Chapter XIII: Part 13

And it will never improve the moral condition of the young where the mothers are "white" liars, practice deception upon their husbands, and indulge in eavesdropping and gossip and find their chief delight with the world, its amusements and pleasures. It well becomes us to examine ourselves and our homes in this respect.

Two things in particular have tended to break down the religious prestige of parents and to make our homes irreligious homes. The first is this: the lack of family worship and prayer. In many, aye, most cases the family altar has, to quote the language of another, "been carried to the woodshed, and there demolished for kindling." What multitude of homes are veritable boarding houses! Each member of the household comes, goes, eats, and sleeps at will. When you add to that the rush and push of modern business life, the spirit of the age, which regards religion lightly, the multiplied evening enjoyments, we have no time for family worship. But right there we are making an irreparable mistake--as foolish and worse than taking the roof off our house. Dear Christian parent, put that Bible back where it belongs; let never a day pass but a chapter is heard in your dwelling. Consider what I say, and the Lord grant you courage and blessing!

Parents who do not fear and love God and live according to His commandments, what reason have they to complain when their children, misled by them, fail to fear and love God and live according to His commandments?

So the second means of training up a child in the way he should go is by example.

The third is discipline. Foolishness is in the heart of a child. "The imagination of man's heart is evil from his youth," says the Bible, and this foolish and evil heart shows itself very early and ugly betimes, and then needs restraint. Children must be trained in the way they should go, also in this particular; namely, to control their passions, to master their self-will; to render obedience, respect, deference to parents and all elders. A child is in a very precarious condition if it has gained the impression that it is too much for papa and mamma, and that it cannot be made to mind, and that papa and mamma cannot do a thing with it. And if the parents unfailingly take the side of their children when something comes up between them and some other party, as the teachers and neighbors, they may be certain that they are making all around good-for-nothing children of them. Children should be compelled to curb themselves, and not allow ugly words to come over their lips, or to frown, and scowl, and get into a fit of anger whenever they receive an order, or are reprimanded.--And how are parents to overcome disrespect and insubordination of children? First of all, they must cease to coddle their children, and connive at their faults, or laugh at their rudeness and misbehavior.

Again, God, by the pen of Solomon, has set down a word in the Bible which needs mentioning to-day: "He that spareth the rod hateth his son; but he that loveth him chasteneth him betimes." The rod indeed should be used with caution and good common sense, and only in extreme cases of disobedience and wickedness. Parents should be heedful in this respect. When a child does a trifling wrong, not out of malice, but out of mischief or thoughtlessness, parents must not resort to extreme severity. Parents should take the trouble to train their children, to talk to them, to explain what is right and wrong, to get the consent of their will, and persuade them to obey, and it is only after all patience and clemency has been exhausted and the child remains intractable that the rod will come in for its share of training. It is a well-known dictum of Luther, that the apple and the rod must go together, that is, love must be combined with justice, otherwise children feel abused, and become embittered.--But neither must we refrain from using the rod for the good of the child, nor can we begin too early.

And one thing more do we emphasize in this important matter of children's training: Keep your child out of bad company. Boys and girls are often allowed to run wild, early and late, with all kinds of companions, in all sorts of places, and this has marked the beginning of many a boy's and girl's downfall. You would not suffer your little ones in the company of children infected with some malignant disease. But some parents seem to dread such ailments more than the vicious and degrading influence of ill-trained children; they never inquire about the character of their children's playmates, about the nature of the games indulged in. On a Sunday morning parents will leave their children at home, feasting on the comic section of the Sunday paper, a flagrant exhibition of the criminal meanness and spitefulness of some bad boy. To pass by other things, the five-cent theaters, or nickelodeons, may present wholesome pictures at times, but enough has been said and written to convince us that the nature of the entertainment offered is in many cases, if not in the most, of a low and trivial order. It is certainly a training in the wrong direction if children can talk fluently about plays, actors, and actresses. Let a child taste that sort of opiate, and life elsewhere will seem dull and insipid, and the outcome far from the paths of righteousness and religion.

