delight of God. 5) The comfort of con-
science as before Him.
Epilogue. — Consider the promises to the self-conquerors :
the tree of life (Rev. ii. 7) ; freedom from second death (lb.
11); hidden manna and new name. (lb, 17, 27; iii. 5,
12, 21.)
202 Thirteenth Sunday after Trinity,
SERMON 540.
THE VISION OF FAITH.— (//o/y Gospd, Ser. VIII.)
" Alaster, what shall I do to inherit eternal life." — Luhe x. 25.
hiti'odnction. — The Lord blesses those who look upon Him
with the eye of faith. The ancient kings and prophets desired
both to see and to hear God in the flesh ; and if they had so
great a desire from a promise only, how much greater love
and affection ought to be in ourselves since the promise has
been fulfilled, and we can now by faith see Jesus Christ in
person. This vision by faith of Jesus Christ will benefit us
in three ways, for it will induce —
I. Penitence for past transgressions. — (Ezek. xliii. 10.) —
* Son of man,' the preacher shows the house ; the body of the
Lord, the temple (John ii. 21); that we may by looking at
Him be ashamed of our iniquities. The sight of goodness
and holiness ever convicts guilt; the mean are confounded in
the presence of the liberal; the impure in the presence of the
pure. (Isa. xxvi. 17, 18.) ' In Thy sight, O Lord, we have
been with child,' and have brought forth fear and compunction
of soul. (Job xxiii. 16.) Look at the sorrows of Jesus Christ,
which sin brought to Him, and then see that thou add not to
His pain.
II. Patience towards all our adversaries. — (Heb. xiii. 3 ; i
Pet. ii. 21, 22). — Look at Jesus Christ upon the Cross, saying
(Luke xxiii. 34). In Him patience towards — i) False ac-
cusers; 2) contradiction; 3) imputers of wrong motives; 4)
murderers ; 5) slanderers. None of these moved Him to any
impatience. Shall we be impatient under our slight grievances ?
III. Diligence in all good works. — Jesus Christ was so
diligent in the salvation of our souls, that we must be careful
lest we undo His work by our careless sloth, (i Cor. vi. 19,
20; Heb. xii. I, 2.) Jesus Christ shows to thee His hands,
that thou mayest be diligent in working ; His feet, that thou
mayest go where He leads. No one looking earnestly upon
the life of labour led by Jesus Christ could be idle and
negligent.
Epilogue. — Fly to this vision of Jesus Christ in times of —
1) temptation : He was tempted ; 2) of sorrow : He sorrowed,
unto death ; 3) of weakness : He was wearied ; and you will
find your gain.
Thirteenth Sunday after Trinity. 203
SERMON 541-
THE VISION OF JESUS CHRIST.— (HoZy Gospel,
Ser. IX.)
"Blessed are the eyes which see the thii-s which ye see."— Luke x. 23.
Introduction.— The Church militant, in her present condition,
cannot see Jesus Christ with the eyes of the flesh ; that sight,
so full of grace and glory, belongs to the Church triumphant.
She ought, therefore, with the eyes of faith and love, with the
organs of the soul, to behold Him after the spirit. Many an
earnest soul is looking thus at Him all their lives. To such
as these Jesus Christ is —
I. A Merit.-^He deserves so much at our hands, so far
more than we can ever pay Him back again for all that He
has done and suffered for us. He is our Merit too; us all
unworthy He hath made worthy. His compassion is my
merit and desert, for I am not devoid of merit as long as He
is not without compassion for and mercy towards my sins. By
His merits we can draw nigh to God : we are accepted m the
Beloved.
II. A Helper.— {Ps, cxviii. 6).- He became so because
(Isa. Ixiii. 5) He helps us— i) from death to life; 2) from sm
to holiness ; 3) from earth to heaven. He helps us by means
which carry us above and beyond the range of nature.
III. A Remedy. -Qohn iii. H.)-rh^ Physician of souls:
healing all that are oppressed, and all the spiritual sicknesses
among His people; curing the threefold disease of-i) bm;
2) sorrow ; 3) death.
IV. A Reiaard.-{Gen. xv. i.)-Having Him, we have all
things. I) Life ; 2) peace ; 3) grace ; 4) g^^ry. A sense of
pardoning love here ; of eternal joy hereafter.
V A Mirror.-Lookins into which we can see an image
of the perfect life: the fairest form of all the Sons of men, and
are changed ourselves into that likeness. (2 Cor. 111. 18.)
Epilogue.— Oi these things seen, some are to be feared,
and others looked for and believed.
204 Thirteenth Sunday after Trinity,
SERMON 542.
THE LESSONS OF THE GOSPEL.— (Hoi[y Gos/^^
Ser. X.)
" He turned Him unto His disciples ... do thou likewise." — Luke x. 23 38.
Introduction. — This Gospel presses hard upon such preachers
as are wilHng to conceal and slur over the faults of their
hearers, rather than to point out any remedies for the cure oi
their sins. Of such teachers (Ezek. xxxiv. 4). Strive ye
preachers to avoid the condemnation of the priest and Levite;
rather let your doctrine, as a stream of wine and oil, flow into
the vessels of all hearts, as did Elisha's. (2 Kings iv. 3-7.)
L Princes and Prelates learn. — i) Modesty. Our Lord
does not mention Himself, His Person, or His work, only
'the things.' When He does name Himself to uphold His
authority in it is always, the third person. (Mark ii. 28.)
Maximilian L and Charles V. were wonderful examples of
modesty ; see the end of their lives. Meekness of manners,
and humility of heart, ought to be the distinguishing mark
of a prelate. (Basil.) 2) Piety, the true worship of God.
Not to covet enlarged boundaries, possessions, pleasures,
honours, etc., but to be like Abraham (John viii. 56); David
(Ps. Ixxx. 19); Moses (Exod. xxxiii. 12-20); Zacchseus. (Luke
xix. 2-6.)
H. Magistrates learn. — i) To rightly correct offenders,
using the wine of severity and oil of mercy ; as in the Ark were
stored up, Aaron's rod and manna ; as David's (Ps. xxiii. 4)
•rod' of correction and staff of support; 2) to guard the
districts committed to their care.
HL The clergy learn. — i) That they are ordained to be
the physicians of souls ; 2) to be liberal to the poor and
needy. The bounty of the Samaritan shamed the Priest and
the Levite.
IV. The learned learn. — i) Not to despise the ignorant and
unlearned. The ignorant Samaritan was immeasurably before
the learned priest (i Cor. xiii. 2); 2) to humbly teach others,
binding up their wounds of ignorance, obstinacy, and
neglect.
V. Physicians learn. — i) With prudence and care to tend
the sick; 2) to give all the benefit and their knowledge with-
out respect of persons.
VL Christians learn.— 1) To love God above all things,
with a love that casts out sin (i Sam. v. 4) ; which employs
all the faculties (Exod. x. 26) of the soul ; 2) to love our neigh-
bour, even if he be a personal enemy. (John iv. 9.)
Fourteaith Sunday after Trinity. 20^
SERMON 543.
PATIENCE.— (E/'is;/^, Ser. I.)
"Longsuffering." — Gal. v. 22.
Introduction.— l.or)gsuiiQnv\g is one form of patience, and it
implies that quiet endurance which never murmurs at any lot,
but holds on with a certain measure of contentment, under
every adversity and trial, both spiritual and bodily. Patience
is a most solid fruit, hard in the rind or shell, but very sweet
in the kernel ; sweet, as being rewarded by God's comfort
now, and as leading the way to eternal sweetness by and by.
We note four qualities in longsuffering or patience.
I. It makes us more than strong.— (Fvov. xvi. 3^-)—^^ ^^ *^^
higher power to suffer cheerfully than to do great deeds ; so
that patience is really better than strength. Men have con-
quered cities, and their fellow men, who never could conquer
themselves ; yet he who conquers himself, is strong against
all others, since he has conquered not a city, but the kingdom
of heaven. (Matt. xi. 12.)
II. It makes us very 2aise.—(PT0v. xiv.29.)— God is of intel-
ligences the most wise, and at the same time the most patient.
He waits until the judgment to vindicate His cause. Patience
— i) Adds without our labour to the jewels in our crown of
glory, which gems, by our anger and complaints, we often cast
away; 2) it bids us wisely keep what is left when much
may be lost to us, whilst impatience leads us to cast the
whole away; 3) making better what is gained, turning evil
into good, by the patient bearing of them. (Rom. viii. 28.)
HI. It guards us from deadly /mm.— Patience has a
greater power of changing ills into blessings than signs and
wonders have. To the patient soul applies (Isa. xliii. 2) i
which was fulfilled in Moses, who being a patient man was
not burned at the burning bush. (Exod. hi. 3.)
IV It procures a crown at last.— [M^tt. v. 10.)— Applies to
the patient under suffering. Patient justice and pressing
iniquity never fail. ' Who of the saints can be crowned
without patience ?' (Ter.) The crown comes surely at last.
Epilogue.— Let us strive to be patient towards God, to-
wards others, and towards ourselyes ; to hold our souls in
holy patience.
o6 Fourteenth Sunday after Trinity,
SERMON 544.
THE THREE LIVES.— (E/'/s^Z^, Ser. H.)
"Walk in the Spiiit." — Gal. v. i6.
Introduction. — The entire work, and whole life of man, flows
from his substantial spirit. Spirit is the life of the body,
which gives power to the senses. The whole life and opera-
tion of the body is from the rational soul. (John vi. 63.) The
mind gives life and power to the body; yet it derives these
itself from the Holy Spirit, which gives sight to contempla-
tion ; the clear hearing of preaching; the smell for devotion
and works of righteousness. If the mind fail by defects or
by deadly sin, it loses the substantial Spirit, i.e, the Holy
Spirit, and it lies dead in the body as the dead lie in the tomb.
(Ps. civ. 29, 30.) There are three especial walks or lives in
the spirit.
I. The priestly life, which is dangerous. — Life a glass
vessel on the summit of a column, attacked — i) with the
stones of scorn : if humble, he is a hypocrite ; if he magnifies
his office, he is proud. So was Jesus Christ stoned. (John
xviii. 19; Lam.iii. 12.) 2) By the birds ; the evil spirits who
especially attack God's servant. 3) By storms and tempests
of a most severe scrutiny and a strict retribution, as to how
the office has been fulfilled. The preacher gives food to
hungry souls, exciting contrition ; he gives drink ; and he
clothes with humility when he induces men to put off pride;
so also of the other sins.
II. The contemplative life, which is delightful. — Consists
in works of the mind. It is an after product, (i Cor. xv. 46.)
Leah represents the active, and Rachel the contemplative life
(Gen. xxix. 27), for v/hom Jacob served fourteen years, and
who was at first barren. Action comes before contemplation.
Yet Mary's was the better part. (Luke x. 42.)
III. The active life, which is laborious. — Embracing both
bodily and spiritual labours. (Phil. i. 22, 23.) Corporal works
of mercy; giving bread to hungry; spiritual food (Matt. xxv.
37,40); drink to thirsty, satisfying not with words of life;
lodging to strangers, by collecting and restraining the wander-
ing souls; clothing the naked by the love of God; visits to
sick, by sending food and other necessaries; and he buries
the dead, who helps the bereaved by his arms. Four
wheels (Ezek. i. 17) represent active works in different
seasons of life.
Epilogue. — Let us walk in God, to God, and towards
Paradise, bearing manifold or the handi'ul of good works
and the precious fruits of the Spirit.
Fourteenth Sunday after Trinity, 207
SERMON 545.
TKE RESPONSIBILITY OF A NAME.— (iJoZj; Gospel,
Ser. I.)
"He was a Samaritan." — Luke xvii. i6.
Introduction. — The name and nature of the Samaritan were
both against him, yet his conduct entitled him to honour. In
itself neither name nor nature are of any value unless they are
vindicated by our deeds and life. (Rom. ii. 28.) If we lead
an unholy, and an un-Christ-like life, the plea, * I am a
Christian,' so far from saving us, will add to our condemnation.
Better to be of a nation and name ever so despised, and to
live above it, and worthy of it, than to have a name which is
at variance with your life. The Christian name brings much
responsibility with it; since it implies —
I. The gratitude which we owe to Jesus Christ.— h. great
condescension that Jesus Christ allows us to bear His Holy
Name ; for of Christians, it is said, (i Pet. ii. 9.) * Chosen'
by the Father to be conformed. (Rom. viii. 29.) * Royal' is
being anointed in Baptism; * priesthood' as offering the
sacrifices of a broken heart ; prayer, praise, and devotion of
service; 'holy' (i Thess. iv. 3); 'peculiar' (i Cor. vi. 20).
As the name of Christian includes all these privileges, so
ought it to be a spur to our gratitude. (Col. i. 12.) The
same day as that on which we are born, God brings into being
many thousand souls ; many under circumstances of less
light and means of grace than we enjoy.
II. The imitation which is due to Him.— As Christians are
coheirs with Jesus Christ, they must be also imitators of His
holiness. (Eph. iv. 1-7.) Ask, Whence came I ? Whose
name do I bear ? How from the waters of Babylon have I
ascended to the Israel of Grace. Seneca, when deprived of
all things, and about to die, left to his friends ' the image of
his life.' How much rather did Jesus Christ do this ? As
formerly sons wore a medallion of their parents round their
necks, so ought we to wear the medallion of Jesus Christ
upon our hearts.
III. The worthy bearing of His Name.— It is one of many.
(Rev. iii. i.) Such — i) Half Christians look towards heaven
and earth, and bow down to the Ark and Dagon together. 2)
They touch lightly Christian discipline; they wish to be with
Jesus Christ on Mount Tabor, not on Mount Moriah. 3) They
are unwilling to suffer for His sake ; unlike the m.artyrs.
Epilogue. — See that you rest not in a name, but in a
reality.
2o8 Fourteenth Sunday after Trinity.
SERMON 546.
SHUNNING EVIL.— (i/o/j Gospd, Sen II.)
"There met Him ten men that were lepers, which stood afar off." — Lulie xvii. I2.
Introduction, — These lepers were * afar off,' according to the
law. (Lev. xiii. 46 ; 2 Kings, vii. 3.) Leper, a type of the
sinner. (Pet. Blesesen. Ep. iii. ; Theod. qu. x. in Gen. ;
Guerr. Ser. iv. in Epip.) As far as possible, sinners are to be
shunned according to—
I. Moral Law. — ' Who wishes to live with the innocent is
the best mind, and a most beautiful worshipper of God.'
(Senec.) 'When you walk with the wicked you will also become
wicked.' (Cato.) ' One sickly sheep corrupts the whole fold.'
(Ovid.) A discussion amongst learned Greeks : ' What is the
most difficult thing in the world ?' Aristippus answered, * For
a good man to preserve his goodness amongst evil men. An
imperial law : the governors must purge the provinces of evil
men.' * Vice is a contagion, which is communicated by con-
tact.* (Zoroaster.) ' Iron at last is melted by the fire. Good-
ness at last melts before the fire of sin.' (Isid.) Isaiah's
lament. (Isa. vi. 5.) '■ In the midst of unclean people.'
II. Scriptural Teaching, — i) Abel's blood cried for ven-
gence, rendered vindictive from its contact with the ground.
The blood cried not from the wound but from the ground.
(Amb.) 2) Water included in curse. (Gen. iii. 17.) The
Lord baptized, to sanctify the waters of baptism. (Amb.) 3)
After three glorious confessions (Matt, xxvi.74; Johnxviii.25),
S. Peter denied (Mark xiv. 71) Jesus Christ, overcome by fear
and the unbelief of his present companions. 4) Serpent was
made 'subtle' (Gen. iii. i) by inflation of the devil. (Rup.)
5) Jesus was glorified only after the departure of Judas. (John
xiii. 27, 30, 31.) 6) After wicked are sent into punishment,
and not before, the righteous will shine. (Matt. xiii. 42, 43.)
7) A special protection was granted to Abraham, because he
was living in the midst of idolaters. (Gen. xv. i ; Dion.
Carth.) 8) Light or angels divided from darkness or demons.
(Aug.)
III. Sacred Example. — i) The Blessed Virgin abode with
S. Elizabeth three months (Luke i. 39, 56, 57.) ; but she left
her before the lying in, declining to be seen by the crowd
which would then assemble at the house of Zacharias. (Vir.
Antio.) 2) Jacob not buried in Egypt. (Gen. xlix. 29, 30.^
3) Abraham bidden to migrate. (Gen. xii. i.)
Epilogue. — Ponder upon the Lord's teaching, (Matt, xviii.
8>9-)
Fourteenth Sunday after Trinity, 209
SERMON 547.
THE GREAT DISEASE.— (Ho/y Gospel, Ser. III.)
"There met Him ten men that were lepers." — Luke xvii. 12.
Introduction. — * If you wish to be cured you must uncover
the wound.' (Boetius ; Ecclus. xviii. 21.) 'Conversation,'
the whole life of the sinner, his thoughts, words, and deeds.
Thoughts, even if unclean ; words, if harmful; deeds, includ-
ing sins of omission and commission. These poor lepers did
not hide their wounds and infirmities, but they opened them
to Jesus as to their spiritual Physician, and they sought their
healing at His hands. Leprosy is a type of sin in three par-
ticulars.
I. It is an incurable disease. — The leper is scarcely, if ever,
able to be cured by human means, just as the sinner needs so
sorely divine help. The soul can easily fall into sin by itself,
but by itself it cannot return from sin. The Jerusalem Temple
was seven years in building (i Kings vi. 37, 38) ; but it took
forty-six years to be restored. (John ii. 19). Man, before he
sinned, was soon created, as the temple of God ; but after he
has sinned, the work of repentance and reparation is very
slow. The fall of the sinner is compared — i) to fish in a net;
as being taken in the waters of sensuality ; 2) to the elephant,
which, when fallen on the ground, cannot rise ; such are the
really proud ; 3) to the broken glass vessel, for the beauty of
origmal purity is not recoverable in this world.
II. It is a most hateful disease. — (Ps. xiv. i ; Hos. ix. 10.)
— Abominable to look at; sore, foetid, swollen. As men who
love the beautiful hate to look upon that which is deformed
and ugly, so does God, in His pure nature, hate to look upon
sin ; for He says (Alatt. xxv. 41). Sin is — Deiiling. 2) De-
forming. 3) Corrupting. i) It defiles man's puritv ; 2) it
defiles God's image in him ; 3) it corrupts the affections, the
will, and the understanding.
III. It is a universal disease. — (Isa. i. 5, 6.) — It binds the
feet in a net (Job xviii. 8), so that the sinner cannot walk
straight. It rules over the head; it destroys the entire man.
The sinner is the slave of as many lost spirits as he has vices.
Alexander boasted of his rule and conquest, and then Diogenes
told him that he was the slave of pride, ambition, and anger ;
all of which Diogenes had himself subdued.
Epilogue. — Sinner, come to Jesus Christ; be healed by
His help, power, and love,
VOL. II. P
2IO Fourteenth Sunday after 'Trinity,
SERMON 548.
TPIE FOURFOLD CLEANSING.— (//o/>' Gospel, Sen IV.)
"Jesus, Master, have mercy on us." — Luke xvii. 13.
Introduction. — Without divine grace man is an image of death;
an empty and broken vessel. (Ps. xxxi. 12 ; ii. g.) Hence
(i Cor. XV. 10.) To the soul grace is exactly what health is
to the body; without one or the other both perish. 'The
sick rich man has money, but not himself.' (Cato.) For
healing it is needful — i) To show the disease to a skilful phy-
sician ; 2) to observe his directions ; 3) to render him sub-
stantial gratitude for his cure. To cleanse us from the leprosy
of sin, is the great work of divine grace. We note a fourfold
cleansing.
I. The body is cleansed for health. — Humours must be
expelled from the body, and its spots, etc., taken away. Sin
spots the soul, which needs its purging too. Leprosy is
cleansed (Lev. xiv. 3-9), and the leper dwells ' without the
camp (Lev. xiii. 46) ; just as the sinful soul is cast without
the camp and city of God. The ' two birds' are contrition
and satisfaction ; ' cedar wood' the Cross, which gives abso-
lution ; ' hyssop,' humility ; ' seven times,' the seven blood-
sheddings — circumcision, flagellation, 'crowning,' bloody
sweat, hands, feet, and side. All this done in type. For
(i John i. 7).
II. The house is cleansed for comfort. — House cleansed by
the besom that we may dwell in it in comfort. The house of
the soul must be cleansed by the besom of grace, that Jesus
Christ may live in it. Dust is swept into a heap, and then
shovelled out of doors ; so the sins of the soul are first gathered
all together, and then they are cast quite out ; not left to con-
tinue and defile the chamber, and again to be re-scattered. The
will is the shovel which removes what the besom of grace
has collected. Jesus Christ only dwells in a pure house.
III. The grain is cleansed for use. — The chafi" must be
separated from the wheat. This was formerly done by a flail.
The sinful soul needs thrashing out. In an old penitential
picture, a naked man * holds an iron scourge' with four thongs,
on which is written, ' I mourn, I speak, I will, I do.' Mourn
(Ps. vi. 6) ; ' speak' (Ps. xxxii. 5) ; ' will' (i Cor. ix. 27) ; ♦ do'
(James i. 12).
IV. The countenance is cleansed for beauty. — The turmoil
of sin always disfigures the face. Judith, about to overcome
Holofernes, bathed in Bethesda. (Judith xii. 7.) We, cleansing
our hearts by tears, have heaven's gates opened to us.
Epilogue. — Cleansing grace is the heritage of the faithful.
Fourteenth SuTiday after Trinity, 2 1 1
SERMON 549.
THE LIMITS OF PRAYER.— (Ho/)' Gospd, Ser. V.)
** They lifted up their voices and said, Jesns, Master, have mercy on us." —
Luke xvii. 13.
Introdtictioii. — Temporal blessings are not to be prayed for,
except they agree with the Divine will, and are profitable for
the salvation of the soul. Many abuse their petitions when
granted, like these nine lepers, who had better have remained
in their old estate, than have laid themselves open to the charge
of such base ingratitude as they did on their cure. Many,
with vows of amendment of life, pray earnestly when sick ;
they recover, and then they lapse into their old state. No
glory is given to God : the body truly is recovered, but the
soul is lastingly injured. It is sometimes out of His great
mercy that God refuses to grant our petitions. We note some
circumstances of prayer.
I. Many are better dead than preserved. — (2 Kings xix. 35-
3y.) — Why was not Sennacherib slain in this fearful carnage ?
Why was not his blasphemy punished at once ? He was
reserved for a worse and more bitter death by the hands of his
own sons. Saved by God, he returns again to his old idolatrous
life, i) Life lengthened to the wicked adds to- the number of
their sins. 2) Life lengthened to the righteous, adds to the
number of their sorrows.
II. Why God hears harmful prayers,— God does this some-
times—:) In judgment upon the sinner, that he may taste
the bitterer punishment. 2) That he may not appear hard
and unmindful to the faithful. 3) To lead the faithful to be
distrustful of themselves for the future,
III. Why bidden to pray in secret.— (y[^X.t. vi. 6.)— i) To
avoid vainglory. 2) That none may question the divine
mercy by our prayers, so that God may not seem to be un-
mindful of us, if He refuses any of our petitions.
IV. We must be careful what we pray /or.— Things
wrongly asked are granted to us in punishment for the asking,
for what God would not give in mercy He gives in wrath.
As (Num. xi, 4, 33.)
V. We must ask for temporal blessings conditionally.— ksk
for God's mercy to be shown to us in His and not in our own
way ; as He sees to be good for us, and not as we think will
be good for ourselves.
Epilogue.— In prayer, as in all other things, put God's will
before 3'our own senses and inclinations.
P 2
212 Fourteenth Sunday after Trinity^
SERMON 550,
THE CONDITIONS OF THE CURE.- (//oZy Gospd,
Ser. VI.)
*' As they went they were cleansed." — Luhe xvii. 14.
Introduction. — As leprosy is a type of sin, we learn how sin
can be got rid of; we note the conditions upon which the
Lord healed these ten men. Four qualifications are needed
for such a healing.
I. Faith. — (Luke xvii. ig.) — For (Heb. xi. 6) faith firstly
reveals to the sinner the severe judgment of God hanging over
him, and the awfulness of His scrutiny, which is called
'anger' (Ps. vi. 11); and secondly, it leads him to cast him-
self upon the mercy of God, and to trust in His gracious
promises of help and healing, saying, 'Jesus, Master! '
II. Humility. — ' Stood afar off;' not permitted to come
nigh the sane and the healthy. So the sinner feels himself
to be unworthy of God's Presence ; he stands ' afar off,' from
God, His servants, His Church, His Sa.craments ; till in His
mercy, God calls him to Himself, and bids him cast away all
his doubt and fear. (Ps. li. 17 ; Ps. cii. 17.)
III. Obedience. — ' Go show yourselves, etc' Had they
not assayed to go they would not have been cleansed. Al-
though a miracle had been wrought, the law of leprosy still
held good (Matt. v. 17), and the law bade (Lev. xiv. 21) this
be done. Many in the possession of great gifts imagine
themselves to be above the law, whether moral or civil.
Naaman at first rebelled ; he was healed only by obedience.
(2 Kings v. 12-14.)
IV. Great desire. — 'Lifted up their voices' in earnest
eager supplication. 'O that we could make men as earnest
about the life eternal as they are about this temporal life!'
(Aug.) They who do the greatest things for worldly ends will
not take the smallest trouble for things spiritual. (2 Kings v.
13.) Again, they who are most anxious to avoid all bodily
diseases, to escape all infection, have no care as to the
spiritual and moral infection to which they subject themselves.
God often will not hear a prayer which is unaccompanied by
the fervent desire of the asker. Great desire is the clamour
of the heart which He hears. (Exod. xiv. 15.)
Epilogue. — Meet God the Ploly Ghost halfway in His
Divine influences upon the soul.
Fourteenth Sunday after Trinity, 2 i
J
SERMON 551.
THE MIDDLE COURSE.— (//o/y Gospd, Ser. VII.)
"He passed through the midst of Samaria and Galilee." — Luke xvii. ii.
Litroduction. — Not through the boundaries, but through the
* midst,' to teach us that it is the middle road of grace
which leads to Jerusalem (Isa. xxx. 21) ; the 'Word' being-
Jesus Christ declaring both by precept and example the true
via media which leads to glory. Choose the middle course if
possible in all the conditions of life.
I. In prosperity. — Agur's prayer. (Prov. xxx. 7-10.) The
ship which is unballasted cannot hold her course ; and if too
heavily laden she is apt to sink ; she needs a moderate
amount of cargo for safe sailing. This state leads to thank-
fulness, and it represses covetousness ; it belonged to Jacob
of old (Gen. xxviii. 20-22), and to him who seeks only for
food and raiment, desiring nothing more, (i Tim. vi. 8, 9.)
The most healthful state, is the mean between wealth and
want. (Plato, leg. iii.) In it we are saved — i) The burden
and care for our substance ; 2) the anxiety of want.
II. In our frame of mind. — Not unduly exalted by good
fortune, or depressed by misfortune, for there is danger in
both states which lead either to undue pride or to despair
(2 Cor. vi. 4-7.); 'right' and 'left' signify prosperity and
adversity. We must walk in a middle course. (Ps. xci. 7.)
To be prepared to fight the world, etc., with either hand ; like
Ehud did with his left (Judges iii. 15-20); like S. Paul (Phil,
iv. II, 12).
III. In tke way of salvation. — To walk between hope and
fear ; between presumption and undue diffidence. Abraham
dwelt between the house of God and the abyss ; between
Bethel and Hai. (Gen. xii. 8.) The Israelites were at one
time despairing, and at another presumptuous. (Num. xiv.
2, 5, 40, 45.) Feeling with S. Paul both states. (2 Cor. v. i,
and I Cor. ix. 27 )
IV. In the way of daily life. — Just in all things, not un-
duly influenced by love or hate ; trying to reckon all things by
a just — i) Standard ; 2) measure ; 3) balance.
Epilogue. — Pray for divine grace to keep you straight in
the middle way, like the king that brought the ark from Ekron
to Bethshemesh. (i Sam. vi. 17.)
214 Fourteenth Sunday after Trinity,
SERMON 552.
THE USES OF ADVERSITY.— (KoZy Gospel, Ser. VIII.)
"There met Him ten men that were lepers." — Luhe xvii. iz.
Introdtiction. — Strange as it may seem, some have courted
disease, trouble, and sorrow, in order thereby to perfect the
work of divine grace within them. They have prayed for the
things which most persons pray against, and they have found
their account in so doing. This leprosy brought several
blessings, to one of the lepers at least, and some blessing to
them all.
I. It led to God. — Several came out of curiosity to hear
and see Jesus Christ; but it was only those like the woman,
with an issue of blood (Matt. ix. 20) ; the woman of Canaan
(Mark xv. 27) ; the palsied man (Mark ii. 4) ; the centurion
(Mark viii. 5); the ruler of the synagogue (Matt. ix. 18); and
others in great need, who eagerly came to him. To the
King's great supper the poor, blind, and they alone came.
(Luke xiv. 21.) True generally. (Isa. xxvi. 8.) The prodigal,
until he fell into sore need, did not think of his father's house.
(Luke xvi. 16.)
II. It taught humility. — * Stood afar off:' humbled by their
separation from their fellows. Leprosy humbled Uzziah's
(2 Chron, xxvi. 19) and Miriam's pride (Num. xii. i, 10) ; it
kept Moses himself humble. (Exod. iv. 6.) Saul's persecu-
tion depressed David to death, (i Sam. xxiv. 14.) Alexander
showed a wound to his flattering soldiers, and told them he
was but a mere man. The nerve of Jacob's thigh was
touched, lest he should attribute his success to his own
strength. (Gen. xxxii. 25.)
III. It taught them how to pray. — * They lifted up their
voices,' and uttered a fervent prayer, like that of Jonah from
the belly of the whale ; like that of David in the cave, who
prayed (Ps. Ivi. i) ; like that of the Israelites from the
depth of their Egyptian bondage. (Exod. ii. 23.) Sore afflic-
tion opens the lips to prayer.
IV. It taught obedience. — * Go show yourselves,' and they
were healed as they obeyed. It is very difficult to subdue the
understanding, and to break in the will. Affliction can alone
do this effectually. It made Naaman obedient to Elisha ; it
compelled Lot to fulfil God's command. (Gen. xix. 17-30.)
V. It taught loving friendship. — A fellowship of sorrow
and suffering. There were nine Jews in company with one
Samaritan; yet in ordinary cases (John iv. 9).
Epilogue. — Blessings often flow from apparent curses; and
misfortunes are often productive of great gain.
Fourteenth Sunday after Trinity. 215
SERMON 553.
GRATITUDE.— (//o/j Gospel, Ser. IX.)
"There are not found that returned to give glory to God, save this stranger."—
Luke xvii. i8.
Introduction.— \\, is an old proverb, that ' No one so well
sacrificed an ox as Pyrrhias.' (See Classical Diet.) The
text applies to this Samaritan Pyrrhias. Seneca said of his
day : * Almost the whole race of men was ungrateful.' We
note of gratitude, that —
I. It is conformable to nature.— In nature every effect
is refer:-cd to its cause ; the benefit ought therefore to be
referred to the benefactor as its cause. So of man. (Gen.
iii. 19.) A lament. (Isa. i. 2, 3.) Heaven and earth, and
oxen are invoked to put man to shame; and that they might
read a lesson to man. Gratitude is the moral and lawful
development— affection, as i) children to their parents ; 2)
kind feeling towards those who have shown kindness to them.
II. It is most easily rendered.— li the benefits cannot be
returned in kind— i) The benefactor can be praised in thought
and word, and can be held in honour and reverence. 2) The
benefit can be acknowledged and be received with great feel-
ing. 3) The memory of the benefit can ever be borne in
mind, and when so remembered it leads the soul to— i) con-
tentment ; 2) forgiveness ; 3) a lowly estimate of self.
III. It is most profitable.— I) It propitiates the favour of
men. 2) It binds the benefactor to the beneficiary. God asks
it at our hands, in order that He may bestow greater blessings
upon us.
IV. Ingratitude is most detestable. —i) It injures the bene-
factor, as ivy the walls to which it clings ; as Balaam his ass.
(Num. xxii. 30.) 2) It pains the benefactor. (Isa. 1. i, 3.) So
the nine ungrateful lepers. 3) It stays the hand of the bene-
factor. (Ps. XXXV. 17.)
Epilogue.— Mark the punishment which awaits the un-
grateful. (Isa. V. 5, 6.)
2i6 Fourteenth Sutiday after Trhiity,
SERMON 554.
LESSONS OF THE GOSPEL.— (J/o/y Gospel, Ser. X.)
"And it came to pass .... made thee whole." — Luke xvii. 11-20.
Introduction. — Jesus Christ is set before us in this Gospel as
the Master of these lepers, whom He regarded as His disciples,
not by profession but by subjection ; and who, being learned,
well-mannered, or obedient and good, were cleansed by Him
so that they could again dwell amongst men. We learn in
this Gospel —
I. From the Leprous. — i) To quickly seek salvation.
'There met Him.' They went out to seek and find Him.
Many, like the sons of Eli, are lost by delaying repentance.
2) To pray rightly, a) They reverently approached the Lord,
standing, like the Publican (Luke xviii. 13), ' afar off. h)
They besought Him fervently; c) they humbly implored His
compassion, like the captain did that of Elisha. (2 Kings v.
I- 12.) d) They preferred their petition with resignation, only
asking 'mercy.' ^) They prayed in faith ; /) with love ; g) their
petition was the united prayer of all. 3) To feel and to believe
rightly concerning Jesus Christ. They called Him not only
Saviour but Master, i.e. Teacher or Legislator. They acknow-
ledged His — a) supremacy ; b) power ; c) Love. 4) They
spared no pains to gain their healing. Contrast the lepers with
Naaman. They went without any disputing, or thought of
trouble, from Samaria to Jerusalem.
n. From the Samaritan. — i) To separate ourselves from
wicked companions. He left them, as Noah, and Lot, and
Abraham went out from their several homes. 2) To be
thankful ; like Noah's dove, to return with the olive leaf.
(Gen. viii. i). 3) Not to accuse others. The Samaritan silent
as to the rest of the lepers.
in. From Jesus Christ. — i) To avoid ingratitude ; for
Jesus Christ condemned the nine as wanting in giving due
glory to God. 2) To render due gratitude for benefits, for He
praised the Samaritan, giving him health both of body and
soul. 3) That benefactors are — a) to expect ingratitude; b)
not to be angry ; and c) to refer all their benefits to God.
Fifteenth Sunday after Trinity, 2 1 7
SERMON 555.
THE HOLY CROSS.— (E/'fs//^ Sen I.)
" God. forbid that I should gloiy save in the Cross of our Lord Jesus Christ." —
Gal. vi. 14.
Introduction. — S. Paul gloried in the Cross as being both pro-
fitable and useful for salvation, since by It the fruit of eternal
salvation has abundantly flowed down to us. In eternal bles-
sedness, a fourfold blessing will come from the Cross, for it
will confer in that place of glory —
I. An admirable dignity. — ^Jesus Christ on the Cross was
naked, poor, and degraded. They who endure lowliness, who
now carry the Cross, shall one day partake of this dignity.
(Matt. xix. 28, 29.) 'They who are now despised for Jesus
Christ's sake shall appear as judges with Him.' (Aug.) S.
Jerome, desiring to be of this number, said : ' Naked, I follow
the naked Cross.' * Before honour is humility.'
II. An inestimable delight. — The austerity of grief shone
from the Cross; no one ever suffered such a severity of penance
for sins as did Jesus Christ for sins of others upon the Cross ;
the Virgin's son endured the bitterest pains in all His members ;
SL marked contrast to the voluptuous incontinence of our
members. His sufferings ended in the delight of redemption.
Our tears of repentance will bring everlasting joy. (Matt.
V. 4.) The blessed will rejoice in goodness when they shall
have God at will, and enjoy Him for their delight and glory.
It is the highest happiness to see God, to live with Him, and
to be with Him Who is ' All in all.' 'A multitude of peace
to the will ; a fulness of light to the reason ; an eternal con-
tinuation to the memory.' (Aug.)
III. .^ delectable brightness. — The holy body of Jesus
Christ was dishonoured on the Cross, naked ; in His love He
gave His garments to the crucifiers, and His Body to naked-
ness and pain for our redemption ; now He has the body *of
His glory. So shall our purity of life, hidden under various
forms of sorrow, shine out brightly when the ' sign of the Son
of Man ' comes.
IV. An imperturbable security. — The imperturbable security
will correspond with the spirit of compassion. In pity we
suffer ; hereafter we shall be secure in His loving mercy.
Epilogue. — Glory in humility, suffering, and the obedience
of the Cross.
2i8 Fifteenth Sunday ajter Trinity.
SERMON 556.
THE RULE OF HOLINESS.— (EZ-zs^/^, Ser. H.)
"As many as walk according to this rule, peace be on them and mercy." —
Gal. vi. 1 6.
Introduction. — 'This rule' is that of *the new creature' o
'the Spirit.' * If we live in the Spirit, let us also walk in the
Spirit.' (Gal. v. 25.) 'This rule' — the guidance of the
spiritual life — is not a thing to stand idly by and to look at,
but it is to be used as a means of advance. Walking by this
rule we are like S. John Baptist. (Luke i. 80.) Many fail in
this walk from the following causes —
I. Their minds are contented with their present state. — They
desire not to walk forwards. They are satisfied with their
present condition. The presumption of perfection hinders
many from obtaining it. We are unwilling to become better
since we reckon ourselves to need no improvement. Learn
what you really are, in order to become that which you are
not. This want of desire implies a contempt for spiritual
blessings, just as dogs and swine scorn all precious things.
(Matt. vii. 6.)
II. Their minds are divided. — Such try to love the flesh
and the Spirit at the same time ; to serve two masters ; to be
of the Church and yet of the world; to walk by the senses and
by the Spirit too. Divided allegiance, power, and influence
are worthless. Reuben's failure. (Gen. xlix. 3, 4.)
III. Their minds are weak and fear fid. — Pusillanimity
makes a winter to the soul, during which the seed cannot
germinate and bear leaves, flowers, and fruit. Many dare not
live holily, fearing some trouble and inconvenience therefrom.
Such an one feels (Prov. xxii. 13); or like Cain (Gen. iv. 14).
IV. Their minds are changeable. — Sometimes wanting one
thing, at other times another. Keeping to a straight course
we soon reach the end of our journey and labour. We are not
to give up if a difficulty occurs ; for if it cannot be overcome
to-day, it can probably be conquered to-morrow.
Epilogue.— Place the rule of holiness — the walk of the
Spirit — ever before the mind ; its trials, dangers, and glorious
reward acting upon (Heb. xii. i, 2).
Fifteenth Sunday after Trinity, 2 1 9
SERMON 557.
THE DISCIPLINE OF THE QRO^^.— {Epistle, Ser. III.)
" God forbid that I should glory, save in the Cross of our Lord Jesus Christ." —
Gal. vi. 14.
Introduction. — The Cross of Jesus Christ represents the dis-
cipline of Jesus Christ; the crucifixion of self, in ways many
and various : of our fleshly lusts, of our worldly desires, of
our unruly wills and tempers. The crucifixion of pride, anger,
covetousness, and the like, is a glorying in the Cross of Jesus
Christ. There are many Cross-bearers in the world who
glory in the Cross ; whilst there are others who, unlike S. Paul,
bear the Cross, but do not glory in Christ. Of these Cross-
bearers we note the —
I. Obedient Cross-hearer. — Our Blessed Lord. He willed
because of His obedience to bear it. He fulfilled not His own
but His Father's will. (Phil. ii. 8.) Hence this was a
voluntary sacrifice. The principle of obedience was the ruling
principle in His holy life. We ought to submit and to disci-
pline ourselves, because it is the will of God for us to do so.
Question not, murmur not, but to glory in the Cross by our
patient carrying of it.
II. Penitent Cross-bearer. — Penitent thief (Luke xxiii. 40-
43) acknowledged the justice of his sentence : ' We, indeed,
justly.' A penitent Cross-bearing glorifies the Cross, inas-
much as it produces that * godly sorrow that worketh
repentance.'
III. Impenitent Cross-bearer. — Impenitent thief. (Luke
xxiii. 39.) Those who will not accept God's fatherly chastise-
ment; who carry the Cross with a hardened and unsubdued
heart. Theirs is that * sorrow of the world which worketh
death.'
IV. Hypocritical Cross-bearer. — Simon the Cyrenian. (Matt,
xxvii. 32.) Those who seem to be carrying a Cross, but it is
another's, not their own. They make a show of godliness,
but leave the work of it for others than themselves to do.
Epilogue. — Glory in the Cross by bearing all its discipline,
l) Lovingly; 2) patiently; 3) enduringly.
2 20 Fiftcefith Sunday after Trinity,
SERMON 558.
THE VALUE OF THE SOUL.— (//o/y Gospel, Ser. L)
" Is not the life more than meat ?" — Matt. vi. 25.
Introduction. — The life, ot psuche, represents the soul as bein^
the principle of life. We can read in Holy Writ, • Is not the
soul more than meat ?' Adam thought not ; Esau thought
not; the Israelites thought not. (Num. xi. 33.) Many of
us are willing to barter our souls for gain, honours, or plea-
sures ; for the smallest crumb of the meat of this world's folly
and sin. Consider, then, how valuable the soul is; for —
I. A plurality of persons created it. — Light, the firma-
ment, etc., were all created by a word, but man only after
the council of the Ever Blessed Trinity. i) Wherefore
was a council needed by those who cannot err? For a sign
of dignity, that man might exist not by the word of command,
but by the dignity of the operation. 2) * Let Us make;' that
each of the Blessed Ones might have a part in man : the
Father creating, the Son redeeming, the Holy Ghost fructi-
fying and quickening. 3) It is honourable to receive money
from a prince, but more honourable to receive a ring or a
chain. (Gen. xli. 42 ; Dan. v. 29.) The greatest honour of
all when an image is impressed, which expresses man as
another self ; as being capable of all good; as representing
God Himself. Oh ! defile not this image by sin.
II. It is more noble than heaven. — Earth was made for its
temporal and heaven for its eternal habitation. The great-
ness and magnificence of heaven are as nothing when com-
pared with the soul. (Ps. Ixvi. 16 ; Luke i. 49 ; John xiv.
12.) A greater work beyond creating heaven and earth, is,
with the help of Jesus Christ, the saving of the soul. By a
word He made the heavens; by years of suffering and death
He redeemed the soul.
