Baring-Gould Sabine
The Village Pulpit, Volume II. Trinity to Advent
LI
GRATITUDE
14th Sunday after Trinity.
S. Luke xvii. 18.
"There are not found that returned to give glory to God, save this stranger."
INTRODUCTION,—There is nothing that the merciful God desires more from man than thanks, and there is nothing of which He receives less. In the Gospel for to-day we have an example. Christ performs a notable miracle. He heals ten lepers, and only one returns to thank Him. The disease from which He delivered them was disgusting, and it was one which cut the sufferers off from association with other men. They might not approach, under penalty of death, a man who was sound. All at once they are healed. The disgusting disease is removed, and they are restored to the society of their fellow-men. Yet nine out of the ten are ungrateful, they do not take the trouble to give thanks to Him who had healed them.
SUBJECT.—That story is repeated over and over again. We are incessantly receiving blessings from God, and nine to one, but we do not thank Him: we take them as a matter of course. However, God expects thanks. S. Paul exhorts us, "In everything give thanks: for this is the will of God in Christ Jesus concerning you." And again, "Give thanks always, for all things, unto God and the Father, in the name of our Lord Jesus Christ." And again, "Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by Him."
I. When the children of Israel reached the river Jordan, on their way into the Promised Land, out of the wilderness in which they had wandered forty years, Joshua bade the priests that bare the ark go down into the river. And as soon as their feet were dipped in the water, the river was divided, "The waters which came down from above stood and rose up upon an heap; and those that came down towards the sea of the plain failed, and were cut off, and the people passed over right against Jericho. And the priests that bare the ark of the covenant of the Lord, stood firm on dry ground in the midst of Jordan, and all the Israelites passed over on dry ground, until all the people were passed clean over Jordan."
Now when this had taken place, Joshua ordered twelve men, one out of every tribe, to go down into the river, and each bring up a large stone out of the bed of the river, from the place where the priests had stood, and plant them in the earth, on the bank, at the place where they lodged that night. But this was not all. They were to carry as huge stones as they could manage down into the bed of the river, and set them up also there, so big and strong as to stand above the surface of the stream, and resist the force of the current. This seems a curious proceeding, does it not? to take twelve stones out of the bed of the river and plant them on the ground, and roll twelve great stones off the bank into the river, and set them up there.
What was the purpose of this? Listen to what Joshua says: "This shall be a sign among you, that when your children ask their fathers in time to come, saying, What mean ye by these stones? Then ye shall answer them, That the waters of Jordan were cut off before the ark of the covenant of the Lord, when it passed over Jordan; and these stones shall be for a memorial unto the children of Israel for ever." In one word, they were to be perpetual reminders to the Israelites to be grateful to God for having brought them into the land promised to their fathers, the land flowing with milk and honey.
Very well! how many times has God sent you great deliverances, and brought great blessings upon you: has carried you through great dangers: has brought you out of the depths of sickness? Over and over again has He done this. He blesses you every day. Look around—you, too, have got your tokens set up as a memorial unto you for ever. Look at your houses, they are memorials to you of what God has brought you into. Look at your children, every one of them is a little mark-stone or memorial of God's goodness to you. Look at your health, your good strong arms. They should be to you memorials for ever of God's loving protection extended towards you. Look at your conscience, which stings you when you do wrong, which approves when you do right. What is that but a mark-stone or memorial that God's Good Spirit has been given you to be a guide? Look at this church, it is a mark-stone or memorial to you that God's word sounds in your ears, and God's Sacraments are celebrated for your benefit. Look at that altar, it is a memorial for ever that Christ died for you, and gives His Body and Blood for the strengthening and refreshing of your souls. Verily, you have only to look into your homes, and look through your lives, and you will find many and many a memorial set up to remind you of, the love of God, and also—mark this!—to be thankful.
II. When Jacob was dying, he said to Joseph, "Behold, I die, but God shall be with you. I have given to thee one portion above thy brethren." Now, my brethren, there are diversities of gifts, you have all received of God many gifts, some of one sort, some of another. I turn to the rich. You have been given wealth, whilst so many are poor. "God hath given to thee one portion above thy brethren." What use do you make of it? Are you thankful?
I turn to those with talents. "God hath given to thee one portion above thy brethren." What use do you make of the talent committed you? Are you thankful?