May God, according to the riches of His mercy, bless the words spoken so that they may arouse us parents to renewed endeavors, multiplied zeal, and irresistible enthusiasm in our duties over against our youth. To His great Parent heart and Parent care we commend them and us. Amen.

THIRTEENTH SUNDAY AFTER TRINITY.

And the King shall answer and say unto them, Verily I say unto
you, Inasmuch as ye have done it unto one of the least of these
my brethren, ye have done it unto me.--_Matt. 25, 40._

We Christians are sometimes at a loss whether to regard it as a matter of congratulation or as a matter of disdain when we hear people who otherwise repudiate our blessed Lord, who have no use for His teaching and His Church, quoting Him as an authority and a model. Thus there be those who say with great emphasis that Jesus Christ was a Socialist, yes, the first and real Socialist; He loved the common people and severely arraigned the rulers of His nation. Others, when they find it convenient, contend that Christ was no temperance man. Did He not perform a miracle, turning water into wine? While others contend that Christ was a great philanthropist; His purpose and mission was to make this world a better place to live in; wherefore He fed the hungry, healed the sick, and devoted Himself to the betterment of social conditions generally.

Whether our Lord was a Socialist, or not, that depends upon the definition, "What is a Socialist?" Unfortunately, there are as many different definitions of Socialism as there are individual Socialists; scarcely two are perfectly agreed. Suffice it to say that, in the popular acceptance of the word, Jesus of Nazareth was not a Socialist; and we do not feel greatly flattered to have Him so rated. The same is true when He is quoted as a non-temperance man, in the mouth of those whose use of wine and other intoxicants consists mostly in the abuse. And as to our Lord being a philanthropist, whose mission was the betterment of social conditions, this, while a favorite idea, is far from the whole truth. What does our Lord Himself say was His mission in this world?

He declares that He came "to seek and to save that which was lost." He says: "I am come that ye might have life, and that ye might have it more abundantly." What did He mean by "life"? Surely not the hand-breadth of time which we are living here and now. To Him man was more than a creature whose wants were only those of a stomach and its appurtenances. It is true, He did not minimize the present life. He relieved men of their distresses and healed their sicknesses; but that was quite subordinate to His greater work. The emphasis was always placed on their eternal interests. "The life," He said, "is more than meat and the body than raiment." His great question was, "What shall it profit a man if he gain the whole world and lose his soul?" What are health and comfort and wealth, and all earth's emoluments in comparison with the life hereafter? Christ's mission was to make it possible for men to attain to that high destiny; and this He did by sacrificing Himself and dying on the cross for them, in expiation of their sins, so that, whosoever would believe in Him, should not perish, but have everlasting life. This, be it ever kept before us, was the purpose and mission of Christ. It is not true that the ministry of Christ had to do principally with the temporal welfare of men. To say so is to contradict His words and belittle His work. He did champion the poor; He did vindicate the rights of the working classes; He did insist on happy homes and just government and the betterment of society every way. But He came to be a Savior, He came to save the soul from the ravages and penalty of sin; and when people quote Him in favor of one thing only, and that the inferior part, and reject the other and the superior, it is only a half truth, and not to our Lord's credit. And as people judge in these matters concerning Christ, so concerning His Church. The Scripture-lesson of this Sunday, treating of this subject, tells us of the good Samaritan and his work of love.

Let us, for once, take for our topic of instruction: _I. The wrong view and attitude of the Church over against the works of benevolence. II. Which is the correct Bible teaching and practice?_ The Lord grant us understanding and wisdom!