III. It is the piece of silver of the Parable. — (Luke xv. 8-
10, ) — Precious as bearing the image of the great King. The
woman is the wisdom of God used by the God-man, Who was
the candle placed in the candlestick of the Cross ; so when she
found Adam she seized the broom, and by the example of
Jesus Christ saved and rescued the lost soul of man.
IV. It is fairer than Rachel. — So our Blessed Lord suf-
fered infinitely more than Jacob for its redemption.
V. It is all in all to Jesus Christ. — (John xiii. 3.) — Not
only omnipotence, omniscience, miracles, etc., but man who
sums up and represents all God's other works, (i Cor. iii.
16; vi. 19, 20; 2 Cor. vi. 16.)
Epilogue. — Sad thought, that a bad soul is the only thing
men are willing to have ; which is bad.
Fifteenth Sinuhiy after Trinity. 221
SERMON 559.
THE GREAT BUSINESS.— (//o/)' Gospd, Ser. II.)
"Seek ye first the kingdom of God and His righteousness." — Matt. vi. 33.
Introduction. — Describe the mission of Eleazar, who was so
eager that he put his business before the common needs of
life. (Gen. xxiv. 33.) Not a crumb to be eaten before the
betrothal had taken place. This was the matter which he had
at heart. Are we not sent into the Mesopotamia of this world
in order that we may seek eternal blessedness ; to be betrothed
as a bride for our souls' sakes ? (Hosea ii. 19.) With what
solicitude ought we to compass this business of businesses.
* Seek ye first.' Yet we put it oftentimes last of all. Who
ever now heard the sinner say, * I will not eat' before I have
repented.' No. Repentance and the salvation of the soul is
our last work. We note, in thinking upon the real business
of life, that —
I. 71ie righteous is provident. — Abraham receives a com-
mand 'upon one of the mountains.' (Gen.xxii. 2.) It might
be well wooded, but he did not trust to the uncertainty (v. 3),
but took the needful wood with him. He could not offer a
sacrifice without wood, and if he did not sacrifice he could not
obey God's command. Oh, the provident prudence of Abra-
ham, as compared with the open improvidence of the sinner,
who, unmindful of the needs of the place whither he may be
going, carries not with him the wood of contrition and of
pardon.
II. The sinner is provident for the body. — For his castle,
his house, his domains, his fields and vineyards, he is prompt
enough to act when any emergency may arise ; but he holds
his soul in such low esteem, that he plays and procrastinates
with its all-important affairs.
III. 'Hie soul demands more care than the body. — When the
loved sisters sent to tell the Lord that Lazarus was sick, he
abode two days in the same place. (John xi. 6.) They only
sent, whilst Jairus and the Centurion came in person. Yet the
Magdalene went herself to the Pharisee's house (Luke vii.
37), to obtain pardon for her sin. They sent to gain life for
the body, but she went to gain life for the soul.
Epilogue. — No excuse of want of time to use the means
of grace ; no excuse of want of means will atone for an unloving
spirit hereafter. Oh, give as much care to your souls as to
the commonest things of this life.
2 2 Fifteenth SunJcjy ajter 'Trinity.
SERMON 560.
SATAN A BAD MASTER.— (Ho/j Gospel, Ser. III.)
"Ye cannot serve God and mammon." — Matt. vi. 24.
Introductioti. — Therefore it is plain that ye ought to serve God.
Mammon stands here for covetousness ; but it may be ex-
tended to all sin and wickedness of which Satan is the head
and fount. Satan is a bad master, and is not to be served for
several reasons.
I. He is our enemy. — • Your adversary, the devil.' (i Pet.
V. S.) God may well ask, ' Why do you prefer both My and
your own enemy, to Myself? He did not create you; he does
not preserve you. If these seem small things to 3'ou, I add,
he has not redeemed you as I have done, neither by silver
nor by gold, nor by the sun, nor by the moon, nor by any angel,
but by My own blood.' Has he ever done us, or will he ever
do us, one single act of kindness ?
II. He is an implacable master. — Nothing satiates his
desire for destruction and revenge. He is melted and made
gentle by no service, however faithful and however costly it
may be to the server.
III. He is a heavy task-master. — An exacter of heavy
burdens, oppressing with grievous labours and servitudes.
Pharaoh, in his oppression of the Israelites, is a type of him.
(Exod. i. 13, 14 ; v. 15.) So are all they who oppress their in-
feriors. (Jer. 1. 6-17.)
IV. He is a litigious master. — He will not allow his slaves
to rest from sin : he incites them to add sin to sin : he says
(Exod. V. 8), The conscience naturally contradicts him, and
then is aroused the strife of (Exod. ii. 11). Hence (Isa. Ivii.
20). When Satan is by Divine grace expelled from the soul,
then the conflict ceases. A bitter strife. (Prov. xvii. i.)
V. He is a niggardly master. — His pay is bad ; he cannot
support his servants. He has not a herb or a crumb to give
them. For (Ps. xxiv. i) how can we ask bread of God, whilst
we are serving His very enemy ?
VI. He is a cruel and a lying master. — He gives death and
sorrow for his wages (Rom. vi. 2), whilst he promises (Gen.
iii. 5) ; for he is (John viii. 44).
Epilogue. — Every wilful unrepentant sinner owns Satan
for his master. Is the sinner, then, wise or foolish }
Fifteenth Sunday after trinity, 223
SERMON 561.
THE OPPOSING MASTERS.— (//o^y Gospel, Ser. IV.)
"No man can serve two masters . . ye cannot serve God and mammon," —
Ma:[. vi. 24.
Iiitrodtiction. — God made man that he might understand the
highest good ; and understanding, love it ; and having it he
might possess it ; and in possessing it might enjoy it for
ever. (Aug.) In this Gospel our Blessed Lord by four dif-
ferent arguments sought to lead men's minds from this
world to God ; that they might love and serve Him here, and
so enjoy Him for ever hereafter. Consider to-day the Lord's
first argument, since no man can serve —
I. God and the devil. — i) God is essentially humble.
(Matt. xi. 29.) The devil is by nature proud. (Job xli. 34;
Isa. xiv. 13, 14.) ' Praise is the most manifest sign of the
reprobate, and humility of the elect. When it is known what
quality is possessed by any one, it is directly to be learned
under what king he is serving as a soldier.' (Greg.) 2) God
is essential goodness (Ps. cxlv. 9); the devil is essential hate.
(Prov. xii. 10.) 3) God is essential joy and gladness fPs. xxi.
6) ; the devil is essential gloom and despair, for with him
(Matt. XXV. 30).
II. God and the world. — i) God loves peace, but the world
loves turmoil and persecution. (John xvi. 33.) 2) God looks
within (i Peter iii. 4), the world regards the without, and it
is * the pride of life ' (i John ii. 16); of both (i Sam. xvi 7).
3) God looks at the future He has prepared for man, but we
would consider the present time only. (John xvi. 20-22.)
III. God nnd the flesh. — i) God commands purity, but the
flesh desires pleasure. (Rom. vii. 23.) 2) God bids us walk by
faith; the flesh by sight, being captivated by the eye ; ' the lust
of the eye.' 3) God bids man raise himself so as to be (2 Peter
1-4); the flesh lowers man to the brutes (Jude 10. ; James iii.
15), nay below them in degradation.
Epilogue. — The difference between the nature and dealings
of the two masters is manifested in their rewards also. Life,
glory, and happiness belong to the one ; death, dishonour,
misery, to the other.
2 24 Fifteenth Sunday after Trinity,
SERMON 562.
GOD'S THREE BLESSINGS.— (Ho/i/ Gospel, Ser. V.)
" Seek ye first the kingdom of God and His righteousness." — Matt. vi. 33.
Introduction. — (Rom. viii. 18.) — None of our good works, in
themselves, are of merit, there is no common measure between
them and God's demands from us. (Luke xvii. 10.) Yet
there is a certain congruity between our deeds and our means
of doing ; and besides all works which are done under the in-
spiration of the Holy Ghost are thereby acceptable with God,
and available for eternal life. (John iv. 14.) The deed gains a
certain merit from the nature of its doer. If done by (Rom.
viii. 17) grace working with the doer, 'the kingdom of God'
can be sought and obtained. This kingdom of God takes the
form of three blessings from God to man.
I. Temporal blessings. — Undue solicitude about these, leads
to mammon worship. This is the case when— i) They are
regarded as an end in themselves, and are not sought to be
used for the honour of God and the seeker's salvation. 2)
They are unduly cared for, and they are often sought for, under
the pretext of doing good. 3) Too eagerly worked for under an
undue sense of future want, which distrusts God's providence;
being forgetful of His greater gifts, and of His care for the
inferior creatures.
II. Spiritual blessings. — Given as a present reward.
Righteousness is the sum and substance of these ; a royal
road leading to the kingdom of God. It orders a man — i)
In respect to himself by judgment and punishment. (Ps.
cvi. 3 ; I Cor. xi. 31.) So judged the saints of old, and they
punished themselves by fastings, solitude, etc. 2) In respect
of his neighbour; a) by communication of substance; b) of
sympathy ; c) of mutual forgiveness. 3) In respect of God by
subjection and love ; led neither by fear nor hope but by love
alone. Like David (Ps. cxix. 127), who humbled himself
before the Ark (2 Sam. vi. 21, 22), and collected the material
for building the temple for God's worship.
III. Eternal blessings. — These are earnestly to be sought
for. The kingdom of God— i) Before all things. (Ps. v. 3.)
Manna was gathered early. (Exod. xvi. 19 ; Pro. viii. 17.) 2) In
all things, (i Cor. x. 31.) 3) With all solicitude. (Luke xiii. 24.)
4) On account of its excellency, glory, greatness, and happiness.
(Ps. Ixxxiv. I, 2.) There, is incomparable glory, undying love,
inexplicable sweetness.
Epilogue.— Seek a kingdom which embraces both the
present and the future.
Fifteenth Sunday after Trinity, 225
SERMON 563.
THREEFOLD SOLICITUDE.— (J/oZj- Gospel, Ser. VI.)
"Take no thought," — ^latt. vi. 31.
Intvoduction. — Have no undue care about that which is not in
your own power; cast yourself wholly upon God ; rest in His
justice, goodness, and mercy; wear not your life away upon
fruitless care : strive, pray, and trust in God, and rest content,
having- committed your way unto Him. We note there are
three kinds of solicitude.
I. A solicitude of nature. — This is that providential care
with which God preserves and watches over the works of His
own hands. A type of that sober forethought and solicitude
which we ought ever to have in respect to our present life.
The very curse implied that man was to live by the exercise ot
forethought and anxiety. (Gen. iii. 19.) We all have our due
solicitudes and cares in life, from which God wills that we
shall never escape whilst we are on this earth.
II. A solicitude of sin. — When we are unduly solicitous,
then our care and over anxiety become sinful. Undue
anxiety about wealth leads to covetousness ; about food and
dress, to gluttony and pride ; about deep unrevealed mysteries,
to presumption ; about the ordinary events of life, to distrust
of God, and to a languid unhealthy state of mind. (Matt,
xiii. 22.)
III. A solicitude of grace. — Which consists in a diligent
care for the salvation of the soul, and in the doing of
works of love and justice to others. (2 Cor. xi. 28.) This
praiseworthy solicitude is manifested — i) In respect to the
soul. (Deut. iv. 9.) 2) To one's neighbour; helping his
necessities both spiritual and temporal, and preserving peace
and concord with him. For (i Cor. xii. 25.) As Martha had to
welcome Jesus Christ. (Luke x. 40; and Eph. iv. 3.) 3) In
respect to God: by fearing, w^orshipping, and loving Him.
(Micah vi. 8.) Man walks with God by love ; therefore (Josh,
xxiii. ii-i6), feeling with Job. (Job xxiii. 15.)
Epilogue. — Beware, lest eternal life be lost through an
undue solicitude for this present life ; care for everlasting
rewards more than for present fleeting joys, nor expect rest
and security in the midst of so many and great troubles.
VOL. II. q
2 26 Lujtecnlb SuiuLiy after Tr'ujity,
SERMON 564.
GOD'S PROVIDENTIAL CARE.— (Ho/y Gospel, Sen VII.)
"Take, therefore, no thought for the morrow." — Matt. vi. 34.
Introduction. — No undue and depressing, because over-anxious,
thought. Rely not upon human events, which so often de-
ceive ; upon friends or relations, who despise when they see
you in need; upon fortune, which is as inconstant as a
revolving wheel ; upon children, who often long for your
death, that they may obtain your means ; upon riches, which
make to themselves wings and fly away ; upon honour, which
is but smoke and wind : but put all your trust and confidence
in God's providential care.
I. Trii.st in a merciful First Cause. — (Hab. i. 16.) — The
Chaldeans worshipped the effect, and forgot the cause ; the
fishers their nets; the artisans their tools; the farmers their
beasts; the painters their pencils: all 'took thought' for
secondary, and no thought for primary, cause.
II. Examples of God's providential care. — i) Israelites for
forty years were guided, guarded, clothed, and fed in the
wilderness ; the pillar of cloud and of fire ; quails, manna ; per-
petual wear of their garments ; were some of the mercies
they received. We are the spiritual Israel of God. 2) Elijah
was fed by the ravens, (i Kings xvii. 4-6.) 3) Daniel was
preserved in the lion's den. (Dan. vi. 23.) 4) Hagar and
Ishmael were delivered in the wilderness. (Gen. xxi. 19.) 5)
Samson was provided for in his thirst. (Judges xv. 19.)
III. The various offices of God's providential care. — i) It
is a mother, who carries us where and how God ordains to be
best for us. 2) It is a nurse, who tends us, supplying our
several wants, supporting us in our weak state. 3) It is a
schoolmaster, ever teaching, pointing out to us the right road
in which we ought to walk. 4) It is a friend and counsellor
in all doubts and difficulties. 5) It is our guardian and pro-
tector in all dangers*
Epilogue. — Trust in, and cast yourselves entirely upon,
God's Providence.
Fifteenth Sunday after Trinity. 227
SERMON 565.
THE RICH MAN SAVED.— (7:^0/); Gospd, Sen VHI.)
"Ye cannot sei-ve God and mammon." — 'Matt. vi. 24.
Introduction. — Riches are like a beam placed across the
shoulders, which prevent us from passing the narrow gate of
the Kingdom of Heaven. We can incline the beam, and then
we are able to pass in. Riches do not hinder salvation when
they are —
I. Not eagerly sought for. — i) When the intention is not
to become rich, (i Tim. vi. 9.) Not the rich, ' but they that
will be rich.' The lust and anxious cares are separate from
riches themselves. When being rich, we feel we have enough.
2) When we seek spiritual before temporal riches. The
* dew of heaven' comes first in Jacob's, but last in Esau's
blessing. (Gen. xxvii. 28-39.) 3) When they are righteously
gained and preserved.
n. Not immoderately delighted in, — This is a sure test as
to whether they are over-loved. (Job xxxi. 25-40.) Job knew
how soon riches fail; and so did David. (Ps. Ixii. 10.) If the
tide of riches flow, exult not, for the ebb may soon follow.
III. Not trusted in. — (Job xxxi. 24-40.) — Hence the Lord
(Luke xvrii. 24); (i Tim. vi. 17). Neither boasting of or in
riches. You set them down at their true value. They are at
best as a staff of reed upon which to lean.
IV. Not mourned over when lost. — (Job i. 21.) — S. Bernard
rejoiced when he was robbed of two hundred pounds of silver.
V. Liberally and rightly dispensed. — Making mammon
serve you, and not bringing yourself under subjection to
mammon. Riches are servants (Matt. viii. 8) like the cen-
turion's servant. Zacchasus so used his wealth, and found
grace. (Luke xix. 8.) Used moderately (Prov. xxv. 16),
riches are as honey. Dives vomited them. (Luke xvi. 23.)
Epilogue. — So used, riches will not hurt, and possessing
them the narrow door of kingdom of heaven can be entered.
2 28 F'lftet'iith Siniday ajtcr Trinity,
SERMON 566.
THE DIGNITY OF THE SOUL.— (Ho/j- Gospel, Ser. IX.)
" Is not your life more than meat?" — Matt, vi, 25.
Introduction. — Undue solicitude for temporal blessings — i)
chokes the soul with the thorns of this world's cares (Matt.
xiii. 22); 2) deadens the understanding; 3) separates the
soul from God. Earnest solicitude for spiritual things — i)
consoles the soul under the trials of )ife ; 2) enlightens the
understanding. (Ps. xxxiv. 5.) 3) draws the soul nigh to
God. (i Cor. vi. 17.) The soul, and the things of the soul,
are superior in dignity to things temporal, for four reasons.
I. By creation. — On the sixth day (Gen. i. 27) man was
created, and the image of God was stamped upon his soul.
Body is of earth, whilst the sinless soul is the image of
Christ. God is one in essence, and three in persons ; the
houl is one in essence and three in powers : in memory it
represents the Father ; in will, of faith in the Son ; in intellect,
which embraces eternal life through God the Holy Ghost.
II. By vocation. — The calling of the soul is to praise the
Creator with angels and archangels, and to render perpetual
thanksgivings. Man has a middle state; creation serves him,
and yet he has to serve God. Man rules by his understanding;
he serves by his holiness, and by the discipline of his will,
(i Thess. iv. 7.) The vocation of the soul is to receive, and
to render, and to flee; conscience condemning the unthankful
and the ungrateful.
III. By redemption. — (i Cor. vi. 20; i Pet. i. 18.) — The
world could not furnish anything valuable enough to redeem
the soul. * O soul, redeemed at so heavy a cost, dost thou
allow my body to be condemned?' Hagar is the body, and
Sarai is the soul. (Gen. xvi. 4-10.) When the body humbles
itself, then it returns to the subjection of the soul.
IV. By final destiny. — The soul is destined for a state of
glory, in which it will enjoy — i) brightness without darkness;
2) beauty without deformity ; 3) agility without weight ; 4)
impassibility without punishment; 5) subtlety without gross-
ness ; 6) health without languor; 7) rest without labour;
b) security without fear; g) knowledge without error; 10)
peace without disturbance; 11) life without death; 12) joy
without sorrow. (Isa. li. 11.)
Epilogue. — Honour and ' -^erish the soul.
Fifteenth Sunday after Trinity. 229
SERMON 567,
THE LESSONS OF THE GOSPEL.-CHo/j- Gospel
Ser. X.)
- No man can serve two masters . . . the evil thereof."-.V«^^ vi. 24-34-
Introduction.-Uo\y Scripture is like Paradise, being watertd
by four streams or senses-the literal, the allegorical, the tro-
pological, and the anagogical ; which meanings irrigate, in-
struct, and fecundate it. The Bible contains many trees,
such as those of good and evil. The lives of bad men to be
avoided ; those of others to be sought after, the histories of
the good. So here mammon and undue solicitude are to be
avoided, and the kingdom and righteousness of God are to
be earnestly desired.
I. Mammon, orunjust gain, is to he avoided.— 1) It loses
more than it gains. God cannot exist with the mammon of
iniquity, any more than Dagon could abide with the ark.
(I Sam. V. 3, 4.) When Dagon, or mammon, is set up in the
soul, the ark, or grace, is expelled therefrom. 2) Such gain
grievous hurts. Loss is to be preferred to base gain, for
that carries one grief, but the latter perpetual grief. It brought
leprosy to Gehazi. (2 Kings v. 26, 27 ; Hab. ii. 9.)
II. Excessive solicitude is to he dismissed.— 1) It seeks tem-
poral goods as an ultimate end, and destroys faith. (Matt,
xiv. 30.) Covetousness is a serving of idols. (Eph. v. 5.)
* After all these things.' 2) It leads us to regard unduly the
superfluities of life, and to crave after them. (Luke xii. 16-
22.) 3) It destroys our faith in the goodness and help of
God ; it is like wearing too small a ring. 4) It sets us
longing for the morrow ; for some distant day or advantage.
5) Ft leads us to put the present before the future. 6) It
causes us to trust too much to our own power and energy.
III. The kingdom of God is to he first sought after.— 1) By
seeking before all things for heavenly blessings. 2) By
placing the soul's salvation as the end of all our seeking ; the
Rachet of all our toil. 3) By the sacrifice of temporal rather
than of spiritual things. 4) By making the inward life our
highest concern. 5) By keeping the soul from immersion
in^'worldly things. 6) By serving the soul before the body.
(Luke xvii. 7-10.) The body is the servant.
IV. The righteousness of God is to he sought for.— i) The
grace of God in the soul, our wife, our Ruth. 2) All good
works, and the keeping of His commandments.
230 Stxteefitb Smiday after Trinity,
SERMON 568.
THE SOIL OF QYiKKYXY.— {Epistle, Ser. I.)
"Ye, being rooted and grounded in love." — Eph. iii. 17.
Introduction. — The soul is here compared to a tree, which can
be planted in many different soils, and can be nourished by
many different desires. The soil of love or charity is the
best of all. For the place of love is —
I. A place of security. — Secure as being a place of God's
Presence, (i John iv. 16.) Safe, being in God's hands.
(John X. 29.) Whatsoever we suffer, whilst we are rooted in
love, is for good and not for harm. We rest securely even
upon earthly love, how much more ought we to rest upon the
love of Jesus Christ. (John xv. 13, 14.)
II. A place of happiness. — Resting upon the love of God,
we feel that come what will (Ps. xxiii. 4). A sense of inse-
curity mars all the happiness of earth ; when the affections
are securely placed, there is happiness indeed.
III. A place of riches. — If love is a place of God it must
be a place of riches, since He is the source of all riches.
Having gold, we are rich in our treasury ; having God, we
are rich in conscience. When we join our gold and God, our
conscience and our treasury, then are we rich indeed. Love
knows no poverty.
IV. A place of innocence. — (Eph. iv. 15.)— There is no
growth, but a wasting away without love, (i Cor xiii. 2.)
With love towards us we become not poor but largely rich,
enlarging our own souls as we extend our sympathies. When
we love God we reach towards Him ; if haply we can pre-
pare ourselves to receive Him. Love increases us by the
knowledge of Himself, who is Love.
V. A place of immortality. — Where true love is, nothing
dies : love is stronger than death. (Rom. viii. 38, 39.)
Epilogue. — If the place of our love and affection be worthily
fixed, as upon Jesus Christ, we have all these good things for
our abiding portion.
Sixteenth Sunday after Trinity. 231
SERMON 569.
THE HABITATION OF THE "LOR-D.— {Epistle, Ser. II.)
"That Christ may dwell in your hearts by faith."— f^/*^. iii. i?-
Introduction.— There are three grades and kinds of dwelling :
— i) 'Where dwellest thou?' (John i. 38.) The inhabita-
tion of grace, leading and teaching men by the spirit. 2)
' Where Thou feedest.' (Cant. i. 7.) The reflection and
refreshment of true wisdom. 3) * Where Thou makest Thy
flock to rest.' (Cant. i. 17.) The quiet of divine friendship
and indwelling. Happy they who dwell with Jesus Christ in
the house of grace ; happier they who feast with Him at the
table of wisdom ; happiest of all and most beloved, they who
rest with Him on the couch of contemplation. In order that
Jesus Christ may dwell in the house of the soul—
I. It must be pure.— ]esus Christ cleanses it by His Blood
before He can dwell in it, using as means baptism and repent-
ance. He was conceived at Nazareth, which signifies sanc-
tified, or * blooming,' with the pureness and innocence of the
opening flower. Note the intense love of Jesus Christ for
sinners, and His intense hatred of sin.
II. It must be weaned from earthly affections.— ]esus Christ
was born in Bethlehem in poverty, in the ' house of bread,'
which signifies spiritual bread. His birth a type of what our
lives ought to be, if we will dwell with Him. (Col. iii. 2.)
III. It must be warmed with the fervour of obedience.—
At Bethany ' house of obedience' He was with Simon at sup-
per, and many were converted ; Martha served. Lazarus
was raised from the dead. (Matt. xxvi. 39, 42.) Obedience
knits the soul to God, and leads it onwards in the path of
holiness.
Epilogue.— The bodily dwelling with Jesus Christ is im-
possible now; the present spiritual dwelling with Him,
prepares us for a bodily, spiritual, and eternal dwelling with
Him in glory.
232 Stxtee?ith Sunday after li^inity,
SERMON 570.
THREE USES OF TRIBULATIONS.— (Ej^zs^/^,
Ser. III.)
" 1 desire that ye faint not at my tribulations for you." — Eph. iii. 1 3.
Introduction. — As the mean partakes of the nature of the
extremes, so does our Hfe, which is a mean between heaven
and hell, partake of the joy of the one and of the pain of the
other. Of the two (Isa. xxxv. i, 2; Lam. v. 15, 16.) ' Bitter-
ness' is an ingredient in all joys. Tribulations are not an
unmixed evil, but they have three uses.
I. They preserve the soul from future sin. — (Ps. cxix. 143.)
— They often convey God's very presence, as in (Exod. xx.
20.) How many men are restrained from sin by want of
means and of opportunities. How many of us are preserved
from guilt by means of those very tribulations which we now
so bitterly deplore. It is a tradition that Martha was the pure
though afflicted virgin of (Matt. ix. 20), who by this very
infirmity was kept from that sin into which her beautiful
sister Mary had so sadly fallen.
II. They purify the soul from past sins. — The judgment
upon Adam and Eve separated them from their former guilt.
(Gen. iii. 24.) They deprive us of the occasions and of the
desire of sinning. By affliction we enter upon a new phase
of life. 'What the furnace is to gold and silver; the fire to
iron ; the flail to the ear ; that is tribulation to a righteous
man.' Tribulations awaken in the conscience a humbling
sense of shame and remorse.
III. They increase our capacities for grace. — As the copper
vessel increases when it is beaten out by the mallet, so does the
soul increase when it is beaten out by tribulation. The soul,
like that of Job, gets to hold larger measures of grace. Job's
soul was being beaten out and made truly larger and larger by
affliction every day. Afflictions enlarge our sympathies with
fellow sufferers, and in every way increase our capacities for
feeling. (Rom. v. 3.) ' Glory in them,' knowing what they are
doing. (2 Cor. iv. 17.) They are as a kind lord who, having
two debtors in prison, and should throw at each, one night, a
bag of gold, hurting the head of one, and the arm of another;
in the morning they both pay their debts and forget the pain.
Epilogue.— VndQY suffering, never fail and sink; nor murmur
under any trouble.
Sixteenth Sunday after Trinity, 233
SERMON 571.
THE FOUR DEATHS.— (//o/y Gospel, Ser. I.)
" There was a dead man carried out." — Luke vii. 12.
Introduction. — As justice appears in the punishment of sin,
so does mercy shine in its forgiveness : and mercy is more
blessed and valuable to man than justice, on account of
his weakness. We pray, ' O Lord, remember mercy in
Thine an^er; although Thy justice and Thy mercy are equal,
yet put Tliy mercy before Thy justice.' God does and says
I Ezek. xviii. 23.) Mercy led to the Incarnation of the Lord
(Titus iii. 5), and by His crucifixion and death He has pur-
chased life for us. No wonder then, that the Lord had com-
passion on this poor dead man. We note four forms of death.
L Tlie death of nature. — All natural creatures, who live
a natural life, die a natural death. (Ecclus. xli. i.) Natural
death flowed from Adam's disobedience. (Gen. ii. 17 ; iii.
17.) As a dead root makes dead branches, the fount being
corrupt, its waters are so too. This natural death is — i)
General : no one exempt (Hor. Od. lib. i, iv. 13 ; Luke xii.
20) ; 2) terrible : from the presence of our ghostly enemies ;
3) formidable: on account of its dissolution; 4) dreadful for
its inquisition into our works.
n. The death of deadly sin. — It kills the soul whilst the
body IS still living. (Rev. iii. i.) 'Art dead.' As heavy in
the soul as the dead are in the body. Four instruments of
death to the body, so is the soul slain — i) By the sword of
envy: Abel. 2) By the fire of avarice: it killed Balaam.
(Num. xxii. 23.) 3) By the arrow or dart of sensualit3% (Rev.
vii. 23.) 4) By the water of pride. (Hosea x. 7.)
III. TJie death of grace. — By this death a man dies to
this world and lives to Jesus Christ. (Col. iii. 3.) It
implies — i) The disease of sorrow and repentance, and
languishment for God's love (Cant. ii. 3) ; 2) a new taste for
Divine things ; 3) the new paleness of charity (i Cor. xiii. 7) ;
4) fresh appetite for spiritual food ; 5) a heart broken by
Divine love ; 6) a soul separated from worldly desires.
IV. Tlie death eternal. — (Rev. xvi. 10, 11; xiv. ig.) — A
reaping of an unripe harvest. Death like Ishmael, (Jer. xli. 8.)
Goeth forth to slay ; but saveth those who have treasures in
barley, wheat, and oil.
Epilogue. — Seek the two former and shun the other
deaths.
2 34 Si X tec fit b Sim day after Trinity.
SERMON 572.
THE MOURNERS.— (HoZy Gospel, Ser. II.)
"Weep not." — Luhe vii. 13.
Jnii'oduction. — It is the opinion of many and great theologians
that man was created mortal as to his body, but preserved
from mortality by a special gift of grace, which gift he lost
by the Fall. It might have been by eating of the tree of
life of which he was henceforth not allowed to partake. (Gen.
iii. 22-24.) This death has ever caused lamentation, and 'Jesus
Christ,' the true ' tree of life,' raises the body to life. There
are three especial mourners in the world —
I. The benavcd. — The v/idow mourns over her lost son.
The two chief objects of human love are — i) A husband
(Gen. ii. 24); 2) a son. Parents love their children with a
fonder love than they receive from them. (Eth. viii. c. 12.)
Widowed and deprived of the consolation of her husband,
she turns to her son and is comforted and sustained by his
strength. Friendship of soul is strangely dependent upon
association through the body, by which it sees, hears, and
holds its converse.
II. The Church militant. — She mourns over the loss of a
soul, one regenerated by Divine grace, and made capable of
the vision of the heavenly spouse : over the delay which is
effected in the coming of the Lord's Kingdom,
III. The conscience. — Mourns with regret and remorse — i)
Over grace lost; 2) over opportunities neglected ; 3) over the
expected punishment. This is the highest form of mourning,
as it springs from the sense of a self-bereavement.
Epilogue. — Our Blessed Lord is the true Elijah. (2 Kings
iv. 27-37.) '^he Shunamite is the soul who receives Jesus
Christ, the real Elijah, in the Sacrament of the Altar, in the
devotion of spiritual exercises, in fervent desires and medita-
tion. The soul of man is the son, who assailed by evil
thoughts dies. Jesus Christ comes and lays the rod of fear
upon it, which cannot rouse it ; He comes again, warms it by
His love, and kisses it; breathing into it His breath and it
revives. Jesus Christ, as our Spiritual Physician, longs to
heal our dying souls,,
Sixteenth Sunday after Trinity. 235
SERMON 573.
QUICKENING GRACE.— (i7o/v Gospd, Ser. III.)
*' He came and touched the bier ; . . and he that was dead sat up." —
Luke vii. 14, 15.
Introduction. — The touch and the voice of Jesus Christ con-
veyed that quickening grace by the power of which the dead
son was raised to life : another touch and another voice, and
the dead soul is quickened and restored to its spiritual life.
No soul can repent and be converted without the special help
and quickening grace of God. This need of the quickening
touch and grace is expressed in the following passages of
Holy Scripture : (John vi. 44, 45 ; 2 Cor. iii. 5 ; Jer. x. 23.)
The voice of the Lord urges us to a spiritual birth. (Ps. xxix.
9.) This quickening grace takes four forms.
I. Preventing or exciting grace. — (Rev. iii. 20 ; Eph. v.
14.)— By which God touches the soul which is sleeping in
sin, by— i) Inspirations; 2) inward illumination; 3) callings;
4) knockings. (Rev. iii. 20.) This grace speaks to the heart
of the sinner, pointing out His many and grievous sins, and
bidding him rise and seek the Lord by contrition.
II. Helping grace. — The soul is aroused, but it is still
weak, failing, unstable, and ignorant; it knows not what to do.
Hence it is God Who (Phil. ii. 13). Hence S. Paul was bidden
arise and go into the city. (Acts ix. 6.)
IIL Sufficient grace. — By which, if a man be willing to
be converted, he can bring forth good fruit ; and if he wills it
not, is of no avail. Not because sufficient grace fails, but
because by his free will man has cast sufficient grace out of
his soul. (Heb. xii. 15.)
IV. Efficacious grace. — Is the voice of God speaking to
the heart, so that it efficaciously and infallibly persuades ; it
moves the will itself like the appearance of Jesus Christ to
S. Paul. (Acts ix. 5.) It flows from the divine, and not from
the human, will.
Epilogue. — Let this grace come to you as to the woman of
Samaria, so that you may be able to say (Ps. xxiii. 2, 3.)
236 Sixteenth Sinic(ci\ after 7n/i'tty,
SERMON 574.
THE RAISED ONES.-(/Mv Gospd, Scr. IV.)
" Young man, I say unto thee. Ari>e/' — Luhe vii. 14,
IntrodiictioJi. — Only three special instances are reccjrdcd of
our Blessed Lord raising the dead, allliouj^li He had the
power to have raised as many as seemed good to Him; and
each of these three persons were restored to hfe under
different circumstances of death, and they each represent a
different relationship to sin.
I. Sin in the Jieart.—{yis.rk v. 38-43.)— Jairus' daughter :
.'«he was still in the house. It reiirescnts sin in the iieart. A
secret sinner, who as yet has offended God only. The Lord
speaks, and 'the consent unto sin is condemned, and breath
is regained unto saving health and righteousness.' (Aug.)
This resurrection takes place — i) Silently; 2) secretly; 3)
•.•radually within the retirement of the conscience, within the
walls of the house. The matter rests between God and the
sinful soul. It is comparatively easy to be raised when only
just dead.
II. Sin in the rtc^— (Luke vii. 12.) — ' Dead man carried
out.' Sin in the act. Man as well as God offended. Mani-
fest and open sin. They who have been longer dead are
more difficult to restore. The consequence of sin remaining
whilst the sinner is restored. The works of sin follow the
pardoned sinner.
III. The habit of 5/n.— (John xi. 39.) — Sinner is buried,
pressed down under the burden of the habit of sin to the
very ground. Corrupted of sin, ' he stinketh :' * four days
dead.' The day of— i) Suggestion; 2) consent; 3) act;
4) habit. Not merely did the Lord weep (John xi. 35), but he
groaned (John xi. 38), and Mary and Martha and the Jews
wept with him. After this most difficult restoration to life,
Lazarus was still • bound.'
Epilogue. — Pray we for this quickening spirit; and that in
ourselves may be fulfilled (Eph. ii. i.)
Sixteenth Sunday after Trinity, 237
SERMON 575.
THE MEMORY OF DEATH.— (//o/j Gospel, Ser. V.)
" Behold, there was a dead man." — Luke vii. iz.
Introihiction. — I will furnish you to-day with a receipt by
which all men may not only live a long time, but also live
well. What will not men do to prolong life ? Yet it happens
that they live short and miserable lives. Our Physician gives
the receipt : ' Behold, a dead man.' The memory of death is
the auspice of joy and of a long life. There was ouce
written m golden letters over a market-place, * Be happy, and
mindful of death.' Trace the memory of death.
I. In Paradise. — The threat. (Gen.ii. 17.) Had they been
mindful of death, they would never have eaten. (Gen. iii. 4).
H. ' Coats of skins' — Were signs of mortality (Gen. iii.
21) ; tokens to remember death, if they would sin no more.
Oh ! the ineffable mercy of God, the punishment of sin
passed into arms of grace and holiness.
HI. The mark of Cain. — (Gen. iv. 15.) — A tradition that
Cain was marked by letter Tan, the last letter of Hebrew
alphabet, a memorial of death. (Ezek. ix. 5.) The mark is
Tau, and it saves life.
IV. The promise to Simeon. — (Luke ii. 26.) — The righteous
see death before it sees them ; not so with the wicked, (Luke
xii. 20.)
V. The fourth Commandment. — (Exod. xx. 12 ; Eph. vi. 2.)
— The first with promise. Who are my father and mother.?
Answer. (Job xvii. 14.) * Corruption' and the * worm' both
symbolize death.
VL Effect upon Pilate and the Centurion.— (Mark xv. 39,44.)
— All His Passion did not affect them like His death.
Vn. It humbled Sdul.—(i Sam. x. 2, 21, 22.)— Meditation
at Rachel's sepulchre had so humbled him.
VHL It preserved David from murder.— [i Sam. xxvi.
10, II.)— Thought of death kept him from inflicting it.
Epilogue.— ]qsus Christ born not for living but for dying
men to consecrate death.
38 Sixteenth Sun if ay after Trinity,
SERMON 57 G.
SIN IS DEATH.— (//6-/>; Gospd, Ser. VI.)
'"A dead man," — Luke vii. 12.
hitrodnction. — Death is a visible representation of sin, which
is a more real death than is that of the body. ' True death is
when men do not fear the separation of the soul from God.'
(Aug.)
I. Death separates the soul from the body.— Sin separates
the soul from God. (Isa. lix< 2; Hosea vii. 13.) In pro-
portion as God excels the soul, so is its separation from Him
worse than the death of the body, i) Inconsequence. 2) In
duration. 3) In punishment.
II. Death deadens the body. — Sin deadens the soul. (Prov.
xxiii. 35.) We soon feel the loss of our bodily senses. Yet
we discern not when many of the highest faculties of the soul
are numbed. (Luke x. 30.) Sin — i) Blunts the feelings. 2)
Destroys the affections. 3) Darkens the mind.
III. Death corrupts the body. — Sin corrupts the soul. (Ps.
xiv. I. So every one form of sin is (Prov. xiv. 30). In
judgment of the wicked it is recorded. (Isa. Ixvi. 24.) Sin
deprives the soul of all healthy action and energy.
IV. Death deprives the body of motion. — Sin fixes the soul
by the habit of sin. When the heart is fixed, either by love
or habit, upon the world, or the flesh, it remains stationary
and cannot be changed to the love of higher and better things.
The heart becomes like that of the Canaanites. (Exod. xv. i6.)
Epilogue. — Holiness is life, i) It is a state of life. 2) It
procures an entrance into a world of life. 3) It overcomes
death, since it unites us with Him Who is ' The Life.'
Sixteenth Sunday after' Trinity, 239
SERMON 577.
TEMPORAL CARES.— (//o/y Gospel, Ser. VII.)
"Weep not." — Lu]ie vii, 13.
Introduction.— \Nhy was the widow forbidden to weep, wIkh
deprived of her only son and earthly consolation ? Did the
most merciful Redeemer desire to stay all natural affection ?
What mother ought not to weep when so bereft ? The words
might be spoken by way of consolation : ' Weep not,' he will
soon be restored to you again (Ven. Bede) ; or of reproach.
(Aug.) You weep for a cause which is not worthy of sorrow ;
you bewail the death of the body, but the death of the soul,
which is caused by sin, troubles you not; and yet the death
of the soul is far more to be bewailed than that of the body.
How often, if He were with us now, would Jesus Christ have
to> reprove this grief over merely temporal losses. This un-
due care for the body and neglect of the soul. Temporal
care —
I. Places a sword in the hands of the Judge.—S. Basil
says that Goliath was really David's armour-bearer, (i Sam.
xvii. 50, 51.) He carried the weapon which smote off his
own head. So will our care for the body and this world, and
our neglect of the soul, furnish Jesus Christ with a sword with
which to slay us at the last day.
II. Is to he noted in the following particulars. — i) Thought
and prompt measures. If our domestics are ill, our cattle
diseased, even our walls out of repair, we take action im-
mediately ; yet the soul may be ever so ill, and we continue
wholly unconcerned about it. 2) Care : for every part and
member of the body. To heal the eye, for instance, if it be
weak, keeping it from the light. We guard oar eyes from a
little dust, protecting them most carefully, whilst we reck-
lessly expose the soul to the dust and storms of temptation,
without using any means of mitigating the evil effects. 3)
Suffering : when the body requires healing, we drink bitter
medicines, and we endure the most dreadful operations ; we
are willing to suffer nothing on behalf of the soul when sick.
Epilogue.— VJeep not for the body, weep for the soul;
take all thought for it.
240 ihirteenlh Sumhiy cij'tcr Trinity^
SERMON 573.
WHY DEATH IS LEFT IN THE WORLD).- (//o/y
Gospel, Ser. VIII.)
"He came and touched the bier." — Luka vii. 14.
Introduction.— {]oshua. iii. 14 to end ; iv. 18.) — ^Jordan is the
river of death ; the 'ark' is Jesus Christ, Who ' touched the
bier,' stayed the waters of death, and restored the dead to \\iii.
Why did Jesus leave death in the world, when He had the
power to abolish it ? Jesus Christ left death in the world, to
teach us —
I. To hate sin. — For sin (Rom. v. 12) ; to teach us that sin
is ' the firstborn of death.' (Job xviii. 13.) Looking upon
death in loathsomeness and corruption, we see the work
of sin. By the destruction of Sodom (Gen. xix. 24), God left
a perpetual record of the punishment which is due to sin.
Without death, we should lose our sense of horror in regard
to sin.
II. To scorn the vanities of the world. — The vanities of the
world and the pleasures of the flesh are convicted, when we
see how very soon beauty fades ; how rapidly they all pass
away. Happy death illumines savingly the blind eyes of the
lover's beauty and vanity. Pleasure and sensuality would be
unbridled, if they were not checked by death.
III. That there is a limit to power and riches. — Without
death both would increase in unworthy hands, till the moral
law3 of man's social relationship would be all subverted.
The rich would grow rich without limit ; the powerful would
never be hindered in their lust for dominion. The work of
man, too, for good or evil, would never be ended. Death is
the stone which breaks the image. (Dan. ii. 34.)
IV. Consolation to the poor and miserable. — (Isa. Ivii. i, 2.)
— The punishment of sin is the remedy for all the evils of sin ;
death is both a reward and a rest. (Job vii. 2 ; xiv. 13.) The
poor, like the Israelites, spoil the rich Egyptians at their
death. (Exod. xii. 36.)
V. The need of Christian warfare. — By death the crown of
martyrdom becomes the crown of life. It is then by means of
death that we can earn our reward, through our struggle and
fight as good soldiers of Jesus Christ.
Epilogue. — Death tends to God's glory; and it can become,
too, our great gain.
Sixteenth Sunday after Trinity. 241
SERMON 579.