I look at you who are so healthy and robust. There are numbers infirm and ailing. "God hath given to thee one portion above thy brethren." How do you show your thankfulness?
You, tradesmen! On all sides I see men failing in business, but to you work comes, as much as you can execute. Well, "God hath given to thee one portion above thy brethren." Are you grateful?
And you, good house-wife! You have got a steady, affectionate husband, and, alas! so many have drunken or unthrifty mates, or husbands with bad tempers. Verily, "God hath given to thee one portion above thy sisters." Thank Him, thank Him on your knees.
CONCLUSION.—"In everything give thanks," says S. Paul. Remember, Adam and Eve were in Paradise surrounded by every blessing, but we do not hear that they thanked God for them, and they lost them. Beware lest a thankless spirit forfeit those good things which you now enjoy. "Praise the Lord, O my soul, and forget not all His benefits! Who forgiveth all thy sin: and healeth all thine infirmities: Who saveth thy life from destruction; and crowneth thee with mercy and loving-kindness."
LII
TRUST IN GOD
15th Sunday after Trinity.
S. Matt. vi. 31.
"Seek ye first the kingdom of God, and His righteousness."
INTRODUCTION.—We read in ancient Roman history that a general named Aemilius Paulus was appointed to the Roman army in a time of war and great apprehension. He found in the army a sad condition of affairs, there were more officers than fighting men, and all these officers wanted to have their advice taken, and the war conducted in accordance with their several opinions. Then Aemilius Paulus said to them, "Hold your tongues, and sharpen your swords, and leave the rest to me."
It seems to me that our Lord's advice in this day's Gospel is of somewhat the same nature. He finds in the army of His Church everyone clamouring after his worldly affairs, wanting this, and objecting to that, all seeking their own, and not the things of Jesus Christ. Then He says, "Hold your tongues, and sharpen your swords, and leave the rest to Me. Take no thought, saying, What shall we eat? or what shall we drink? or wherewithal shall we be clothed? Your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and His righteousness, and all these things shall be added unto you."
SUBJECT.—In our great solicitude after our temporal welfare, we do not seek first our spiritual welfare, but put that altogether in the background. In fact, we do not trust God, we trust ourselves chiefly. We fear if we do not devote our whole attention to our worldly prosperity, we shall not get on. And so we neither seek the kingdom of God, nor the righteousness of God; we seek only the world and the things that are in the world. If we had more trust in God, it would not be so.
I. The Bible is made up of six classes of books. To the first class belong the historical books. To the second the book of Psalms. To the third class belong the books that deal with Wisdom. To the fourth the Prophets. To the fifth the Gospels, and to the sixth the canonical Epistles.
Now in all these different classes of books we find the same assurance made by God, that if we will but attend to our spiritual concerns, He will see that our temporal affairs do not suffer. In one of the first historical books we have this promise (Levit. xxvi. 3, 4, 5), "If ye walk in my statutes, and keep my commandments and do them; then I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit, and ye shall eat your bread to the full, and dwell in your land safely." In the book of Psalms David says (xxiv. 9), "O fear the Lord, ye that are His saints: for they that fear Him lack nothing," and again (xlv. 23), "O cast thy burden upon the Lord, and He will nourish thee." In the books that deal with Wisdom we have (Proverbs x. 3) "The Lord will not suffer the soul of the righteous to famish." In the Prophets (Isai i. 19), "If ye be willing and obedient, ye shall eat the good of the land." In the Gospels (S. Matt. vi. 33), "Seek ye first the kingdom of God and His righteousness; and all these things shall be added unto you." In the Epistles (Pet. v. 7), "Cast all your care upon Him, for He careth for you."
We are generally perfectly satisfied when we have an agreement drawn out between man and man,—one promise on one scrap of paper is enough, but here we have at least five, and I could produce you plenty of others, yet, because it is a bond signed by God, you mistrust it, O ye of little faith. You will take a bond signed by a Jew, but not one signed by God.
II. "Your Heavenly Father knoweth that ye have need of all these things." Is God not our Father? There is no Father like to Him, no Father loves us as He does. If He loves us, will He not care for us? What good father will neglect his child, and deny it those things that are necessary for it? Ask any little boy whom you see in rags, 'My child, why are you in rags? What will you do to get a new suit? You have nothing of your own.' Certainly, his natural and proper answer should be, 'I will ask my father. He will supply me.' When a child is hungry, whither should it go? To whom should it apply? To its father. Why then do not we trust our Heavenly Father as any little child will trust its father on earth? Yet we know that He is our Father, and is, as S. Paul says, "rich in mercies" Our Lord bids us look at the birds of the air. Who feeds them? Their Creator. Will He not then care for us far more, who are His noblest creatures?