There is no question that the expectation of the multitude regarding the churches has largely changed. Formerly the one and only thing which it was expected for the churches to do was to preach the Gospel, to minister to people's souls. Public opinion now is to the effect that the business of the Church is along the lines of social science and social service. There are churches to-day which have, accordingly, been practically transformed into hospitals, for the healing of nervous diseases, and there are Social Settlements, supported by Christian people, where baths and gymnasiums, play-rooms, lunch counters, musicales, moving pictures, and scientific lectures have free sway. "Not only with the unseen and eternal has the Church to do, but with the seen and temporal. Give a man a square meal, a good suit of clothes, better social conditions for him and his children, and you will have better success as to his soul. Let the churches preach that and practice that, and they will come up to their proper ideal and purpose." Beloved, as to what is the proper ideal and purpose of the Church, that is for Him to say who founded the Church; and what does He say? Of Himself He said, as we heard: "The Son of Man is come to seek and to save that which is lost," and to His disciples He said: "As the Father hath sent me," into the world, "so send I you," that is, to seek and to save those who were lost in sin. And this salvation is to be accomplished in what way? By social science and service? His direction is: "Go ye and preach the Gospel." That, be it noted, is _the_ purpose and mission of the Church. "Teach the Gospel," the tidings how man's soul may be saved from the guilt and power of sin through Jesus Christ, their Savior. That is the heaven-appointed sphere and commission, at home and abroad. The object of our missionaries in foreign lands is not to heal the sick and teach the heathen how to wear clothes, and cultivate the fields. To civilize is not yet to Christianize. Their duty is to preach the Gospel, and invite souls to Christ. They may have to do other things, such as translating the Scriptures, helping the poor, and treating their sick bodies, but always with one thing in mind, namely, the winning of souls to Christ as their Savior from sin. And so among us. Let us beware of putting that which is only subordinate, the improvement of material conditions, in the place of the higher purpose of the Church, the winning of souls. God's method, however men may be in love with their own, is always the best. Men's method is this: Give men better social conditions, improve their circumstances, and you will improve their souls. God's method is the reverse: First improve their souls, and you will improve their social condition. The Gospel does not aim directly at improving men's circumstances, it aims at improving men themselves. But no sooner does it bring about a moral improvement in men than they bring about a noticeable improvement in their surroundings.

Search the history of all Christian countries and communities, and see whether it is not so. Which are the richest and most prosperous and flourishing nations in our day? Countries like Germany, England, America, countries that have received most abundantly of the Gospel of Jesus Christ. Let us beware, then, of having our attention and efforts directed from the main thing. Some of those social service features may serve a good purpose as far as they go, but only when they are in line with the great mission of the Church as the Lord gave it: the preaching of the Gospel. A few years ago, when Japan began to emerge from barbarism, the thoughtful people of that country were accustomed to say quite candidly that they wanted our Western civilization, but were not prepared to accept Christ with it, and this is the attitude of China just now. One of her great statesmen has said: "We purpose to keep the philosophy of Confucius, but we are ready to believe the religion of Christ for its fruits." This will not do. Neither Japan, China, nor any individual can borrow the clothes of religion and leave the vital thing out of it. This is precisely the tendency in these days. People would reject the Gospel, yet would take advantage of the blessed results which flow from it.

We learn, then, that the preaching of the Gospel is the first purpose of the Church of Christ; to that it must direct its main effort; therein lies its life and success, and all other undertakings must be subordinate and in harmony with that. In other words, the greatest charity, the noblest act of Good Samaritanism is that which aims at a person's soul, and that help can only be effected by the Gospel of Christ; that is the oil and the wine which the heavenly Samaritan has designed to be poured into the soul's wounds of sinful and dying man.--But this does not exclude that the Church should practice Good Samaritanism towards men's bodies. On the contrary, this is her Lord's direction. And the Church has ever done so, and is doing so, as a whole and in her individual members. This is our second consideration.

No duty is more constantly enjoined by the Scripture than that of contributing to the necessity of others. We think, for instance, of the Savior's words to the rich young ruler: "Sell what thou hast, and give to the poor, and thou shalt have treasure in heaven." The Christian congregation at Jerusalem had a treasury out of which distribution was made continually as any man had need. St. Paul tells of collections that were taken for brethren who were in distress because of the famine which prevailed throughout Judea. In the days of early Christianity we read of much almsgiving; beautiful instances are on record of believers who, constrained by the love of Christ, gave away large estates and gladly spent the rest of their days in poverty for their brethren's sake. Hospitals, institutions never before known, were erected by wealthy Christians, and the story of Laurentius is well known, who, when ordered by the Roman officials to produce the treasures which it was thought the Christians had in hiding, brought out the aged, the sick, and the crippled, and remarked, "These are our treasures." And the Church is not slack concerning works of benevolence now. Look at the chain of institutions of every kind that are maintained within the bounds of our Synod, by our congregations in this city. Whence comes the revenue for the support of our Orphanage, Altenheim, Hospital, City Mission? From the pockets of the hearts of those who attend the public worship of God. This past week there was laid to rest a man who, whatever may be our verdict concerning his work and the organization of which he was the founder and head, the Salvation Army,--Rev. Wm. Booth,--it cannot be denied that such a religious movement could only have sprung up on Christian soil, fostered by Christian principles of charity and beneficence.