SORROW FOR THE LOST.— (//o/>' Gospd, Ser. IX.)
"Weep not." — Luke sn. 13.
Introduction. — It is natural to sorrow for those who are taken
from us ; it would be unnatural if we showed no sign of grief.
Yet still, (i Thess. iv. 13.) We may sorrow, but not with the
outward demonstrations of woe such as the Orientals use, or
the Jews, to produce an effect ; or even in excess. W^hen the
heart is really stricken to overflowing, we should do as Jesus
Christ did (John xi. 33-3^^), resisting as far as possible undue
emotion. We should consider —
I. That death is ordained by God. — God wills that man
should die. Therefore man ought to submit to God's pleasure.
In death God seeks to recover His own. The son of the
widow came from God, Who received him back again when
he died. * Weep not ;' but rather say with Job. (Job i. 21.)
II. That death is a common necessity, — Not even our Blessed
Lord was exempt from death. On this account the woman of
Tekoah pleaded Absalom's forgiveness. (2 Sam. xiv. 14.) ' If
we have never to die, well : but if we must die some time, why
should we not die now ?' (Aug.)
III. That death is often a happy release. — Death often re-
lieves our dear ones from miseries and sorrows, or from further
sin; and these very dear ones themselves may sometimes be
the causes of our own weakness, or of our sin. Such are
removed from the evils to come for their good ; from ourselves
for our advantage.
IV. That overmuch sorrow is useless. — It does harm, but it
never can do good. David acted rightly when the child was
smitten. (2 Sam. xii. 22, 23.) Some things are amended by
sorrow ; death is not one of these ; for there is no change in
the decree of death.
V. Tiiat death is sleep to the Christian. — (Matt. ix. 24; John
xi. II ; I Thess. iv. 15.) — If we are content without our friends
whilst they are sleeping, we should not be greatly disturbed if
we have to endure their absence until the resurrection.
Epilogue. — ' Weep not,' even at aoy time with a despairing
sorrow.
VOL. II. a
242 Sixtccnib Smuhiy ^JU'r Trinity.
SERMON 5 8 0.
THE LESSONS OF THE GOSPl^L.— (/7o^ Gospd,
Ser. X.)
" It came to pass the day after .... all the region round about," —
Luke vii. 11-18.
Introduction. — (Prov. viii. i, 8.) — Solomon in these words
seems to have prophetically foreseen this Gospel, in which our
Blessed \ ord, the Wisdom of God, preaches in the street or the
gate of the city of Nain, and meets with and raises to life the
dead 'young man.' From this Gospel we learn that —
I. The young die equally with the old. — We know this
without the Gospel revelation, but yet the young always think
their full course of life is to be run undisturbed. God some-
times cuts its short for several causes, i) When they will
grow up harmful to others ; bad sons, bad citizens. (Ps. Iviii.
g.) 2) When they are disobedient, like the sons of Eli and
like Absalom. 3) When they presume upon their youth, and
count upon old age, as Amon (2 Kings xxi. 19-24); who
might doubtless have thought, ' my father committed all sin
as a boy, and he repented in his old age.'
n. Children sometimes die before their parents. — As the
Egyptian first-born. The first who died is Haran (Gen. xi.
28), who was taken away from Terah because of his idolatry.
When the children depart from the graces of the parents, they
are often cut off, whilst the parents are left.
HI. Youth tends to death unless restrained. — (Jer. viii. 6.)
— God comes and stays that course with the hand of death.
(Jobxix. 21.) Of Pharaoh (Exod.xi. I.) A milder form of touch
caused the prodigal son to return to his father. (Luke xv. 16.)
IV. The world casts out the dead.— Those whom living,
the world loved, honoured, and flattered, it casts out, buries,
and forgets when dead. This reward the world gives to its
followers.
V. The dead are not to be immoderately mourned for. —
There is the hope for them of a glorious resurrection. Eli
grieved more for the loss of the Ark than he did for his sons.
Moderate grief is natural ; immoderate is wicked.
VL Death is to be prepared for, but not feared. — Learn to
prepare for, but not to ft^ar, death ; rather be ever ready to
meet it when it may come.
Seventeenth Sunday after Trinity, 243
SERMON 581.
THE WORTHY W'kLK.— [Epistle, Ser. I.)
" I beseech you that ye walk worthy of the vocation wherewith ye are called."—
Eph. iv. I.
Introduction.— i:hQ worthiness here insisted upon may refer—
I) To consistency of Christian conduct. (Phil. i. 27.) 2) To
a like earnest desire for salvation, as that which our Blessed
Lord showed upon the Cross. (Matt, xxvii. 50, 51.) We must
•be harder than the rocks if we are not moved by his voice.
3) To the dignity of our calling. This dignity is above any
earthly sovereignty ; it belongs to the kingdom of glory. The
dignity of our Christian calling implies that we ought to
walk —
I. In a due state or condition.— 1) Free; not burdened, as
a yoked beast, with the cares and riches of the world : much
less with the hands defiled by the filth of sin. 2) Not naked,
but clothed with a suitable apparel. (Col. iii. 12; Ps. xlv. 13,
14.) The soul is the ' king's daughter.' This clothing is an
armour of holiness (Rom. xiii. 12); it is a robe of glory.
(Isa. Iii. I.) Robe of sin and Satan keeps us out of the
heavenly city. 3) Not disgraced by any sin which rises up in
condemnation against us, and causes us to forfeit our calling.
H. With a lowly estimate of worldly things. — With a
certain contempt for the world. Feeling (Ps. Ixxiii. 25). Our
heavenly father is a King, whilst our earthly mother is a
peasant. We ought to claim the estate of the former, and to
despise the latter in comparison with the former.
HI. As seeking to labour earnestly .— Ih^ greatness of the
reward of our calling, calls for great exertion on our part. If
the toil frighten thee, consider the reward. (Gen. xv. i.)
IV. Perseveringly .—The heavenly kingdom is only gained
by our walking quite to, not merely towards it. The eternal
crown is given only to those who persevere. (Gal. vi. 9.)
V. jfoy fully. —God desires the dignity of our calling to bear
us up, and to give us joy. We walk not as criminals going to
execution, but ' as fellow citizens of the saints.' (Ps. cv. 3;
cxxxviii. 5.)
Epilogue.— 1^ ever let your Christian dignity be lost sight
of, and a sense of holy pride will hold you up.
R 2
244 Si'vcntcciilb Sinuliiy ^{[Ut Trinity,
SERMON 582.
THE FOUNT OF BAPTISM.— (A>/5.'/^, Ser. 11.)
" One Baptism." — Eph. iv. 5.
Introduction. — The 'one Lord and one faith is well joined to'
one baptism. Of which (Zech. xiii. i) Jesus Christ was a
fount of wisdom and grace at His Incarnation. He is the river
(Gen. ii. 10) with its four heads, i) His birth, the water for
which David prayed. (2 Sam. xxiii. 15.) 2) His full age, that
of (S. John vii. 37, 38). 3) His Passion opened founts of
pardon from His wounds. 4) His Resurrection is a stream
of glory. (Isa. Iviii. 11.) So also in His Ascension and His
Sacraments ; especially in Holy Baptism, which is —
I. A fo7intain of being and of life. — One existence, one
baptism. Eve, from the sleeping side of Adam ; so the Church
from the opened side of Jesus Christ. Being springs from
marriage ; and matrimony was contracted at the fountains,
between Rebekah and Isaac (Gen. xxiv. 15) ; and between
Rachel and Jacob (Gen. xxix. 10): lastly between Moses and
Zipporah. (Exod. ii. 16.) All of which examples are so many
allegories of baptismal grace.
II. A fountain of birth. — (SS. Chrys. and Leo.) — Baptism is
into the womb of our mother, the Church, in whom our second
birth is conceived and consummated, and in whom we receive
that which is spiritual and divine. In the womb of the sacred
font, the mystical members of Jesus Christ are daily found.
(Gal. iv. 19.)
III. A fountain of death.— The sepulchre of the Old Adam,
wherein the old man and his deeds are buried. (Rom. vi. 3,
4.) 'A death unto sin and a new life in righteousness.' A
death of that dying life which is truly life.
IV. A fountain of healing. — The pool Bethesda (John v.
2-5) — i) In which all the diseased need to be bathed. 2) Five
porches: thefive wounds of Christ. 3) Three classes of sufferers.
The universality of the healing : blind, halt, withered ; the
•halt,' serving God and mammon; the 'withered,' lacking
love and grace ; the ' blind,' those ignorant of the faith.
Epilogue. — The molten sea of (i Kings vii. 23), is a type
of the Baptismal laver, placed at the entrance to the Church ;
the 'twelve oxen' represent the Twelve Apostles; at all quarters
universal grace.
Epilogue. — i) Remember these things, thinking over your
own Baptism ; 2) especially when bringing others to the font.
(Isa. xh. 18.)
Seventeenth Sunday after Trinity, 245
SERMON 583.
VAIN EXCUSES.— ;//o/)' Qospd, Ser. I.)
"They could not answer Him again to these things." — Luke xiv. 6.
Introduction. — It is rightly done, O scornful Pliarisees ; there
is nothing- due to thee save confusion and silence. Whosoever
dares to dispute with the Eternal Wisdom, suffers a like
shame and defeat. Jesus Christ utters a i^ivj words, and, be-
hold, they did not answer Him ! These words apply to
thee, O sinner, as well as to the Pharisees. Say, didst thou
never dare to dispute with God ? What is more com^mon
than to rail at God's precepts, and to off'er excuses for sin }
The homicide pleads the tyranny of anger; the thief, need,
etc. ' We contend with God when we defend what He hates ;
when we are pleased with what displeases Him.' (Bern.)
Come, O sinner. (Isa. xliii. 26.) The sinner pleads —
I. The force of indwelling sin. — He acknowledges his
weakness, frailty, etc., and asks. Could not Jesus Christ have,
by baptism, cleansed me wholly from indwelling sin ? God
left such sin, that with a grateful mind we may ever remember
the benefit of redemption, and may implore the Divine help,
with a fervour and humility in proportion to the assaults of
sin. The sight of the brazen serpent healed the bitten ones
(Num. xxi. g), but the race of serpents is still left; the true
Brazen Serpent (John iii. 14) healed many ; yet sin is left, i)
To keep man humble, under a sense of natural infirmity and
misery. 2) To prevent him from lapsing into carelessness.
3) To afford him the means of earning grace.
II. The force of outward sin. — Nets, pitfalls, temptations,
are spread all around. I answer, that Satan can but invite
and suggest ; he cannot force you to sin. God wills the con-
flict with sin should fashion you as stones wrought by the
hammer, to be built into the heavenly temple by-and-by.
III. Weak man is strengthened by the hand of God. — The
reed in Jesus Christ's hands is a pen of condemnation, and a
sign of power. No place for excuse, whilst grace is given to
restrain the inordinate affections of our unruly nature. The
Judge will say, ' If you were able, why did you not resist the
desires of sin; if you were not able, why did you not seek
My help ?'
Epilogue. — O, sinful soul, now you may offer an excuse,
but then you v/ill not be able to do so.
+^ Sevenlecnth Sunday aj'tcr Trinity,
SERMON 584.
THE PHARISAIC SPIRIT.— (//o/j- Gospd, Ser. H.)
"They watched Him." — Luke xiv. i.
Introduction. — Never perhaps was the perfect wisdom of our
Blessed Lord more clearly seen than in His treatment of the
Pharisees, which is recorded in the Gospel for to-day. (Prov.
i. 17.) For not only did He avoid falling into their snares,
but He further involved them in their own toils. The Phari-
sees endeavoured to convict Him, and He brought them into
contempt and discomfiture. He caused to be laid bare —
I. Their hypocrisy. — They invited Him to the house ; they
treated Him as a guest; not from loving and knowing Him,
but from sinister and bad motives. The invitation looked
kind ; its purpose was devilish. Hence He said of them.
(Matt, xxiii. 27, 28.) He was betrayed by those with whom
He ate and drank ; and He could say of His host. (Luke xxii.
21.) Every act of hypocrisy is a betrayal of Jesus Christ,
and ends in a defeat.
n. Their ignorance. — They w^ere full of sin themselves;
which sin, neither knowing nor feeling, they sought to ftnd sin
in one Who is sinless, (i Pet. ii. 22 ; Prov. xxiv. 15 ; Ps.
xxxvii. 12.) It is the prerogative of a fool to behold another's
sin, forgetful of one's own. (Matt, vii. 5.) Pray for the fulness
of self-knowledge.
III. Their cruelty. — They had no compassion for the
dropsical man ; they took exception at his being cured. * True
righteousness implies compassion ; whilst this false indig-
nation ' (Greg. Mag. ; Matt, xxiii. 23) was an evidence of both
a sinful and of a hardened state.
IV. Their cowardice. — They held their peace, when they
were burning to speak out ; neither before nor after the miracle
did they dare to utter a word. They were present many
against one, but they were all too craven even to spit out their
venom. Cowardice is the legitimate offspring of hypocrisy,
ignorance, and cruelty.
V. Their pitifidness. — They had a great care for that
which was of no moment, and no care at all for that which
was all important.
Epilogue. — If we would avoid a like condemnation, we
must avoid a like spirit.
Scventecjilb Sunday aftc?" Trinity. 247
SERMON 585.
AMBITION.— (//o/)' GospeU Ser. III.)
"Sit not down in the highest room." — Luke xiv. 8,
Introduction. — The ambition which is condemned in this Gospel
consists of an immoderate desire for di;:^nity or pre-eminence ;
and it is, according to the sphere of its exercise, the source of
present pain and mortification as well as of future punishment.
It was the sin of Lucifer, who so suffered by it. (Isa. xiv. 12.)
I. Scriptural illustrations. — i) Moses was highly blest ;
and he did so great a work because he was free from it.
(Exod. iv. 10 ; iii. II.) 2) Jotham's parable. (Judges ix. 8-15.)
The olive, fig, and the vine, good fruitful trees, would not
give w^ay to ambition. 3) Haman's ambition ; how grievously
defeated. (Esther vi. 6-i2.) A wretched end. (lb. vii. 10.)
4) Our Blessed Lord's teaching against ambition. (Matt. xx.
25-29.) 5) Jesus Christ strongly condemned the ambition of
the Pharisees. (iMatt. xxi>i. 2-13.)
II. Examples of humility. — i) S. Gregor}' the Great,
elevated to the Pontificate against his will, bitterly laments
the loss of his quiet in his former humble estate. 2) Godfrey,
although persuaded by S. Bernard and Pope Eugenius, refused
the See of Tours. 3) S. Augustine fled from Hippo, and was
consecrated Bishqp amidst his tears. 4) S. Ambrose long
refused the See of Milan.
III. Examples of ambition. — i) Cardinal Wolsey : ' Whilst
too much I served my king, I lost the grace of God.' 2)
Marchioness d'Ancre. (" Students' France," pp. 380-384).
3) Alexander the Great.
Epilogue. — Be content with a low estate ; be ambitious of
hurnility and goodness. (Hor. Car. lib. ii. ode x.)
248 Seventeenth Sunday after T?''uiity,
SERMON 586.
THE PLACES OF MAN.— (//o/y Gospel, Ser. IV.)
"Give this man place." — Luke xiv. 9.
Introdiiction. — Twice in our lives are these words used on our
behalf. At our birth God says, 'Give this man place,' ye
parents and others, in this world I have created. At our death
to the angels, whether of light or darkness, are these words re-
peated : Give this man place to the regions of blessedness, or
to those of woe. We note three places, in which man may
find his habitation.
I. The place of this world. — A place of persecution, in-
security, discipline, and punishment. (John xviii. 36; xv. ig.)
Hence (Ezek. xxi. 3, 9, 10, 14). The first sword was that of per-
secution — which was a literal one in the first age of the world — •
which slew Abel, and all the martyrs whose blood was the seed
of the Church; whose blood is still crying for vengeance. (Gen.
iv. 10; Matt, xxiii. 35; Rev. vi. 10). The second sword was
that of discord and of envy. All were of one mind, and of one
purse after the Ascension in the first age of the Church; but
they soon began to wax cold, and envy and jealousy quickly
found for themselves a place. (Rev. vi. 2, 3.) The third sword
was that of eternal damnation. (Ps. vii. 12; Deut. xxxii. 41;
Rev. xix. 15.) Jesus Christ cuts with this sword when He
says (Matt. xxv. 41.)
n. The place of hell. — Hell contains the damned, where
the wretchedness is threefold according to the prophet.
(Zech. ii. 7.) Sion is a holy soul. Babylon represents eternal
damnation. Sion is to come away from Babylon, which is a
place of — i) cruelty; all mercy is forgotten there. (Ps. xxxi.
12.) 2) Of darkness. (Job x, 20-22.) 3) Of unextinguish-
able fire. (Isa. xxxiv. 9, 10 ; Luke xvi. 24.)
HL The place of glory. — (Ps. Ixxxiv, 4.) A threefold
blessedness hard to speak of. (i Cor. ii. 9.) Feeling with
Jeremiah (i. 6) — i) Glory from the beatific vision which illumines
the whole heaven, without sun and moon or stars in which ; as
in a mirror, man sees all the past, the present, and the future.
2) Pleasure flowing from the loving society in which the
angels and elect dwell as brethren. (Ps. cxxxiii. i.) 3) Joy
without grief. (Rev. xxi. 4; Isa. xxxv. 10.)
Epilogue. — May, at the last day, Jesus Christ say to His
angels, ' Give this man place.'
Seventeenth Sunday after Trinity, 249
SERMON 587.
THE CIRCUMSTANCES OF THE CURE.— (//o/>'
Guspel, Ser. V.)
"He took him and healed him." — Luke xiv. 4.
Introduction. — All our Blessed Lords cures of the body were
but types of His cures of souls, which He came into this world
both to heal and to save. The cure of the soul He puts far
before the healing of the body. (Matt. xvi. 26.) The miracle
of this day's Gospel gives a threefold instruction belonging to
the cure of the soul.
I. The place in wJiich the cure was lurouglit — 'Before Him'
in the Pharisees' house. The sinful soul desirous of being
healed, ought to be — i) Within, recollecting and collected
with itself (Isa. xlvi. 8); holding self-communion to find out
as far as possible all its weakness and all its sin. 2) Humbly
presenting itself before God by the afiections (Joel ii. 12); and
noting the difficulty of the cure, as in this case of dropsy : which
disease represents pride, avarice, and sensuality. (Ps. cxix.
I55-)
II. — The time of the cure. — 'The Sabbath day,' which
signifies rest from sin. ' If you wish to be a true penitent, cease
from sin.' (Bern.) 'The Sabbath' looks also higher than
this, and it points out that all infirmities will be cured in the
Sabbath of heavenly rest, which will be a state of — i) Re-
freshment ; 2) rest ; 3) perfection.
III. The manner of the cure. — 'He took Him.' The Lord
neither regarded Himself nor the oftence to the Pharisees, but
' He took' and touched the poor man; teaching us thereby
that when a great good is to be effected we must not mind
giving offence to the foolish. The sinner is taken hold of by
the Lord when the confidence of hope is given to him. (Ps.
xxvi. I.) Grace is infused when sin is healed. (Rom. iii. 24.)
Hence a free departure from the slavery of Satan. (Luke vii.
50; Rom. vi. 18.) Oh! how desirable is this liberty; how
base is the opposite slavery !
Epilogue. — May we be touched by the finger of this Great
Physician, and so be purged of sin.
250 Scvcntccnlb Sunday ajter TrL'iitj,
WATCHERS.--(/-/o/v Gospd, Ser. VI.)
' "They watch-d Him." — Luke xiv. i.
Infi'odnctwn. — Satan is a parody upon God ; he has, like God,
his paradise, his angels, his sheep, his prophets, and his crea-
tures full of eyes (Rev. iv. 6 ; Ezek. X. 12); but these creatures,
like these Pharisees, have eyes without only, and not within:
eyes by which they see the outward actions of others, but not
tiie secrets of their own souls. Such were these observers ;
' they watched,' if possible, to convict the Lord of doinj; a
prohibited action. By so doioi;- they showed themselves to be
(Matt. XV. 14). It IS peculiar to folly to behold the short-
cominsfs of others, and to for<^et one's own. This idle
watching, this vain curiosity, aiiected S. Peter even, and was
reproved by our Lord. (John xxi. 21, 22.) When SS. Peter,
James, and John were watching unduly, they were bidden
' Take heed.' (Mark xiii. 3, 4, 5, g.) Abraham, Moses, and
David asked * Who am I?" (2 Sam. vii. 18; Exod. iii. 11.)
Pharisees, both ancient and modern, ask ' Who art thou ?' Of
such watchers we note —
L The watchers of others are careless of themselves. — i)
Balaam watched to encompass Israel's destruction, whilst he
was altogether heedless of his own. 2) Solomon watched for
all knowledge, but fell into vanity because he knew not his
own heart. 3) David watched Bathsheba rather th^an his own
conscience. 4) The Church watching and seeking for a
faithful member, returns disappointed. (Cant. iii. 2.) 5) An
evil generation watches for a sign, and, lo ! a sign is before it,
yet it sees it not. (Matt. xii. 38-41.) 6) Watchers see others'
defects, not their own. (Matt. vii. 5.)
II. Similitudes of watchers. — i) Birds of prey, looking for
omens (Matt, xxvii. 49), as the vultures watched for the car-
cases of the crucified. 2) Dogs (Ps. xxii. 16), who bite and
tear, by their detractions; who care not for that which is
sweet, but for what is corrupt. 3) Lions and spiders. (Ps.
x.g.)
III. Watchers are condemned by the Lord. — i) Not to enter
into a borrower's house. (Deut. xxiv. 10.) 2) (Ps. 1. 21.)
God will make Himself as a pure and unspotted mirror.
Epilogue. — Be most eager to watch thyself; to guard
revey thought, word, and deed ; and looking within, you wiU
have small eves for the faults of those without.
Seventeenth Sunday after Trinity, 251
ST7 T" ■"••TO "^'1 r o o
THE PHARISAIC :\IIND.— (//o/j' Go5^-/, Ser. VII.)
"He went into the house of one of the chief Pharisees to eat bread." — •
Luke xiv. I.
InirodiLctinn. — It is a peculiar characteristic of holy souls to
sorrow for the misfortunes of others, even if they be enemies ;
to be so pierced with the arrow of love, as to be unable to
conceive of or to inflict injury upon any. Such love all men
in Jesus Christ ; they long- to help all men : hence both to-
wards God and man they are lovely, for that which delights
the Most High cannot be displeasing to man. The Pharisees
exhibited a spirit the very opposite of this : full of envy and
hatred ; burning in jealousy against the loving gentleness of
the Lord. As in this Gospel, they ever * watched Him,' to
condemn and to misrepresent Him. Their foolish hearts
were by env}'- so hardened, that they were not taught any-
thing by converse with Jesus Christ, Who, to convert humble
minds, read men a lesson by —
I. The irreproachable mirror of His life. — A holy life is a
sublime 3'et simple teacher. It reproves, not by words but by
deeds ; it sets an example, not by counsel merely but by prac-
tice. It exercises a good influence over every unhardened
heart. It did not appeal to the Pharisees, for their hearts
were seared by sin.
II. The sweet lessons of His honey -flowing mouth, — Teach-
ings conveyed in language at once — i) Tender; 2) touching;
3) earnest ; 4) simple.
III. The venerable wonders of His miracles. — Over — i)
Nature ; 2) man ; 3) spirit world. Ever wrought for benefit,
not for harm ; signs of * the mighty power of God;' aids to
faith and instructors in righteousness,
IV. Deep humility. — Contemning all pride in its lowliness
of — i) Life; 2) spirit; 3) toil.
V. Unruffled meekness and liberal kindness. — Which ought
to disarm all opposition ; soften all cruel and hard thoughts.
VI. Foreknowing wisdom. — Convicting the — i) Ignorance;
2) false reasoning; 3) limited views of men.
Epilogue. — The glaring defects to be avoided in the Pharisaic
spirit are— i) Pride; 2) envy; 3) bigotry; 4) self-contempt.
252 Seventeenth Snnday after trinity,
SERMON 590.
SPIRITUAL FOOD.— (//o/,v Gospd, Ser. VIII.)
«' When tliou art bidden of any man to a wedding sit not down in the highest
room." — Luke xiv. 8.
Intvodnciion. — The * wedding' of this Gospel shadows forth
the marriage supper of the Lamb of (Rev. xix. 7); those
spiritual nuptials that God makes with the soul in the
chamber of the conscience; the union of the soul with Jesus
Christ by faith and love ; which marriage produces — i) faith ;
2) holiness; 3) indissoluble union. The expression 'sit at
meat' refers to that mental feast which faith supplies. Three
conditions are needful to enjoy this spiritual food.
I. Purity. — A bright purity of soul proceeding from par-
doned sin is the first requisite for enjoying the food of grace ;
for sin — i) Defiles the taste; 2) destroys the appetite; 3)
prevents assimilation ; depriving all such food of enjoyment,
desire, and nourishment. No heavenly manna was given to
the Israelites until they had left the darkness and sinfulness
of Egypt.
II. Quietness. — To pass over the Red Sea. The sea is
ever in motion, and signifies those who are agitated by divers
anxieties. (Isa. Ivii. 20, 21.) God cannot dwell by grace in
the hearts of such as these (i Kings xix. 11-23); the pride
of the wind ; the earthquake of avarice ; and the fire of anger,
must alike yield to the humility of the ' still small voice' which
calms the soul,
III. Love, — The soul must be eager for heavenly love ; it
must have cast away the food of Egypt ere it can be fed with
spiritual food. As long as man delights in earthly things he
cannot love those which are heavenly. * Divine consolation is
delicate, and it is not given to those who admit other help.'
(Bern.)
Epilogue. — Prepare thy soul for the banquet of Divine
Grace.
Seventeenth Sun. day after Trinity. 253
SERMON 591.
THE GROUNDS OF HUMILITY.— (Ho/.v Gospd,
Ser. IX.)
" Go and sit down in the lowest room." — Lulie xiv. lo.
Introduction. — S. Simeon Stylites wishing to serve God, was
told in a dream to dig deeper, and if he wished to raise a
spiritual building to spare no pains on the foundations. The
deeper we lay the foundations of our humility the higher shall
we be able to raise our spiritual structure. ' Do you wish to
become great, begin from the smallest and humblest origin.'
(Aug.) Let then the following thoughts be as it were our
implements with which we may dig out the foundations for
our spiritual house. To learn the lesson of humility aright,
let us remember —
I. Our natural vileness and weakness. — i) Our lowly
origin of dust. Like the Bohemian monarch, who had placed
before him his coarse clothing, when he was crowned ; let us
remember our lowly origin, even as David did. (2 Sam. vii.
18.) Our creation was on the sixth day, with the beasts,
fishes, and reptiles. 3) Our weakness : here to-day and gone
from the world to-morrow. (Rom. xi. 20.) S. Basil gives as
an example of high-mindedness the Pharisee. (Lukexviii. 11.)
II. Our past sins. — Their weight. The leprous hand of
Moses was to be a reminder, either of what he was, or he
might become. (Exod. iv. 6, 7.) If you would continue
humble, think upon your past sins. S. Paul never forgot his
sinful state, (i Cor. xv. g.)
III. Our possessions are not our own. — They are all loans
from God. (i Tim. vi. 20.) So (Isa. xxvi. 12; Cant. iv. 16)
* His' not 'our' pleasant fruits. Our learning not of ourselves,
(i Cor. iv. 4.)
IV. Our inferiority to others,— Even in those things in
which we excel, there are others who quite surpass us : in
holiness, in knowledge, in wealth, honour, skill, etc.
V. Our infinite inferiority to God.— We are nothing
when compared to His Majesty, before which the angels cover
their wings. (Isa. vi. 2.) Angels feel themselves to be more
and more vile as they see more and more of God's glory. So
Abraham felt increasingly as he talked with God. (Gen.
xviii. 27.)
Epilogue. — May these thoughts beget that humility which
exalts in due time.
254 Seventeenth Sunday after Trinity
SERMON 592.
THE LESSOiNS OF THE GOSPEL.- (//o/j' Gospd,
Ser. X.)
" And it came to pass as He went . . . .'hall be exalted." — Luke xiv, 1-12,
Introduction. — A straight sword will not go into a cuiVvd
scabbard. (Eph. vi. 17.) His sword is straight (Ps. xxxiii. 4),
and it will only fit a right and true human scabbard. In this
Gospel the intention of the Master was good, but that of the
Pharisee was evil ; the sword of Jesus Christ was straight,
but the consciences and hearts of the Pharisees were a crooked
scabbard. We may correct the imperfections in ourselves by
observing them. The lessons which Jesus Christ teaches us
in this Gospel are —
I. To show jneiry. — He saw, and at once He healed the
poor dropsical man. He waited not — i) for a request; 2)
the end of the feast; 3) to sit down Himself. We learn to
give instant help when we can do so. (Prov. iii. 28.) For
( Prov. xxvii. i). Note (i John iii. 17) : ' seeih,' not hath seen.
Joseph 'made haste.' (Gen. xliii. 30.)
H. 7^0 seek our neighbour's salvation. — The Pharisees,
time, and place hindered not our Lord's good work. He acted
first, and reasoned afterwards. (Prov. xxiv. 11.) Tlie mission
of the Seventy. (Luke x. 4.) W hy ? that they might, with
all speed, hasten on their work of salvation. Gehazi's com-
mission. (2 Kings iv. 29.) Ass not to be left in pit, or sinner
in sin.
HL To banish evil thoughts. — The Pharisees were reproved,
although they had never spoken : their thoughts were judged.
(Jer. xxiii. 23, 24.) Realize God's all-seeing Presence, and
so seek to keep the heart pure.
IV. Not to be reasoned out of doing good. — All the observa-
tion of the Pharisees could not prevent our Lord from doing
good. All the mocking could not keep Noah from building
the ark. All the threatening could not stop the preaching of
Peter and John. (Acts iv. 19, 30.)
V. To walk Jiuinbly. — To take the last place, from a spirit
of true humility.
VL To consecrate the actions of common life. — At this feast
the body was healed, and the mind instructed. At meals
feed the mind and body too. (2 Kings iv. 40, 41.)
Lii^jtcc^itb biuiujy cij.cr iruniy. 255
SERMOH 593.
THE RICHES OF JESUS CHRIST.— (^£//.s^/t', Ser. I.)
" 111 Kverythino; ye are enricht'd by Him." — i Cor. i. 5.
Introduction.— This is spoken to the Corinthians as bein.c;
Christians in deed and in truth ; the words apply to all who
have Jesus Christ in the soul, for He is ' Lord of all,' and they
have all things in Him. He is the great treasure hidden in
the field of the soul (Matt. xiii. 44); which treasure is revealed
by faith as an earnest of future blessedness. (Ps. xxxi. 19.)
There are riches of the world, v/hich reveal their vanity in
the quickness of their transit and in the needs to v/hich they
fail to minister, as giving neither satisfaction, nor profit, nor
fruit. The differences between the riches of Jesus Ciirist and
the riches of the world are fourfold.
I. Tluy are enduring.— Thay never can be spent, and
their possessors left poor. This is the sadness of the world ;
even to the holy it must so very soon pass away from them :
all its possessions are only ours for a time. It is a gloriouo
thought, that the riches of Jesus Christ are ours for ever.
II. They are in every place.— ThQv are the riches of heaven
and of earth, too ; as co-extensive as is the fear and love of God.
They can say (Ps. cxix. 63). The rich man could not take his
riches out of this world. (Luke xii. 20.) Dives was wretched
and tormented in Hades. (Luke xvi. 23.) The holy carry
their riches everywhere with them ; they are valuable here,
still more so hereafter.
III. They include all things.— {i Cor. iii. 22, 23.)— We
* are complete in Him,' ' in Whom are hid all the treasures of
wisdom and knowledge.' There is a limit to earthly wealth,
however great it may be ; but no limit, save the capacity of the
soul, to the riches of Jesus Christ. The more riches we are
able to receive, the larger is the measure which He gives to us.
IV. They are true riches. — They alone satisfy and fill the
soul. A hungry body is bad enough, but a hungry and famished
soul is far worse ; ever bearing about with it as it does a sense
of poverty and desolation ; a want that nothing in this world is
able to supply. Rich, in divine knowledge, grace, and feeling,
with a bright hope beyond the grave ; this is to be truly rich.
Epilogue. — Seek we to gain these real riches. May we
hearken to His counocl Who said (Rev. iii. i8).
256 Eighteenth Sun day after 7r'ui!ty.
SERMON 594.
THANKSGIVING.— (ii/)/^//^', Ser. 11.)
"1 thank my God always on your behalf." — i Cor. i. 4.
Introduction. — S. Paul, in common with all other saints, used
thanksgiving to excite a pleasing joy in the soul. When the
holy soul is more than usually tried, for its reparation it
dwells, by special meditation, upon God's past mercies, and
makes an act of thanksgiving both profound and devout; and
whilst the intimate affection of the heart is softened by a full
act of devotion, the mind is enlarged, disposed, and opened to
receive the influence of divine sweetness. The reflex action
of thanksgiving has caused it to be compared to a ray of the
sun, which illumines by being concentrated, refracted, and
reflected. When the minstrel played, Elisha prophesied in
his thanksgiving. (2 Kings iii. 15.) When the Blessed
Virgin magnified the Lord, her spirit rejoiced. (Luke i. 46,
47 ; Psa. xcii. 3, 4.) We ought to thank God for —
L Our Creation. — Life and being are blessings. No life
IS given in vain, although it ends in death. It is a mighty
gift to call into being an immortal soul, endowed with sense,
knowledge, etc.
XL Owr Regeneration. — A new creation for us in holy
Baptism ; a creation in a time and into a state of grace, and
a fellowship amongst Christians. Rejoice in the birthday of
the spirit.
III. Our Restoration. — The Passion restores all those
defects which we incur from sin. We are 'healed' by His
* stripes.' (Isa. liii. 5.)
IV. Otir Resurrection. — Through the death and rising
again of Jesus Christ. Now we look not at the grave but at
Paradise ; not at the death but at the birthday of immortality.
V. Our Education. — Amidst so many dangers and igno-
rances, by the spirit of counsel and by the guiding of the Holy
Ghost.
£:/)z7oo-7;^._Thanksgiving— i) consecrates the past ; 2)
blesses the present ; and 3) gilds the future.
Eighteen I h Si/n^/uy after Tr'uilty, 257
SERMON 595.
TflE LOVING SPIRIT.— (//r;/)' Gospd, Sen I.)
" On these two commandments \\\n]r all the law and the prophets." —
Matt. xxii. 40.
lutroducliov. — Against this spirit of love, which forms the
subject of the Lord's teaching in this day's Gospel, we have
arrayed the devil, acting by suggestions ; the flesh by de-
lights ; the world by affections. We require, therefore, a
strong and well-founded love to resist all these enemies. We
must love — i) wisely, lest we be seduced ; 2) sweetly, lest we
be allured ; 3) tirmly, lest we become oppressed and dis-
couraged. The loving spirit is to be desired and cultivated.
For —
L It is an epitome of the Law. — (Gal. v. 14 ; Rom. xiii. 10.)
— Hence the sufficiency of love. * If you cannot investigate
books ; study all the volumes of sermons ; penetrate into all the
secrets of Holy Scripture ; hold fast by love, whence depends all
else.' (Aug.) That no one may have any excuse in the Day of
Judgment, God willed so to consummate and shorten his
Word, and render it so plain, that all can read and under-
stand it. Holy Scripture is the treasure hidden in the field ;
if thou art unable to find it, thou wilt be quite secure if the
one pearl of love be carried under the tongue.
II. It is most easily cherished. — i) No estate is exempt
from love, which exists in the companionship of poverty and
inhrmity. It requires not any outward service to exist.
(Deut. XXX. 11-15.) 2) It makes all burdens and offerings to
be light. (Matt. xi. 30.) Jacob's servitude for Rachel. (Gen.
xxix. 20.) * A two-horse cart, which carries weight without
distressing the beasts who bear it.' (Aug.)
III. It is most acceptable to God. — It is the grace of graces,
without which all the other graces are not grateful to God,
Who loves the love by which He Himself is loved. (Prov.
viii. 17.)
IV. It is most profitable. — With a loving spirit all things
are present ; without it, all things are absent. (Aug.) Where
love is, what can be absent ? (i Cor. xiii. 2-g ; Rom. viii. 28.)
Epilogue. — The first three commandments treat of the
love of God ; last seven, of the love of man. Love is the
root of the green tree of good works. Oh I kill not the
spiritual life at its source.
VOL. II. S
258 Eight centh Sunday after Trinity,
SERMON 596.
HOW GOD MUST BE LOVED.— (//o/j Gospel, Ser. II.)
"Thou shalt love the Lord thy God with all thy heart, etc." — Matt. xxii. 37.
Introduction. — The human heart cannot rest without loving.
It must love either heavenly or earthly things. If the heart love
earthly things, it is comparable with earth; cold, heavy, and
tardy towards all that is good. (Matt. xxiv. 12.) If the heart
love heavenly things, it is comparable with Paradise; placed
high above the deluge of this world's sin and sorrow, and
watered by the river of love which flows in four streams
towards God, towards parents, towards friends ; and for God's
sake, towards enemies. We must love God, Who is the foun-
tain of love —
I. Strongly. — The holy, loving soul says (Cant. viii. 6); it
cannot be resisted (Rom. viii. 38, 39). A man is strong —
i) Who fights bravely for God, like David, (i Sam. xvii. 32.)
2) For his country, like a soldier. 3) Who bursts all fetters
asunder, like Samson. (Judges xvi. 7-12.) So strong love fights
tor God and heaven, and breaks asunder all bonds and fetters
of sin.
II. Wisely. — To live in His love. For (i John iv. 8). Hence
we must know Him. ' Nothing can be loved unless it be
known.' (Aug.) As Moses cast Pharaoh's crown from his
head (Jos. Ant. ii. x.), so do we the crown of God's baptismal
love by our sin. (Lam. v. 16.) To love wisely, is to love God,
for His — i) creation of us (Gen. i. 37), leading man to say (Ps.
ciii. i). 2) Redemption (Kev. i. 6.) For (John xv. 13.) 3)
Providence.
III. Ardently. — By devout meditation. (Ps. xxxix. 3.)
Ardent, fervent love is likened to fire. (Luke xii. 49.)
i) Ascending. (Phil. iii. 20.) 2) Purifying. 3) Enlighten-
ing. As (Lev. vi. 12, 13), so on altar of heart, fire of ardent,
living love is ever to burn, nourished by preaching. From this
fire all spiritual sacrifices are kindled.
IV. Constantly. — Lest should fail spiritual — i) taste; 2)
sight; 3) vigour. To-morrow must not undo to-day.
Epilogue.— ^o love God is to possess Him for time and
for eternity.
Eighteenth Sunday after Trinity^ 259
SERMON 597.
THE CLAIMS OF JESUS CHRIST.— (Ho/y Gospd,
Ser. III.)
"Thou shalt love tha Lord thy God." — Matt. xxii. 27.
Introduction. — It is a common saying that love ascends, not
descends; proved in the case of parents who love their
children far more than their children love them. It is true of
our Common Parent, Jesus Christ, Whose love descends upon
us, rather than does ours ascend to Him. ' I have loved you'
(John xiii. 34; xv. 12) is His constant assertion ; not * ye have
loved Me.' Our unloving ingratitude is our great ignominy.
Correct it by the thought (Luke xii. 24). Jesus Christ claims
our first and highest love. For He is —
I. Altogether Lovely. — Not alone as God; being the highest
wisdom, goodness, power, majesty, and the like, but also as
man. He was loving — i) In His person. (Ps. xliv. 2.) Hence
His disciples so readily followed Him; hence the people
prayed for His continued Presence. (Luke iv. 42.) 2) In
speech. (Luke vi. 22; Ps. xlv. 2; John vii. 45.) ' Men clave
to Him, delighted equally by His speech and appearance. Of
Whom the voice was so sweet.' (Bern.) 3) In His several
graces and virtues. In His affability, humility, innocence,
mercy, compassion, He received all who came to Him.
He touched the leper, etc. (Matt. viii. 3). He comforted the
palsied man. (Matt. ix. 2.) Compassionated the accused
woman. (John viii. 10, 11.) True of Him. (Isa. xlii. 3.)
II. Altogether Loving. — Jesus Christ very greatly loved us.
(Hosae. xi. 4.) i) Incarnate for our sake ; enduring all the
suffering of this lowly life, cold, hunger, etc. 2) Our Teacher
and Leader by example and word; the Great Physician and
Healer of our diseases. All of which benefits are so many
bands of love. (2 Cor. v. 14.) For (Isa. liii. 4.) 3) Our spiritual
food in the Holy Eucharist. (John vi. 51.) ' I laid meat unto
them.' (Hos. xi. 4.) He shows His love by buying us, feed-
ing us, rewarding us in heaven.
III. Altogether like unto 11s. — Not of necessity, but by the
impulse of His love and will. (Heb. ii. 17.) As — i) our
Father. (Isa. ix. 6 ; Gal. iv, 6.) 2) Our brother. (John xx.
17; Rom. viii. 29.) 3) Our bridegroom. (Matt. ix. 15; 2 Cor.
xi. II. j
Epilogue. — True is (i Cor. xvi. 22.) For there is (Eph. vi.
24-)
S 2
26o Eighleentb Sunday after Trimly,
SERMON 598.
DECEIT.— (//o()' Gospel, Ser. IV.)
" One o\ tliem, which was a lawyer, asked Him a question, tempting Him.'' —
Matt. XX ii. 35.
Introditction. — Asked not to learn, but to entrap and confound
Him ; asked in a spirit of deceit. Deceit and stratagem liave
played a conspicu as part in the history of the world. An old
saw, ' He is worthy of praise who deceives an enemy.'
(Lucian.) * Under the pretext of good the wicked plot their
deceits.' (De la Hay.) ' Impia sub dulci melle venena
latent.' (Ovid.) 'The fowler pipes with the sweet reed,
whilst he deceives the bird.' (Cato.) Troy fell by the deceit
of the wooden horse. Hannibal spared the possessions of
his direst enemy, Fabius Maximus, to make him become
suspected by the Senate, and so lose his command. The
Romans, besieged by the Goths, when starving threw their
bread over the walls to deceive the enem}^ Epaminondas
armed the statues of the gods at night, and, to animate the
soldiers, declared in the morning that the gods had armed
themselves on their behalf. Yet all deceit is —
I. A prostitution of goodness. — i) Of blood-ties. Cain and
Abel. ' Cain talked with Abel' (Gen. iv. 8), persuaded him
to go to the field. 2) Of forgiveness : Simeon and Levi, in the
matter of Dinah. (Gen. xxxiv. 16-25.) 3) ^^ public religion :
Jezebel's fast, (i Kings xxi. 9-12.) 4) Of personal holiness :
Laban an idolater; for gain to retain Jacob, said 'the Lord.'