III. A great poetical and satirical writer (Horace) says that this was the popular maxim of his day, "Seek money first, and be good afterwards."1 What he had the boldness to say, a great people have the boldness to do. They leave the kingdom of Heaven to be sought, after they have spent their lives in seeking the things of this world. But the things of this world sought without God will not profit.
When Isaac set his sons to bring him venison, that he might bless them and die, Jacob arrived first with the savoury meat; then Isaac lifted up his voice and blessed his son; "God give thee of the dew of Heaven, and the fatness of the earth, and plenty of corn and wine." Afterwards Esau came in with venison. And when he saw that his brother had received the first blessing, he cried with a great and exceeding bitter cry, and said unto his father, "Bless me, even me also, O my father." Then Isaac said to him, "Behold, thy dwelling shall be the fatness of the earth, and of the dew of Heaven from above." Each had the same, the richness of golden harvests, the abundance of fruit, and the soft dews and rains in their season. But there was a notable difference, adapted to the characters of the two brothers. Esau was a profane man, he disregarded divine things. He was ready to sell his birthright, his privilege to be the forefather of Messiah, for a mess of pottage. He cared not for God, neither was God in all his thoughts. It was otherwise with Jacob, he regarded God, he sought God, he saw God in the visions of the night, he strove with God in prayer. He had set God always before him. And thus these several blessings were apportioned to them. Esau had the fatness of the earth and the dew of Heaven, Jacob also had the fatness of the earth and the dew of Heaven, but Isaac said to Jacob alone "God give thee all these things." To Esau only "Thou shalt get for thyself all these things." God before all to Jacob, and all these things added unto him. All these things to Esau, and God nowhere.
CONCLUSION.—And now, my brethren, try to trust God more. Do not give up all thought to the concerns of this life, but leave them somewhat on the hands of God, whilst you consider the concerns of your soul. You will not suffer for it. "If ye be willing and obedient, and seek the kingdom of Heaven, He will nourish thee."
LIII
THE CONTEMPLATION OF DEATH
16th Sunday after Trinity.
S. Luke vii. 12.
"Behold, there was a dead man carried out."
INTRODUCTION.—The name of the village where the miracle was wrought which is recorded in this day's Gospel, was Nain, and the meaning of the name is "Pleasant" or "Beautiful." A sweet little village, you can picture it to yourself where you like, in the East, anywhere in Europe, here in England, it is all the same, an "Auburn" among villages, with thatched cottages, and green pastures, and the cows coming home lowing in the evening, when the curfew tolls the knell of passing day. The grey church tower peeping above the lime trees, and the rooks cawing and wheeling above the old trees. The trim gardens blazing with hollyhocks and large white lilies, and the orchards with the apples shewing their rosy cheeks to the sun. The bell is slowly tolling—"Behold, a dead man is carried out." Who is it? To-day a young man, the only son of his mother, and she a widow. To-morrow the old squire, who can no more mount his cob and go after the hounds, his whip and red coat are laid aside, and the bell is going. "Behold, a dead man is carried out." Again the Sexton is working in the church-yard, and turning up the fresh smelling earth. The bell is going. For what? Up the steps and along under the avenue come little girls about a tiny coffin, over which is cast a white pall, and on which lies a wreath of white hyacinths. "Behold, a dead child is carried out, the darling of its father." And now the yellow leaves are falling, and are heaped about the feet of the limes, and fall through the warm damp air, that smells of dying vegetation, and the priest stands in surplice waiting in the path, and the dead leaves drop on the coffin as it is borne along. Who is this? "Behold a dead woman is carried out, an aged mother, with her weeping grown up sons and daughters and grandchildren all in black following."
SUBJECT.—It is not a pleasant thing to think of, and yet it is well for you to contemplate, that some day the same question will be asked as the church bell tolls, Who is this? Who is dead? And the same answer will come, "Behold, a dead man is carried out," and that will be you. Nothing is more commonplace than to say that we must all die, and nothing is less realised and taken to heart and acted upon.