And what pertains to the Church at large pertains to each of us individually. In the text the Lord Jesus, sitting in judgment upon each child of Adam, says: "What ye have done unto one of the least of these my brethren, ye have done it unto Me." What words could be more pointed! How those few words tell us why and to whom we are to show beneficence. "Ye have done it unto Me,"--that infirm and aged one for whom you have provided a permanent and comfortable home, "ye have done it unto Me." Those "least of all my brethren,"--those orphaned children whom ye have sheltered in a Christian home or a suitable institution, "ye have done it unto Me." That coin and dollar which you have given unto worthy charity--to the man or woman, battling against life's odds and reverses,--"ye have done it unto Me."

Beloved, never let the springs of your Christian charity dry up because of ingratitude, sorry experiences; it was, after all, not that destitute one that you were dealing with, but Him.

We have regarded in our reflection to-day, first, what is the chief mission of Christ and of His Church, namely, the saving of the soul, and that this is effected by the preaching of the Gospel; secondly, that where there is concern for men's souls, there will be charity shown toward their bodies also. In other words, where the love of Christ has taken possession of the heart, there it will also show itself in deeds of love to Christ's destitute brethren.

My beloved hearer, what is the measure of your love? What are you doing unto the Lord's brethren and thus unto Him? Remember that on that day an inspection is going to be made, a report openly rendered. What kind of report will yours be? Lord, give us ever a kind heart, a charitable hand, and through Thy grace the reward which Thou hast promised in heaven for those who served Thee on earth. Amen.

FOURTEENTH SUNDAY AFTER TRINITY.

And beside this, giving all diligence, add to your faith
virtue; and to virtue, knowledge; and to knowledge, temperance;
and to temperance, patience; and to patience, godliness; and
to godliness, brotherly kindness; and to brotherly kindness,
charity.--_2 Pet. 1, 5-7._

It is a very easy thing, my beloved, to be a Christian, and it is a very difficult thing to be a Christian. That may sound paradoxical and strange, but it is soberness and truth. It is very easy to be a Christian by name, but it is very difficult to be one in reality. It is an undeniable fact that there are people who call themselves after the Savior, and yet are a disgrace even to common decency; whilst others again keep slightly more within the bounds of morality, yet their tempers remain unsubdued, their tongues unbridled, they mind earthly things, and there is little or no difference between them and the people of the world. Even when they have connected themselves with the Church, and taken formal discipleship and membership upon themselves, this inconsistency appears. Some are great saints on great occasions, when there is a chance to shine in the esteem of men, but are glaringly deficient in private spheres and duties, and are very leaden and dull where no applause is forthcoming. Others can always be depended upon where it costs them nothing, but when burdens are to be borne, their interest lies somewhere else. Still others are generous enough with their means, but expect their dollars to answer in place of a pure life and to counterbalance a vast deal of self-indulgence and unsanctity. Another class are those who are full of zeal and energy, provided they are allowed to do everything their own way, and are not compelled to cooperate with certain other people whom they despise. And so there are multitudes of chaotic, one-sided, undeveloped, unsatisfactory professing Christians whose conduct is anything but consistent with their claims, and in little accord with Him whose name they would bear.