(Gen. XXX. 27.) 5) Of friendship : Doeg, the Edomite, praised
David so as to arouse SauTs hate, (i Kings xvi. 18.) 6) Of
truth : Herod's reason for slaying the holy Baptist. (Mark
vi. 26.) Herod feared John. 7) Of charity or almsgiving:
Judas and Mary. (John xii. 4-7.) 8) Of justice: Absalom's
deceit. ' I would do him justice.' (2 Sam. xv. 3.); 9) Of holy
ministration. (2 Cor. xi. 13, 14.)
II. A sign of weakness. — i) Mind; 2) physical; 3)
spiritual. The resort of weak and craven spirits.
III. A cause of severe punishment. — All deceit is a deadly
sin, and meets with a sure punishment. Note the ends of
Jezebel, Herod, Absalom, Judas; the deceived seen to triumph,
but the ark of truth ever rides above the waters.
Epilogue. — Seek sincerity towards — i) God ; 2) your own
heart ; and 3) towards all men.
E}ghtcenth Sun day after Trinity, 261
SERMON 509.
THE TRUE SON OF DAVID.— (f/o/j Gos^d, Ser. V,)
" They say unto Him, The Son of David." — Matt. xxii. 42.
Introduction. — It is remarkable that our Blessed Lord is
always spoken of, and to, as the ' Son of David,' not of
Abraham or of vSolonion. He was so called by the Jewish
children (Matt. xxi. 9) ; by the woman of Canaan (Alatt. xv.
22); by the blind man (Luke xviii. 38). S. Matthew once,
secondarily calls Him 'the Son of Abraham' (Matt. i. i) ;
but His ordinary title was ' Son of David.' Why? Because
of the promises made to David ? Because our Lord took
dignity as being the son of a king? Rather because Jesus
Christ was the type of which David was the antitype ; be-
cause David was the most like Him, of any of His ancestors
after the flesh. We note that David resembled our Blessed
Lord in —
I. Birth. — i) In form and countenance, (i Sam. xvi. 12.)
A fire in the face of Jesus Christ, and a Divine majesty in
His eyes (John xviii. 6), teaching the lesson of humility before
glory. 2) 'In tribe and birthplace : Judah and Bethlehem. 3)
Humble human origin in both cases, and subsequent exaltation.
So Gabriel (Luke i. 32).
II. Grace and conversation. — i) In goodness and mercy.
Needy at c^ve Aduilam. (i Sam. xxii. 2.) So Jesus Christ.
(?>Iatt. xi. 28.) 2) In mercy and loving-kindness : mercy to
Shimei (2 Sam. xvi. 11); to Saul (i Sam. xxiv. 7). So oui
Lord (Luke ix. 5457), Who wept over Jerusalem, and said
(IMatt. v. 44). The lesson is the love of enemies.
III. Suffering persecution. — David, from Saul and Absalom,
ascended the Mount of Olives weeping. Chief Priest and
Pharisees are as Saul, whilst Judas is as Absalom. Jesus
Christ ascended the Mount of Olives to suiier His agony in
the garden.
IV. Battles and victories. — The one against visible, the
other against invisible enemies.
V. The administration of the kingdom. — Both reigned in
mercy and righteousness. David took justice on the Am-
monites, as the Lord will one day avenge His saints.
-Epilogue. — I^.Iay Jesus Christ be your King.
262 Eighteenth Sunday after Trinity.
SERMON 600.
THE CORDS OF LOVE.— (//o/y Gospd, Sen VI.)
"Thou shalt love the Lord thy God."' — Matt. xxii. 37.
Introduction. — (Exod. xxx. 13-17-) — The 'ransom of souls.*
The shekel represents that love which all men ought to render
to God. The 'half shekel' signifies that our love here is
necessarily imperfect, and the other ' half shekel' will be paid
when love is perfected in glory. Now the rich and the poor
pay alike; since all can render love to God. Other offerings,
as wisdom, nobility, strength, riches, etc., can only be offered
by the few. Yet it is after all a difficult thing to many to love
God, Who draws us with the cords of love, because they forget
that—
I. He is God, the Chief Good. — God contains in Himself
all good things, and all the perfections of good things either
formally as taken absolutely, or eminently as being mingled
with some other perfections. Hence (Exod. xxxiii. ig.) * In
Thee all things remain ; to Thee all things together hasten.'
(Greg Naz.) Infinitely — i) wise ; government and plan of
world and its contents ; of other systems. 2) Good ; procrea-
tion and preservation of all things ; assigning pleasure to the
lowest and the vilest of His creatures. 3) Merciful. (Matt.
XXV. 45 ; Ps. Ixviii. 5 ; Jonah iv. 11.) 4) Bountiful. (Rev. i. 16.)
II. He is the Lord, the highest Benefactor. — His love to
man is manifested — i) By the manifold blessings which He
communicates. 2) By His creating and adapting all things
for man's use. 3) By His gift of a body and soul more
precious than mountains of gold. 4) By His enduring and
unselfish love to us. (Jer. xxxi. 3.)
III. He is thine. — By such similitude and relationship as
can exist between the Creator and His creature. Thine — i)
Since thou, O man, art His image and likeness, through
which comes the dower of supernatural grace and strength.
2) Since He is thy preserver, in Whom thou livest, etc. 3)
Since He is thy exceeding great reward. (Gen. xv. i.)
Epilogue. — As the magnet, by a natural impulse, ever
points to the north, and does not rest until it so points and
overcomes all impediments to this action, so ought the heart
ever point to God, Who is the pole of the loving soul.
Eighteenth Sunday after Trinity. 263
SERMON 601.
THE FIRST AND GREAT COMMANDMENT.— (Fo/y
Gospel, Ser. VII.)
"Master, which is the great commandment in the law?" — llatt. xx, 36.
Introduction.— k^ all God's commandments are great, the
lawyer thought by craft to entrap the Lord into making an
invidious distinction. (Jerome.) Our Blessed Lord pro-
nounced love to be the ' first and great commandment;' since
it is —
L An end in itself.— {1 Tim. i. 5.) — An end not of laws
alone, but also of sacraments, graces, etc. ; for it joins man to
God.
n. Comprehensive. — (Rom. xiii. 10.) — It includes all the
other commandments. He who loves God, loves all that God
loves. ' Love, and do as thou wilt.' (Aug.)
III. A Root and Fountain. — The chiefest and highest
offering to God. Rivers of gifts and graces flow from the
fount of love, which is an offering of ourselves to God. So
that (i John iv. 16).
IV. A manifestation. — It shows who and what a man
really is. Many are outwardly Christians; a life of love alone
manifests their reality. (Aug.) Love is the measurer of souls.
(Bern.)
V. A Bond of Perfection. — (Coloss. iii. 14.) — The life
which unites and quickens the whole nature (Chrysos.) ; as
the bolts are to a ship.
VL A great reward. — (i Cor. ii. g; Matt. x. 42.) — Last
labourers in the vineyard ; the widow's two mites.
VII. Eternal. — (i Cor. xiii. 8) — Remains eternally in
heaven. Other graces are as scaffolding, which is taken
down when the building is finished.
Epilogue. — Seek to love Godo
264 E'lghlccntb Sun day after 1 r'uilty.
SERMON 602.
THE TREACHEROUS QUESTION.— (//o/>^ Qospd,
Sen Vni.)
" A lawyer asked Him a question, tempting Him." — Matt, xxii. 35.
Introduction. — This spokesman of the Pharisees is a type of
Satan, who tempts us to approach the person of Jesus Christ
in one of the Articles of Faith, to try if it be possible to find
somewhat in it to condemn. The unholy ever strive to
■ square their belief to their practice. We note that this ques-
tion, as asked by the lawyer, implied —
I. A treacherous gathering. — It was determined that this
question should be asked in an assembly of the Pharisees
which was convened against Jesus Christ. They hoped to
subdue by numbers Him Whom they could not overcome by
reason. They thought that if one spoke for all, and was tri-
umphant, they could all share in his victory; but if he were
worsted, the defeat would rest with himself alone. (Chrysos.)
Thus all was done for the sake of men, forgetful of the
small comfort it is to the defeated conscience, that others may
not know of its humiliation. The Pharisaic spirit invites —
i) A treacherous gathering of evil thoughts ; 2) a base pur-
pose ; 3) an ignorant conclusion.
II. A treacherous ashing. — The lawyer called that Lord
* Master,' of whom he would have scorned to be a disciple ;
and he asked about the greatest commandment, who himself
did not observe the least. The pleadings and askings of un-
belief are treacherous in their — i) Form; masking it under the
guise of devotion. 2) Demands ; asking for things above and
beyond the mind's legitimate range.
III. A treacherous temptation. — The question was asked,
not for the sake of learning but to entrap the answerer. The
sinner in like manner seeks to entrap his conscience, that so
the majesty of truth may be — i) Deposed ; 2) contradicted ;
3) ignored.
Epilogue. — Remember (Lukexii. 47 ; Rom. ii. 13). A holy
life asks no treacherous questions.
Eigbtcenlb Sunday ajler Trinity. 265
SERIION 603.
THE SIGNS OF LOVE.-(f/o/j Gosj^eh Ser. IX.)
"Thou shalt love the Lord thy God." — Matt. xxii. 37.
Inirodnciion. — Some are sure that they love God, and tliat
God loves them. They can say (Cant. vi. 3); but the many
fee! rather (Eccles. ix. 2). Are we living in love ? An im-
portant question, since (i John iv. 16). Amongst the signs
of love we note —
I. Constant thought and speech. — We are ever thinking of
and speaking about tliose whom we love ; delighting to be
with them ; solicitous to please them. Do we so think and
speak about Jesus Christ? Are we ever joyed to rejoice
Him?
II. Frequent communication. — We like to eat and drink
with those whom we love; to do so is a pledge of friendship;
to communicate to them all our thoughts, words, and deeds.
Hence the reproach of Delilah. (Judges xvi. 15.) Do we
open the heart to God ?
III. Implicit obedience. — (John xv. 15, 23. — Hence David
said (Ps. cxix. 11, 72, 127). We cannot love one, and yet not
in all things seek to fulfil his wishes. Obedience is a sure
test of our love for God. Apply it to your own lives.
IV. Ready thanksgiving and glory. — Returning instant
thanks to God for His mercies, and before all things, desiring
and seeking His glory, (i John iv. 18.) The pi-omptitude,
ardour, and care with which the soul prepares for holy exer-
cises is a proof of love.
V. An intense hatred of sin. — He who loves the light hates
the darkness; he who loves holiness hates sin, which is
opposed to it. God is light, goodness, and life ; and he who
loves Him cannot but hate sin, which is iniquity in the heart,
darkness in the mind, and death in the soul.
VI. Willing sacrifice. — (John xv. 14.) — He who truly loves
God is ready to give up all for His sake ; to die rather than
to sin. He feels with Joseph (Gen. xxxix. g). Hence the
martyrs testified to their love by their death.
VII. Patient endtcring. — (i Cor. xiii. 7.) — True love sup-
ports under all trial ; it lightens every hardship ; it makes the
bitter sweet.
Epilogue.— S(ick to realize these signs in your life.
266 E'tghteenth Sunday ajtcr Trinity.
SERIvION 604.
THE LESSONS OF THE GOSPEL.— (//o/y Gospel,
Ser. X.)
"But when the Pharisees had heard . . . any more questions." — "Matt. xx. 34-46.
Introduction. — (Gen. xxxii. 25.) — ^Jacob represents the Jews,
who, lame with one foot, acknowledged the Lord to be the
Son of David, not the Son of God. Of these (Ps. xviii. 45).
Of the Genti'es (Ps. xviii. 44). To fulfil this prophecy, let
us hear and obey the teaching of the Lord. We note —
L The conspiracy of the wicked. — The wicked unite when
righteousness and truth are to be persecuted, i) Disciples of
Pharisees and Herodians (Matt. xxii. 15). 2) Herod the *fox.'
(Luke xiii. 32.) Pilate. (Luke xiii. 12.) Dogs quarrel over
a bone, but unite against a beggar. 3) The Athenians and
Thebans were at enmity, until Philip of Macedon attacked the
former; with whom the Thebans, fearing the nearness of war,
made common cause. The Church should be united against
heres3\
n. The wonderful goodness of Jesus Christ. — i) He
answered the tempting lawyer plainly and truly, as if he were
a disciple, instead of being 'a merchant' (Hosea xii. 7) with
sorry coin in his hand. 2) He taught the great lesson of
neighbourly love. (John xxi. 15.)
HL Tliat true love must rest upon faith. — Compare the
question of the lawyer (Matt. xxii. 36) with a question of Jesus
Christ. (Matt. xxii. 42.) What of His divinity, omnipotence,
truth, sacramental powers, and presence? Faith is as the
material and body of a Christian man : love, as the form and
soul ; good works, as the pulse of the heart.
IV. Tlie great profit of Holy Scripture. — Argument founded
upon Psalms. (Matt. xxii. 43.) A sea (2 Tim. iii. 16) containing
depths in which 'a lamb (the humble) may swim, and an
elephant (the proud) drown.' (Greg.) A light. (2 Peter i. ig.
V. A severe punishment aivaits the wicked. — (Matt. xxii.
44.) Jews, a type of Cain. Against whom. (Gen. iv. 10.)
VL Men are easily convicted, but not easily converted. —
(Matt. xxii. 46.) Answered not, but also believed not. Their
pertinacity takes seven forms. (Jude 11-14.)
Ninctee?itb Sunday after Trinity, i^y^-j
SERLxON 605.
RENEWAL.— (iT/./s^/d;, Ser. I.)
'* Be renewed in the spirit of your mind." — Eph. iv. 23.
Introduction. — There is this difference between the soul and
the body: that the former, howsoever old it may have become,
is capable of renewal; but we never read in Holy Scripture
of an old man being made young. Sinners were converted,
the sick healed, the dead raised ; but youth once lost was never
restored. Why.? Because God never changes man from
good to bad. Old age is more discreet, less sinful ; nearer the
eternal goal than youth. (Job xii. 12.) The soul is ever
capable of renewal by divine grace. (2 Cor. v. i). Which
operates through —
I. Virtual patience i) Towards God, consists in receiving
all His afflicting dispensations as coming from Him; ordained
for good; without bitterness, or any other feeling than one of
gratitude. (Job i. 21.) 2) Towards our neighbour, in exer-
cising a spirit of loving forgiveness. (Matt. vi. 14.) A loving
spirit renews the soul.
n. Actual repentance. — This consists in — i) Coming to
the knowledge of sin. (Luke xv. 17.) 2) Forming a resolution
of amendment. 3) Making a confession of sin. (Ps. xxxii. 5.)
4) Bringing forth fruit, meet for repentance. (^latt. iii. 8.) Of
the whole. (Eph. iv. 22-25.)
HL Cordial huuiility. — As when a proud and vain soul
really humbles itself from the depths of its heart ; searching
into — i) Its own weakness and strength. 2) Comparing
itself with the law of God. 3) Musing upon its actual estate.
IV. Liberal bounty. — (Luke xi. 41.) When a man gives
to others freely of these blessings, spiritual, moral, and
material, with which God has enriched him, such bounty —
i) softens: 2) satisfies; 3) rejoices the giver's heart.
V. Divine love. — (Luke vii. 47) — W^hen the soul stands in
the love of Jesus Christ, it is renewed and made young.
VI. Supernal contemplation — Thought upon — i) The power
of God in creation. 2) The end of the world. 3) Heaven
and hell. 4) Providence, etc.
Epilogue. — Renewal, with the help of divine grace, is in
every one's power.
268 Nineteenth Siuiday after Truiity.
SERMON 606.
THE OLD AGE OF ^m.— (Epistle, Ser. II.)
"Be renewed in the spirit of your m\n<.].'''--Eph. iv. 23.
Irtli'Gduclion. — Of what value is this admonition, since hai-illy
any one acknowledges that he is old ? I'vlany too, like ihe
covetous, are in extreme age as indiscrete as if they were
mere children. Yet 'a man ought to be cautious in his go-
vernment of self, in proportion to his age.' (Senec.) The
sinner is. alas ! old, let him be ever so young in years ; at
everv period of liie he needs the renewal of the Spirit. Sin
is called old age, since it resembles it in many of its effects.
For —
I. It brings doivn the sold 7iigh to eternal death. — Deadly
sin, and eternal death and hell, are all very nigh to one
another. The sinner has the unsheathed sword of God ever
hanging over his head, which is only stayed from falling by
the Divine compassion. (Job xix. 29.)
II. It bozos down the soul to earth. — So is the body bent
with old age. (Ps. xxxviii. 4; xvii. 11.) The sinner is so
crushed under the weight of sin that he can scarcely raise his
eyes to that heaven which he has forfeited. Yet (Eccles. vii.
29).
III. It blinds the eyes of the soul. — So does old age dim
the bodily vision ; as in the case of Isaac, who used his hands
for his eyes. (Gen. xxvii. i, 21.) The sinner sees not whither
he is led by the devil. Did he see, he would retrace his steps.
(Ps. cxix. 59, loi.)
IV. It weakens the powers of the soul. — So does old age
weaken the body that it yields to the slightest pressure, and
is soon prostrated. Sin causes the soul by weakness to fall
under the slightest temptations.
V. It brings a coldness to the soul. — So does old age
whiten the hair through the coldness of the system, just as
ein eats the warmth of Divine love out of the heart.
Epilogue. — Seek through Divine grace to become ever fresh
and ever sound. (Isa. xl. 31.)
Nineteenth Sunday after Trinity. 269
SERMON 607.
THE CITY OF JESUS CHRIST.— (//a/j' Gospd, Ser. I.)
" He came into His own city." — ^hitt. ix. i.
Introduction. — Capernaum was noted for the miracles which
the Lord performed in it, hat m jre for his attacliment to it.
He often returned to it, and remained in it longer than in
Nazareth; calHnj^ it His own city. (Ps. cxliv. 15.) ' ^ly
people.' (Exod. iii. 7.) This city is a type of the Christian
soul, called His city, because—
I. It willingly received Him. — i) The Gadarenes besouj:ht
Him to depart; the people of Capernaum — a) Received Him
(Luke viii. 38-40) gladly; 6) had great faith in Him : c) observed
His commands ; d) feared, loved, and honoured him ; e) suf-
fered Him to live amongst them. (Mark ii. i.) 2) We
receive Jesus Christ into the city of the soul — a) Gladly re-
ceiving His priests and hearing their words; ^) resting in
faith upon His Sacraments : c) striving to keep his command-
ments ; d) honouring Him in the life and conversation. The
cities of the devil were — i) vSamana (Luke ix. 52) ; 2) country
of the Gergesenes (Matt. viii. 34); 3) Nazareth (Luke iv. 29).
n. It eagerly heard the word of God. — (Mark ii. 2.) — The
city — i) Assembled to hear the word, as the lamb runs to the
bleat of its dam ; 2) fed upon it for spiritual growth and
nourishment (i Pet. ii. 2) ; 3) sought to obey it. The wicked
soul, the city of the devil, hears not. And so (Matt. x. 14).
HL It excelled in faith and hope. — The faith in Caper-
naum was i) Great. The bearers of the palsied man un-
covered the roof ; hence, ' seeing their faith ' (Matt. ix. 2), it
overcame all obstacles. 2) One and uniform, 'their' not his
* faith.' 3) A practical faith ; it carried the poor cripple. (James
ii. 18.)
IV. It had great love towards its neighbour. — These men
loved and tried to help the poor man. (John xiii. 35 ; Gal. \i.
2.) The prophet's four animals with one spirit a type. (Ezek. i.
12.) The city of the devil is full of hate and discord.
V. It had the fear of God. — ' We have seen strange things
to-day.' (Luke v. 26.) It was in a middle state between hope
and fear; between Bethel, * house of God,' and Hai, ' ab\'ss.'
(Gen. xiii. 3.) In prosperity the mind should dwell upon Hai;
in adversity upon Bethel.
Epilogue. — Seek by the exercise of these Christian graces
to make your souls become the City of Jesus Christ.
270 Nineteenth Sun Jay after Trinity,
SERMON 608.
THE SEA OF THE WORLD.— (Ho/y Gospd, Ser. H.)
"He entered into a ship, and passed over." — Matt. ix. I.
Introdiidion. — This * ship ' signifies repentance, into which
Jesus Christ enters when any one sincerely repents, bein^
anxious about his salvation ; and which carries the penitent
in safety over the tossing billows of the sea of this world ;
which IS likened to a sea, as being —
I. Restless and unquiet. — (Isa. Ivii. 20, 21.) — The world is
disquieted — i) By deceptions; false religions, false philoso-
phies, false morals and theories. The pleadings and promptings
of the Evil One sorely perplex and trouble the world. (Isa. v.
20.) 2) By strifes and dissensions, flowing from feelings of
anger, jealousy, and pride. 3) By a certain fear of the coming
future, which never leaves those who cling to this world alone,
which is as a bear or lion. (Lam. iii. 10.)
n. Insatiable. — (Eccles. i. 7.) — Three deadly rivers,
especially, run into the sea of this world. (i John ii. 16.)
Yet it remains as unsatisfied as before. Lusts, riches, and
honours cannot satisfy an immortal souL The world craves
and craves in vain for — i) Immortality. 2) Perfection. 3)
Independence of a higher power.
III. Bitter. — Sea-water is salt and bitter as that of Marah.
(Exod. XV. 23.) This bitterness is caused — i) By sorrow and
care. 2) By the separations of the world. 3) By its disap-
pointments : promising great things and giving small.
Epilogue. — The sea of this world is — i) quieted by the
presence of Jesus Christ. (Matt. viii. 26.) 2) Is fulfilled by
the gifts of grace. (2 Cor. vi. 10.) 3) Is sweetened (Psa.
xciv. 19) by — a) evaporation, or heavenly contemplation ; b)
by filtration through earth, or the thought of death.
Nineteenth Sunday after Trinity, 271
SERMON 609.
THE SONS OF GOD.— (//o/y Gospel, Ser. III.)
" Son, be of good cheer." — Matt. ix. 2.
Introduction. — Man was created in the beginning a son or
child of God ; and as such he was — i) Free. By sin he
became a captive. (Isa. iii. 2.) The soul is the * captive
daughter.' 2) Beautiful. (Cant. vii. 6.) By sin his beauty
was defiled. (Lam. iv. 8.) 3) Adorned with graces. These
lost by falling into sin. (Luke x. 10.) 4) Enriched by wis-
dom. Sin has darkened wisdom and knowledge. (Rom. i. 21.)
Jesus Christ came to restore these lost gilts, i.e. to restore
man to his old sonship, which, in relation to God, implies —
L Likeness. — The son is necessarily in some respects like
his father. The image of the Trinity was impressed upon
man. (Gen. i. 26.) The Father, in man's power to resist
the attacks of sin and Satan. The Son, in man's wisdom,
leading him to distinguish between good and evil ; to choose
the former and reject the latter. The Holy Ghost, in man's
understanding, enabling him to progress and go on from grace
to grace, from strength to strength. (Gen. xl. i, 9-14.) The
butler in prison represents the soul in the prison of the body,
saying (Rom. vii. 24) ; ' three branches ' represent the three
powers, memory, will, and intellect; the * ripe grapes' con-
trition, confession, and satisfaction. The wine of contrition
pressed into the cup of the soul. (Psa. Ix. 3.) Old reading ;
of ' compunction.*
n. Love. — Sons by nature love their fathers. We should
love Jesus Christ (Rev. i. 5 ; Eph. v. 2), Who hath, by His
resurrection, (i Pet. i. 3.) As superiors are loved by in-
feriors, so ought God to be loved by us, Who hath given the
inferior creatures for our profit and glory. The three questions
(John xxi. 15-18) : 1) ' More than these ?' the creatures of the
world. 2) * Me .^' then love thy enemies. 5) 'Me.?' more
than thyself; My will rather than thine own will.
HL Patience. — (Heb. xii. 4-10.) — When God corrects us
we should rejoice. Chastening is a blessing. (Ps. xciv. 12.)
i) It weans the soul from the world ; 2) purifies it from sin;
3) prepares it for heaven. (Matt. xxv. 34.) Fable of ' The
Thief and his Mother' admits of a sacred application.
IV. Confidence. — Sons in their need and trouble fly to
their fathers. David forgave and lamented over his slain and
disobedient son Absalom. (2 Sam. xviii. 5, 33.) The Prodigal
was blessed and forgiven (Luke xv. 23), and clothed with the
• robe ' of grace ; the ' ring ' of love ; the ' shoes ' of good
affections.
Epilooue, — Seek to vindicate your heavenly sonship.
2-2 Nineteenth Sun if ay after Trij:]fv.
SEE LION GIO.
INDIFFERENCE.— (//o/.v Gospd, Ser. IV.)
" They brought to Him a man sick of the palsy." — 'Matt. ix. 2.
Introduction. — This palsy, or paralysis of body, is a type of a
like paralysis of soul, uiiich renders it careless, torpid, and
indifferent; causing it to lie upon the couch of sloth during
the noonday of God's grace and opportunity. This peculiar
palsy of soul is well expressed by the old word Acedia, which
is a deadly disease to the spiritual life. Acedia, or indif-
ference —
I. Prevents spiritual progrcr,s. — If I should say that no
indifferent person could attain heaven, I should seem to utter
a paradox, which is nevertheless most true. They to whom a
voluntary paralysis of the feet of the mind, that is, of the affec-
tions, clings, are deprived of the hope of heaven. ' O un-
happy soul, which pants not to run in the way of holiness,
along which, unless thou runnest, thou losest the reward !'
(Victor; i Cor. ix. 24.) ' Run.' not walk indifferently. (Rev.
xxi. 8.) The ' fearful' are the timid and indifferent, who make
no effort to conquer sin. * The indifferent mind falls into a
thousand sins.' (Greg.) Indifference deprives the soul —
i) Of the hope of heaven ; 2) of the fear of hell ; 3) of the
value of all good examples.
II. Breeds a spirit of discontent. — Israelites journeying to
Canaan, a type of the Christian journeying to heaven, who
passes over the Red Sea of baptism, and is fed by the manna
of the Eucharist: and who are the subjects of as many provi-
dences as were the Israelites in the days of old. At Plormah,
a fit of indifference, the ' soul of the people' was much dis-
couraged because of the way. (Num. xxi. 4.) Only two out
of six hundred thousand men reached the promised land.
Indifference — i) ivlagnifies difticulties and hardships ; 2) over-
looks mercies : 3) takes a low view of the responsibilities
of life.
III. Is contradicted by Scriptural example. — i) At the Na-
tivity the shepherds ' came with haste' (Luke ii. 16) ; and the
Magi lost no time after the star appeared. 2) Prodigal
quickly returned, and was forgiven. (Luke xv. 18-20.)
IMindful of (Eccles. ix. 10). 3) (Ps. civ. 18.) For 'conies,'
old reading is 'hares,' being swift of foot.
Rpilo'ruc. — Subdue, banish, utterly abhor and cast indif-
ference from thy soul.
Nineteenth Sunday after Trinity, 273
SERMON 611.
THE SEA OF THE SOUL.— (//o/y Gospd, Sen V.)
" He entered into a ship, and passed over." — Matt. ix. i.
Jnfrodnction. — This * ship' signifies the humanity of Jesus
Christ, and the ' city' is — i) Literally, Capernaum. 2) Alle-
gorically, the Church MiHtant, in which He comes to us in the
Sacrament of the Altar. (Matt, xxviii. 20.) 3) Morally, the
soul animated by Divine grace. (John xiv. 23.) 4) Anagogi-
cally, the new Jerusalem. We will confine ourselves to the
moral meaning, and consider the sea of the human soul, in
which sea we are so involved in divers thoughts and affec-
tions, that it is most dangerous. Since —
L It is inscrutable. — i) The soul is deep. (Ps. Ixiv. 6.)
Who has measured its depth ? (Ecclus. i. 2) save Him ?
(i Chron. xxviii. 9.) We hardly ever descend to measure the
springs or founts of our thoughts and actions. The motive
power of the soul lies hidden far away, and secondary actions
are often mistaken for primary impulses. 2) It is deceitful.
(Jer. xvii. 9.) It glosses over much ; gives wrong impres-
sions ; does not deal truly with itself, and so is hard to
be found out. 3) It is * desperately wicked.' (Jer. xvii.
9.) This wickedness has made it dark, and difficult to be
fathomed.
II. It is unstable. — Being agitated by the wind of various
temptations. No person but One can quiet this sea. (Matt,
viii. 26.) ' Thou hast made us, O Lord, for Thee, and the
soul is unquiet until it rests in Thee.* Hence we too often
take the tone of passing events, and allow an undue action of
others upon ourselves. Many remain for hardly two days in
a like state of mind : such are easily led away from God.
III. It is doubtful. — i) On account of its poverty ; lacking
those graces by means of which it ought to live and steer its
course. Not so with Jesus Christ. (Isa. Iv. 9.) 2) Being
misled by evil thoughts, and so rendered doubtful as to what
is the proper course to take.
Epilogue. — When a ship is struggling in a heavy sea, and
the provisions are well nigh gone, all must labour most
earnestly to bring her as soon as possible into port. Oh !
place the ship of the Lord into a place of safety without delay.
VOL. II. T
2 74 Niuei tenth Sunday ajtci^ Jri'iity.
SERTION 612,
THE PALSY OF SIN.— (//o/j' Gospel, Ser. VI.)
"A man sick of the palsy." — Matt. ix. z.
Introduction. — Sin, not in itself, but in its accidents, is capable
of becoming the punishment of sin. i) The act of sin produces
sure afBiction : if inward, anger and envy distract the mind; if
outward, sin wearies the body. 2) The effect of sin produces
bitter consequences, which make by moral retribution sin to
become its own avenger. 3) The thought of sin even, causes
the removal of grace, so that the soul is left helpless and de-
fenceless to its passions and temptations. (Rom. i. 28.)
Palsy in its sad work upon the body is a true type of the
action of sin. For —
I. It causes a trembling. — The body is deprived of courage
and strength. So Adam, after the Fall, trembled and hid him-
self from the voice of God. (Gen. iii. 8, 10.) Cain, in his
fear, had for * a mark,' according to the tradition, a trembling of
the head, by which he was known and shunned by man, as
excommunicated and punished by God. Esau trembled for his
life, and sold his birthright for the food of beasts. (Gen. xxv.
30, 34,) The wicked fear with trembling, thinking upon the
four last things. (Ps. Iv. 4, 5 ; liii. 5.)
II. It causes immobility . — This leads the sinner — i) To
remain still; which is highly sinful. (Rev. iii. 15-17.) Others
pass him by, whilst he brings nothing to perfection. 2) To
waver and stagger from the right hand of prosperity to the left
hand of adversity. As the Israelites walked in the desert ; puffed
up by God's mercies : rebellious when in want, 3) Walking
backwards ; looking backwards like Lot's wife (Gen. xix. 26) ;
having lost all relish for God's mercies and spiritual food.
III. It causes insensibility. — Body loses its fine sensational
power, i) To the Divine sweetness, (i Cor. ii. 14.) 2) To
the temptations of the devil; hence a ready consent is given
to sin. 3) To our own special defects, that we feel not our sin.
Epilogue. — The healing of Jesus Christ restores us from
this disease: and His sfrace renews and makes us whole.
Ni/ietee?ith Sunday after Trinity, 275
SERMON 613.
SIN IN THOUGHT.— (//o/y Gospel, Ser. VII.)
"Wherefore think ye evil in your hearts?" — Matt. ix. 4.
Introduction. — David asks (Ps. xxiv. 3, 4). Purity of heart is
needful for the man who would ascend the 'hill of the Lord;'
i.^. attain to eternal blessedness. The heart must be kept free
from every polluted, harmful, crooked, and proud thought.
For —
I. God will judge the secrets of the heart. — (Heb. iv. 13;
Rev. XX. 12.) In which are recorded not only our deeds and
our words, but also the thoughts and intentions of the heart.
(i Cor. iv. 5.) For (Jer. xvii. 10) the most searching inquisition
will be made into the most hidden thoughts, desires, and
intentions. Hence, *that is known to God in the heart which
is not known to man by deed. According to the prophecy
(Zeph. i. 12) Jesus Christ, as 'with candles,' will search every
nook and corner of the soul, and the smallest sinful thought
will be revealed.
II. Three stages of sin in thought. — i) The suggestion. It
came to Eve by Satan ; she yielded to it, but it did not banish
her from Paradise. Suggestions come from evil companions,
books, occasions, etc. 2) The delight in the suggestion. Eve
had pleasure in Satan's suggestion ; she did not banish it at
once as she ought to have done. 3) The consent of the will to
the suggestion. It was this which caused Adam to fall, and
which brought death into the world.
III. The teaching of the death of Absalom. — (2 Sam. xviii.
g, 14.) Our life is a warfare, and our hair, our thoughts, etc.,
ought whilst on service to be confined in the helmet of the
fear of God. Absalom lost his life through his own fault.
Epilogue. — O Christian, say not that it is a light matter
what you think; that your thoughts are your own. By one
thought Lucifer lost all. God pardons for one repentant, as
he condemns for one unholy thought.
T 2
2^6 Nineteenth Sunday after T7'i?i'ily.
SERMON 614.
THE GROUNDS OF HOVE.— {Holy Gospel, Ser. VIII.)
" Son, be of good cheer.'' — Matt. ix. 2.
Introduction. — (Deut. xxiv. 6.) — 'Nether" immoveable, m}-sti-
cally signifies fear. 'Upper' quickly revolving signifies hope.
Hope exalts, fear depresses ; both are needful ; one millstone
of no avail. (Greg.) We ought to hope, lestwedespair; to fear,
lest we presume. Man has many causes of fear ; spiritual
burdens; the difficulty of gaining pardon, of advancing in
grace, of overcoming evil habits. Bodily burdens, weakness,
disease, sorrow, anxiety, needs of all kinds. Listen, O hope-
less soul, to the voice of Jesus Christ, bidding you * be of good
cheer.' For —
I. God is above us, Who is both able and willing to help us.
— To cure, as in this Gospel, both body and soul. Is thine
a great evil, sin or disease ? (Luke vi. ig.) Do you doubt His
power? (Mark vi. 56.) i) He is just but also merciful. (Ps.
cxlv. 9.) Hence the expression, 'rich in mercy.' (Eph. ii. 4.)
Hence He wept over lost Jerusalem. (Luke xix. 41.) Judg-
'ment is called the Lord's 'strange work.' (Isa. xxviii. 21.)
Hence His grief (Gen. vi, 6) ; 2) God is also our Father, Who
hath made us after His own image and likeness ; 3) He
bought us by His blood.
n. A gulf of desperation beneath us. — Worse than all
the miseries of the world, infinitely more wretched than all
other miseries. Into this gulf every one who despairs plunges
himself, and he leaps from the frying-pan into the fire ; from
small and temporal to severe and eternal afflictions ; and like
a foolish shipwrecked man he prefers to sink rather than try
to swim. The Martyrs thanked their executioners for giving
them eternal life.
III. A goodly company who have gone before us. — Laden
with like or even with heavier sins, who have yet attained the
heavenly goal. The Magdalene, S. Paul, S. Matthew, the
penitent thief, and others.
IV. Behind us our good works. — Our sufferings for God;
our wrestlings with sin ; the tears of repentance which we
have shed in past times. Our dead sins call forth a song of
thanksgiving as over a slain enemy. (Exod. xiv. 31.)
V. Within us desolation exciting us to hope. — S. Martin
was most secure amongst the robbers, since he knew that
God's compassion was principally felt in trials.
Epilogue.— UopQ—i) Ever; 2) firmly; 3) thankfully.
K'lnetcciith Sunday after Trinity, 277
SERMON 615.
THE SPIRITUAL HOUSE.-(;^/o.'>' Gospd, Ser. IX.)
"Go unto thy house." — Matt. ix. 6.
Introduction. — Before the * man sick of the palsy' was actu-
ally healed ; before he could either walk or stand ; he wa.-^
bidden to go unto his house ; he was not to linger and loiter
about ; duties were waiting for his fulfilment of them ; he had
a duty also to himself to perform at home. The sinner when
he is aroused from the lethargy and the paralysis of sin is
likewise called home — to himself — and is bidden by the
quickening Spirit, ' Go unto thy house;' the house of —
I. Thy conscience. — i) To guard it with all care, lest the
enemy should break into it, or the thief despoil it. (Prov. iv,
23.) 2) To renew and to renovate it after its sad neglect; add-
ing grace to grace, and ornament to ornament. 3) To reside
in it, in quiet peaceable thought ; communing with one's own
heart. Think over thy thoughts, words, and deeds. Many
live in other people's houses all their lives long; judging,
scandalizing, busying about the concerns of others. 4)
Commit the house wherein thou dweilest to God's keeping.
(Ps. cxxvii. I.)
II. God. — The Holy Church and the Temple of the Lord
is our house. God's house, built and dedicated to His Nam^
and glory, a place in which His praises are sung, His Sacra-
ments administered. It is our house, too, in which — i) We
serve God; 2) gain pardon for past sin ; 3) receive grace for
the future ; 4) learn about God (Ps. Ixxxiv. 1-3, 4) ; offer our-
selves to God.
III. Heaven. — Our lasting house which is i) Eternal (i
Cor. v. i) ; 2) glorious (Col. iii. i); 3) spacious room for all
(John xiv. 2) ; 4) the house of our calling.
Epilogue. — Let Conscience, Church, and Heaven be cham-
bers of one house. Of v.hich (Fs. cxxii).
2/8 Nineteenth Sunday after Trinily.
SERMON 616.
THE LESSONS OF THE GOSPEL.— (//o/y Gospd,
Ser. X.)
And He entered into a ship . . . such power unto men." — Matt. ix. 1-9.
Intrnduction. — A great crowd (Luke v. 19) witnessed this
miracle. Mingle with it, and learn from —
L Jesus Christ. — i) Justice. Rejected by the Gergesenes
He visited and healed in Capernaum. Rejected by the Jews, the
Gospel was given to the Gentiles. (Acts xiii. 46.) Privileges
not valued will be withdrawn. 2) Humility. The house was
tiled (Luke v. 19), not flagged, as are the better class of
Eastern houses. 3) Mercy and suavity. The palsied man
the Lord called ' Son :' not being ashamed of his lowly and
diseased condition. (Matt. xi. 29.) 4) Faith. * Be of good
cheer;' trust in Me, being destitute of all things. 5) Tho-
roughness. 'Thy sins be forgiven thee.' Bodily suffering
often flows from mental trouble. A * rod of wickedness.'
(Ezek. vii. 11.) Healing the soul first, the body was more
easily and thoroughly cured. Leave no root of sin in the
heart. (Heb. xii. 15.)
IL The palsied man. — i) The blessing of health, which
ought to be a cause of thankfulness. Palsied man was carried
on a bed, a helpless cripple. 2) The power of a new life, a) He
arose; to high and heavenly thoughts, b) Took up his couch;
raising his body from earthly pleasures, c) Went into his
house, his own sacred place (Deut. xxiv. 10, 11), minding his
own concerns.
HL The hearers.—' Men brought in.' (Luke v. 18.)
i) Care for the sick. They carried, and left no means untried
to bear the palsied to Jesus Christ. 2) Value of good asso-
ciates : kind men willing to help and to do good. To S. Paul.
(Actsxxvii. 22, 37.) Laban blessed by Jacob. Ten righteous
men would have saved Sodom. 3) All hinderances to gaining
Jesus Christ can be overcome. (Luke xix. 3-7.)
IV. The multitude.— {LukQ v. 19.)—!) To avoid a worldly
spirit. Christ denied the palsied man access; but when healed
allowed him a ready egress. The world scorns the unfortu-
nate, and flatters the prosperous. Joseph and his brethren at
home and in Egypt. 2) To glorify God for His mercies and
benefits.
Twentieth Sunday cifte?' Trinity. 2J9
SERMON 617.
THE WAY OF hi¥E.— [Epistle, Ser. I.)
" See then that ye walk circumspectly." — Eph. v. 15.
Introduction. — To ' walk circumspectly,' is to live holily. Our
present life is a journey, which tends either to eternal life or
to eternal death. Each day bears its own issue, and (Eccles.
vi. 8) no one walks circumspectly, who walks to his destruc-
tion ; rather he ought to consider the beginning, the middle,
and the end of the way. Consider whence thou art, O man,
and blush ; what thou art, and groan ; whither thou art going,
and tremble. In order to ' walk circumspectly,' note some of
the difficulties and dangers of the way.
I. The danger of mistaking the way. — This is occasioned
by — i) The number of paths which run almost parallel to the
path of heaven. We are evil in many ways, but holy in one.
The middle is but one ; the extremities are many. (Matt. vii.
14; Ps. cvii. 4.) Hence the need of the prayer. (Ps. xxv.
4, 5.) 2) The fewness of the travellers. (Isa. xxxiii. 8.)
Hence, like Lot, it is not safe to dwell amongst the wicked.
3) The obscurity of the way, caused by false teaching and
want of dogma. (John xii. 35.) 4) The deceit and guile of
the hypocrites.
n. The obstacles in the way. — (Isa. xxiv. 17, 18.) — i)
Temptations. (Prov. xxiii. 27.) 2) Difficulties. (Acts xiv. 22.)
3) Impediments. (Mark x. 23.)
III. The dangers from robbers. — (Luke x. 30.) — Descend-
ing from heavenly contemplation to earthly cares. (Prov. i.
17.) They who have theirs fixed in heaven, easily escape the
snares of earth.
IV. The defects in the travellers thejnselves.— 'Many walking
along the way of the Lord, suffer from — i) Hunger. (^^latt.
XV. 32.) Perishing for the want of heavenly bread. Hence
the command, (i Kings xix. 7.) 2) Weakness. (Gen. xxxiii.
13.) Making too much speed. (Prov. xix. 2.) 3) W'eari-
ness. (Num. xxi. 4 ; Gal. vi. 9.)
V. The pleasantness of the way. — Some forget the end,
being beguiled by the journey, like the Reubenites and Gad-
ites. God often makes the way rough for his elect. (Greg.)