I. That procession the Saviour met, was coming out of Nain, the "Pleasant," the "Beautiful." And so, every dead man is carried out of what is a Nain to him, a pleasant, beautiful world. It is a pleasant, beautiful world. We cannot deny it. God made it and pronounced it very good. It has in it many unpleasantnesses, it has in it much that is ugly, but there is pleasure and beauty in it still, the traces of its own loveliness before sin drew furrows in its face and saddened its heart. A very Nain it is. We are now in Autumn, and the leaves are turning fast. The dogwood leaves are bright carmine, and the maple yellow as sulphur, the last flowers are out in the hedges, the pink cranesbill and the blue oxtongue which will hang on till after Christmas. The elder which was so white and fragrant in May, is covered now with purple berries, and the ash is hung with scarlet beads, so bright, so many, and so beautiful, that the swallows are hovering round them all day impatient to begin, and improvident of the future. Nature even in its decay is beautiful, and what was it in spring? Remember the primroses out on every bank, and the anemones in the wood, and the blue flush of wild hyacinths in the coppice! Verily, we are in Nain, a pleasant and beautiful place. Alas! alas! my brother! my sister! Behold there will be a dead man, a dead woman carried out from it, to see it no more, and that will be one of us. Is it sad? Yes, no doubt it is.
II. But though sad, the thought of it must not be put away. S. Paul says, "We have the sentence of death in ourselves." We carry about in us ever the doom—we are sentenced men—and the sword will fall on us some day. The story is told of a Norwegian king that he promised to give a young nobleman any reward he chose to ask for, because of something he had done for him. Then the young man boldly asked for the hand of the princess, the only child and heiress to the kingdom. The king answered him, "Yes! I have promised. You shall have her hand, and lose your head, the same day." Then a grand wedding was prepared. And a stately procession moved to the church, of the bride in white, and the bridegroom in his most gallant apparel, but as he went along, he heard a sound of a file from the executioner's room, who was sharpening his axe. And he stood before the altar with his bride, and the priest joined their hands,—but all the while the executioner was sharpening his axe. Then the bells of the city pealed, and the heralds blew their trumpets, and the people shouted, and girls strewed flowers in the path, and their way went by the executioner's lodging where he was still engaged on his axe. Then there was a great feast, and wine flowed, and the most dainty meats were put on table; it was a hot day, and the windows were open, and above the din of tongues and laughter, came the thud of a hammer. In the courtyard of the palace the executioner was setting up the scaffold. And after the banquet came a grand ball, and the rooms were lighted up, and the ball-room was hung with festoons of flowers, and the bride and bridegroom led the dance, but ever as they danced they turned their heads and looked out of the window, and saw the scaffold, which was being draped in black. At length, in the midst of all the merriment, the bell began to toll, and the door flew open, and before all the dancers stood the executioner with his axe in hand and a black mask over his face, and he beckoned to the bridegroom to come. "And behold a living man was carried out—to die."
My Brethren, it is not so very different with us. We carry about the sentence of death in ourselves. Whatever we do, wherever we go, the sentence of death is in us. You do your work. You are ploughing the field and whistling, and you carry, as you make the furrow, the sentence of death in yourself. You are busy about your house-work, good-wife, sweeping, dusting, mending, scouring, cooking,—and all the while you have the sentence of death in yourself. You have a holiday, and go on a pic-nic, and laugh, and are merry, and come back under the evening sky singing and making jokes—but you carry with you to your pic-nic and back again the sentence of death in yourselves.
III. Now if this be so, how ought we to live? Ought we to thrust the thought away from us as horrible? Ought it to mar our happiness? Ought it to disquiet us in our work? Far from it. Nain is a pleasant and beautiful place, but there is one more pleasant and more beautiful, where the leaves do not fall, nor the flowers wither, where no sickness comes, and where no dead men are carried out. Let us look to that, the new Jerusalem, the Heavenly City, the vision of peace, and that will banish our sadness, we shall not be downcast at leaving so much that is pleasant behind, but rejoice that we pass on from things temporal to things eternal.
No! we shall not be saddened by the contemplation of death, but we shall be made more earnest to use this world without abusing it, to make the most of our opportunities, to redeem the time because the days are evil, to run our race temperately, and not uncertainly, and so to run that we may obtain the incorruptible crown, that we may attain to the goal, the prize of our high calling.