Now turn to the Scripture,--read the descriptions given in the holy writings of what constitutes a full-fledged Christian, and holding up the picture before your spiritual eyes, begin to compare the modern Christian with the Scriptural one, the real one with the nominal. For what is a Christian? A Christian is, first of all, a person who has been justified by faith in Christ; that is his real character and standing, and as long as he remains true in his faith and to his Savior, he remains a Christian. But this does not offset, but rather involves, that the faith by which we are justified and saved must be a live, an active and vigorous principle, which draws after it a train of noble virtues and good works; we must not only be Christians, but show it; we must not only have justifying grace, but also sanctifying grace, leading us forward in our Christian profession. We Christians must not be like mill-wheels which move indeed, but always stand in the same place, or like mill-horses which go round and round, but never get beyond the one narrow circle. Nay, we must advance in Christian holiness, go forward to the full measure of our stature as a Christian. This is the principal thought that the various Sundays of Trinity urge upon us, and again in harmony with which we find our text. These words point out to us: _I. The additions we are to make to our faith_; _II. the manner in which we must make these additions_. May God bless our meditations upon them!

The Apostle begins: "Add to your faith virtue." You will observe he does not want his readers to seek after faith,--that he supposes them to possess already,--he addresses them as believers, and calls upon them to add to their belief, as if he would say: You claim to have faith (it is a good thing to have), but you seem to forget that faith without works is dead, that Christianity is not only a spiritual religion, but a practical one. What does a foundation amount to if the superstructure be not reared? Nothing; it is a beginning without a progress. Just so with faith,--it is _the_ chief requisite of Christian religion, and must not be a scheme of doctrine which lies asleep in the mind and never stimulates.

Abraham had faith, and he offered up Isaac. Moses had faith, and he esteemed the afflictions and hardships of the people of Israel greater rather than the treasures of Egypt. Abel and Noah had faith; it led the one to build, and the other to die the death of a martyr. And so you, claiming to have faith, "add to your faith virtue." This is the first addition mentioned. Virtue here does not signify goodness in general, but a particular quality; it means as much as fortitude, courage, bravery,--add to your faith courage. And the exhortation was indeed necessary in those days of the Apostle's writing. Heathenism and Judaism were making common cause to despise, persecute, and malign the followers of the new religion. Many of the followers of Christ had to sacrifice home, country, family, and friends, and wander about as the offscouring of the earth. Temptations and distractions of the most dangerous kind were assailing them. And it could not be otherwise; if not rooted and grounded, firm, courageous, inflexible, they would surely make shipwreck. It is no less necessary this day. The world is not more a friend to religion and religionists now than it was then. It is not an easy thing to encounter adverse opinion, to incur the sneers and frowns of relatives and associates, or the scorn of persons in business and society. It is not a pleasant feeling to find yourself in a small and despised minority, and that minority ofttimes lacking in appreciation, sympathy, and cooperation. When you add to these the petty jealousies, misrepresentations, and stabs in the back, hypocrisies and ingratitude, one is prone to become discouraged, and to drop off in sullenness and despondency. What we need in such moments of weakness to support our flagging minds and faltering energies is virtue,--courage, moral and religious resolve to do and to dare, to show ourselves as men, and not as moral cowards and fretting babes. Fie on a Peter that denied his Master before the taunts of a maid, and shame on the disciples who forsook Him in the hour of emergency. How noble does there appear in comparison that Roman soldier at Pompeii who stood in his place when the avalanche of lava and fire was engulfing the city, where, over a thousand years afterwards, he was excavated with his sword drawn and still guarding the city gate. O for a stand to our profession and to God's Word till He shall say, "It is enough," for a little boldness, holy determination, courage, firmness to follow our convictions and to voice them, regardless of the reproach we may endure, or the losses we may sustain.

The second addition to our faith mentioned is "knowledge." A knowledge of the truth as it is in Christ, these people to whom St. Peter wrote indeed had. But there are such heights and depths, lengths and breadths in Christian knowledge that the greatest of saints can never get done learning it. The most knowing are like children on the seashore. Though they may gather the many precious pebbles and beautiful shells, the vast ocean of truth still lies unexplored before them, and we need all strive after a deeper and cleaner insight into the mysteries of God and of His grace.