Epilogue. — Use all circumspection ; looking well around,
lest the way be lost or we tail in it.
2 8o Tzvcnt'iclh Sunday after Trinity.
SERLION 618.
THE USE OF TIME.— (7://5//^, Ser. II.)
Introduction. — To redeem * the time ' from purposelessness or
vanity is one great sign of heavenly wisdom. ' The time,'
the present, which is so precious as being — i) Our own; in
our power whilst it lasts. 2) Every moment of it avails
for growth in holiness, knowledge, and love ; for a prepa-
ration for eternity. 3) It so very rapidly glides by and passes
swiftly beyond our control. This time so precious, brief, and
irrevocable, oui;ht to be turned to its best account ere it recedes
into a past. Which is —
I. Lnpevishahle. — It is not in the power of God Himself to
alter or efface that which has once been done. Sin may be
pardoned, but the sin itseh" remains. The past forms one
long imperishable record of man's thoughts, words, and deeds.
It never can be wholly blotted out ; and the present is even
now becoming the past.
II. Ever remembered. — God can forget nothing. Hence
the future of reward and punishment. Past action escapes
the hand, but not the mind of God. This perpetual remem-
brance should lead to great — i) Thought and care; 2) self-
discipline ; 3) prayerfulness.
III. Irreparable. — Time once spent is spent for ever;
badly or well used, it is for ever gone. Other actions require
a new time in which they can be performed; another space
of time is required in order to redeem a wasted present. And
who knows whether this may be granted or not?
Epilogue. — Seize on the present; use it with all — i) Ear-
nestness of purpose ; 2) industry in occupation ; 3) in ex-
pectation of the eternal consequence which flows from our
treatment of it for good or for evil.
Tivcnticth Sunday after Trinity. 281
SERMON GIO.
THE INVITATION OF THE LORD.— (J7oi> Gospd,
Ser. I.)
"All things are ready, come unto the marriage." — Matt. xxii. 4.
lutroduction. — Let no one impute their final condemnation to
(iod : let no one say, that He did not desire to have me; He
did not call me; He hath not prepared a place for me. God
would rather have us than the most hungry would have food ;
the most ambitious, possess honours ; the most covetous,
riches, etc. God is more anxious about our salvation than
we are ourselves ; He will willingly exclude no one from
heaven. We note —
I. The testimony of Holy Scripture, — i) (Isa. xliii. 7) Such
as will give God no glory in their salvation are as nothing
(Isa. xl. 17) ; 2) (Ezek. xviii. 23 ; xxxiii. 11); 3) (i Tim. ii. 4.)
There is nothing so acceptable to God, and of such care to
Him, as the salvation of the soul, for which purpose He pro-
duced and formed us. (Chrysos.) God wishes, not compels
our salvation ; God leaves us with free will. Jesus Christ
asks of each one (John v. 6) ; and when we answer (John. v.
7), He points to Himself : 'Behold the Man.' 'His doings'
(Ps. ix. 11) are those concerning man's salvation.
I I. Our power to reject the invitation. — (John vi. 44.)
— 'Draws' not forces; His grace is gentle, bland; which
allures the freedom of the will and directs it by enticements.
III. God reckons tnan's salvation as His oivn. — He be-
came Incarnate, that as man He might persuade when He
could not do so as God. Could God do something as man,
that as God He could not do ? Doubt ; yet listen (Isa. xlix.
6), is John the Baptist the salvation of God ? Is God sick,
etc. ? Hear the preaching of another John. (Rev. vii. 10.)
Salvation is again attributed to God. I see an apothecary's
shop is to be opened on Mount Calvary, in which I find every
species of plant and poultice from the Title of the Cross,
'Jesus of Nazareth.' God asked after His own image. (Gen.
iii. 9.) God did at the Incarnation for the salvation of man
just what He would have to have done for His own.
IV. The heavens were opened at the Baptism. — (Matt.
iii. 16.) — The gates of heaven are open to all the regenerate.
Jesus Christ exclaims (Luke xv. 6),
Epilogue. — Salvation and blessing to our God. Adore
His love.
282 Tvoentieth Siuiday after Trinity,
SERMON 620,
THE WONDER OF THE LORD.— (//o/y Gospel, Ser. H.)
** How earnest thou in hither, not having a wedding garment?" — Matt. xxii. iz.
Introduction. — This question implies somewhat of wonder
and astonishment. Let this garment be love, or righteous-
ness, or faith, or holiness : be it what it may, the Lord ex-
presses surprise that any one should have attempted to enter
to this feast without it. The Lord wondered at the boldness
of the intruder. For —
L He had pnrcliased this garment at a great cost. — It was
the garment that the Bridegroom had furnished for His Bride;
it was not made of the hair of slain animals, or of leaves, or
of silk; but it was furnished by His open side, from those
bowels which revealed His great love to man. * The nails
penetrating. The nails made an opening for me, that I might
see the mind of the Lord. What did I see through the
opening? The wound and the nails cry. The love of the
heart is revealed through the opening m the body.' (Bern.)
Consider the enormous sacrifice at which the love of Jesus
Christ was bought.
n. This garment ivas most grateful to Him. — The Church
knows that this garment is most pleasing to the Bridegroom.
The seamless tunic (John xix. 23) was a type of it. His
body was pierced, but the cruel followers of Pilate refused to
rend the coat. Do you endeavour, by hatred and sin, to
divide that coat of love, the best garment of Jesus Christ?
n. This garment is to be worn suddenly. — The Church had
been warned that she should have to wear this garment in a
vast assembly, at an uncertain hour. (Matt. xxv. 6.) Where-
fore (Matt. xxiv. 44) it must be prepared by us, who now
are bound to weave the wool and flax of the graces of Jesus
Christ. (Prov. xxxi. 13.)
IV. The want of tliis garment will be manifest to the world.
■ — (Rev. xvi. 15.) — But (Prov. x. 12). Love and grace cover all
those imperfections which will shame the sinner at the Judg-
ment.
V. Without it, there can be no entrance into heaven. — The
Church knows the need of this garment. So Ahasuerus
(Esther iv. 2). Sackcloth a type of servitude.
Epilogue. — Give the Lord no cause to wonder at thy fatal
folly.
T'lventictb Sunday aj^cr Trinity, 283
SERMON 621.
THE FATAL CHOICE.— (//o/j' Gospd, Ser. HI.)
"Tiiey would not come." — Matt. xxii. 3.
Introduction. — Men are so blind, ' Video nieliora proboque — •
Deterior sequor.' (Ovid.) ' They seek things harmful; love
things perishable; neglect things saving; hold things eternal
for nothing.' (Euseb. Gal.) ' As diseased men desire poisons.'
(Hippoc.) Such men, like the beasts, love bedding, rather
than gold. (Arist.) So Esau despised his birthright. (Gen.
XXV. 33.) The Israelites preferred food to liberty. (Exod.
xvi. 3.) We note —
I. Spiritual blessings hold the first place. — i) Heaven is
created before the earth (Gen. i. i), to teach us heaven is to
be preferred to earth. (Chrysos.) 2) Noah was first blessed,
and afterwards he was multiplied. (Gen. ix. i.) Grace is
given first, and increase comes afterwards. (Nic. de Lyra.)
Spiritual blessings precede temporal gifts. (Haye.) 3) The
Lord taught us to pray for heavenly, then for earthly good.
(Matt. vi. 9-16.) 4) The Lord confessed that His true relatives
were spiritual. (Matt. xii. 49.) 5) The fish and fowl were
blessed; the herbs were not blessed (Gen. i. 12, 22), for they
cling to earth. (Aug.)
II. Tlie reversed order. — Men make the fatal choice; they
reverse God's order, which implies a diseased — i) Will, which
tends to an apparent rather than to a real good. Judas chose
thirty pieces of silver; S. Mary Magdalene spent the ointment.
Hence Nebuchadnezzar forgot his dream (Dan. ii. 5); it
related to things spiritual. Pharaoh remembered his, which
concerned temporal matters. (Gen. xli. 17.) 2) Affections.
Israelites loved their old Egypt of sin and shame. God's
mercy (Exod. iii. 8); man's evil affection (Ps. cvi. 24). ' They
despised.' Sit down (Ps. cxxxvii. i) by temporal good things
of Babylon ; affections fixed upon these ; stand in gates of
Jerusalem. (Ps. cxxii. 2.) 3) Understanding. (Luke xvi. 8.)
Wiser towards temporal things than the holy are towards
spiritual things.
Epilogue.— W\r\di is before the body, and eternity is before
time, as God is before Satan.
284 Twentieth Sunday after Trlnit)
SERMON 62 2.
THE VOICE OF JESUS CHllIST.— (//o/y Gospd,
Ser. IV.)
"He saith unto Him, Friend."— .!/«//. xxii, 12.
Introduction. — That monarch is praised who not only bv
words invites his subject to the palace, but sends his heralds
into every place to summon the guests. Who opens his
palace to all, making the entrance thereto so peaceful that no
hinderance is opposed to any seeking admittance into it.
Solomon provided twelve officers (i Kings iv. 7); our Loid,
His twelve Apostles. His preacheis, and heralds are numberle;ss.
He opens heaven, beseeches, compels, and gives great giits to
those who come to Him. As the King in the Parable, He
pleads and invites. He is ever speaking to four classes of
men.
I. To the ignorant. — As a kind and gentle instructor ; so
teaching them that they may stand securely, and adorn them-
selves with the vestments of grace, and may come in with Him
to the eternal supper. (Isa. xlviii. 11.) Teaching righteous-
ness (Matt. V. 20); mercy (Luke vi. 36 ; iMatt. v. 45) ; patience
(Luke xxi. 19) ; love (John xv. 12), which is the garment of
the soul. Of the loving soul. (Rev. xvi. 15.)
II. To those praying. — As a sweet consoler (Cant. v. 6)
whose voice is only heard in retirement and contemplation
(Hosea ii. 14). The Lord spoke to Moses in the desert, but not
in Egypt. (Exod. iii. i.) Saul was anointed when he was away
from home, (i Sam., x. i.) Elijah at Horeb. (i Kings xix.
8, 9.) S. John the Baptist in the desert. And so with many
saints.
III. To the penitent. — As a faithful peacemaker. (Eph.
ii. 17). God's mercy and our contrition make peace; and
when that is made, the Lord speaks to us. (Isa. xxxviii. 1-7.)
To S. Mary Magdalene. (Luke vii. 50.)
IV. To the hardened sinner. — As a terrible vindicator. (Isa.
xlii. 14.) The sinner waxes confident, and then God punishes.
God speaks by His preachers, reproving, entreating, threatening;
but the sinner is as the deaf. But all will have to hear Him in
the Day of Judgment. (Rev. i. 13-17). Candlesticks repre-
sent the seven orders of the elect: patriarchs, angels, prophets,
apostles, martyrs, confessors, virgins; sword, the sentence of
condemnation. (Matt. xxv. 4),
Epilogue. — Listen to this Voice of Jesus Christ, speaking
now in love and in mercy.
Twenticih Sunday after Trinity, 285
SERMON 623.
THE BRIDE OF JESUS CHRIST.— (:/o/>' Gospel
Ser. V.)
"A certain king made a marriagj for his son."— J/«//. xxii. 2.
Introduction.— ' Qo^ made this marriage between Christ and
the Church, which is composed tDoth of Jews and of Gentiles.'
(Jerome.) (John iii. 29; Eph. v. 32.) This marriage was
contracted and ratified on the Cross; it will be consummated
and perfected in the Day of Judgment, when Jesus Christ will
lift His Bride, the Ci^.urcb, up irom the earth, and will lead
Her into the bridal ciuimb^r of His heavenly glory. This
marriage is stupendous. For —
I. The Bride was chosen being wholly unworthy .—Mar-
vellous, that Jesus Christ selected a bride who was not only
vile and ignoble, but one who was also defiled and abominable.
Rebecca a type. (Gen. xxiv. 65). The veil is the sha:ne of
the Church at the first sight of her Lord. (Eph. v. 8; Rom. v.
7. 8).
II. The Bride was purchased.— At a most precious price
Jesus Christ purchased His bride, e-en by His own blood.
As David did Michal (i Sam. xviii. 27); as Jacob, Rebecca
(Gen. xxiv. 20): as (Hosea iii. 2). He bought the Church, not
by servitude or by money, but with blood.
III. The Bride was propitiated.— ]esus Christ still endures
much irom His bride : and He did and suffered all that could be
done to propitiate this bride. All wondered at his gracious
words. (Heb. xii. 2). The bride was to be gained by love, not by
compulsion.
IV. The Bride was enriched. — Jesus Christ enriched His
bride with all His liches of grace and of glory. (Gen. xxiv.
53), No dowry was deemed too costly to bestow upon her :
grace, glory, power, and wisdom.
Epilogue. — Can we bear to break asunder this marriage
vow ? sliall we consent to be finally divorced from all that is
high, holy, and profitable?
286 Twentieth Sun day after T/uilty.
SERLION 6!::4,
THE SEVERITY OF DIVINE JUSTICE— (fIoZ>' GospeU
Ser.VI.)
" Bind him hand and foot, and take him away." — Matt. xxii. 13.
Introduction. — The ' wedding garment' is charity; and the
marriage is representative of — i) the Incarnation ; 2) the union
of Jesus Christ with His Church ; 3) and of His union with a
faithful soul. All Christians are brought to this marriage
feast; and if their lives and works are found to be without tne
required love, they will receive, at the Judgment, when Jesus
Christ the Judge comes to make the grand inquisition, their
final condemnation. The severity of the Divine justice is to
be noted in —
I. Temporal ptmishment The Jews were punished for
their rejection of the Gospel, by the Romans under Titus and
Vespasian ; (Matt. xxii. 7) was literally fulfilled. Fearful retri-
bution for their cruelty to Jesus Christ. So unworthy Chris-
tians who refuse to follow in the footsteps of the Cross, are
often punished in this present life. God visits them with
sorrow and calamity. When the Lord in mercy invited man
at His first coming to repentance. He was named * Jesus.'
When men will be summoned before Him for punishment, He
is spoken of as 'a certain King.'
II. Final reproof . — * Friend, how earnest thou in hither?'
Account is being taken of the present use of means of grace ;
which account will be examined in the end, when Jesus Christ
is joined eternally to His Church. 'Friend' — i) As bearing
God's image by nature ; 2) as having been born anew by
baptism. Reproved for presumption ; having borne the name
of Christian, and yet having put on the clothing of neither
love nor holiness ; as polluting these nuptials with a spotted
garment. O Christian, where is thy gentleness, goodness,
faith, meekness.
III. Eternal condemnation. — ' The servants ' are the fallen
angels who at first suggested the sin, and now are called upon
to punish. i) Bound: no escape; so are sinners bound
now by the chain of their sins. 2) Incarcerated: * cast into
outer darkness;' 'interior darkness of soul;' exterior, eternal
night of condemnation. 3) Bitterly afdicted ; weeping.
Epilogue. — Prepare a fit and proper garment during life,
in which to be arrayed on the morning of the resurrection.
T'we?itieth Sunday after Trinity. 287
SERMON 625.
THE SELF-CONDEMNATION OF THE LOST.—
{Holy Gospel, Ser. VH.)
"There shall be weeping and gnashing of teeth." — Matt. xxii. 13.
Introdtiction. — If any one fears to descend into hell, he does
not fear to do so, for he may be said to descend living (Ps. Iv.
15); ' quick into hell,' in order that he may not descend there
when dead. He descends to see and hear what is to be seen
and heard there, in order that he may take a timely warnin^^.
There is 'weeping and gnashing of teeth ;' and this is caused for
the most part by the envy at the saved, which torments the
lost. The guest wanting the wedding garment is a type of a
lost soul, i) No one pleaded for him, neither did he plead for
himself. 2) His sinful garment was all the more conspicuous
by the contrast with all the bright robes of holiness by which
he was surrounded. 3) He, like these bright ones, had been
offered a garment, but he was unwilling in due time either to
accept it, or to put it on. The other guests are clothed, and
he is cast out in his defiled garment ; hence his bitter self-
condemnation. He remembers that —
I. Every sin has been repented of . — Many of those honoured
guests were murderers, adulterers, covetuous ; every sin has
its representation at that banquet. Those sinners are all
clothed, whilst he has lost the garment of salvation. Better
and holier people than Rahab perished in Jericho (Judges vi.
23); but she repented, and made friends of Joshua in time. Re-
jected guest may not have been the worst man of any of
those accepted.
II. God gives all equal measures of grace. — No excuse ; the
wedding garment is offered to us all. God is no respector of
persons as to time, circumstances, or condition of birth. Re-
jected guest was rejected by his own fault, of his own free will.
III. The tise of onr measures of grace is unequal. — Spring
showers develope weeds and flowers alike; under dew the
earth is softened, stone unchanged; the sun melts wax and
hardens the soil. Love converts a Paul and Magdalene, and
hardens a Judas. Evil intention drowned Pharaoh in the Red
Sea, which saved the Israelites. The condemned will bitterly
feel their misuse of grace.
Epilogue. — Ascend from hell before it be too late. Accept,
and worthily preserve by sincere repentance, this wedding
2SS T'lvcnficib Sinul.iy after Tr'uiliw
SEEIION Q^^l^.
FRIENDSHIP.— (/Mv Gospd, Ser. VIII.)
«• Frit;ntl.'' — Matt. xxii. 12.
lutroduc'iion. — There arc tliree kiiuls of friendsh.ip. (i John
iii. 18.) i) ' Of word and tongue ;' an expression merel}',
which may be meaningless. 2) * Of truth,' proceeding from
the aftections of the h.eart. 3) ' In deed,' that which is most
real, and shows itself by works. Our Blessed Lord loved us
with all three expressions of friendship. ' In word' (Isa. xlviii.
17) ; ' in truth,' with aftection (John xv. 13) ; ' in deed,' by His
redemption and gifts to us. (James i. 17, 18.) Friend, says
Jesus Christ, v.'hom I have loved, taught, redeemed, and en-
riched, yet who lovest Me only in word, * How camest thou
hither?' Vith v.-hat rashness hast thou taken My Name upon
thyself? Thou who servest Me in words only. Hence he
was speechless. We note that true friendship has four
characteristics.
I. Co}}i))iunicatlon. — A poor man boasted to Socrates that
he was the friend of a rich man. ' How is that ?' he was
asked; 'since he has left you poor?' He is no friend who
does participate in thy good things. The mutual ministry of
the several members of the body illustrates what friendship
really is. God enriches all His friends; and they, in their
turn, ought to enrich others, (i Chron. xxix. 14.)
II. Ass'uuilntion. — Love assimilates the lover with the
loved one. The mind transfo:ms that which is loved to its
own likeness. A philosopher said, *a friend is my own self.'
God's friends are so assimilated with Himself as to be called
God's. (Psa. Ixxxii. 6.) ' Each one is as he loves. If you
love God, you are Godlike ; if you love the earth, you are
earthly.' (Aug.)
III. Likeness of will. — True friendship both wills and wills
not, as the friend does.' Between fiiends there is but one
Vvil!. God's friends Vv'ill as He does (Psa. cxii. i.), and He
wills as they do. (Psa. cxlv. 19.) Hence the stability of
friendship. (Isa. xlvi. 10.)
IV. Equality. — The superior has benevolence towards the
inferior; the inferior reveiences the superior; equality' owns
an equal friendship. Friendship either receives or makes
equals. Without equality there is either subjection oradulation.
Jesus Christ became our brother that God might become our
friend. (John xv. 15.)
E/'ilogJic— Pray to maintain this holy friendship with God,
Twentieth Sunday after Trinity. 289
SERMON 627.
THE CALLS OF GOD.— (//o/y Gospd, Ser. IX.)
** And sent forth His servants to call them that were bidden to the wedding." —
Matt. xxii. 3.
Introduction, — We fancy that if a servant of God were to come
to us direct from heaven, calling us to grace and glory ; to
these nuptials ; that w^e should immediately obey His call.
Meanwhile God sends not one but many servants to us directly
from Himself; yet we know not, and listen to them not. God
calls us —
L By Holy Scripture. — * Holy Scripture is a letter of God
to his creature.' (Greg.) * When we pray, we speak to God ;
but when we read, God speaks to us.' (Aug.) Holy Scripture
shows us — i) The will of God. 2) Our own sins and failings.
3) The means of overcoming sin. 4) The path of progressive
holiness. S. Antony was converted by reading. (Matt. xix.
21.) S. Augustine, by hearing the words, 'take up and read;'
and he read. (Rom. xiii. 13.) S. Simon Stylites, by the words.
(Matt. V. 3, 4.) A headstrong young sensualist gave up his
sins on hearing (Isa. xiv. 11) read to him.
n. By superiors, preachers, and parents. — These resemble
the cloud which went before the Israelites in the wilderness.
God assumed the voice of Eli to lead Samuel to reverence his
superior, (i Sam. iii. 5.) Superiors can guide their subordi-
nates. Preachers are bound to — i) Warn; 2) exhort; 3)
persuade, to stir up the affections and warm the heart.
III. By good example. — As a kindled coal ignites others,
so is a good and holy life infectious. Our Blessed Lord, by
His holiness, love, and patience warned to repentance the
heart of the penitent thief. To this were the Philippians ex-
horted. (Phil. ii. 15.) So were husbands and wives, (i Cor.
vii. 16.) In the Church rather than the synagogue, are the
words fulfilled. (Zech. viii. 23.)
IV. By providence. — i) By benefits. (Hoseaxi. 4.) Adam's
* cords ' were daily food, honour, power, health ; all blessings
both spiritual and temporal. So David drawn, (i Sam.
xii. 7, 8.) 2) By adversities. God draws sinners, as Absalom
drewjoab. (2 Sam. xiv. 29-33.) So. (Hosea ii. 7, 8.)
V. By internal leadings. — i) By remorse of conscience.
2) By internal inspirations.
Epilogue. — Let, O ! let not God's voice call to thee in vain.
VOL. II. U
:90 Tivefitlcth Sunday after Trinity.
SERMON 628.
THE LESSONS OF THE GOSPEL.— (//o/y Gospel,
Ser. X.)
" The kingdom of heaven . . . few are chosen." — AT^//. xxii. 1-15.
Introduction. — ' Dinner' belongs to an earlier part of the day
than ' supper.' Dinner represents the good gifts of grace
which are given to the Church Militant; 'supper' signifies
those graces bestowed upon the Church Triumphant. Every
sermon offers a feast, more or less rich, upon the things o
God. We learn from this Gospel —
L Concerning God. — i) His power: He made so magnifi-
cent a banquet to which He called all the nations of men.
This was a far greater banquet than that of Ahasuerus. 2)
His wisdom : amongst so many guests He found out at once
the one with an improper garment. 3) His goodness : de-
spising no nation, and calling all men alike. 4) His equality:
He does not punish this guest until he has proved that he
fully deserved punishment. So before Sodom was destroyed.
(Gen. xviii. 21.)
n. Concerning all that are in authority. — i) Not too
hastily to punish wrongdoers. First to examine, like this
king did. ' The day reveals the truth, and a sentence not ex-
ecuted can be recalled.' 2) To Judge calmly: ' Friend;' no ex-
citement ; the mind being free from all anger or irritation. 3) To
maintain a proper dignity : the man is spoken of as a ' king.'
HL To attend to the Divine call. — Remembering— i)
Who calls us : our Creator, Redeemer, Master, and Judge. 2)
Who we are who are called : how exceedingly miserable and
undone. 4) To what we are called : to the heavenly marriage
feast, to a spiritual refection. 5) How we are called ; not once
or twice but many times, by Providences, books, sermons,
internal inspirations, etc. 6) The punishment that awaits us
if we do not obey the call. (Phil. iii. 18.)
IV. To come to the Eucharistic Couuiiunion. — Clad in
the garment of love or of grace, that we may show respect
and honour to our Superior. The Jews ate not the Passover
with defiled hands : and we ought not willingly to eat the
Christian Passover with contaminated souls.
Twenty-Jirst Sunday after Tj^inity, 291
SERMON 629.
THE SPIRITUAL QOW^kT,— Epistle, Sen I.)
«' We wrestle not against flesh and blood, but against principalities." —
Eph. vi. 12.
Introduction. — This spiritual conflict is so very dangerous,
because it is often waged against us when we are wholly un-
conscious of the attack. It began (Gen. iii. 15); hence the
permission (Job i. 12). The tempter (Alatt. iv. 3) was, ac-
cording to S. Augustine, in a human form. To the Saints,
Satan often takes the form of some creature. Alas ! how
many fall in this combat, from the following mistakes in their
warfare.
I. They load themselves with heavy and unaccustomed
armour. — Not so David (i Sam. xvii. 39) ; excessive and un-
usual prayer, fasting, and meditation, render us incapable of
using these weapons against Satan. The spiritual weapons
must ever be adapted to our spiritual strength. As in all
other things so in warfare, there must be a correspondence
between the means and ends.
II. They do not arm themselves before the fight. — When
they feel the pain of their wounds they rush to their arms ;
wounded by the poison of the tongue, they seek the shield of
patience and humility. We ought to be ever armed, re-
membering (i Pet. V. 8). Our true preparation is fore-
thought, self-examination, and prayer.
III. They do not fight in the best place. — The enemy is to
be resisted in a narrow place, where the few can withstand
the many. The doors of the citadel of the soul must be
closed to our spiritual enemies, who will gain the day if
fought with within the soul.
IV. They despise the strength of their adversary. — So they
are led to cast away their arms when they need them most,
and are unwilling to arm their weakest parts. Almsgiving is
the special armour of the covetous ; purity of the sensual.
V. They fight with like weapons. — Such oppose sin to
sin; hatred to hatred; slander to slander; foolishness to
foolishness ; instead of the opposites : as water to fire, love to
hate. (Prov. xxv. 21, 22.)
Epilogue. — Caution as well as courage is needed in this
conflict.
U 2
292 Twe?ity-Jirst Sunday after Tr'uiity,
SERMON 630.
THE BATTLE OF "LIVE.— (Epistle, Ser. II.)
" Put on the whole armour of God, that ye may be able to stand against the
wiles of the devil." — Epb. vi. 11.
Introduction. — Jesus Christ came into this world as a King, to
liberate His people from captivity and death. The devil had
taken Adam captive, so Jesus Christ came to deliver him.
The devil had erected the gates of ignorance, error, and false-
hood, and had given to each one an idol instead of God; all of
which Jesus Christ came in order to break down, albeit He
was wounded in the fight in His hands and His feet, and in
His side. (Luke xi. 21, 22.) Jesus Christ, the ' stronger' and
more * heavily armed,' with zeal and love, ' divideth the spoil'
from sin, death, and hell. Three particulars especially con-
cern the combatant.
I. The place in which he stands. — Between heaven and
earth. Against the former no arms are needed (Isa. xxxii. 18),
but only against the latter; the dwellers in which are hardened
sinners, but are to be subdued and led captive by the armed
ones of God. Even with freedom of the will, still they are
bound (Isa. xxiv. 22); just as tares are tied up in bundles to
be burned. The larger is the number in hell, the greater will
be the burning. Fight armed whilst the battle-plain is yet
before thee, for if the battle be once lost, the position in which
you stood can never be regained.
II. The enemies he has to encounter. — Not men but demons
(Eph. vi. 12) ; not against weak men, but against our supe-
riors in might and cunning ; against the ' rulers of the dark-
ness,' the leaders and emissaries of Satan * in high places ;*
so gaining an advantage over us they fight us, being them-
selves invisible from above. We need all our arms to defend
us against such foes.
HI. The reward we may expect. — The heavenly crown,
(i Cor. ix. 25.) As the Roman generals were crowned at
home after a great victory, so are the Saints crowned in
heaven by angels, as being the victorious soldiers of Jesus
Christ. (2 Tim. ii. 3-5.)
Epilogue. — Our danger, and the issue of our struggle, alike
urge us to use every means of defence.
Twenty-^rst Sunday after Trinity. 293
SERMON 631.
PRAYER THE LIFE OF THE SOUL.— (Ho/y Gospd,
Ser. L)
" Sir, come down ere my child die." — John iv. 49.
Introduction. — * He truly knows how to live who rightly knows
how to pray.' From the words, 'thy son liveth,' it is rightly
assumed that he had already died, and that he was restored
to life by prayer. Prayer is truly the life of the soul. For —
L It preserves us from temptation. — The disciples were
tempted to forsake their Lord, because they slept rather than
prayed ; he enters into temptation, who does not enter into
prayer. The disciples slept in Gethsemane. (Matt. xxvi. 41.)
Adam slept, and fell whilst in Paradise; Abel prayed, and
was saved when driven out of it. David slept, and fell in holy
Jerusalem (2 Sam. xi. 2) ; Daniel prayed, and was preserved
in heathen Babylon. (Daniel vi. 10.) Prayer is the life of
the soul. ' Truly he knows how to live, who rightly knows
how to pray.'
n. It is a fountain of the ^ water of life' — Rebekah is a
holy soul, who gave Eliezer the water at once (Gen. xxiv. 17-
20) ; Samaritan woman an evil soul, who refused Jesus Christ.
(John iv. g.) Rebekah gained blessings, riches, and a hus-
band; the Samaritan only a reproof. (John iv. 10.) The
' gift of God' is prayer, which procures both grace and
mercy ; ' if thou knewest,' ' if thou hadst previously asked
for.' Knowledge comes from prayer. Prayer would have
procured the living water. ' Truly he knows how to live,' etc.
in. It is the means of procuring all blessings. — The bless-
ing must be sought for, if wished for. Our Lord worked
miracles when prayed to. Water, wine, leprous, blind, deli-
verance from storm. ' Lord save us.' Pharisee asked for
nothing, and gained nothing in the temple ; the Publican
prayed for and obtained pardon. The strength and power of
prayer is expressed in Jacob wrestling with the Angel (Gen.
xxxii. 26), by which prayer he was supported on meeting his
brother Esau. Prayer saved Daniel from death in Babylon.
* Truly he knows how to live,' etc.
IV. It unites tis with God. — He goes away from God who
does not join himself to God in prayer, by which we have life,
and have it more abundantly. Cry out in every spiritual need,
* Come down, O Lord, ere my soul die,' with David. (Ps.
xiii. 3, 4.) Satan, death, and hell are powerlecj agamst
prayer.
Epilogue. — Live and not die ; pray and live. ' Truly he
knows how to live,' etc.
294 Twenty-Jirst Siniday after Trinity.
SERMON 632.
THE CONVERSION OF THE WORLD. — (Ho/y Gospd,
Ser. n.)
"Except ye see signs and wonders, ye will not believe." — Jolm iv. 45.
Introduction. — This reproof of the nobleman who had seen no
sign is a warning to us who can look back upon signs and
wonders infinite ; who possess to the full what others in vain
had longed for (^vlatt. xii. 38-44); who know how the Gospel
spread in forty years, and how after the conversion of Con-
stantine almost the whole world became Christian. These
signs and wonders were —
I. Tlie overthrow of Idolatry. — Idolatry was defended by
princes and philosophers, and it was deeply rooted in men's
minds. Oracles, sacrifices, rites, formed the very life of the
people. Jesus Christ was the stone of (Luke xx. iS); Chris-
tianity undergoing twelve great conflicts, and socially every
kind of persecution.
II. The wonderful preaching of a few Apostles. — The first
A.postles and disciples were poor, ill-born, sent by no kings or
great men ; they used no flattery ; they were not backed up
by force of arms ; they had no adventitious helps of any kind.
III. The difficulty of their doctrine. — The Trinity, the
Incarnation, Sacramental grace, and a hard and austere life —
a daily cross — were all truths as new as they were strange.
IV. Tlie constancy of the Faithful. — The ' noble army of
martyrs :' Polycarp, Ignatius, S. Agnes, S. Laurence, (Tertull.
ad Scap.) The blood of the Martyrs was the seed of the
Church. The martyrology is one continuous record of miracles
of God's grace.
V. The change in the morals and manners. — The religion of
Jesus Christ introduced a new code of life and morals into
the world. Gospel answered (Jer. xiii. 23). S. Peter's vision
(Acts X. 9-16) in the house of Simon of Joppa. God's
cleansing a type of the Gospel in the world.
Epilogue. — A twofold miracle in our own day — i) That
any should fall away from a faith which has wrought so great
things ; 2) that any Christians should dare to belie their faith
by their graceless sinful lives.
Twenty-first Sunday after Trinity, 295
SERMON 633.
THE FORCE OF EXAMPLE.— (//o/y Gospel, Ser. III.)
« Himself believed and his whole house."— Jo/:7« iv. 53.
Introduction.— God ordained, in His marvellous economy of
the world, that the superior should ever govern the inferior;
as the large motive-wheel regulates the rest of the machinery.
In the moral world the lowly are guided by the mighty :
* Componitur orbis— Regis ad exemplum.' (Claud.) Alexander
endured thirst to instruct his soldiers to bear it. Agesilaus
began any quick operation himself. Rudolph refused a vessel
of water, saying, 'I thirst for my army, not for myself.' Silius
taught by action rather than by word. The Lacedemonians
recited to their youth the glorious deeds of their ancestors.
The superior holds up the mirror of action to the inferior; the
parent to the child. * As is the king, such is society; as is
the heir such is the servant.' The example of the ruler was
followed by all his house. Solon compared rulers to the body,
subjects to its shadow, since the shadow represents the body.
We note — ^
L Example in ^^^^.— 'Examples move rather than words.
(Arist.) ' The testimony of the life is more efficacious than
that of the tongue.' (Cypr.) Adam followed Eve's dis-
obedience. (Gen. iii. 6.) Lot went into Zoar; his wife lost his
guiding example, and turned round. (Gen. xix. 26.) Mary's
service suggested by Martha's 'then' [Greek « therefore^].
(John xii. 3.) (Tolet.) David's sin was pardoned, but the child
was to die, lest his evil example should spread. (2 Sam. xii.
14 ) (Theod.) Herod's fear (Matt. ii. 3), given to those who,
but for him, would have rejoiced at the Saviour's birth.
(Diony. Cart.) Power of noble actions.
n Example in wor^.— Moses began his song ere the
whole Israelites were in safety (Exod. xv. i), who, although
they feared and trembled, hearing Moses smg, toey followed
his example. So with shouts 'Jehu is king.' (2 Kings ix. 13.)
* Hosannah.' (Matt. xxi. 9.) Those who followed took up
the cry of those before. Power of orators and writers.
III. Example in thonght.-(Fs. xiv. i.)-'mfool;' con-
tagious example. They are corrupt. Wicked thoughts quickly
propagated. (Did. de Cel.) . .
Epilogtie. —UsQ all example for warning or for imitation.
296 Twenty-Jirst Sunday after Trinity,
SERMON 634.
THE FOUR LIVES.— (//o/y Gospel, Ser. IV.)
*'TIiy son liveth." — John vi. 51.
Introduction. — Grace is to the soul what health is to the body;
the best of all God's gifts ; it makes man both a companion of
angels and a brother of Jesus Christ and His disciples. (Matt,
xii. 50.) For grace is life. The Holy Gospel brings before us
to-day a fourfold life.
I. The life of nature. — (Gen. ii. 7.) — This is very short.
(Job xiv. I, 2; James iv. 14.) And it is often shortened
before its natural time. Korah, etc. (Numb. xvi. 32.) The
Cities of the Plain. (Gen. xix. 28.) For the parent's sin. (2
Sam. xii. 18.) This life was lost in Adam, but regained in
Jesus Christ.
II. The life of sin. ^{Rom. viii. 13; Rev. iii. i.)— This
life often takes its being from a life of pleasure. (Jer. ix. 21) ;
the * windows ' are the eyes ; * the lust of the eyes.' (Eph. v.
18.) This life binds the soul after death to an eternal death,
or to a life of endless punishment.
III. The life of grace. — True of Holy Ghost- (Job x. 12.)
This life is led when deadly sin is conquered. Original sin is
washed away In baptism, and the life of grace is given in its
stead. (John xi. 26 ; Rom. vi. 23.) Jesus Christ is the * he-
goat' of (Dan. viii. 5.) He overcomes the ram, or Satan.
IV. The life of eternal glory. — (John xvii. 3.) — A lixed and
everlasting life, as opposed to the fleeting and unstable life of
this world. To be gained — i) By good works. (Rom. ii. 7.)
2) By patience. (2 Cor. iv. 17.) 3) By righteousness (James i.
12), or holiness.
Epilogue. — The first two lives are to be resolved into
the two last ; grace overcomes nature, as glory triumphs
over sin.
Twenty-Jirst Sunday after Trinity. 297
SERMON 635.
PARENTAL CARE.— (//o/y Gospel, Ser. V.
" Sir, come down ere my child die." — John iv. 49.
Introduction. — The Capernaum nobleman was most anxious
about his son ; so he sends no servant, but himself goes to
Jesus Christ, and entreats Him earnestly on behalf of his son,
for he was afraid of any delay. This conduct teaches us that
care is to be exercised in three respects, in relation to our
children.
I. To their natural life. — Children are to be tended and
nursed carefully ; the seeds of disease are often sown in child-
hood. A sound body makes a sound mind ; an active body
an active noble career in the world. All animals care for their
young.
II. To their moral, and intellectual, and civil life. — Instruc-
tion, discipline, manners, and knowledge, are all to be culti-
vated. That the mind may grow as well as the body ; the
mind must be fed and tended as the body is. Parents are
bound to train their children, by — i) Example; 2) Instruc-
tion ; 3) The development of every faculty.
III. To their spiritual life. — It is sad to neglect the highest
and best life of all. The spiritual life languishes in the young
without — i) Prayer; 2) Meditation, correction, instruction in
righteousness, and 3) a holy example of respect to, and rever-
ence for, divine things. As the parent sows, so must he reap.
He is training up heirs, either for God or Satan ; for heaven
or hell.
Epilogue. — The Lord rewarded the nobleman's parental
care; his faith and love gained him his petition. Jesus Christ
taught us how to exalt and to hallow every relationship of life.
298 Tzventy-^rst Sunday after Tr'uihy,
SERMON 636,
THE PARABLE OF ACTION.— (/Jo/j; Gospel, Ser. VI.)
" Go thy way ; thy son Hveth." — John iv. 50. ^
Introduction. — Our Blessed Lord never said or did anything
being moved either by caprice, or by unkindness, or by osten-
tation. There v^^as a purpose in all that he said and did.
He never contradicted himself; never acted at one time in one
way, at another time in another way. He offered to come to
the house of the Centurion. *I will come' (Matt. viii. 7).
He did enter the house of Jairus, and raised his daughter.
(Luke viii. 51.) He would not enter the nobleman's house, to
teach by His action that He was —
I. No respecter of persons. — The nobleman was the highest
of all three applicants. So with Elisha and Naaman. (2 Kings
V. 10.) A comment, S. Peter's speech to Cornelius. (Acts
^- 34' 35-) As well may we judge of a horse by his saddle
and bridle, as a man by his rank, money, or clothes.- External
advantages are — i) Fortuitous; 2) extrinsic; 3) temporal.
II. Everywhere present. — He could heal afar off as well as
nigh. Presence and power of Jesus Christ is everywhere. He
knows and sees us all our lives long. He is nigh to us ; being
specially present in — i) His Sacraments ; 2) His Churches;
3) the hearts of the faithful.
III. Doing what was best, rather than what was wished. —
God often hears us for our own good, and not after our own de-
sires. Satan was allowed to tempt Job. (Job. i. i.) S. Paul
prayed against his thorn in the flesh, but unsuccessfully.
(2 Cor. xi. 8, 9.) God works His own will in His own way.
l) Right ; 2) wisely ; 3) mercifully.
Epilogue. — We are taught by the conduct of this nobleman
humility, watchfulness, and submission to God's will.
Twaity-first Sunday after Trinity. 299
SEHMON 637.
THE DEATH OF THE SOUL.— (/i'o/y Gospel, Ser. VH.)
" Come down ere my child die." — John iv. 49,
Introduction. — The fiery sernent was a most severe punish-
ment to the Israelites in the wilderness. The remedy mer-
cifully provided was a wonderful one, as being prophetic.
(Num. xxi. 8.) Sins are represented by these poisonous bites.
What is our remedy against so dire a disease ? Let us
place sin itself upon the pole, and he who has once steadily
beheld it, and seen that its effects are more poisonous than
even the bite of any reptile, will try to render himself proof
against its power. The serpent, being looked upon, healed the
bite. Sin, when it is seen, must hinder many from sinning.
Let those who in their souls are like the nobleman's son, at
the point of death in the body, look upon sin, see its deformity,
and seek for healing. Note that —
L The soul has a natural and a supernatural life. — The
soul has a life by its own nature, sensation, and reason, the
basis of its own growth. This is a physical life. It has also a
supernatural life of grace. The adjective 'living' (Gen.
iii. 7) expresses this life of grace. Could we choose in what
form we mi^ht come into this world, would it be as an ant or
as a seraphim ? The higher life is infmitely the more glorious.
Sin takes this life away; hence it is called 'deadly.' It
destroys that life of which the Apostle. (Gal. ii. 20.) Let us
loathe sin as if it were a dead body ; as a fiery monster, who
can with a breath destroy all whom he approaches.
II. Grace gives the rigJit to eternal blessedness. — Grace
quickens the soul for an immortality of glory ; it ennobles it;
and eternal happiness is the reward of righteousness. '(2 Tim.
iv. 8.) The promise is of mercy ; the performance is of justice.
That grace which leads to heaven is the living spirit which
animated Ezekiel's wheels. (Ezek. i. 15-22.)
III. Sin destroys this right. — i) It kills the supernatural
life. 2) It takes the soul out of the chariot of God. 3) It de-
stroys the cells of the soul, so that the bee of divine grace can
deposit no honey in it.
Epilogue. — 6 sinner, do you make light of such a cruel
death of the soul ^ A death more cruel than any bodily death :
inasmuch as the soul is more noble than the body. Where is
your mind ? What sense have you? Ah, do you desire to live
again ? Who doubts ? The kind hand, and the marvellous love
of Jesus Christ will be not wanting. Come, repent ; bring a
contrite heart to the tribunal of Jesus Christ, VVho will say
' My son, thy soul liveth, and liveth for ever.'
J
oo TnjDenty-first Sunday after Trinity,
SERMON 638.
THE WEAK CHRISTIAN.— (HoZy Gospel, Ser. VIII.)
" Except ye see signs and wonders ye will not believe." — John iv. 43.