A person once told me that some people know too much, and that their very wisdom in sacred things spoils their piety. This may be where the knowledge is merely a thing of the head and not affecting the heart, but it will be a sad day for Christianity if ever it comes to accept the maxim: "Ignorance is the mother of devotion." Another once told me that it was useless for him to go to church, for he knew it all. Mistaken man! I saw him on his deathbed and found his soul so destitute of true knowledge that he had not enough wherewith to die in peace.

Let us not be deceived! Never can we come to the strength and stature of men and women in Christ except we search and study the Scripture, listen attentively to the exposition of the Word. Even what is most familiar to us we need to have continually repeated in our ears, lest we forget it, or our piety will go out and die, just like a lamp that is not supplied with oil. For not only theoretical knowledge does the Apostle mean here, but, I take it, practical knowledge, that knowledge which we ordinarily call prudence, which is knowledge applied to action. And it is a quality which a Christian must seek to cultivate. A Christian ought to grow wiser as he grows older. A Christian is intent on studying his character and his ways. He seeks to make every day an improvement or correction of the former, deriving strength from his very weaknesses and firmness from his falls. A Christian distinguishes times, places, circumstances; he does not rashly offer his opinion, but discerns when to speak and when to keep silence. When he reproves, he does so with skill; when he gives, he does so with judgment. A Christian does not overrate his position and talents, nor does he underrate them; he is willing to approve things that are excellent, even if he is not the first to advance them, and is upright enough to speak against what is wrong, even if it might not be popular. But alas, what numbers there are of normal Christians whose temper, character, disposition marks no improvement; they are the same year in and year out, no better, no holier, no stronger in Christian life; their Christian experience and advancement is equal to naught. "The wisdom of the prudent is to understand his way," says Solomon, and the Apostle exhorts: "Add to your faith knowledge."

Thirdly, "Add to your faith temperance," _i. e._, moderation. Keep your passions within due bounds and your desires regulated.

Having dwelt at length on this quality recently, we pass on to the next: "Add to your faith patience." Things are not always to our fancy and taste. The weather is not always fair and the roads agreeable. Men and things are liable to vex us, torment us, our circumstances and connections prove galling and exacting. Nothing is then more desirable than an antidote to strengthen and invigorate the soul than patience. It prepares you for every changing scene and every suffering hour. It sustains you under afflictions, and gives you that calmness and resignation which so much becomes the Christian. Nothing is more dishonoring and disnobling than to behold that disposition which must continually be pampered and stroked and rocked like a child, under the slightest provocation and disfavorableness will froth and foam. Amid life's ills practice patience. As the Holy Scripture expresses it: "Let patience have her perfect work that ye may be perfect and entire, lacking nothing."

Of the remaining virtues mentioned we next have "godliness," meaning the fear and love of God as it is shown in our lives, pervading our actions and controlling our every deed. Here is the difference between morality and religion. An unbeliever, a non-Christian, may conduct himself just as civilly and respectably outwardly as a believer, as a Christian. Outwardly, I say, the difference between the two lies in this: the one does it from consideration, probably, of gain in society, or probably from a fear of avoiding the penitentiary, whereas the Christian is prompted in his conduct by motives and considerations toward his God. You cannot be godly without being moral; you can pose for moral, and still not be godly. Godliness consists in this, to bring God into every part of life, to make Him the Alpha and Omega, the beginning and the end of all we do; and it is only when we do that, and when we make His Word our rule and His glory our aim, that life is what it is intended to be, and answers the purpose for which the Creator has given it. To live without godliness is like an arrow without point and feather,--it will never hit the target.