Introduction. — Knowing our own weakness and infirmities,
the nobleman of this Gospel is a most encouraging example
to us. He was weak in spiritual things, and yet he gained
all that was to be desired ; health for his dying son, and a full
and perfect belief for himself and all his household. He was
weak —
I. In faith. — His * shield of faith ' (Eph. vi. 16) was a
very small one, it did not cover his left eye of natural wisdom
so that his right eye of grace might clearly see. His weakness
was seen, inasmuch as — i) He desired signs and wonders
ere he could believe. The Sycharians (John iv. 40, 41),
Gentiles as they were, put him who was a Jew to shame, by
their ready faith. This nobleman had too often seen and
heard of our Blessed Lord, when he was at Capernaum. A
warning to us who — a) fail to recognize the great miracles of
our daily grace, preservation, and being; like the Jews (Matt,
xii. 38-41); h) who seek to detract from and to lessen G-od's
wonders. 2) He desired the Presence of Jesus Christ, a con-
trast, in this respect, with the centurion. (Matt. viii. 8.) He
forgot that God is all hands, all eyes, all feet, that He is every-
where present in power and energy. We forget this, doing or
thinking in secret that which we could not do or say openly.
II. In hope. — * His helmet' was too small (i Thess. v.
8) for him. As the helmet guards the head, so does the hope
of salvation the springs of action. He wanted Jesus Christ to
come to him directly ; his hope was limited to this side of the
grave. A contrast with Abraham. (Heb. xi. 19; Gen. xxii. 5.)
How *■ come again,' if slain ? Abraham hoped for the resurrection
of Isaac, and the fulfilment of the promise ; hence already he
•received him a figure.' We show our want of hope when we
— i) Despair of the conversion of any sinner; 2) we abandon
ourselves to utter helplessness, if God does not immediately
deliver us from trouble.
\\\. In love. — His 'breastplate of love' was small, (i
Thess. V. 8.) This defends the soul, i) He did not come to
Jesus Christ till he was in sore need. 2) He cared more for
his son's body than for his soul.
Epilogue. — Having turned to Jesus Christ all weakness
was removed from the nobleman ; he increased in hope and
charity as well as faith ; his boyhood of grace was passed
away, (i Cor. xiii. ii.)
Twejity-Jirst Sunday after Tritiity, 301
SERMON 639.
THE WONDERFUL CURE.— (//o/y Gospd, Ser. IX.)
"Thy son liveth." — John iv. 50.
Introduction. — In this Gospel we note the occasion of infir-
mity which is to be avoided ; the condition of it which is to
be guarded against ; and the cure of it which is to be sought
for. We will confine our thoughts to the last consideration.
Concerning which we consider —
I. A preparative diligence. — (Amos. iv. 12.) — To do this ;
three affections are pointed out in this Gospel as being neces-
sary, i) Of hope. The nobleman hoped to obtain a cure for
his son, so the sinner draws nigh unto Jesus, hoping to obtain
pardon and peace, trusting in His promise. (John vi. 37.) 2)
Of fear: the nobleman feared that his son would die before the
Lord came : ' Come down,' etc. So the sinner ought to fear,
lest he be seized upon by death, ere the Lord has ' come down '
into his soul by Divine grace, for he is already dead through
sin, and hell is opening her jaws upon him. (Ps. cvii. 18.)
Of intercession : ' besought Him.' Prayer must flow from a
firm faith; so the Lord convicted the nobleman of his imper-
fect faith, saying : * Except ye see,' etc., for the nobleman did
not believe that Jesus Christ could heal save by his bodily
presence. Faith and prayer go hand in hand. (James i. 6.)
II. An operative efficacy. — This was seen in Jesus Christ,
Who by a word alone, being absent, cured the young man, who
from the gates of death was perfectly restored to health.
Jesus Christ went not to the nobleman's, but offered to go to
the centurion's abode; showing Himself to be no respecter of
persons. Obedience was the result of a faith as yet imperfect,
but which halted not at the Lord's command. The news
came as the nobleman was ' going down.' Whilst we are
walking in the way of the Lord's commandments, we gain a
succession of healings and triumphs over sin.
III. A thanksgiving benevolence. — The sinner recovered
from the fever of sin and cured, ought to return thanks to
God. (Ps. ciii. 1-5.) The recognition of the benefit ended
in the belief of the nobleman and of his whole house. All
creation teaches us thankfulness. Like the elephant, who
being helped out of a dyke followed his deliverer.
Epilogue. — Spiritual death is a far severer danger than
that of mere bodily death ; and where the greater danger is,
there must be an exercise of a greater care. As we avoid
the danger of infection from bodily disease, so ought we to be
the more careful to avoid contracting the infection from sinners
of spiritual death.
302 T*wenty-Jirst Sunday after Trinity.
SERMON 640.
THE LESSONS OF THE GOSPEL.— (f/o/y Gospd,
Ser. X.)
"And there was a certain nobleman .... into Galilee." — /o^;z iv. 46-54.
Introdtiction. — In all progress the eye and the foot are most
needful ; so in spiritual progress we need the eye of faith and
the foot of good works. This nobleman had both the eye
and the foot. The man believed, and also ' he went his way,'
doing what the Lord commanded. Would that we could say
with Job. (Job xxix. 15.) The Gospel both points out and
urges us onward along the path of salvation. We note in
this Gospel, that —
L Dentil spares no one. — It comes equally to king and sub-
ject, peer and peasant, to rich and poor; no human power,
no prayers, can overcome it. ' Ashes equal all ;' we are born
unlike, but we die alike. When in triumph the younger Con-
stantine entered Rome, and saw kings there almost as nu-
merous as citizens, the magnificent buildings, etc., and was
asked what he thought of it all, he replied, ' I have been taught
that men die at Rome as elsewhere.' No one builds in a city
about to fall into ruins. Why build we so much in the city
of this world ?
II. Trouble is a weapon of use in God's hands. — It drew
the nobleman to Jesus Christ, who was often at Capernaum,
and yet unsought for by him. In prosperity we forget that
God to Whom we have prayed in our adversity. (Hosea v. 15 ;
vi. I.)
III. Not to require prodigies. — Not to wait for miracles in
coming to God. Many are seeking for outward signs, instead
of following the inward guiding. God invited the Jews by
His loving providence, but they wanted signs and wonders,
ere they would accept Him. (Ezek. xxxiii. 32.) So the
lonians, who wished for peace with Cyrus. (Herod I. c. 141.)
The prudent follow Rahab, and make friends before the signs
and wonders are wrought.
IV. To take great care of children. — The nobleman — i)
came himself; 2) took a long journey; 3) and prayed
earnestly for his son. We are to care for our children, for —
i) their natural life; 2) their moral and intellectual life;
3) for their spiritual life. A personal reward flowed from
parental care.
V. To increase in faith and the other graces. — The noble-
man thought of Jesus Christ — i) as a holy man, and a great
prophet ; 2) as a true prophet : ' Go thy way,' thinking that
his son is healed by some other means; 3) as God Himself,
finding that our Lord's will, and power, and knowledge were
all equal. We ought to increase. (Eph. iv. 13, 15 ; Isa. Ixi. 9.)
Twenty-second Sunday after Trinity, 303
SERMON 641.
CONFIDENCE.— (E/'fs^/^, Ser. I.)
•* Being confident .... that He Which hath begun a good woik in you,
will perform it until the day of Jesus Christ." — Pb I. i. 6.
Introduction. — This confidence condemns — i) self trust; the
' He' is God ; hence he said (2 Cor. iii. 5), and the prophet
(Jer. xvii. 5, 7). His confidence was in God, and not in man.
2) Those who were over-timid and despairing; those who
prophesy a bad end to a good beginning. Not so the Apostle.
(Hcb. vi, 9; Gal. V. 10.) 3) Those who presumed on their
perseverance, by his perpetual prayer for them. In all true
humility, there is to be found some ground for confidence
and perseverance. From —
I. Tlie nobility of God^s nature. — It is the law of a noble
nature never to confer half a benefit ; never to leave a work
undone. What the grace of God is pleased to begin, it
accords with His nobility to continue, and carry on unto per-
fection. It is so in all His works of nature. We reckon that
God will not give us the half of a gift only.
II. The glory of God's counsels. — It is a disgrace to an
artificer to begin a work, and not to be able to finish it. (Luke
xiv. 30.) Hence Moses's argument. (Num. xiv. 16.) For
His own glory, God will consummate many things which
man does not deserve (Ps. Ixxix. 9), to arrive at their fruition.
III. The answer to our prayers. — The Apostle felt this
confidence, since in all his prayers the Philippians came into
his mind. His soul testified to God's purpose towards them.
So we in prayer and self-examination can have (i Peter iii.
21), which corrects undue — i) despondency; 2) abjectness.
IV. The manner of the use of grace. — If we be faithful in
our use of small things, true for us. (iMatt. xxv. 21.) This
present life is our day of small things in every detail.
Epilogue. — May this well-grounded confidence be ours for
our own — i) hope; 2) help; and 3) comfort. (Heb. x. 35.)
304 Twenty-secoJid Sunday after Trinity,
SERMON 642.
THE NEED OF Q'^kZ^.— {Epistle, Ser. II.)
"He Which hath begun a good work in you, will perform it until the day of
Jesus Christ." — Phil. i. 6.
Introduction. — There are three points of especial note in this
verse. The ' begun ' ' a good work ;' * until the day of Jesus
Christ.' All of which teach us how great is the need of divine
grace, in order to begin, to continue, and to perfect, every
good work.
I. To begin a good luork is certainly of grace. — No one
can cast off sm, save by divine grace ; a ' new creature ' is re-
quired, and none but God can create ; God alone creates the
soul. (Ezek. xviii. 4.) The elements used in this new cre-
ation are — i) Grace, which is the root of all virtue, and an
infusion of the Creator. 2) Faith and works. (James ii. 26.)
3) Charity, which sin at one time drove out of soul. 4)
Providence, justice, temperance, and fortitude ; the four moral
virtues, to which is added the seven gifts of the Holy Ghost.
Of these (Hosea iii. 2), for (i Cor. xv. 10).
II. To continue, is truly of the grace of God. — Placed with-
out, in the pit of sin, by grace alone is the right path perse-
vered in. Some things in nature retain the form in which
they are cast ; others, like images in a mirror, change, and
are momentarily changing. Through the action of fire and
water permanent forms are obtained ; castings and crystal-
lizations. So, by the grace of the Holy Ghost, which fire and
water represent, are formed heavenly natures. Not turn back
to creature; but press forward towards God. (Luke xvii. 32 ;
ix. 62.) The fallow ground of the sinful soul is to be broken
up by the ploughshare of repentance.
III. To perfect, is singularly the gift of God. — (Rom. vii.
18 ; Luke xi. 12.) — Egg signifies perseverance. i) Its
whiteness : purity of life. 2) Its fullness : diligence. 3) Its
roundness : that the service of God is endless. 4) Its medicinal
properties : white for wounds, and yelk for nourishment, is
perseverance, the best remedy against sin. 5) Its fecundity :
forming a chicken by continuous sitting, perseverance. (Matt.
X. 22.) The scorpion goes with depressed head, having a
sting in its tail j a type of the inconstant ; of which (Ezek. ii. 6).
Epilogue. — Follow the leadings of grace in the good land.
(Psa. cxliii. 6.)
Twenty-second Sunday after Trinity, 305
SERMON 643.
OUR GREAT CREDITOR.— (Ho/y Gospel, Ser. I,)
••Therefore is the kingdom of heaven likened," etc. — Matt, xviii. 23, 24.
Introduction. — * Kingdom of heaven,' is the Church Militant.
* A certain King,' is Jesus Christ, both God and man, and
King of kings. The 'account' is now made through the
conscience, enlightened by Holy Scripture. 'Ten thousand
talents ' are the ten commandments, which are broken a
thousandfold. Our gratitude and love are rekindled by the
thought of the debts which we owe to God. God is our great
creditor, on account—
I. Of original sin. — (Eph. ii. 3.) — A fearful and heavy load.
We can neither increase it nor remove it. Jesus Christ came
to bear it for us. He removed it from us in Holy Baptism, and
from our account with God, on the Cross.
n. Of actual sin. — (Isa. lix. 2.) — This needs the daily,
hourly, application of washing by His most precious Blood.
HI. Of obedience f by natural and divine law. — (Rom. ii.
14, 15.) — i) Natural: God is our Creator. (Acts xvii. 28.)
Jesus Christ is our Redeemer. 2) Divine : He is our King.
(Rom. xiii. i.) We are His spiritual subjects and followers.
IV. Of gratitude for all blessings. — Temporal and spiritual.
(i Cor. xii. 6-11.) All His blessings, whether of nature or of
grace, flow from Him, and demand— i) Our gratitude ; 2)
our desire to make some return.
V. Of earnest love for any good which we may have done.-^
To Him be all the praise and honour. (Ps. cxv i.) * Not unto
us.' Remember all of goodness that we either are or do flows
entirely from Him.
Epilogue. — Two lessons are contained in thus thinking of
God. i) Of humble, loving thankfulness to our Great Creator,
Who is so merciful to us. 2) Of infinite mercy and compassion
to our fellow-sinners : since their debt to us cannot be any- •
thing of like amount of ours to God. We are bound to forgive
a little when so very much is forgiven to ourseiyes.
VOL. II. X
3c6 Twenty-second Sunday after Trinity.
SERMON 644.
FORGIVENESS.— (Ho/y Gospd, Ser. II.)
" Shouldest not thou also have had compassion on thy fellow-servant, even as I had
pity on thee." — Matt, xviii. 33.
Introduction. — It is not a question which admits of long deli-
beration, whether or not we ought to forgive an enemy; the
decree proclaimed by the Lord our Judge is irrefragable. We
must forgive; it is both right and expedient for us so to do :
nay, it is altogether necessary. Jesus Christ has shut us up
in a circle, as Pyrrhus did the Roman ambassador, whence
He will not let us escape, unless we promise peace and for-
giveness. No plea of hardship or of impossibility will avail
us. We are led to exercise forgiveness —
I. By the example of the heathen. — S. Chrysostom contrasts
their fulfilment of this great law of nature with our disobe-
dience to the law of grace. S. Basil the Great instances the
case of Pericles, who, taunted with reproaches for a whole
day in the market-place, paid little heed to the matter ; of
Euclides, who told a person threatening his life, that he should
meet death patiently, and sought to be reconciled to him ; of
Socrates, who said of a blow on the cheek, that it was written
on a proper front.
II. By the fear of offending angels and their King. — Our
Good and our Guardian Angel, Who watches over us from the
cradle to the grave; the King of angels, Who said (Matt.
V. 44.)
III. By following the example of jfesus Christ. — That ought
to be enough for us, which was sufficient for the Pytha-
goreans: ' He said it,' consecrated every word of their master.
The command of the Word Incarnate ought to carry obedience
with it. Is not the word of Jesus Christ stronger than Absa-
lom's (2 Sam. xiii. 28, 29); than a vision (Gen. xxxi. 29),
though Laban was an idolater.
IV. So to gain the love and favour of ^esus Christ. — Pilate
and Herod were made friends to betray Jesus Christ, Will
you forgive your enemy, to gain and to find Him ? Is not the
loving Jesus Christ more dear to you than the devil?
Epilogue. — See that you obey the commands of Jesus
Christ, and ever pray for a spirit of peace and forgiveness.
Tweftty-secoTid Sunday after Trinity, 307
SERMON 645.
THE DANGER OF PARDONED SIN.— (Ho/y Gospel,
Ser. III.)
" His Lord was wroth, and delivered him to the tormentors." — Matt . xviii. 34.
Introduction, — ' Be not without fear of sin forgiven.' (Ecclus.
V. 5.) The servant was pardoned first and condemned after-
wards. Forgiven and then feared ? Yes ; lest the forgiven
sin leads thee afterwards to eternal damnation. Can sin
forgiven again rise up against us ? By no means; the fear is
not whether forgiven sin can be unpardoned again, and a
second time be imputed to the sinner, but the fear is — 1) that
the second sin may be aggravated by the former offence ; as a
previous conviction increases the Judge's sentence. 2) That
although forgiven it still entails a serious loss of God's gifts
and graces ; the soul being like the body recovered from ill-
ness, rendered very liable to fall away again. Although for-
given sin is not imputed, we note that —
I. Pardoned sin leads to cnnralative punishment. — The
debt signifies the punishment which is due to sin, and which
was remitted by the agencies of prayer and repentance.
Subsequent ingratitude brings back not the old sin, but the
punishment collectively of the old and new sin : the punish-
ment returns in consequence of present acts, to strengthen the
penalty of the fresh transgression.
II. Pardoned sin implies a loss. — A loss of grace and favour
ever follows sin. God permitted the forgiven one to fall into
the sin of ingratitude and cruelty. The extreme punishment
may be remitted, yet the Icve, favour, and counsel of God are
well nigh withdrawn.
III. Pardoned sin leaves a weakness. — Just as illness does
in the body. Many indirect and sad effects follow from sin
that has been especially forgiven. Old habits, thoughts, asso-
ciations, and disgraces cling to the conscience like pitch.
IV. Pardoned sin carries with it an indirect punishment. —
A permissive or negative punishment ; as if a pardoned child,
from very shame, fleeing from his father's house, should fall
into some great hurt or calamity.
Epilog7ie. — Between hope and fear is our salvation to be
worked out.
X 2
3o8 Twenty-second Sunday after Trinity,
SERMON 646.
THE DEBT OF MAN.—{Hohj Gospel, Ser. IV.)
"Pay me that thou owest." — ^latt. xviii. 28.
Introduction.— Sd.d words to hear, when means, time, and
opportunity have all been wasted ; when there is nothing now
left wherewith the debt can be paid. Sooner or later these
words will be spoken to us by God ; by the conscience ; by
our neighbour ; who are our three chief creditors. Re-
membering (Rom. xiii. 7), let us consider the nature of
our debt.
I. To God. — Pay the debt of — i) Love: since He is the
Author of all things; according to the command (Luke x. 27);
for (i John iv. 8) God lends His love to be repaid back to
Him with due and grateful interest. 2) Honour: for He is
thy Father by creation ; and honour is due from children to
parents. (Exod. xx. 12.) 3) Fear: for He is Lord of all.
* King of kings and Lord of lords.' The servant ought to
fear, as well as love and honour, his master. (Mai. i. 6.) Not
with a craven, but with a holy fear, which leads to holiness.
(Prov. iii. 7 ; Eccles. xii. 13.) Love God above all things;
honour Him in all things ; fear Him before all things.
n. To ourselves. — Pay thy debt of — i) Love : we ought
to love ourselves since God loves us, and we ought to obey
the commandments of love; to love ourselves ; not in and for
ourselves but as in and belonging to God. 2) Care : we ought
to guard and preserve ourselves from dangers ghostly and
bodily. Hence the gift of reason to defend and protect the
course of life. 3) Salvation: we ought (Phil. ii. 12; Eccles.
ix. 10). Let not the debt of eternal life weigh against the
conscience at the Last Day.
HL To our neighbour. — Pay thy debt of — i) Love (Matt,
xix, ig): dealing with Him as with thyself. 2) Instruction,
if he wander seek to lead him back into the paths of righte-
ousness. (Matt, xviii. 15 ; James, v. 20.) 3) Help and
succour, (i John iii. 17, 18; Isa. Iviii. 7.)
Epilogue. — i) Husband and discipline every resource. 2)
Strive and pray honestly to meet this triple debt.
Twenty-second Sunday after Trinity. 309
SERMON 647.
REASONABLE SERVICE.— (//oZj Gospd, Ser. V.)
"Therefore is the kingdom of heaven likened unto a certain king, which would
take account of his servants." — 'Matt, xviii. 23.
Introduction. — This Gospel implies that God is our Lord and
King, and that we are Ilis servants, subjects, or slaves. The
two precepts, of the law of nature (Ps. xxxvii. 27), and
of the Gospel (Matt. xxii. 37-41) imply this also. Jesus
Christ, the Legislator of the new law of grace and mercy, willed
to deliver two precepts : the one negative, and the other
affirmative; which should include the precepts of nature and
grace. He assumes our service as of right, for He is our
Lord, because —
L He provides for us by His Providence. — As our
Heavenly Father. (Matt. vi. 31-33 ; Ps. cxxxvi. 25.) So was
Ehjah fed by ravens (i Kings xvii. 6) ; and the widow of
Zarephath who fed Elijah, (i Kings xvii. 14.) Jehovah-jireh
(Gen. xxii. 14) is written upon every day of our lives. Seek
to recognise God's ministering hand, and cast yourselves upon
His merciful providence.
n. He protects by His power. — (Isa. xliii. 2, 3.) — By
* water,' the Israelites at Red Sea and Jordan. 'Fire,' the
three holy children. David fought against the lion, bear, and
giant, (i Sam. xvii 34, 37, 50.) David was called God's
servant, and He was protected by God ; so we being His
servants should ever seek our protection from Him.
III. He enriches us by His grace. — He gives the seven-
fold gifts of God the Holy Ghost (Joel ii. 28). Satan dowers
us with the seven deadly sins; Jesus Christ with the seven
gifts of the Holy Ghost. The fear of the Lord ; mercy or
charity; wisdom, fortitude, spirit of counsel, and of under-
standing, and of knowledge.
IV. He will exalt us to His glory. — Exalting His servants
into His eternal kingdom and crowning them with joy. (Matt.
XXV. 23 ; Luke xxii. 29, 30 ; Isa. xxxv. 10.) How opposite is
the reward which the devil gives to his slaves. (Isa. Ixv. 12-
15.) Queen of Sheba represents the Church ; the kingdom of
King Solomon the kingdom of Jesus Christ. His elect, His
angels, (i Kings x. 8.)
Epilogue. — We must pray, ' Lord have patience with me !'
and so seek His pardoning love, that He may feed us, and
deliver us from all evil, dower us with grace, and lead us to
glory.
3 1 o Tu:cnty-seco?id Sunday ajter Trinity.
SERMON 640.
THE JUST ACCOUNT.— (//o/y Gospd, Ser. VI.)
"The kingdom of heaven is likened unto a certain king, which would take
account of his servants." — Matt, xviii. 23.
Introduction. — The kingdom of heaven here signifies the state
of the Church Militant. i) As being subject to the laws
of heaven; 2) as pressing onwards toward heaven. As every
man has a debt of some kind or other against his fellow-man,
so are all debtors to God, Who will one day demand the
settlement of His reckoning. Let us not delude ourselves with
the thought that such a day will never come ; but rather pre-
pare ourselves for meeting it, by meditation upon the three
following conditions —
I. The suhlimity of the judicial condition. — * A certain king,'
endowed with the highest power, will be our Judge. This
King is Jesus Christ. (Rev. xix. 16.) His three attributes
are — i) Infallible knowledge; 2) inflexible justice; 3) invin-
cible power. Hence He is to be greatly feared. (Jer. x. 7.)
Musing upon the holy life and death of Jesus Christ, we can
hardly realize the fact of His combined great power, and His
retributive justice. It seems almost impossible that one Who
was once so very weak, should be again so mighty.
II. The impossibility of final avoidance. — ' Which would
take account.' What the Lord wills, that must happen ; for
with Him the will and the act are one. (Rom. xiv. 10.) Every
obstacle will be removed ; every condition will be fulfilled.
By an irrepressible power we shall be brought to the dread
tribunal. (Rev. xx. 12.)
III. The necessity of obedient subjection. — ' Of His ser-
vants,' or slaves, as implying our total subjection to Him.
(Lev. xix. 37.) If not unprofitable sevants, of whom (Matt.
XXV. 30); or a delivery 'to the tormentors.' This ought to be
feared, since it must be eudured, (Heb. x. 31.)
Epilogue. — Let the thought of this event lead us to propi-
tiate the Judge in time, and to gain His pardon ere it be too
late ; before the eternal state is decreed.
Tivcnty-second Sunday after Trinity. 311
SERMON 649.
PARDONING GRACE.— (7/o/y G05M Ser. VII.)
"I say unto thee. Not until seven times, but until seventy times seven." —
llatt. ix. I.
Introdiccfion. — The angels behold ; the world wonders ; men
marvel when they see Christians returning good for evil,
(i Cor. iv. g.) If to pardon be an act above nature, then it
must be an act of grace. Hence our Blessed Lord said (Matt. v.
44, 45) not ye are, but ' that ye may be ;' not children of nature,
which you are already, but of God by imitation; for fatherhood
implies ' imitation.' Hence Marcus Antoninus pardoned Cassi-
anus for his rebellion, and treason, saying, ' Nothing so much as'
mercy commends the Roman Emperor to the world.' Mercy
made Cassar almost into a god; this consecrated Augustus.
I. The mercy of yesiis Christ is one proof of His Divinity.
— The Jews stoned Him. (John viii. 59.) Escaping, He re-
stores the blind man to sight (John ix. 6, 7), in order that He
might be more merciful, as His enemies were the more malig-
nant. (Iren.) Other blind men He cured by a word ; the
born blind, by the touch and clay. The pierced side (John xix.
34) gave out * water,' thatjwashed away the guilt of the condemn-
ing Pilate ; and ' blood,' to cleanse the Jews, who cried out.
(I\Iatt. xxvii. 25.) * O ! pardoning grace of Jesus Christ.'
(Luke xviii. 38.) A third blind man calls out : ' yet He did
what David could not do. (2 Sam. v. 6.) The Pharisees
taunt Him. (Matt. ix. 24.) Yet (Matt. ix. 35). Praying for
Himself, He hid His Divinity. (Matt, xxvii. 46.) ' My God,'
not Father; He claimed it praying for His enemies. (Luke
xxiii. 34.) (Ps. ii. 7) refers to the Day of Redemption, in which
all His enemies were delivered and pardoned.
II. Seen in David and Moses. — i) David promised of Him
(Ps. Ixxxxtx. 25.) Hence David was called (Acts xiii. 22);
and his own prayer. (Ps. cxxxii. i.) ' Afflictions,' in an old read-
ing * compassions.' 2) Moses (Exod. vii. i) not to be taken
as, but as being to him, a God. For fear of idolatry. (Deut.
xxxiv. 6.) He was more loved and honoured for His grace of
pardoning, than for all His glorious and great deeds.
III. It is a proof of Divine Sonship. —It is a proof of Son-
ship to feel this grace beyond every other revelation. (Matt.
V. 44, 45.) Hence (Matt. vi. 12). Jacob acknowledged this
to Esau. (Gen. xxxiii. 10.)
Epilogue. — God is justified in showing mercy to the
merciful.
312 twenty-second Sunday after Trinity.
SERMON 650.
GOD OUR AVENGER.— (//o/,v Gospel, Sen VIII.)
*' So likewise shall My heavenly Father do unto you, if ye from your hearts forgive
not every one his brother their trespasses." — Matt, xviii. 35.
Introduction. — The Emperor Justinian II. being in danger of
shipwreck, vowed that if preserved he would pardon every
injury he had received ; and he was mercifully preserved, and
found great joy of soul in keeping his vow. In this Gospel
God the Lord becomes the avenger of the fellow-servant, who
was unable to help himself. We are bound as Christians not
to seek to avenge our own injuries, but to leave our case
entirely in God's hands; to this committal of our cause to
God we are bidden —
I. By the voice of God. — (Deut. xxxii. 35; Rom. xii. 19).—
If your dog attacks a man on the road at your bidding, does
he not meekly come back to you ? Will you be less obedient
to God ? Such a dog was Laban, but he listened to the
Master's voice. (Gen. xxxi. 23, 24, 29, 44.) Hence the parable
of the unjust judge. (Luke xviii. 7, 8.) If we commit our-
selves body and soul unto God's keeping, we can at His
command trust Him to avenge our injuries.
II. By the example of God. — Does God endure our injuries ?
How many ? For how long ? David restrained himself by
reflection from avenging the conduct of Shimei. (Ps. xxxviii.
12-16.) This feeling led David to condone the incest of
Ammon and the rebellion of Absalom ; he felt how very guilty
he was himself in God's sight, and yet how God had spared
him. Samuel felt no injury to himself, only to God. (i Sam.
viii. 7.)
III. By the severity of God's judgments. — They are far
severer than any man could inflict; as is shown in this Gospel.
As of Joash, who killed Zechariah. (2 Chron. xxiv. 21, 23.)
This Zechariah is supposed to be alluded to by our Blessed
Lord. (John viii. 50 ; Ps. xciv. i.) God's eternal punishment
is far more severe than any temporal pain man can inflict.
IV. By the honour that God gives to mercy. — i) It shows
that the mind is unmoved by winds of anger. (Phil. ii. 15.) 2) It
proves that the sin of your enemy is not yours. 3) It exhibits
the presence of grace in the soul. (Jer. xli. 8.)
Epilogue. — As we need pardon and salvation, we should
seek for others these gifts.
Iisjenty-sccond Sunday after Trinity, 313
SERMON 651.
THE TORMENTORS.— (Ho/y Gospd, Ser. IX.)
"His Lord was wroth, and delivered him to the tormentors." — llatt. xviii. 34.
Infrodndion. — The 'tormentors' exercise their functions in a
placed called * the outer darkness.' (Matt. xxv. 30.) Such a
place was the Thesaurus in Messenia ; a large cavern
destitute alike of light and of air, into which the condemned
were let down by ropes, the mouth of which was closed by a
large stone. Philopoemen was hidden there and poisoned.
In such a place as this, we can conceive the ungrateful debtor
to have been imprisoned. ' Thesaurus' is an almost prophetic
name, considering. (Jer. 1. 25.) 'Armoury' is also treasure,
or Thesaurus. (Rom. ii. 5.) The torment of this place of
tormentors arises from —
I. The hopelessness of escape or liberation. — The imprison-
ment here knows of no end ; is for ever and ever. (Matt. iii. 12.)
* Unquenchable.' (Matt. xxv. 46 ; Isa. Ixvi. 24.) Can any one
conceive how great and long is this eternity ? * For ever and
ever.' (Exod. xv. 18; Micah iv. 5.) Try to count the sand
upon the sea shore; millions upon millions of grains: try to
reckon up the years of eternity.
II. The weight which presses down the condemned. — The
stone which covers the mouth of this cave is the weight of an
eternity. Zechariah's * talent of lead.' (Zech. v. 8.) The
heathen prefigured this in part. (xEnid vi. 603.) The ' ephah*
is this place of torment. An idea has power to crush us now;
how must the bare idea of eternity press down upon the lost.
III. The unceasi7ig torment. — Never any relief; not a
moment's ease or forgetfulness. (Rev. xiv. 11.) Ascending
smoke is a sign of the fire enkindled. (Isa. xxx. 27, 28.)
Neither day nor night, nor rain, nor dew; no distraction even
of mind or body : one continuous endeavour of pain, bodily
and mental.
IV. The weariness and pain of being. — A wakeful night
seems multiplied into three. With God. (Ps. xc. 4.) The same
round, or rather unvarymg sameness, which makes an agony
in itself. (Imitation lib. i. c. 24.) The Children of Israel after
even a short time loathed manna. (Num. xxi. 5 ; xi. 6.
V. The spectators of this wretchedness. — (Rev. xiv. 10 ; vi.
16, 17). — This formed the agony of Samson. (Judges xvi. 27, 28.)
It carries shame here ; it will increase the agony of hereafter.
Epilogue. — Seek, by all and every means, to avoid this
dreadful lot.
314 Twenty-second Sunday after Trinity.
SERMON 652.
THE LESSONS OF THE GOSPEL.— (//oJ[y Gospel,
Ser. X.)
" Peter said unto Jesus .... his brother their trespasses." — Matt.^\n\.
21-35.
Introduction. — If a king; or prince demanded any great service
at our hand, we should be summoned, instructed, armed, and
rendered fit to undertake it. In this Gospel an ' account is
taken.' (Joel iii. 2.) God wills us to be ready and pre-
pared. (Ezek. xviii. 31, 32.) The lessons of the Gospel help
our preparation. We note —
I. The great goodness and clemency of God. — Delay was
asked for, and remission was given. ' How great the love ;
the gift exceeds the petition.' ' A new reason for conquering
is, that you may fortify yourself by mercy and liberality.'
Caesar did this; ever forgiving: and when reproached that he
weakened his power, said, 'True, but I make it more secure
and lasting.' ' I wish,' said King Alphonsus, * to preserve
many by my mercy, whilst I destroy few by my severity.'
II. The great power of hiuuility. — The servant kneeled
down and prayed in a few simple words, and the anger of his
lord was quickly appeased, and he was forgiven his debt.
Certain lions spare a prey that prostrates itself before them.
So did the Gibeonites, and they gained a covenant with
Joshua. (Josh. ix. 3-15.)
III. The punishment is one thing, ike fault is another. —
Firstly, there is a freeing from the dominion of Satan, and
then there is a remission of the punishment. Two distinct
acts : sin is often pardoned, but the punishment of it remains.
The penitent thief suffered on the cross ; Moses and Aaron
were kept from the Promised Land ; David had no peace
after his fall ; Eli's fearful punishment. (Micah vii. 9.) This
anger is twofold : — i) Against the person defiled by sin ; 2)
against the debt of punishment which the sin has contracted.
First anger is atoned by repentance ; the second by satis-
faction. Absalom was pardoned, yet he was not admitted to
David's presence. (2 Sam. xiv. 28.)
IV. The inconstancy and mutability of man. — The pardoned
debtor became thoughtless and hard-hearced creditor. David
spared Saul when in adversity, but he committed, when in
prosperity, both murder and adultery.
V. The need we have to forgive injuries. — Like our Blessed
Lord, and S. Stephen, we must pray for our murderers. (Acts
vii. 60.) To rest in soul is to pr^y for our enemies.
Twenty-third Sunday after Trinity, 315
SERMON 653.
HEAVEN.— (E/'is^/^, Ser. I.)
'« Our conversation is in heaven." — Phil. iii. 20.
Introduction.— "VhQ heavenly life on earth is realized in two
ways. Firstly, when we lead imperfectly on earth such a life as
we shall do perfectly hereafter in heaven. As when we despise
earthly things (Phil. iii. 7, 8); in purity (2 Cor. x. 3, 4); in
the light of heavenly wisdom (i Cor. ii. 6, 7) ; in love con-
firmed by experience and fervour (Rom. viii. 35-39 ; i Cor. xi.
16) ; in praise (Rom. i. 8); in prayer (Phil. i. 9). Secondly,
in internal and heavenly contemplation, desire, and hope.
(2 Cor. iii. 18 ; iv. 18.) In thought and in action the life in
heaven ought to be our rule here on earth.
I. Heaven is our coic7itry.—(llQh. xiii. 14; John xvii. 16.)
Three notes by which it may be known, whether heaven be
our country or not :— i) Our speech. (Matt. xxvi. 73 ; John
iii. 31, 34.) Alas ! true of the many. (Isa. xxix. 4.) 2) Our
habits. (Phil. i. 27.) 3) Our mutual love. (John xiii. 35.)
Heaven is our everlasting resting-place ; the end of our
journey through life ; our true home, with all the association
of our lost and our loved ones.
n. Heaven is the dwelling-place of our Father.— Our
Father dwells there, we ought in mind to dwell with Him
there too. (Matt, xxiii. 9 ; John xii. 26.) * There dwells the
Father of truth, of wisdom, of blessing, of light, of our illu-
mination and the pledge, by which we are exhorted to return
to Thee.' (Aug.)
HL Heaven is our true treasure-house.— {Mait. vi. 21 ;
2 Tim. i. 12.)— This life is lull of imperfections and needs ;
of cares and disappointments. We are needy pilgrims here,
but in heaven we shall possess a treasury of immortality,
glory, wisdom, loye, and power.
IV. Heaven is the land of happiness.— (Deut. viii. 7 ;
I John i. 3.)— For every end of our being will be perfectly ful-
filled, and every desire fully satisfied.
Epilogue.— In life and thought prepare for this heavenly
citizenship.
3 1 6 Tzvcfity-third Sunday after Trinity,
SERMON 654,
HEAVENLY CONVERSATION.— (£/z's/.^^, Ser. II.)
"Our conversation is in heaven." — Phil. iii. 20.
Introduction. — As far as the hidden \\^q of grace is concerned
this is true of the Apostles, doctors, and of all the faithful in
every age, in whom the heavenly life of the glorified is begun
even now whilst they are still on earth. This * conversation'
partakes of the several attributes of Heaven. It is —
I. An exalted conversation. — Heaven is a lofty sublimity*
no one can measure it. The heavenly life despises all things
sordid, mean, and low; all base delights ; bestial instincts;
mere worldly attractions. (Phil. iii. 8 ; Ezek. vii. 19.)
II. An even conversation. — Heaven is a round, a sphere,
having nothing crooked in it. There are no angles in the
heavenly life either of avarice, anger, jealousy, or the like,
(i Peter ii. i, 2.) 'Malice,' is the angle of hatred ; 'guile,'
is the angle of unfairness in dealing, etc. All sin destroys
the roundness or perfection of the soul.
III. .^ pure conversation. — Heaven has neither spot nor
stain. Heaven cannot, like earthly houses, be purified ; fire
touches it not. Its pureness preserves it, just as pureness
preserves the soul. Some are burnt who fall into luxury.
(Job xxxi. 12.) Others are but warmed who talk and delight
in, but do not actual commit, sin. (Isa. xliv. 16.) Others are
spotted, though innocent, by evil association. (Lam. iv. 8.)
IV. A bright and cheerful conversation. — Heaven is all
brightness, no shadow there. The soul of a Christian is as a
world above the moon ; there it is ever serene. Keep it clear
and cleansed from the darkness of error (Deut. iv. 6) ; and
this must be openly professed. (Rom. x. lOo
V. A firm and stable conversation. — Heaven is an abiding
changeless place ; it will never have an end ; the heavenly
life claims a firm faith, obedience, and profession, (i Cor^
XV. 58.)
Epilogue. — Imitate the heavenly life now, so as to be wholly
fitted for it hereafter.
Twenty-third Sunday after Trinity, 3 1 7
SERMON 655.
THE CLAIMS OF GOD.— (//o/y Gospel, Ser. I.)
"Render unto God the things that are God's." — Matt. xxii. 21.
Introduction. — All that we are and have belongs to God ; our
highest duty and service; ourselves, body, soul, and spirit;
our lives, with all their aims, energies, pursuits, failures, and
successes. We note some of the few special claims which
God holds over us.
I. Our adoration. — He is the Supreme Majesty : to be adored
not with the lips or the body only, but with the whole spirit,
heart, affections, and worship. Such honour belongs not, and
is not to be given, to another. (Matt. iv. 10.) The soul bows
down in adoration before the invisible majesty and sublimity
of God.
n. Our service. — (Matt. iv. 10.) — He holds a dominion
over us which is supreme, independent, eternal, unchange-
able. He holds our service as — i) Universal Lord over all His
creatures ; 2) as our Creator, Who stamped His image, likeness,
and seal upon Adam in the beginning; 3) as our Preserver,
Who sustains us by His Providence and Fatherly care ; 4)
as our adopted Father, we His adopted sons ; 5) as our Re-
deemer and purchaser by His Blood ; 6) our Commutator,
Who changed the life of His Son for our lives (Rom. xiv. 8) ;
7) our Claimer ; we were in baptism given over and up to Him.
HL Our holy fear. — As being — i) Omnipotent. 2) The
Author of life and death. 3) The Judge and Avenger. 4)
Holding the lots of salvation in His hand.
IV. Our perfect and entire faith. — As — i) Truth ; 2) as
Eternal Wisdom ; 3) as neither able to deceive or be deceived.
We must accept His mysteries which lie beyond the domain
of reason.
V. Our firm hope. — He is our beginning and our end; we
went out from Him at Creation ; we now walk by hope ; we
go on to glory.
VI. Our whole and perfect love. — He is supreme goodness ;
the origin and fulness of all good ; He is the cause, centre,
and reward of our love.
Epilogue.— '$>wz\i service as this banishes sin, and is a
service of holiness.
3 1 8 Twenty^thlrd Sunday after Tri?ihy,
SERMON 65G.
THE IMAGE OF QOD.—(Holy Gospel, Ser. II.)
" Whose is this image?" — Matt. xxii. 20.
Introduction. — The old philosophers speak very highly of man,
calling him * the divine wonder and boundary of the universe.'
(Plato.) * The one thing most excellent, of all things in the
world.' (Arist.) * The measure of all things.' (Sext. Emp.)
* The great miracle of nature.' (Trismeg.) * Mortal God.'
(Pythag.) 'Microcosm.' (Plautus.) 'The shadow of God.'
(Tertull.) 'The first-fruits of His creatures.' (James i. 18.)
Man, as bearing God's image, exceeds all these definitions;
he is as many-sided as is God Himself, etc. This thought
leads us to consider —
I. The preservation of this image. — Diogenes went into
the forum with a light in the day-time to seek for men ; the
crowd laughed and jeered at him. ' You are not men, but
cattle, he replied. So of Jerusalem. (Lam. i. i.) Few really
live as men. (Ps. xiv. 3; xlix. 12, 20; Aul. Gell. Noc. lib.
xix. c. 2.) Like Nebuchadnezzar, wicked men destroy this
image, and they are compared to beasts. (Phil. iii. 2; Rev.
xxii. 15; Luke xiii. 32; Ps. Ixiii. 10; Iviii. 4.) Dogs, foxes,
serpents, etc., represent those who have lost this image.
* How can I reckon them to be men, when I see in them no
sign of human nature ?' (Chrysos.) Characteristics tell of
man. (Ignat. ad Mag. c. 6.)
II. That Adam lost this image by sin. — He then had his
clothing of skins, and his food in common with the beasts.
Compare (Gen. ii. 16 and iii. 17.) The hair of this covering
assimilated Adam to the beasts.
III. The first question in the Judgment. — Of each soul :
* Whose is this image ? Is it bright or dark ? (Ps. Ixxxii. 2.)
These persons resemble the several creatures whose habits
they have adopted : the lion, pride; the wolf, covetousness ;
the ass, stolidity; the leopard, hypocrisy ; the hyaena, cruelty,
etc.
IV. It is high treason to deface the imags of kings. — Most
severe laws are passed against defacing coins and statutes,
and the seals that are put upon possession which lapsed by
death to the State. It is high treason in man to efface the
image of God from his soul.
V. God became Incarnate to restore this lost image. — The
second Adam came to restore that which the first Adam had
lost, that man might again become the seal of the Lord.
Epilogue. — Consider the features of this image, and seek
for like graces.
Twenty-third Sunday after Trinity. 3 1 9
SERMON 657.
GOD'S LIKENESS IN THE SOUL.— (HoZy Gospel,
Ser. III.)
" Whose is this image and superscription ?" — Matt. xxii. 20.
Introduction. — It is a common lament with spiritual writers,
that whilst men are careful about every other kind of learning,
tracing out the number and the courses of the stars, the
currents of the ocean, etc., they are utterly ignorant and
careless about their souls ; that they live as if they had no
soul at all. So (Luke xii. 19, 20) men feed the body and
starve the soul ; they value all other things at a due price, yet
set no value on the soul. Such are (Ps. xlix. 20). That this
complaint be not laid to our charge, let us consider the soul
as the image of God, and ask, * Whose is this image ?'
I. Mens care for pictures and images. — The highest prices
are given for, and the greatest care is taken of, works of art ;
paintings and sculptures. So in early times. When Deme-
trius besieged Rhodes, he refused to fire a part of the city
which would have made him master of the whole, because he
knew a picture of Protogenes was extant in that quarter of
the city. He forfeited a victory to spare a picture. The
Athenians reckoned beyond all price the statue of Minerva in
the Parthenon, for Phidias had carved his o.wn likeness on
the shield, which no one could obtain without destroying the
whole image. Of infinite greater value is the image of God
(Gen. i. 27), in which an inseparable association of the divine
attributes shines out. (Ps. iv. 6.)
II. TJie soul is the image of God. — i) As the divine mind
is above other perfections, so is the soul above other created
things. (Chrysos.) 2) * As God knows and loves the highest
perfections of His nature, so the soul imitates these things in
knowing and loving God.' (Aug.) 3) As the immensity of
Divinity exists everywhere in power, so does the soul rule
throughout the entire body.
III. This image was lost by sin, and it is restored by grace.
— Learn, O Christian, thy dignity. A partaker of the divine
nature, return not to the vileness of the old life.
Epilogue. — Flee from every sin which defiles this image ;
cherish repentance by which it cleanses it anew.
320 Twenty-third Sunday after Trinity.
SERMON 658,
STRIVING AGAINST TRUTH.— (i7o/y Gospel,
Sen IV.)
" Then went the Pharisees and took counsel how they might entangle Him in
His talk." — Matt. xxii. 15.
Introduction. — So ever do the wicked hate the righteous ; the
poor the rich ; the ignorant the learned ; the worse the better.
Jesus Christ had not injured these Pharisees, but they hated
Him, simply because of His purity of life, which reproved
their hypocrisy, and His comprehensive teachings, which
exceeded the boundaries of their exclusiveness. We note
three points in their present attack.
I. The perversity of their consultation. — * Took counsel
how they might entangle Him;' 'ensnare Him;' so as to
make Him commit Himself, that they might be able by one
slip to undermine his entire teaching. Such minds were
plotting together against the Light, the Life, the Way, and
the Truth : against all that was best and holiest that had ever
come into this world. So do we, when we resist the plead-
ings of conscience, of God's spirit, and of God's providences.
We take counsel with our evil selves, how we may involve
God's commands in obscurity and contradiction. Hence we
undermine the authority of the Holy Scriptures, and we per-
ceive defects in the teaching of the Church.
II. The malignity of their convention * They sent out unto
Him their disciples with the Herodians, who were the pub-
licans who collected the taxes. Themselves powerless to
harm Him, they tried to make Him harm Himself in public
opinion. Such an attack was — i) Cowardly; 2) subtle; 3)
malicious : and this we join in with them, when we listen to
the devil tempting us with the occasions to sin.
III. The craftiness of their pretence. — * Master, we know
that thou art true,' etc. They came to Him with — i) a false
homage ; 2) a false praise and agreement ; 3) a false humility:
and their deceit was all turned back upon themselves.
Epilogue. — Oh ! strive not against the truth, lest doing as
did the Jews, you suffer a like punishment.
"wenty-thtrd Sunday after Tr'mlty, 321
SERMON 659,
WHY MAN BEARS GOD'S IMAGE.-(//o/>; Gospd,
Ser. V.)
"Whose is this image?''— J7^//. xxii. 20,
Introduction. — Man alone was created by the council of the
Blessed Trinity (Gen. i. 26), to express the di^^nity and excel-
lence of this image. Pythagoras would not allow any of his
followers to have a likeness of God graven, or any ring, etc.,
lest the Deity should be brought into' contempt. How should
we fear, lest by ourselves bearing God's image He should be
lowered ? Why confer so high a dignity upon forgetful man?
(Ps. viii. 4.) We cannot understand why (Rom. xi. 33-36),
yet we may give a few probable reasons.
I. That creation might reverence ;;m;;. — Man bore God's
image, that he might rightly have dominion over the other
creatures (Gen. i. 28); and after the flood (Gen. ix. 2), and
even for Cain there was a mark of protection. Heaven and
earth, sun, moon, stars, and all other creatures, cannot but
serve one who bears God's image.
n. That man might specially belong to God.— To teach
man that he is specially and peculiarly God's own, does He
place upon him His image, and seals man with His seal, that
so he may be perpetually convicted when he separates himself
from God, and cleaves to the world and the devil ; convicted
by his conscience, and by all that witness against him.
HI. That God might have intercourse with man.—ThAs
image enables God to have familiar doings and intercourse
with man, as He had with Adam, Noah, Abraham, etc. As
before Eve there was no companion for Adam in the irra-
tional creatures, so God could not hold converse, save with one
bearing His own image. Of creation generally (Gen. i. 31);
of man specially. (Prov. viii. 31.) Hence Job's wonder!
(Job vii. 17-19.)
IV. That man might be able to know God.— To have some
understanding of God and His ways, and of the marvellous
relationship between God and the mind, that renders a mutual
understanding possible (Rom. i. 20), so that in ourselves as
in a mirror, the figure of divine mercy may shine.
V. That man might be capable of eternal ^/ory.— Nothino-
but eternity and God can satisfy the infinite desires of m.an's
mind, which requires the seal of God.
Epilogue, —Qlmg to God, and vindicate this relationship.
VOL. II. Y
322 Tzvcjity-third Sunday after Trln'ity,
SERMON 660.
EXAMINATION OF CONSCIENCE..— (7Io/>' Gos^d,
Ser. VI.)
*' Whose is this image?" — 'Matt. xxii. 20.
Introduction. — We must ask this question of the ima2:e of our
soul, by frequently inspecting it. (Ecclus. xxxviii. 28), look-
ing at the likeness of Jesus Christ, and seeking to transfer it
to our souls by diligent examination. (Phil. ii. 5.) A time
will come when to the Judge of all we shall have to show the
image of our life ; to be viewed for ever either by the light of
heaven or by the fire of hell. Does the soul bear the image of
Jesus Christ or of Antichrist? of God or of Satan? Many
must say, with S. Ambrose, ' I do not know my own image.'
Self-examination teaches this. We note —
I. A threefold simile of self-hnoidedge. — Examination of
conscience is to the soul — i) What the weights are to a clock.
* My love is my weight.' (Aug.) 2) What the pump is to a
ship : all ships leak, some a little ; and all souls are more or
less charged with sin. 3) What weeding is to a garden ; the
soil of the soul often choked up with weeds.
II. Examples of examination of conscience. — i) God Him-
self. (Gen. i. 31.) 2) Isaac at his mother's death. (Gen.
xxiv. 63.) 3) David. (Psa. Ixxvii. 6.) 4) Ruth. (Ruth ii.
17.) VVe are either reapers or gleaners in the field of the soul,
gathering up the three measures of compunction, of union
with God, and cautions for our future life. 5) The unjust
steward. (Lukexvi. 3.) 6) (i Cor. xi. 31.) Man must ascend
the tribunal of his own mind, and make his judgment upon
himself. 7) (Exod. xxx. 34-37.) Spices are graces which are
ground Ly examination of conscience, and we place our ' con-
fection,' before the * Tabernacle of testimony ' as our own
witness for or against ourselves ; so that it can be asked of
the righteous. (Cant. iii. 6.)
III. A diligent care of the image of the soul. — Let us then
consider that each day of our lives we are painting a picture
upon the soul; and be careful to examine this picture and see
what it is growing like. Seneca said, * I consign to you the
image of my life.' He had so lived as not to be ashamed of
life.
Epilogue. — May the image of Jesus Christ be on the soul:
He is and will be my niiage for ever
Twenty-third Sunday after Trinity. -^ 2 3
SERMON 661.
THE TRIBUTE MONEY.-(//o/y Gospel, Ser. VII.)
"Show Me the tribute money."— JI/^^/. xxii. 19.
^^fro^././/o«.-This 'tribute money;' the silver denarius, with
hV'rSlT" ^", ^^^^"t'\"^-'^' ^^"- tropologically signifies
the rational soul, on which is engraved the likeness of the
eternal King; ornamented with the three natural powers
rnemory, understanding, and will; by which is represented
the Trinity, engraven by the seven-fold finger of God with
the seven g.fts of the Holy Ghost. It is a 'denarius^ so
embracing the decalogue. The mind, like a mirror, receives
^e image and superscription of him towards whom it turns
1 his tribute money ' of the soul is demanded —
I^j;^^^ L>^i.//,_^ Show me the tribute money;' that I
may falsify the inscription, and destroy the image of God
thereon He suggests that the human soul should turn to
himself, and so become a perfect similitude of diabolical
depravity Hence the * evil spirit ' which coming upon Saul
embittered his last days with envy, cruelty, and fear, and
which brought him down to an ignominious death. {1 Sam
XVI. 14; xviii. 12.) ^
U. By the Flesh -'Show me,' etc., that I may wear it
away by the rust of pleasure ; which consumes those who
delight in the lusts and the infirmities of the flesh. Such are
represented. (Rom. vii. 14, 22-25.) Whose bonds are the
five senses, the dominion of which lowers a man below the
beasts. (Psa. xlix. 12.) Pharaoh, King of Roypt perished
by his abominable obstinacy. Nebuchadnezza? was actually
degraded for a time. (Dan. iv. 33.) ^
III. The World-' Show me,' etc., that I may hghten it
by the affection of earthly favour. Of such. (Matt vi. i )
The world had not corrupted Hezekiah, so his prayer was
heard. (2 Kings xx. 3-5.) Undue contact with it rubs and
defaces all the beauty and freshness of the coin; much contact
With sinners rubs off the finer emotions of the soul,
IV. ^jfesus Christ.-' Show Me,' etc., that I may renew it
and restore it from all its defects by awakening— i) Tearfu
contrition. (Gen.xlix. 11.) 2) An exemplary life after His
example. (Cant. 1. 15.) 3) Compassionate love like that of
Jbsther. (Esther vii. 3.)
Epilogue.— StrivQ to keep this coin as bright as possible.
Y 2
3 24 Twenty "third Sunday after Trinitv,
SERMON ^^"^^
GOD'S GREAT POSSESSION.— (/-/o/y Gospd, Ser. VIII.
"Render unto God the things that are God's." — Matt. xxii. 21.
Introduction. — The heart, or the love of man, is the highest
thing of all. In the peace offerings the breast or heart was
to be Aaron's and his sons'. (Lev. vii. 31.) The high
priesthood of Aaron represented God's own claim. This
command said (Prov. xxiii. 26); for nothing is more worthy
than that it should restore itself to Him whence it had its
being. The heart is given to God, when every thought — i)
rests and ends in Him ; 2) surrounds Him ; 3) desires nothing
beyond Him. This is demanded by —
I. The honour of God. — It is due to the honour and glory of
the soul that it be given to God. If we know God to be the
chief good and rightly value it, we must love Him above
all things. If we do not love Him, it is a sign that we
neither value Him, nor honour Him. Certain nations of old
valued not gold, and held it to be of no account. The Jews
gave not their heart to Jesus Christ. They held Him to be as
nothing; they preferred Barabbas to Him. (Isa. 1. 2 ; i Cor.
xvi. 22.)
II. The love of God. — ' He first loved us,' and still loves us,
showering His blessings upon us. Reciprocal love is the only
retu-rn which we can make to Him. i) Love will only be com-
pensated by love. 2) Save love, we have nothing of our own to
offer to Him.
III. Our great need. — Without the love of God we are
nothing; we walk by the love of the Blessed God. (i Cor.
xiii. I.) We need this love to make us — i) Sustained in ad-
versity. 2) Calm in prosperity. 3) Strong in suffering. 4)
Joyful in well doing. 5) Safe in temptation. This love
wrought mightily in Abel, Noah, Abraham, Moses ; in the
Apostles.
IV. Tlie sin of the world. — This love weans us from undue
love of the world, which deceives the soul first, and kills it
afterwards. It enabled the Apostles to forsake all things, and
Joseph to see Benjamin before his other brethren.
Epilogue. — Let us give God our heart, our love, our all.
Twenty-thb d Sunday after Trinity, 325
SERMON 663.
THE TEMPTERS OF GOD.-(//o/>' Gospd, Sen IX.)
"Why tempt yt- me V—Matt. xxii. i8.
Introdticfion.— Anger and the like passions were not inlierent
in our Blessed Lord; but He assumed them when to do so
was useful for men ; as when contending with the devil at the
temptation (Matt. iv. 10); or when rebukin- S. Peter; or
when arguing with and correcting- the Scribes and Pharisees.
Satan is the great tempter. (James i. 13.) When we tenn t
God or man, we follow Satan. Do we dare to tempt God ?
Alas ! yes, when —
I. IVe worship Him without reverence. — Then we both
tempt and abuse His goodness and mercy. Such (Ezek. viii.
7-17; Matt. XXV. 3). Praying in word, not in thought;
bending the knee, but not the heart ; coming thoughtlessly
into God's presence, and not fitting ourselves to receive His
spiritual gifts.
n. We endeavour to elude His eye. — Seeking to escape
from His wisdom and knowledge. Acting as hypocrites, we
tempt His wisdom. So did the Scribes and Pharisees. (Matt.
xvi. I ; xix. 3 ; Luke x. 25.) Such are they who appear out-
wardly just and holy, having an evil heart within. So did the
wife of Jeroboam, (i Kings xiv. 5, 6.) All hypocrites tempt
the knowledge of God.
HL We doubt His care. — We tempt His providence ; as
the Israelites did so often in the wilderness. (Exod. xvii. 2 ;
Deut. vi. 15.) We seek to work without Him; we are im-
patient at His delays; forgetful that often God does not bring
us out of the cloud of temptation until He has purified us.
IV. We add sin to sin. — Tempting His long-suffering.
(Mai. iii. 15.) So the spies. (Num. xiv. 22 ; Psa. Ixxviii.
56.) Sinners like these, play with God in heaping up to them-
selves larger and larger measures of wrath ; as the Lacedae-
monians, promising the ambassadors earth and water, threw
them into a well. So false teachers. (Isa. xxviii. 13.)
IV. We ask for signs and wonders.— Thu^ tempting God's
power. So Satan. (Matt. iv. 6.) Such— i) Wish for an
end without the means ; 2) take no care for themselves ; 3)
expect glory after a wicked life.
Epilogue. — See that you tempt not God to your destruction.
326 Twenty-third Sunday after Trinity^
SERMON 6G4.
THE LESSONS OF THE GOSPEL.— (HoZy Gospel,
Ser. X.)
"Then went the Pharisees and took counsel .... went their way." —
Matt. xxii. 15-23.
Introduction. — We accept the statement of His adversaries as
to how we ouc^ht to love and value Jesus Christ. (Matt. xxii.
16.) We should seek to hear Him, not to ' entangle Him,'
but to be ourselves entangled in His talk. We learn from
His present words that —
L Flatterers are to he repelled. — We are to repel and to
reprove all flattery. The flatterers sought to lure our Blessed
Lord into treason, but He exposed them : ' Why tempt ye
Me ?' Flatterers eat out the eye of the soul, like crows pick
out the eye of the body. Sigismund struck a flatterer, who
said, 'Why, O emperor, did you smite me?' The emperor
answered, ' Why did you bite me, O flatterer ?' Flatterers
are to be repelled as being — i) Enemies concealed under the
guise of friends. 2) Vile and infamous, they turn all things
to their own end. 3) Harmful ; ensnaring men as the bird-
catchers do birds, and not, like the farmer, driving them away
with stones.
H. Hypocrites are to he avoided. — For they are — i) False;
2) unearnest ; 3) unstable; detected by God. (Hosea v.
3 ; Zeph. i. 8.) The '• clothed with strange apparel,' are the
h-pocrites. In the Day of Judgment the hidden iniquity will
be brought to light, and the false skin taken off.
HL Persons are not to he respected. — The Lord valued the
Pharisees and the courtly Herodians at their true and proper
value ; convicting them out of their own mouths. (Deut. i. 17.)
IV. Speech is to he used with caution. — Our Blessed Lord
answered cautiously and indirectly, ' Show Me the tribute
money ;' no angry argument. We must consider first and
speak afterwards. (James iii. 2.)
V. Each one is to have his own. — Caesar, Caesar's ; and God,
God's things. ' Whose is this image ?' To whom does this
building, money, article, etc., belong? So learn to render to
God His own; remembering the case of Herod. (Acts
xii. 23.)
Epilogue. — Do not marvel and go away ; but think upon
these spoken words, and try to carry them out, imitating the
Great Teacher.
Twenty-fourth Sunday after Trinity, 327
SERMON 665.
THE PATH OF HOLINESS.— (E/'/s^/^, Sen I.)
"We do not cease to pray for you, that ye might walk worthy of the Lord." —
Col. i. 9, 10.
Introduction. — A most difficult thing for the Colossians or for
any others to ' walk worthy of the Lord ;' so to tread along
the pathway of life that their path may be that of ' the just,
which shineth more and more unto the perfect day.' The
King's highway of the Holy Cross is a difficult path to tread,
for many reasons, of which we note some three.
L It is a difficult path to follow. — There is a danger of
losing the way. For — i) There are many roads which run along
by the road to heaven for a space ; many which the wicked
traverse ; but there is only one road that leads right through
to the City of God. Hence the prayer (Ps. xxv. 4). Hence
it is true of the wicked (Ps. cvii. 4). Our Lord's teaching
(Matt. vii. 14). 2) But few companion travellers (Isa. xxxiii.
8); so we cannot often ask for guidance, help, and sympathy.
The spiritual life is trodden for the most part alone. 3) The
way is often obscure ; doubts and doctrines darken the soul
(John xii. 35) ; our way is not clear before the eye of the
mind. 4) False signs deceive ; the marks of the heavenly
road are set up on the way to hell by hypocrites, false
teachers, heretics, and the like. (Matt. vii. 15.)
n. It is a dangerous path. — (Isa. xxiv. 17.) — i) Pitfalls
from the weakness of the flesh. (Prov. xxiii. 27.) 2) Robbers
who would deprive us of grace, and laugh us out of any at-
tempted holiness ; that so we may descend from Jerusalem,
*■ the Vision of Peace,' to care only for Jericho, this chang-
ing world. (Luke x. 30.)
III. It is a fatiguing path. — In which many fail, i) For
the want of spiritual food (Matt. xv. 32). So Elijah was
nourished (i Kings xix. 7); hence of spiritual migration
(Gen. xxxiii. 13). 2) From trying to run too fast instead of
walking (Prov. xix. 2) ; they faint before they reach the goal.
3) From lingering and loitering, either because the way is
rough (Num. xxi. 4; Gal. vi. 9); or too pleasant (Num.
xxxii. 1-5).
Epilogue. — Never despair of being able to overcome all
these difficulties. Remembering (2 Cor. xii. 9).
328 Twenty-fourth Sunday after Trhiity.
SERMON 666.
THE KNOWLEDGE OF QOV>,—{Ephtle, Ser. II.)
"Increasing in the knowledge of God,'' — Col. i. 10.
Introduction. — Unless we know God we cannot do His Will.
We, God's servants, if we know not our Master's will, when
we may think we are pleasing Him may be offending Him.
Not every one can learn this knowledge of God (Matt. vii.
21), but they alone who possess —
I. Divine truth. — So as firmly to believe the Verities of
the Faith. One false opinion may endanger the whole fabric of
our faith. There must be one common foundation upon which
faith is built ; this is as the cliff upon which a terrace is built;
and if the cliff should fall, all the houses would fall with it.
(i Cor. iii. 2 ; i Tim. ii. 3, 4 ; John vii. 17.)
II. Cordial charity. — The understanding is to be informed
by truth ; the will, by love. Love is devotion to God, love to
one's neighbour. If love reigned on earth, no place could be
found for fraud, cruelty, lust, or avarice ; devotion to God
would rule supreme. The barbarism of savage nations is
wholly destitute of the love of God.
III. Personal purity. — Being freed from evil thoughts and
desires; as being — i) Created in God's image. 2) Redeemed by
God's own Son. 3) Regenerated by the baptismal laver. (i
Thess. iv. 2.)
IV. Honest example. — To give no cause for scandal or
offence, we must appear to be holy as well as be so. Every
artificer desires praise for his work, (i Pet. ii. 15.)
V. Amicable tinity. — Which leads us to live in good friend-
ship without hatred or rancour, as being members of the one
Body of Jesus Christ. The head, is Jesus Christ; the eyes,
the contemplation ; the nose, devotion ; arms, temporal
powers ; belly, benefactors ; feet, the artificers. (Rom. xii.
4, 8-)
VI. Brotherly kindness. — Communicating to others what
we have received. Either things temporal or spiritual.
(Luke vi. 35 ; xi. 41.)
VII. Virtual firmness. — Not to lay down the Cross in the
middle of the journey, but to carry it to the end, so as to
receive the reward. (Matt. x. 22 ; Rev. ii. 10.)
Epilogue. — Strive so to live, as to know and to do the
will of God.
Twenty-fourth Sunday after Trinity. 329
SERMON 6G7.
THE RETURN OF LIFE.-(//o/j' Gospd, Ser. I.)
"Th'j maid arose."— .V^/^f. ix- 25-
/«froJ^^c/fo;t.— The daughter of Jairus represents a soul dying
and dead in secret sin, for she was not yet carried out oi the
house. The spiritual teaching of this mn-acle points to tljose
means bv which secret sinners are aroused from the deatn ot
sin into the life'of righteousness. In this return to hfe through
grace, we note —
I. The father's prayer and intercession. — ^y \.\\\^-.^ is indi-
cated the suffrage of prayer. Jairus m^ans, ' The enhghtencd
or ' the enli^htener ;' hence he represents the assembly of the
saints, who, bemg enlightened by God, enlighten others, as
the mountains transmit the rays of the sun to the vaheys.—
(Ps. cxxi. I.)
II. The lifting /m«rf.— ' He took her by the hand. The
^race which helps and draws the soul out of the abyss of sm.
(Amos ix. 2.) The enlightened sinner sees his wretched
estate, but it is the hand of grace alone that can deliver him.
III. The expulsion of the minstrels.—' Give place.' The
minstrels vainly rejoice, for the world's joy is a very mourn-
ful song, and it is soon turned into mourning. (Amos vui. 3,
10.) The world often sings overthat for which it ought far
rather to weep. Hence (Eccles. ii. 2.)
IV. The people driven ow^— This tumultuous concourse
represents those inopportune thoughts which sometimes
oppress the soul. They are represented by the band ot (2
Kincrs vii. 17). The pressure of circumstances and ot lite
often weigh down the spiritual life of the soul even unto death.
V. The presence of SS. Peter, fames, and yohn.—(Ma.rk
y 07) —These three Apostles were admitted to the more
solemn actions of the Lord's life. John, or grace, is the special
c'l-ace of contrition or compunction, which leads the will to
repentance. (Rom. vii. 18 ; i Cor. xv. 10,) Peter: ' knowing'
the a-nition of confession of sin (Ps. xxxii. 5) ; James: that
' wresUing' with self which leads to satisfaction. (Micah iv.
10.) .
VI. The presence of the father and mother. — {Mavk v. 40.)
Meditation upon our origin, upon labour, life, punishment, and
death. (Job xvii. 14.)
Epilogue.— One or all these elements must work together,
ere from secret sin the soul can be quickened into spiritual life.
^^o Twenty-fourth Sufiday after Trinity,
SERMON 6GC.
THE GREAT HEALER.— (Ho/y Gospel, Ser. H.)
" If 1 may but touch His garment I shall be whole." — Matt. ix. zi.
Introduction. — Every miracle, and every word of the Gospel,
places the Lord before us in a new light ; we see something
in Him that we have not seen before. Each succeeding action
leaves a permanent impression of Himself behind it; each
word and deed is an opening of the door of the heavenly
temple, and is a revelation or glimpse of the glory within.
In the healing of this poor woman we note —
L The sight or vision of Jesus Christ. — 'Jesus turned Him
about and saw her.' This look was that glance of divine
compassion with which Jesus Christ looks at the sinner; with
which he looked upon S. Peter (Luke xxii. 6i), and which
healed this poor woman. The rays of the sun penetrate the
earth, and fertility and fruitfulness follow; how much more
when the Eye of love and mercy penetrates the heart of man,
enlightening its deepest abysses. Should it not produce the
fruits of holiness, warmed into a new and spiritual generation
by the rays of the love of Jesus Christ ? The brightness of
His face also draws sinners into Himself, as the sun draws
the clouds.
n. The words of Jesus Christ. — i) It changes old things
into new. (Luke xxii. 19.) 2) It gives life to the dead. (Luke
vii. 14, 15.) 3) It gives healing. (Matt, viii, 3.) The woman
was healed by His word : ' Daughter, be of good comfort.'
(Ps. Ixviii. 33.) The breath of Jesus Christ is a storehouse of
all medicines, and the words coming from it are words of
health and healing. He is the * Tree of Life,' and His words,
or leaves, are for the healing of nations. (Rev. xxii. 2.)
HI. The touch of Jesus Christ. — (Matt. xiv. 36.) — Also the
poor woman in this Gospel. If the magnet, by contact, can
draw iron to itself, how much more strongly when Jesus Christ
is touched, by faith and devotion, can He draw to Himself
our hard and iron hearts.
Epilogue. — Seek to obtain the eye, word, and touch of
Jesus Christ. He has left a Presence with you. (Jer. xxiii. 23.)
Twenty 'fourth Sunday after Trinity, 331
SERMON 669.
THE ENEMIES OF JESUS CHRIST.— (rio^y Gospel,
Ser. III.)
'♦They laughed Him to scorn." — llatt. xi. 24.
Introduction. — It is remarkable how many enemies of our
Blessed Lord are mentioned m this present Gospel. He was
' pressed' and ' thronged ' (Mark v. 24) going to Jairus' house.
He was hindered when passing within, and -laughed to scorn'
when He spoke. These throngers, hinderers, and deriders are
not extinct even amongst ourselves. We note —
I. Those who throng Jesus Christ.— i) Those who enter
His courts, and attend upon Divine things without any pre-
paration and earnestness of soul. Approaching Him in the
body, with hearts far from Him. (Isa. xxix. 13.) Corpses in
in a house, throng, press, weigh us down. We are glad to
bury to our dead as soon as possible. What a corpse is to us
in the house, that an insincere worshipper is to Jesus Christ,
Who tried to purify the temple when He was on earth. Such
almost drove God from His temple. (Ezek. viii. 6.) 2) Those
who encroach upon God's temples, or earthly rites, who narrow
the site of the Church. (Ezek. xliii. 8.) Solomon had no
noise in building the Temple, (i Kings vi. 7.) 3) Those who
unworthly communicate. These lead Jesus Christ into a
hostile house, in which He is wholly surrounded by sins which
throng and press Him. (John xiii. 21.) We must, like the
poor woman, touch His garment in the communion with —
i) humility; 2) fervour; 3) shame; 4) reverence; 5) faith;
and, 6) confession of sin.
II. Those who hinder Jesus Christ.— 1) Those who doubt
and distrust God, both His goodness and power; trying
to be sufficient by themselves for themselves, having no confi-
dence in Jesus Christ. 2) Those who confirm sinners in their
wickedness, and so hinder souls from repentance. 3) Those
who prevent others, even at death, for making what compen-
sation is in their power. Such are the minstrels who hindered
the healing.
III. Those who laugh at jfesus Christ.— Scovners, and the
hardened, who are ever present in the world, i) Those who
twist, turn, and make light of His word and teaching. They
do this because (i Cor. ii. 14). 2) Those who despise and
turn to a bad meaning the commands of Jesus Christ.
Epilogue.— LQt us be like Lot (Gen. xix. 14), remembering
(Gal. vi. 7).
33^ iiventy-foin^th Sunday after Trinity,
SERMON G7 0.
THE HEALING TOUCH.— (//o/j' Go$pel, Ser. IV.)
" [f I may but touch His garment I shall l)e whole." — Matt. ix. 21.
Introduction. — (Eph. v. 14) implies the helping grace of God.
Sin brought — i) The loss of Divine grace ; and deformity for
beauty. 2) A corruption of natural goodness. 3) A con-
demnation of punishment. * Arise' by the freedomof thy will,
and ' Christ shall give thee light,' if thou but touch the hem of
His garment. Who (Ps. civ. 2). In this healing, spiritual
touch there are four points to be noted.
I. A drawing near. — We might hear and see, but could
not 'touch' afar oft *, so the healing world might not come nigh
the sinner, who ought to draw nigh unto God if he would be
justified. In which process the mind is moved by God from a
state of sin to a state of grace, the heart being removed by
the motion of a free will, from sin by detestation, to God by
desire. (James iv. 8.) God allows himself to be touched by
those who earnestly seek him. Case of Manasseh (2 Chron,
xxxiii. 11-14), implies — i) Faith; 2) a sense of need.
II. A contact. — A nearness which requires a medium is
no 'touch.' Hence the conduct of the multitude. (Lukevi.ig.)
This contact implies — i) Heartfelt contrition ; 2) absolute
submission; 3) full confession. David, after his fall. (Ps.
xxxii. 3-5.) The cry of itself was insufficient.
III. A consolidation. — Or joining. 'The hem' joined to the
garment, as the touch would be imperfect ; a solid union, not
a touching of the air. (i Cor. ix. 26.) Not in words, but
deeds ; for the kingdom is not in word, but in power. Some
touch the air by a sorrow for sin in words, which produces no
action of amendment of life. Ahab's repentance was in act,
and so it was accepted, (i Kings xxi. 29.) Abel's offering
was a real touching of substance. (Gen. iv. 4.) This touch
must be — i) Solid; 2) uniting; 3) communicative.
IV. An adhesion. — * And I shall be whole.' A dead coal
requires a long and close contact with the live coal to ignite
it ; so the soul requires to cling to Jesus Christ to be saved.
For (i Cor. vi. 17 ; Ps. Ixxiii. 28). This adhesion must be —
i) Firm ; 2) lasting; 3) entire; not extended to one part of
the soul only.
Epilogue. — So seek thy salvation by union with Jesus
Christ.
7 ive?:!)'- fourth Sunday after Tri?iity, 333
SEP.IION 671.
AFFLICTION AND HOLINESS.— (Ho/y Gospel, Ser. V.)
"The maid arose." — Matt. ix. 25.
Introdr.ct'wn. — It was the general custom of our Blessed Lord
to give a precept or a word of w.arning, after doing any miracle
of mercy. As. (John v. 14.) Why is nothing said to the maid
about the ordering of her after life ? Because death itself is
the best teacher; the sepulchre is a great school of learning.
Death itself gave sui^cient instruction for the future life. If
any one here present has been snatched from the doors of
death, from grievous peril or disease, he knows, O master
Death, what gratitude all the powers of mind and body ought
to render to the Divine Physician, and how amendment of
life ought to follow this deliverance ; and how, unless this
follows, such deliverance may in the end prove but the pre-
lude to a stverer punishment.
I. Tlie case of Lazarus. — (John xi. 44.) — To teach us that
all the powers of mind and body were henceforth to be given
to God; his life to add to the glory of Jesus Christ.
II. ^ preserved life is due to God. — Feet were bound to
the temple; the hands to works of mercy; the eyes for be-
holding the necessities of the poor.
III. The ingratitude of forgetting God. — Such, like Noah's
raven, returned to the ark whilst shelter was needful, and
cared for it no more when another habitation could be found.
IV. The heaviest punishment is present rest. — When God,
finding warnings and punishments ineffectual, He leaves
the sinner to himself, and lets him walk on in his own way.
V. The sinner left to his own will. — The first ' I am He'
(John xviii. 5), spoken in mercy, to prevent their crime.
Words repeated, no after effect; these betrayers were left to
work their own will now. The * I am He ' will one day be
spoken not in mercy, but as distributing a justice most severe.
O terrible judgments of God.
Epilogue. — Let us humble ourselves under the mighty
hand of God ; let us take this correction as in mercy given for
our amendment of life, so as to be amended not with agony and
punishment, but that we may obtain eternal glory Saying
with Job. (Job vi. 9.) Let us rise from the couch of sin
and sorrow.
334 Twenty-fourth Sunday after Trinity.
SERMON 672.
THE FOUR SOULS.— (//o/y Gospel, Ser. VI.)
"The maid is not dead, but sleepeth." — Matt. ix. 24.
Introduction. — Everything tends towards its proper end ; a
stone to the ground; a river to the sea; that which is Hght,
to ascend ; that which is heavy, to sink down. Heaven is
man's end ; the soul cannot rest until it gets there. * O Lord,
Thou hast created us for Thee, and our heart is unquiet until
it rests in Thee.' (Aug.) This the Lord considered in refer-
ence to the maid, and so He saved her, that by faith she
might come to a good end, and attain eternal life. Hence He
said, ' The maid is not dead ' in eternal death, ' but sleepeth '
in natural death. The maid is a type of the soul, and we find
four kinds of damsels, or souls, mentioned in Holy Scrip-
ture.
L A dead soul. — Like this dead maid, is a soul which is
dead in trespasses and sins ; which is separated from God as
the soul is separated from the body. In this spiritual resurrec-
tion — i) Minstrels, or vain pleasures, are expelled from the
house of the conscience. 2) The tumultuous crowd, or occu-
pations, keeping the soul from God. 3) God comes by con-
trition into the house of the conscience. 4) Repentance. 5)
Resistance to sin ; and 6) grace came into the house, or
the heart, in the persons of SS. Peter, James, and John.
When Peter lost his contrition and denied Jesus Christ, ' He
went out,' etc.
II. A fair or beautiful soul. — (Cant. vii. 6.) — Rebekah a
type (Gen. xxiv. 16) of the fair soul. Our beauty of soul comes
from — i) Living in a loving spirit : offering drink to Eliezer.
2) Pure : Rebekah, a virgin. 3) Humble : ' I will draw for
thy camels also. (James iv. 6.) Kind : she gave water to the
camels. (Gen. xxiv. 19.) So also. (Luke vi. 36.)
HI. A soul betrothed to God. — (Hosea ii. 19, 20.) — Faith is
the ring of the betrothed ; which is round, as signifying that
faith is unlimited, and its fruits continuous. This betrothed
soul must be clothed with — i) modesty; 2) temperance; 3)
constancy; 4) prudence, in regulating all the senses.
IV. A crowned soul. — Such a soul in eternal glory in the
eternal kingdom will be as (Isa. Ixi. 10) adorned with jewels;
as Esther was crowned by Ahasuerus. Vashti signifies the
soul, which was crowned at first, but lost its crown through
pride. The humble soul of man has been chosen to repair the
loss of the angels. (Ps. viii. 6.)
Epilogue. — O seek, then, to have your souls fair in good-
ness, betrothed to God by holiness; that they maybe crowned
with glory.
Tweftty-fourth Sunday after Trinity, 2>?>S
SERMON 673,
THE SUPPLIANT.— (//o/>' Gospel, Ser. VII.)
"There came a certain ruler and worshipped Him." — Matt. ix. 18.
Introduction. — On the ruler making his petition ; the Lord
hearkened and heard it. So when any sinner comes to Jesus
Christ and prays to Him on behalf of his daughter, his de-
filed soul, Jesus Christ arises from the will of punishing to
the desire of expending upon that soul all His love and com
passion. Jesus Christ when sought for by devotion of soul,
follows the sinner in sympathy, forgiving his sin, and restoring
the life of lost grace. He did this to S. Mary Magdalene,
saying (Luke vii. 47). In this ruler we note —
I. A faithful approach.— YIq 'came' to Jesus Christ with
Plis bodily steps, led by a loving, humble faith. The ruler
having a dead daughter represents the sinner who has a dead
soul. Such an one led by faith ought to bring this soul to
Jesus Christ. (Rom. v. 12.) Into contact with Jesus Christ ;
so that His pardon, love, and influence may rest upon it ;
must come very nigh, nay, close up to Jesus Christ.
II. A suppliant adoration. — (Ps. xcv. 6.) — ' And worship-
ped Him,' falling down at His feet. As the sinner ought to
adore, desiring to obtain life from Him. Casting out all
thoughts of self and power of self, and bending wholly and
unreservedly before Him. Worship of soul is an entire sub-
mission of will.
HI. A humble petition. — 'My daughter,' etc. Earnestly
asked ; only one daughter. Sinner only has one soul; losing
that he loses all. Two things ' come,' by Thy preventing
grace; and 'lay Thy hand,' by Thy perfecting grace (Phil.
i. 6 ; Job xxvi. 13) ; * crooked serpent,' or the evil spirit of sin
which the hand of Divine compassion can alone eject.
Epilogue. — Learn to love the soul and value it as the
* Ruler' did his daughter ; then will no sacrifice be deemed too
great, that it may be brought to approach, to adore, and to
ask pardon and peace of Jesus Christ.
^^6 Tvoenty-Jourlh Sunday after Trinity.
SERMON 674.
THE DEAD WPIO BURY THE DEAD.— (//o/y
Gospel, Ser. VHI.)
"When Jesus came into the Ruler's lioiise, and saw the minstrels and tlie people
making a noise." — Matt, ix, 23.
Introduction. — (Luke ix. 60.) — How can this be done? In
what nation or place ? It was done in the Ruler's house in
this Gospel; and not only there in Capernaum, but it is often
done in other places, nay, in this place, by those who —
I. Praise the evil deeds of others. — Have you never
joined in or heard the evil deeds of a man in power and
position praised. Is the race of Ahab's four hundred prophets
(i Kings xxii. 6) extinct ? Prophets who flattered the king in
all his wickedness ? Prophets who (Ezek. xiii. 10) ? The
dead buried the dead ; Herod Agrippa (Acts xii. 22). So
did the councillors of Henry VIII. after his murders, etc. We,
dead in trespasses and sins, are burying dead souls, when we
praise and ma-nify the sins of another.
II. y^oin others in sin. — Leading others onward to intoxi-
cation, and becoming intoxicated ourselves. The intoxicated
are more dead than living. S. xAugustine calls intoxication 'a
well and ditch of hell.' Many are ashamed of being outdone
in wickedness.
III. Conceal the faults of their children. — Parents who do
not correct but conceal and excuse their children's faults, are
dead parents, burying dead children. David condoned Am-
non's sin (2 Sam. xiii. 21); he did not deliver him up to
punishment, nor did he punish Amnon's murder. (2 Sar.i.
xiii. 39.) So Eli.
IV. Do not warn the dying of their state. — We cheer them
up with false hopes of future recovery, led by fleshly love, or
by contempt of danger, or by self love.
V. Hinder others from repentance and amendment. —
Checking their desire of amendment of life, and persuading
them that it is better to enjoy the present, than to lay up in
store a good hope for the future.
Epilogue. — Let each one walk circumspectly; avoiding
the corpse-bearers who bury themselves and others ; saying,
Give place, the ' maid,' my soul, ' is not dead but sleepeth.'
Twenty-fourth Sunday after Trinity, 337
SERMON 675.
THE ECONOMY OF FAITH.— (//o/>' Gospd, Ser. IX.)
"Tliy faith hath made thee whole." — Matt. ix. 22.
Introduction. — This poor woman, despite her sufferings, was
dowered with seven graces — i) Patience; for she had suffered
many years without complaint. * Behold a woman !' a spectacle
of joy to God and to His angels. 2) Humility. 3) Fervour.
4) Reverence; touched ' hem,' not feet like S. Mary Magdalene.
5) Love ; hence called ' daughter.' 6) Faith. 7) Gratitude.
(Luke viii. 47.) It was her faith especially that commended
her to the Lord ; for faith is —
I. Omnipotent.— {U2ivk ix. 23; v. 36; xi. 23, 24.)— Faith
can obtain greater blessings than are sought for. So with the
woman of Canaan. (Matt. xv. 28.)
II. Overcomes enemies. — (Deut. xi. 24.) — The 'feet' of faith.
Gideon and the Angel. (Judges vi. 13-24.) In faith David
went against Goliath, (i Sam. xvii. 39.) The best part of the
Christian's armour (Eph. vi. 16); it wards off the darts of
Satan.
III. Strengthens all things. — With vacillating faith all other
things are weak. Disciples all but perished through their
want of faith. (Matt. viii. 25.)
IV. Preserves from eternal death. — (John xi. 26.) — To live,
and to believe, seem to be identical ; he who liyingly believes
cannot die.
V. A sign of security. — (Luke xv. 22.) — * A ring,' or signet;
embrace, robe, shoes, fatted calf, pardon, reception ; all
incomplete without the security of the ring.
VI. Highly valued by God. — ^Jesus Christ did not marvel
at the Temple or at anything save faith. (Matt. viii. 10.) He
valued it as a hidden treasure. (Matt. xiii. 44.)
VII. The door of all spiritual blessings. — Want of faith
source of all condemnation. (Matt. xvii. 16.) ' I believe in
God,' is the fount and origin of all good things. Baptismal
faith makes a partaker of the divine nature, and so ennobles us.
Epilogue. — Faith being the ' eye of the soul,' may our
whole body be by it kept full of the light of holiness.
VOL. II. z
338 Twcnfy-fonrth Sunday after Trinity,
SERMON 676.
THE LESSONS OF THE GOSPEL.— (//o/y Gospd,
Ser. X.)
" While He spake these things ... all that land. ' — llatt. ix. 18-27.
Introduction. — Some lessons in this Gospel are for our imita-
tion, and others are for our warning. (Matt. x. 16.) Like the
'serpents,' let us stop our ears to that which we do not wish
to hear; like the 'doves,' select the best, and leave the worst
grain. We learn —
L To believe in audio trust in God. — i) From the * Ruler,*
who believed that his daughter could and would be healed by
Jesus Christ, even when He heard that she was dead.
(Mark v. 35.) 2) From the woman with an issue of blood,
who had confidence in even touching the hem of His garment.
(Luke viii. 44.) How difterent from those who do not recog-
nize the power of Jesus Christ in any means of grace.
n. To pray. — From the Ruler — i) Humbly ' worshipped
Him.' 2) Fervently (Mark v. 23), * besought Him greatly.'
3) Believingly, not knowing yet to Whom he was praying.
How ought we to pray to Jesus Christ ?
HL To fly from and correct sin. — i) Sin and disease came
into the world together. The woman, to avoid the shame of sin,
sought for a secret cure, which was not allowed to her. (Luke
viii. 47.) 2) He healed the secret disease in public, and the
public death in private.
IV. To expiate sin by repentance. — i) Returning to God as
did this woman and the Prodigal. 2) Come behind God with
the modesty of shame. 3) Considering His Passion, the hem
of humiliation. 4) Confessing all our sins (Mark v. 33);
' all the truth.'
V. To worthily communicate. — i) Having the house of the
soul cleansed from noise, etc. 2) Touching the Holy Sacra-
ment with a holy fear.
VL To do good like Jesus Christ. — i) He rose up at once
at Jairus's request. 2) He healed an afflicted woman by the
way. 3) He showed an equal regard for poor and rich. 4)
He persevered in healing, despite men's scorn.
Vn. To hold the world in light esteem. — i) All the physi-
cians could not cure the poor woman. 2) Death had come in
and destroyed the hope and joy of the Ruler's household.
Twenty-ffth Sunday after Trinity. 339
SERMON 67 7.
SEEKING AFTER QxOY).—{Ephtle, Ser. I.)
"In His days Judah shall be saved."-— J^r. xxiii. 6.
Introduction.— In the days of the coming of Jesus Christ
Judah, and all the spiritual Israel of God, will find salvation.
For (John i. 17). These ' days ' the prophet spoke of. (Hosea
X. 12.) Advent is especially the ' the time to seek the Lord ;'
though it behoves the sinner, who has lost God by his sin,
ever'to seek Him till he find Him. (Isa. Iv. 6.) Whilst in this
life, by seeking. He can be found. Having lost God, a man
has lost all things. The Lord came; and coming, He was
not found by the multitudes, because they sought Him not.
Mineral treasures may be under our soil, profitless and fruit-
less, because they are not sought for. Judah, after the flesh,
lost the promised salvation, because he sought not the
Messiah when He came. God is especially to be sought for at
three seasons.
I. When He is near.— {Isa. Iv. 6.) For (Ps. Ixxiii. 27). God
is not nigh those who seek Him in the article of death, having
lived away from Him as far as possible all their lives long.
(Prov. i. 27, 28). He is near— i) In His protecting provi-
dence. 2) In His Sacraments. 3) In His dispensations of
grace. (Ps. cxxxix. 5.) 4) In our common daily life ; for, if
we are not living in mortal sin, God is always very near to us.
Yet so true of many. (Job ix. 11.)
II. When He is seeking 2^5.— This He does— i) By the
motions of His Spirit, quickening life into our dull, sluggish
feeling. Bringing home His word or providence to the soul.
2) By^trial and temptation. (Prov. xiii. 17.) ' Health ' is that
spiritual breath which comes from the knowledge and sense of
sin. Such health had Jonah by God's messenger (Jonah ii. 2) ;
and also the Prodigal son. (Luke xv. 17.)
III. When He enlightens us by His word.— (Fs. cxix. 105.)
The prudent woman. (Luke xv. 8.) Hence our Blessed Lord
became the light of the world. (John xii. 35, 36, 46.)
Epilogue.— A\2LS 1 for those, who, seeking God, find Him
not ; those from whom He has for ever hid His face. May
this not be our case.
340 T vc en ty 'fifth Sunday after Trinity
SERMON 678.
CHRISTIAN DAYS.— (E/)/^//^, Ser. II.)
"The days come, saith the Lord, that they shall no more say," etc. — Jer. xxiii. 7.
Introduction. — The first, * days come ' (v. 5) is specially
directed to those holy persons, who, like Daniel (Dan. x. 2),
fast during the four weeks of Advent, and on Christmas Day
eat bread, new and warm from the oven. The second 'days
come ' applies generally to the days of the New Testament, in
which Christians are delivered from * the north country' of the
devil, from the power and captivity of sin. Christian deliver-
ance implies three real days.
I. The day of bodily death. — This day is to be thought of
fearfully, so as to excite us to repentance and its fruits. It is
a day sure, but uncertain. Death, the end of life, ought to
form the rule of life. Life, a ship. To cross the sea of death
we need the hatches of faith, hope, and charity, all to be
fastened down. Discipline of ship is the strict rule of life ; food
in ship is devotion. Parish priest is pilot of ship : good sailors
are holy companions. Think of the body — i) Being buried
naked ; check avarice. 2) Alone ; trust not friends. 3) Trodden
over by others ; subdue pride. 4) Eaten by worms ; avoid
gluttony. 5) Cannot be preserved ; conquer vanity. 6) Great-
ness of separation between soul and body. Think of the soul
— i) At the Judgment. 2) The devil, both tempter and
accuser. 3) The irrevocable sentence. 4) Its inevitable exe-
cution. 5) Its bitter punishment. 6) Its eternal duration.
II. The day of general judgment. — To be sorrowfully
weighed in the mind : that we may of two evils choose rather
a life of sorrow and repentance here, than everlasting sorrow
hereafter. They of (Lukexiii. 4) broke the ten precepts of the
decalogue ; they committed the seven deadly sins, and added
the eighth of final impenitence. Of this fearful day. (Joel ii.
11-14.)
III. The day of life eternal. — This ought to be joyfully
hoped for; in thought, building an eternal home. We seek
a builder, material, place, foundation, raise superstructure,
and habitations. That which was first in the mind follows last.
Epilogue. — Frepa-TQ, O prepare, for these days; 'stir up, we
beseech thee,' etc.
Tiventy-Jifth Sunday after Trinity. 341
SERMON 679.
THE SPIRIT OF THE MIRACLE.— (//o/y Gospel,
Ser. I.)
"They were filled." — John vi. 12.
Introduction. — In order to profit b}' spiritual food we require —
i) Elevation of the soul to God : ' went up into a mountain.'
2) An ardent affection for the Divine Word ; * a <;reat com-
pany came.' 3) A denial of fleshly affection: ' they sat down
upon the grass ;' which is a type of this perishing body. We
note in reading this Divine miracle —
I. The multitude of the people.— A 'great company' (Matt,
xiv. 21); the aftection of brotherly love which ought to extend
itself to all ; that love which leads us to make all partakers of
our benefits, of our repentance, and grace, (i Cor. xiii. 5.)
II. The length of time in the desert. — ' Until evening :' 'the
time is now past.' (I\Iatt. xiv. 15.) The affection of per-
severance : lacking which, the soul of the penitent cannot be
really refreshed. (Heb. xii. 4.)
III. The solitude of the place. — Far from cities ; ' a desert
place.' (Matt. xiv. 15.) No one could come suddenly to pro-
vide. This place represents the inward affection of recollec-
tion withdrawn from outward cares, from worldly thoughts and
occupations. (Hosea ii. 14.)
IV. The largeness of the distribution. — Many thousands
were fed by the hands of the disciples ; the affection of
brotherly help in the bestowal of temporal concerns, which is
a sign of spiritual life, (i John iii. 17.)
V. TJie fulness of the supply. — ' They were filled ;' the
affection of inward satiety which the true penitent feels, so
that he has no further desires. (Ps. xlii. 3, 4.)
VI. The amplitude of the superfluity . — ' Twelve baskets.
i) A proof that works of love meet with a full recompence
from God. 2) That our substance is increased by giving.
VII. The certainty of illumination. — 'This is of a truth
that Prophet.' They knew that the promise of the law was
fulfilled in Him. The light of grace succeeds the darkness of
penitential sorrow. And in such, (i Cor. ii. 12.)
Epilogue. — May we experience now what the multitude
did then.
34 2 Twenty-Jjfth Sunday after Trinity,
SERMON 6 0.
RESIDUARY SINS.— (Ho/y Gospel, Ser. 11.)
"They filled twelve baskets with the fragments which remained." — John vi. 13.
Introduction. — Oh, sinners, who have not alone (Job xv. 16) ;
but also (Ps. xiv. 4), now has come the time, of holy gather-
ings up; recall all your sins ; and after the memory has been
sadly, alas ! too sadly satisfied, still fill the twelve baskets of
the soul with the fragments of unrepented sin. The contents
of each basket are suggested as a help. These twelve baskets
contain —
I. The salt of curiosity. — (Gen. xix. 26) — Curiosity leads to
undue pride of soul, to disobedience, in seeking to uncover
that which God has hidden. (Deut. xxxii. 29.)
II. The stones of disobedience. — (Num. xv. 32-36.) — A
small sin, yet brought loss of life. If we were so punished for
every offence, the world would not contain sufficient stones.
Wl.^The skulls of deriders and mockers. — (2 Kings ii. 23-
25.)— Only a youthful impulse, not the result of thoughtful and
mature malice. The punishment leads us to ask (Luke
xxiii. 31).
IV. The lion of faithlessness. — (i Kings xx. 35-37.) — This
man might have been a liar, like the old prophet (i Kings xiii.
18); so his fellow prophet ought to have wounded him, and
trusted to God's counsel.
V. The leprosy of envy, — (Num. xii. i-io.) — How many
would be generous if envy were so severely punished.
VI. The garments of impatience. — (Num. xx. 11, 12.) —
Moses so meek, a type of Jesus Christ : so honoured by God ;
a worker of so many miracles ; lost Canaan by one act of
impatience.
VII. I'he three avengers of vainglory .^{2 Sam. xxiv. 12,
13,) — Only a slight offence (i Kings xv. 5); yet cost lives of
seventy thousand men.
VIII. The trcasicres of vain confidence. — (2 Kings xx. 12-
20.) — Hezekiah wished to prove that he had the means of
carrying on the war if needful.
IX. The scourges of irreverence. — (John. ii. 15.) — By which
all irreverence will be punished.
X. The punishments of credidity.— {Gen. iii. 4-6.)— Satan
and Eve. (i Kings xiii. 14-25.) We have often trusted un-
worthily and been betrayed.
XI. The smiters of carelessness.— {2 Kings x. 31, 32.) —
Jehu careless, severely harassed.
XII. The disinheriting unirnmrs.— (Num. xiv. 27-30.)
Epilogue.—Mosts (Exod. ii. 3), and S. Paul (2 Cor. xi. 33)
were both saved in bakets, Vv^e in a basket should collect and
use divine grace.
l-iventy-fifth Sunday after Trinity, 343
SERMON G81.
THE FIVE LOAVES.— (//o/j Gospd, Ser. III.)
"There is a lad here whicli hath five barley loaves."— /'j/j^ vi. 9.
Introduction. — Blessed is that lad who, laden with these five
barlev loaves, bears them into the desert of this world; and so
refreshes the worn and weary soul, by restoring to it its state
of innocence long lost. These five barley loaves represent
the bread of —
I. Tearful contrition. — Which ought to flow from a con-
sideration of— i) The nature of sin ; 2) the anger of the
Judge; 3) the deformity of the soul; 4) the glory which is
forfeited ; 5) the deserved punishment, Such condition is an
acceptable sacrifice (Ps. li. 17) of the bread of tears. (Ps.
Ixxx. 5.) These tears are a refection. (Ps. xlii. 3.) Purify the
conscience. (Ps. vi. 6.) Daniel ate this bread (Dan. x. 3),
and so prepared himself to receive a revelation.
II. Modest confession. — Remembering(Rom. vi.21). Vision
of Ezekiel a type. (Ezek. iv. g-13.) Right side, thinking upon
mercy ; left side upon judgment. ' Dung:' vices of the world,
oven ; confession of sin. Acknowledgment of sin consumes it,
revealing its— i) ugliness ; 2) weakness ; 3) poverty.
III. Fasting,— Or the subjugation of the flesh to the spirit.
(Joel ii. 12.) A type in Elijah, (i Kings xix. 4, 8.) Elijah,
the penitent; Ahab, the devil; Jezebel, the flesh; Juniper,
shadow of the Cross; baken cakes, the subdued flesh, (i
Kings xvii. 4.) When the Lord wanted to refresh the body,
He conveyed the food by ravens, and not by an angel.
IV. Refreshing charity. — As water extinguishes fire, so
does the active exercise of love quench sin in the heart, and
gains also a temporal reward. Whilst the widow fed Elijah,
her own barrel of meal wasted not. (i Kings xvii, 10, 16.)
V. Elevating prayer. — This brings confusion of heart to
sinners, who avoid it; but it is the bread of angels which is
given to man. (Ps. Ixxviii. 25.) The gift of the Holy Ghost
is needed in order to taste this bread. A type. (2 Sam. ix. 7.)
David the temple ; Jonathan the soul.
Epilogue. — Our prayer ; Lord, evermore give us this bread.
344 Twenty-Jifth Sunday after trinity.
SERMON 682.
THE OLD PROPHET AND THE NEW.— (//o/j' Gospel,
Ser. IV.)
"This is of a truth that Prophet that should come into the world." — John vi. 14.
Introduction. — Because of these words, this Gospel is ap-
pointed to be read upon the Sunday before Advent, and the
same miracle is read as the Gospel for Refreshment Sunday,
because * the Passover Feast of the Jews was nigh.' It is
read twice, as containing a twofold preparation, both for
Advent and for Easter. We note in the Gospel —
I. The new Prophet. — Is * the Prophet,' not a prophet, one
of others ; but ' the Prophet ' which God promised in the Old
Law that He would send for the redemption of the world.
(Deut. xviii. 15-19.) The crowd seeing this miracle, confessed
that the Messias, the long promised Prophet, had now come;
and this old confession of faith of the crowd is our confession
of faith, both true and universal ; — ' The Prophet' — i) of God
to man ; 2) of grace and holiness ; 3) of glory.
II. The old Prophet. — This was Moses; he fed the five
thousand people under the Old Law with the 'five barley
loaves;' barley, both rough and hard outside, but sweet and
nutritious within. These loaves are the Pentateuch, with a
hard rough letter, which killeth and yet containing a spirit
which giveth life. (2 Cor. iii. 6.) The Old Law, rough and hard
— i) From the multiplication of precepts; 2) from the severity
of punishments; 3) from the pain of circumcision; 4) from
the inability to give life. The 'two small fishes' are the
Psalms and Prophets, which fed the people in a mystery by
their wonderful sweetness ; and by them the Israelites were
fed spiritually.
III. The great feeding. — The 'five barley loaves' were —
l) multiplied, so that all might eat ; 2) softened, that all might
be led to taste : 3) changed into wheat, that all might be fully
nourished. The old doctrine was made new. (Isa. xl. 4.)
Each Apostle had a cophinos, or basket, full of the fragments
pf the life-giving bread and fish.
Epilogue. — Turn from Moses to Jesus Christ; learn to feed
on Him by iaith and love.
Twcnty-Jifth Sunday after Trinity, 345
SERMON 683.
THE BREAD OF DOCTRINE.— (Ho/y Gospel, Ser. V.)
"There is a lad heie vvliich hath five barley loaves," — John vi. 9.
hitrodtiction. — The soul needs its food as much, nay more,
than the body does ; so much so, that whereas the body cannot
at times procure food, and so perishes from want of it ; the
mind can always find food for itself, by feeding upon itself, or
upon some kind of viands, however deadly and unwholesome
they may be. The bread of the text signifies morally the
bread of doctrine ; and, being ' barley loaves,' that this doc-
trine is — i) Corrective; 2) disciplinal; 3) penitential. To
amend past sins; to prevent future ; to atone for former trans-
gressions. These five disciplinal loaves aptly represent —
I. Hatred of sin. — God made and loves everything except
sin. And things hurtful and adverse to man — such as adversity
— have no real power to harm, if sin does not reign in him. It
is sin that gives the sting to toil, misfortune, bereavements,
and death. The soul fed with the barley loaf of hatred to sin,
has its eyes opened (i Sam. xiv. 27) to see sin.
II. Terror of God's punishments. — When the sword is
unsheathed and the prepared punishments are shown, the
sinner is smitten with terror. (Prov. xix. 29 ; Ps. vii. 13 ; Job
xix. 29.) This is stinging bread; for *fear hath torment.'
( I John iv. 18.) Such bread S. John the Baptist distributed,
(Matt. iii. 7.)
III. Shame at our condition. — This bread makes us ashamed
of the foulness of our sins, when they are revealed by the
laughter of demons, in the presence and sight of God, be-
fore the heavenly court. We feel shame at having so be-
trayed our new birth, and our Heavenly Father.
IV. Grief for our separation from God. — This bread shows
sin to be that spiritual death which separates the soul from
God. ^ True death' is when men do not fear the separation of
the soul from God, Who is the blessed life of souls, (Isa. lix.
2; Jer. vi. 25.)
V. Anger against sin. — Which excites us to revenge sin,
and in ourselves to avenge all the contumely we may have
caused God, (Ps. iv. 4.)
Epilogue. — Such feeding leads to feeding hereafter upon
love and joy.
34G Tzvcnty-fifth Sunday ajter Trinity,
SERLION 084.
PHASES OF FAITH.— (//o/)' Gospd, Ser. VI.)
"He saith unto Philip, "Whence shall we buy bread." — John vi. 5.
Introduction. — Our Blessed Lord excelled in human, as well
as in Divine knowledge. He alone, thoroughly and absolutely,
• knew what was in man.' He separated the faith of Philip
from that of Andrew, and that of Andrew from the rest of the
disciples. Three phases of faith are manifested in this Gospel.
I. The tardy faith of Philip. — He doubted the largeness
and bounty of the Lord's power. Jesus Christ questioned
him to prove him. A common case. We doubt Jesus Christ
— i) His person; is He really the Son of God? 2) His
power. Can He do all things ? Were all things made by
Him ? 3) His word and promises. Did He mean all that He
said ? We are proved by these doubts ; our love is tested ;
our allegiance is tried.
II. The imperfect faith of Andrew, — S. Andrew remem-
bered the miracle of Elisha (2 Kings iv. 42-44), yet he limited
the power of Jesus Christ. He thought that the more material
there was, the larger the supply must be. We all trust Jesus
Christ up to a certain point; but only up to this, A halting
faith is common, one that has more of fear in it than confidence.
Such a faith is not wholly profitless ; but it brings small joy
and repose with it.
III. The full faith of the other disciples. — They, with ardent
care and solicitude, distributed to the multitude in full and per-
fect faith, having no doubt as to the supply. Happy and
assured in what they thought and did.
Epilogue. — (Prov. iv. 18.) — These three classes represent
these beginning, and advancing, and perfecting the Christian
life.
Tivcnty-fijth Sunday after Trinity, 347
SEKLION 685.
SPIRITUAL INCREASE.— (Ho/j Gospd, Ser. VII.)
"They were filled."— /o/j;z vi. 12.
Iiitrodncfiou, — So is it with earthly bread, with those who
have learned some Hberal art or handicraft; whilst those who
have learned no trade lack bread. We should like to be able
to work such a miracle as this ; we can make ^reat gain if we
attend to the means used by Jesus Christ. If we desire an
increase we must have — .
I. Labour and toil. — 'Jesus took the loaves' in His hands;
He multiplied them. He that sows, gams increase at the
harvest. (Ps. cxxviii. 2.) So does wisdom. The wise woman.
(Prov. xxxi. 16; xii. 11.) Of the idle and improvident (Hosea
viii. 7). Jacob spoke of that servitude to Laban, by wliich
he gained his wealth, as a staff. (Gen. xxxii. 10; Prov. x. 16)
is literally true of the life which is sustained by the means of
this world as well as of the life eternal,
II. Faith in God. — ' Looking up to heaven.' (Luke ix. i6.)
If we look merely at our toils we become disheartened ; our
need and helplessness press too hard upon us. So Jehosa-
phat on his fear of invasion cast his eyes upon God. (2
Chron. xx. 12.) The faith of the widow multiplied her oil,
and paid her creditors. (2 Kings iv. 4-8.) If the widow could
gain this from the prophet for her faith, what cannot we
expect to gain from Jesus Christ, when we ask in faith ?
III. Thanksgiving and gratitude. — ' When He had given
thanks.' This is the best means of securing the continuation
of God's favours towards us. A meal beginning with prayer and
ending with thanksgiving never fails. Elve's thanksgiving for
Cain produced Abel. (Gen. iv. i.) Hannah's thanksgiving
over Samuel was much blessed, (i Sam. i. 27, 28.)
IV. Contentment for small mercies. — * He blessed them.'
Only five loaves, and they were not scorned, because they
were so few, Isaac's thankfulness at Rehoboth rewarded at
Beersheba. (Gen. xxvi. 22, 32, 33.) So after David's prayer,
he subdued the Philistines. (2 Sam. vii. 18 ; viii. i.)
V. Liberality in giving. — ' He distributed to the disciples;'
and the loaves multiplied. So Elisha. (2 Kings iv. 42 ; 2
Cor. ix. 5-12.)
Epilogue. — We see that there is not wanting to ourselves
the means of increasing God's favours. All the means we
have spoken of are within the reach of all.
348 Twenty-Jijth Sunday after Trinity,
CERMON 606.
GRACE BEFORE MEAT.— (/io/y Gospel, Ser. VIII.)
"Jesus took the loaves; and when He had given thanks He distributed to the
disciples." — John vi. 11.
Inlvoduction. — Not by a miracle of wonder, but by the daily
miracle of His bounty and goodness does our Lord feed us;
and we ought to eat no meat that by our thanksgiving He
has not first blessed and sanctified to the health of our bodies
and the preservation of souls from sin. Grace before meat
ought to be said of all Christians for the following reasons —
I. A confession of the gift. — By which we confess that we
receive our food and all things necessary from the hand of
God. Such food is our manna, which comes down from
heaven to us as to the Hebrews in the desert. The Church
has doves' eyes (Cant. iv. i), which lift up their eyes to
heaven at every grain they swallow; the dove being a gentle,
grateful bird. Swine and other unclean animals eat with
downcast eyes ; are capable of no gratitude; greedy quarrel-
someness is their characteristic; so are they who, without
thanksgiving, take their meat. Let us before meat, confess
our thankful dependence upon God for His mercies and
favours to us.
II. An honouring of the Giver.— We thank Him first, and
eat afterwards (i Cor. x. 31); we silently offer both it and
ourselves to Him and to His service. Not like brute beasts
rush at our food without any thought of Him ; but think for
a moment of the food of the soul, of the bread which will be
eaten in the Kingdom of Heaven. Let Job be our example.
(Job iii. 24.) So can we consecrate our commonest, most
needful act of daily life.
III. Obtaining a blessing upon the food. — Nothing can
avail without God's blessing; and lacking it His best gifts
may become curses. This blessing sanctifies every ordinance
of God, (i Tim. iv. 5.) A protest, too, against the evil
nature of matter, as held by the Manichees. (Cyril's Catech.,
Lee. vi. 31-33.)
Epilogue. — Such grace before meat brings a twofold bless-
ing— i) the blessing of the Giver; 2) of the food upon our-
selves.
Twenty-ffth Sunday after T7'ifiity, 349
SERMON 687.
THE LOVINGKINDNESS OF JESUS.— (//o/y Gospel,
Ser. IX.)
"When shall we buy bread, that these may eat ?" — Johri vi. 5.
Iiitvochict'wn. — The strong often forget the infirmities of the
weak ; the rich, the wants of the poor ; the learned, the narrow
comprehension and bitter prejudices of the ignorant ; in short
many forget others in themselves. Jesus Christ never did ;
in His divine strength He remembered the weak ; in His all
embracing knowledge He had exceeding compassion upon
*the ignorant and out of the way;' his tender lovingkindness
never failed man ; it was manifest in His every thought, word,
and deed. We see it in this Gospel, in His —
I. Pardoning weak faith. — Hard to think that even His
disciples did not understand Him; that His own familiars still
doubted Him; yet so it was. * Philip answered Him, Two
hundred pennyworth ;' and Andrew asked, in simple incre-
dulity, ' What are they among so many ?' The Lord might
justly have been angry, yet was not His lovingkindness over-
shadowed for a moment. Such unbelief was only what He
expected. How often does the weakness of our faith show
itself? — i) In doubt; 2) in unworthy action; 3) in striving
against God ? Pray for greater firmness.
II. Compassionating the multitude. — 'Jesus then lifted up
His eyes ;' and for Him to see was to pity; He never saw
weakness or misery without pitying it. Hard-heartedness
was utterly alien to His loving, tender nature. Nothing
could harden it ; even the suffering of the Cross. Do we go
out of ourselves like this ? Is our natural lovingkindness
never thwarted by our anger, envy, and selfishness ?
III. Awakening gratitude. — 'This is of a truth,' etc. One
of such power and mercy can be none other than ' the Prophet,'
* the Messiah.' The lovingkindness of His soul was beyond
and above that of the law of Moses : it spoke of a new spirit,
being, and order. True mercy ever begets gratitude.
Epilogue. — Seek to have ' the mind' of Jesus Christ.
350 Twenty-^flb Sunday after Trinity,
SERMON 688.
THE LESSONS OF THE GOSPEL.— (//o/y Go^.^il,
Ser. X.)
" When Jusus then lifted up his eyes .... should come into the world." —
John vi. 5-15.
Introduction. — Let us gather up the fragments that remain
from the refection of this day's Gospel, and learn some of tiie
lessons which it teaches us.
L Fervour in hearing the WordofGod.— l^his multitude —
i) Came on foot ' out of all cities ' (IMark vi. 33.) 2) A long wa}^
into the desert (Mark vi. 35.) 3) Was a great multitude, con-
sisting of five thousand men (Mark vi. 44), exclusive of women
and children. 4) They outwent and outstripped Jesus Christ
and His Apostles in their eagerness to hear. 5) They came
of their own free will, all uncalled. 6) They were unmindful
even of their bodily wants. 7) They took their children with
them. (Matt. xiv. 21.) Marvellous contrast with those.
(Ezek. xiii. 19,)
n. That there are various hearers of the Word. — i) Jesus
Christ preached at Capernaum (Matt. iv. 13), close to the sea,
to those who came nigh to but were afraid to enter the sea of
repentance, 2) From a ship (Luke v. 3), and returned again
to the land (ib. v. 11). Others begin a course of repentance,
but soon flee from the sea of sorrow, and seek the joy of land
again. 3) Going in the ship over the sea (John vi. i), those
who pass through the waters of repentance to Jesus Christ.
HL To lift up and guard the eyes. — So Jesus Christ saw
this needy multitude. Want of this, Eve and apple ; Shechem
and Dinah; Potiphar's wife and Joseph; David and Bath-
sheba.
IV. To use grace and thanksgiving at all meals. — ' When
He had given thanks.' (Deut. viii. 10.) W^aiting for the
blessing, (i Sam. ix. 13.) To the Christian, prayer is half
the banquet. (See Ser. 686.)
V. To have a care for the poor. — The Lord saw them and
compassionated them at once.
VL To mark the sustaining Providence of God. — IManna
and quails were given to the Israelites ; the ravens leeding
Elijah.
Vn. That the sold is to be fed before the body. — (Matt. vi.
33.) — Jesus Christ spoke of the kingdom of God. (Luke ix. 11.)
Teaching them many things. (Mark vi. 34.) In sickness the
mind is of more consequence than the body.
VIII. TJie conditions of feeding. — i) Temperance ; 2)
order ; 3) no wastefulness.
A PREACHING INDEX
SERMONS FOR SAINTS' DAYS,
FIVE 'INTRODUCTIONS' FOR EACH FESTIVAL.
( 353 )
G. ANDREV/^S DAY.
Ser. I.— HEARERS AND DOERS.— No. 327.
" They straightway left their nets." — Matt. iv. 21.
So likewise did James and John immediately at the call of
Jesus Christ, leave their ship. Simon and Andrew acted
upon and obeyed the voice of the Lord the instant that they
heard it. All these four disciples and Apostles were both
hearers and doers. Had they not obeyed His call, the Lord
doubtless would have passed on and found others; and in that
case their grace and Apostleship would have been lost to them
for ever. Note the three relations which exist between hear-
ing and doing.
Ser. n.— THE EVIL OF SLOTH.— No. 169.
" Mending their nets." — Matt, iv. 21.
The sons of Zebedee were diligently employing the time
which could not be devoted to fishing. They were not idling
it away in sloth. Like ' all earnest workers in the world,
they felt that time was at its best, all too short for them, so
they redeemed every moment of it from waste. How large a
portion of man's life and day is squandered ruthlessly away,
as if man were eternal on this earth, and no account was ever
to be talcen of time. Let us, by way of contrast to S. Andrew,
note some of the evils of sloth, which, etc.
Ser. HL— THE CLAIMS OF GOD.-No. 655.
" They straightway left their nets and followed Him." — Matt. iv. 22.
Simon Peter and Andrew felt that they could do no less.
The loving voice, look, manner, and call, all demanded their
instant attention and obedience. Without knowing how, or
who, or what He was, the fishermen felt that Jesus Christ had
a 'claim upon them; upon their service, time, life itself, that
they could not resist. Do we, who are Christians ; who are
VOL. II. 2 A
354 Preaching Index,
•^^
fully taught ; do we acknowledge this ready claim to His love
and service? We are not our own, we belong to Him, and
He rightly claims our — i) Adoration, etc.
Scr. IV,-SPIRITUAL ASCENSION.— No. 346.
"Going on from thence." — Matt. iv. 2.
Our Blessed Lord never stayed and halted during His work
on earth ; He was ever * going on ;' there was more work to be
done ; more sick folk to be healed ; more sinners to be con-
verted ; more sufferings and contradictions to be endured. So
with ourselves ' progress ' ought to mark every day of our
hves : progress in the spiritual life ; in holiness, faith, know-
ledge ; in all that can prepare us for the enjoyment of eternal
blessedness by and by. We should progress from step to
step, from grace to grace.
Ser. v.— THE CALLS OF GOD.— No. 627.
"He called them." — Matt. iv. 21.
As when He was on earth our Blessed Lord called S.
Andrew by the word of His mouth, so by His Divine Word
does He continue to call us now. In one sense the call of
His Spirit whereby He calls us now, is a higher one than that
by which He brought His Apostles and disciples to His side ;
it demands a higher faith in the recipient; it is more purely
spiritual in its nature; it is often repeated, and it appeals
during each repetition with greater earnestness to the soul.
Amongst the present * calls of God' we note — i) Holy Scrip-
ture, etc.
S. THOMAS THE APOSTLE.
Ser. I.— JESUS IN THE MIDST.— No. 281.
" Came Jesus and stood in the midst." — John xx. 26.
When the Lord became Incarnate, it was not to work and
suffer for man away from man ; but it was to enable Him to
:ive with man ; in his very midst ; entering into all his joys
S, Thomas the Apostle. 355
and sorrows ; that so He might both fully know and feel for
man. As He was in the midst of His disciples when S.
Thomas doubted of His Presence, so is He spiritually in our
midst now as a — i) Peacemaker, etc.
Ser. H.— HOLY FELLOWSHIP.—No. 290.
"His disciples were within, and TJiomas with them." — John xx. zS.
S. Thomas being absent from the company of the disciples,
lost the Easter-day visit of the Lord; lost, by his absence —
i) A cause for joy ; 2) a confirmation of his faith ; 3) the
grace and blessing of the presence of the Risen Lord. Eight
days later, S. Thomas then being present, his former loss
was, after a rebuke, repaired. Hence we learn (Sec. 11) 'The
value of Society and Friendship.'
Ser. HL— THE VICTORY OF FAITH.— No. 279.
" My Lord and my God." — John xx. 28.
S. Thomas merited the reproofs of the Lord, 'be not faith-
less ;' 'blessed are they that have not seen;' since his faith
was weak. In respect — i) to the Lord's promise to rise
again ; 2) to the testimony of his fellow disciples. Faith
makes a spiritual resurrection of the soul, and may rightly be
considered on this occasion, when the weakness of the faith
of S. Thomas is so especially brought before us for our con-
sideration.
Ser. IV.— PEACE.— Nos. 284, 2S7.
•' Peace be unto you." — John xx. 25.
There are two kinds of peace, an inward and an outward
peace ; a harmony and concord between all the several ele-
ments and factors of the mind ; and a brotherly love and
unity with all who are without ourselves. ' Spiritual Peace*
(Ser. 284) considers it under the former, and ' Peace' (Ser. 2S7)
under the latter aspect.
2 A2
356
Preaching f?idcx.
Ser. v.— THE PIERCED SIDE.— No. 263.
"Reach hither thy hand, and thrust it into My side." — John xx. 27.
Not to confirm alone the weak faith of S. Thomas did the
Lord bid His doubting disciple to thrust his hand into His
side : but that He might bring home to him fully and lovingly
that Blessed Presence which is man's all in all. Touching the
side of Jesus Christ was revealing Him not to S. Thomas only,
but to the rest of the disciples, as a refuge, friend, redeemer,
fellow-sufferer, ' The pierced side ' was a great revelation of
* the grace of our Lord Jesus Christ.'
S. STEPHEN^S DAY.
Ser. I.— OBSTINACY.— No. 359.
" Ye would not." — Matt, xxiii. 37.
* Ye have obstinately turned a deaf ear to all my pleadings
of love : to all my warnings of your impending doom ; to every
sign and wonder which I have wrought in your very midst.'
Why did Jerusalem so act ? Because a spirit of obstinacy
reigned throughout the city; a spirit that hindered the soul
from repentance and amendment. Obstinacy led the inha-
bitants of Jerusalem to become controversial, ignorant, and
incapable of cure. * Unconvinced,' etc.
Ser. II.— THE WORLD'S HATE.— No. 399.
" I send unto you prophets, and wi'^e men, and scrihes : and some of them ye shall
kill and crucify." — Matt, xxiii. 34.
Jerusalem in its rejection and hatred and persecution of
Jesus Christ and His truth, is a type of the feeling with wdiich
* the world' has ever regarded the Church. The world hates
the Church just as Ahab hated IMicaiah ; it hates her true
* prophets, wise men, and scribes,' just as the inhabitants of
Jerusalem hated the Lord and His messengers. * The world'
stands for a life without God, as well as for the place in which
this life is passed. The world places the present before the
S. Stephcii's Day. 'y^^^
future ; reason before faith ; inclination before duty ; success
before God's commands. It makes self the only rule of life.
It encourages a mind which is directly opposed to the mind of
Jesus Christ. We note some particulars in this hatred.
Ser. III.— THE DOOMED CITY.— No. 503.
"That upon you may come all the righteous blood shed upon the earth, from tlie
blood of righteous Abel unto the blood of Zacharias son of Barachias." —
Matt, xxiii. 35.
In these words the doom — which was in a few 3'ears so
fearfully and literally fulhlled — was pronounced against Jeru-
salem. The several particulars of this doom are related by
S. Luke. (Luke xix. 43, 44.) This doomed and besieged city
represents the soul of the sinner at the hour of death ; hence
the doom of Jerusalem offers to us the subject for a spiritual
meditation, which places S. Stephen, by way of contrast,
most forcibly before the mind.
Ser. IV.— THE CONDITIONS OF THE GIFT.— No. 366.
"Full of the Holy Ghost."— .-ic^J vii. 55.
Because S. Stephen was * full of the Holy Ghost,' he
was enabled to receive and to bear such a noble testimony to
that Master Whom He loved so well and served so faithfully ;
to forgive his murderers in the midst of his agony, and to
commend his soyl with confidence to Jesus Christ. The in-
dwelling Presence of the Blessed Spirit implied several condi-
tions in S. Stephen ; a few of which we will now indicate.
Ser. v.— THE BEWAILED SINNER.— No. 505.
"How often would I have gathered thy children together, even as a hen gathereth
her chickens under her wing-^, and ye would not," — 2Iatf. xxiii. 37.
The lament of our Blessed Lord over Jerusalem implied
evidently that some great loss was to be sustained by that
city; that its present happiness, prosperity, and importance
would ere long be taken from it. In fact the martyrdom of
358 Preaching Index,
S. Stephen sealed the fate of Jerusalem. Over Jerusalem, as
over a soul prosperous by and hardened in sin, the Lord and
His ministers lament now, considering, etc.
S. JOHN THE EVANGELIST^S DAY.
Ser. I.— THE PLACES OF MAN.— No. 586.
**The disciple whom Jesus loved; which also leaned on His breast at supper." —
John xxi. 20.
The bosom of Jesus Christ as a resting-place implies, in
relation to Himself — i) Nearness. 2) Conformity. 3) In-
struction. 4) Rest. It was the most hallowed and secure
place that the beloved disciple could find in which to rest.
God sets three places before man ; but the bosom of Jesus
implied a resting in His love, to which one day will be added
the glory of the Beatific Vision.
Ser. II.— THE CLUSTER OF GRAPES.— No. 265.
" The Blood of Jesus Christ cleanseth us from all sin." — i John i. 7.
This cleansing, precious Blood of the Lord was represented
in type and prophecy by that cluster of grapes from the brook
of Eschol, which the twelve spies cut down and carried to the
people. (Num. xiii. 23.) The blood or bloodshedding repre-
sents the whole Passion of the Lord, by Whose stripes ' we
are healed.' (Isa. liii. 5.) Well for us to consider some of the
sufferings which Jesus Christ endured ere His blood could
wash away our sins.
Ser. III.— THE FOURFOLD CLEANSING.— No. 548.
"The Blood of Jesus Christ His Son cleanseth us from all sin." — i John i. 7.
The cleansing power of the Precious Blood is applied to
the soul by divine grace. The spiritual cleansing is well
represented by the four objects upon which this process is
most commonly performed. Sin is ever represented as a
defilement, from which Jesus Christ, by His pardon and grace,
came to cleanse all true penitents.
The Innocents^ Day, 359
Ser. IV.— JOY IN GOD.— No. 40.
"These things we write unto you, that your joy may be full." — i John \. 4.
Our Blessed Lord came into this world to change its sin
and sorrow into holiness and joy. He rose, the ' Sun of
Righteousness, with healing in His wings,' that He might
make bright all things for His servants; giving them a joy
by His present Presence in their hearts by faith, and by filling
them with the blessed hope of a greater joy and glory, which
by Him and with Him shall be theirs for ever by and by.
Christians have a threefold cause of 'Joy in God.' * God Him-
self,' etc.
Ser. v.— CONFIDENCE IN GOD.— No. 469.
"If we confess our sins, He is faithful and just to forgive us our sins." —
I John i. 9.
We often bear about us a concealed load of sin and
sorrow, because we have not confidence enough in God to
confess our sin to God, and to ask His pardon for it. Jesus
Christ has brought us very nigh to God. An examination of
the relationship in which God stands to us, even in four or
five particulars only, will tend to greatly increase our due and
proper confidence in Him.
THE INNOCENTS' DAY.
Ser. I.— THE FOLLOWERS OF GOD.- No. 219.
"These are they which follow the Lamb whithersoever He goeth." — Kenj. xiv. 4.
These Holy Innocents, martyrs in deed but not in will —
whose anniversary we are keeping to-day — are revealed to us
by prophecy, such as they are now in glory. Nature, state,
employment, and song, are all very sublime, but the most
glorious feature recorded of them is, their perpetual, faithful,
and close following of Jesus Christ. We learn from the
glorified state of the Innocents, that it is our highest duty and
privilege to follow Jesus Christ. Let us now seek to follow
Him in — i) The light of wisdom, etc.
360 Preaching Index,
Ser. II. -HEROD TROUBLED.-No. 83.
"Herod, when he saw that he was mocked of the wise men, was exceeding
wroth."— ikZ«^/. ii. 16.
At the birth of the Saviour Herod was first troubled, then
he became angry, and lastly madly cruel and vindictive. This
blessed event seemed to excite all that was bad and wicked in
him ; it drove him to commit a dastardly, cruel, yet impotent
massacre. Instinctively his sinful nature rebelled against the
presence of Jesus Christ, just as now the sinner instinctively
rebels against the plain teaching of the Cross. Why is this?
Because Herod and the sinner are alike, i) Blind, etc.
Ser. IH.-HELPS AGAINST ANGER.— No. 454.
"Herod, when he saw that he was mocked of the wise men, was exceeding
wroth." — Matt. ii. 16.
Had Herod waited but for a little time ; held some slight
communion with his own heart; and stayed his present
passion, he would have been preserved from the eternal con-
demnation which must be attached to so foul and direful a
murder. Unoffending, helpless infancy met with no consider-
ation ; with no thought of mercy from his angry hands.
Calmly and deliberately no one could have done such a deed.
It was during the short madness of anger that the Holy
Innocents were slain. Seek, then, to restrain an angry
spirit, by commending the cause to God, etc.
Ser. IV.— SADNESS BEFORE JOY.— No. 308.
** Rachel weeping for her children, and would not be comforted, because they are
not:'— Matt. ii. i8.
Rachel, weeping over her children, is a type of the Church
weeping over her children who are * dead in trespasses and
sins;' of an earnest soul weeping over its dead hopes,
promises, feelings, and graces. By and by Rachel would
meet her children in the tearless Paradise of God; meet in
the fulness of immortal life and glory. We, like Rachel, are
now bidden to weep over our dying and dead life of grace;
and we, like her, shall have our sadness changed into joy.
Now — i) Sadness is blessed, etc.
The Circumcision oj Christ, 361
Ser. v.— GOD'S WARNINGS.— No. 360.
"The Angel of the Lord appeared unto Joseph in a dream." — Matt. ii. 13,
In olden time God often warned His servants, as in this
instance He did Joseph and the Magi (Matt. ii. 12); Noah
before the flood, etc. Had Joseph neglected the warning,
humanly speaking, the infant Jesus would have been slain in
Bethlehem. God never leaves those who trust in Him wholly
unprotected. Let us in all things, in small as well as in
great, listen to Him when in different ways He speaks to us.
VVe note that His warnings are — i) Merciful.
THE CIRCUMCISION OF CHRIST.
Ser. I.-THE GLORY OF BETHLEHEM.— No. 55.
" Let us now go even unto Bethlehem." — Luke ii. 15.
Bethlehem, a small and unremarkable village, from the
day of the Nativity unto the end of the world, will be a place
ever held in honour in the hearts of the faithful. It hath been
consecrated for ever by the birth in the manger-cave ; for
ever knit in close and endearing remembrance unto Him Who
is our Hope, our Help, our Redeemer, and our King. Jesus
Christ preached as a babe from the manger stall, and let us
on this festival learn some of the Lessons of Bethlehem,
which teaches, etc.
Ser. II.— THE CHILD JESUS.— No. 56.
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