Where there is godliness, it will be attended by the other two virtues mentioned, "brotherly kindness" and "charity." Where there is water, there it is wet; where there is a tree, there it is shady; where there are right sentiments toward God, there will also be right sentiments toward our fellow-Christians and fellow-men. It matters not how they may differ in age, they possess the same powers of conscience, reason, and mentality; they are liable to the same afflictions, are members of the same family, travelers to the same heavenly grace; they need the same assistance and cheer, hence I am to exercise toward them brotherly kindness and charity. But the last is surely not in this case the least, for charity is the highest attainment in practical Christianity, the fulfilling of the Law, the bond of perfectness, and, need I add? the most difficult of all Christian virtues. This charity manifests itself in our conduct toward the brethren. It is the opposite of that hasty spirit and temper which is ever finding fault and breaking out in sudden and rash anger. It is that benignant spirit which does not reckon up the injuries received with a view of having satisfaction for them. It pities men's infirmities and moral failures, and makes ample allowances for them. Nor does it scramble for its own gratification in disregard of others' rights, dues, and comforts, but seeks to serve all men as it would serve itself. Nor does it lose heart and give up in disgust when all meets with discouragements and obstructions, ingratitude on the part of those for whom it labors and lives. It is willing to forgive and forget, to defend, and to put the best construction on everything. It is the highest and best test of Christian character, the most important, the most exalted, the most enduring of all virtues. We wonder that the Apostle mentions it last in the divine category of Christian graces, directing us to add to our faith.

Let us now proceed, secondly, to inquire how this is to be accomplished. The Apostle tells us in our text. It is by giving all diligence, and in order that we might do so, remember these things deserve your diligence, that diligence will secure them, that they cannot be secured without diligence. They deserve your diligence. It is pitiable to see how many thousands are employing their zeal, and wasting their strength and spending their money, talents, and time upon practically nothing. Examine the objects for which most men are striving, the aim for which they are living, and ask yourselves, Does it reward their toils and indemnify them for the sacrifices they make? But this cannot be said of spiritual blessings and virtues. These are in the sight of God of great price, and necessary to man in his true and real character. They enrich him, dignify him; they are his chief interest and his glory, making him a blessing to himself and to all around him. Or who can conceive a higher purpose and model of existence than a man or woman, pious, moral, courageous, wise, self-denying, gentle, kind and benevolent?

Secondly, diligence will secure them. In the career of worldly good, in the sea of life few obtain the prize, and the race is not always to the swiftest nor the battle to the strongest; wealth and good fortune do not always fall to the lot of men that strove after them, nor fame to those that covet it. Here the principle obtains: "Ask, and ye shall receive; seek, and ye shall find; knock, and it shall be opened unto you." "To the righteous there is a sure reward." And finally I stated, there is no attaining these virtues without diligence. Diligence is indispensable in whatever you undertake. You must labor "for the meat that perisheth." The bread upon your table--through what a succession of processes it must pass before it is ready for use. The same may be said of your clothing; in fact, of everything else. "On earth naught precious is obtained but what is painful too," and perhaps we would not value and esteem things if it were not so. And what is true of temporal gifts pertains to spiritual equally as well.

Awake, then, my dear fellow-Christian, be zealous, be progressive; it is the only way to prosper. Remember religion is not airy notions, sleepy wishes, feeble resolutions, and your strength is not to sit still. The learned are daily adding to their intellectual treasures, the rich are adding house to house and field to field, and none of them say: "It is enough." Will you as a Christian not add to your faith knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity? Reflect and apply, by the help of God. Amen.

FIFTEENTH SUNDAY AFTER TRINITY.

Casting all your cares upon Him, for He careth for you.--_1 Pet.
5, 7._

In that wonderful book which, next to the Bible, has been most extensively circulated in the English language, _viz._, Bunyan's "Pilgrim's Progress," there is a scene which is most impressive. It represents to us Christian fleeing from the city of this world, with a large bundle upon his shoulders. He comes to a place somewhat elevated; upon that place stands a cross, and a little below there is a sepulcher, and as he comes up with the cross, the bundle looses from off his shoulders and rolls away, till it comes to the mouth of the sepulcher, where it rolls in and he sees it no more. How many as they have read or seen the picture of the quaint old story have wished that it might be so with them as it was with Christian, that the load which they are bearing might slip off their backs, leaving the heart light and spirit free. And there is no reason why it may not, provided they take it, like Christian, to the proper place. What is set forth in the allegory, that, according to St. Peter in the text, may be experienced in reality and in truth. God grant that with the Holy Spirit's aid we may acquire the art. Three thoughts are set before us: _I. That every child of man has a burden to bear_; _II. what he should do with it_; III. _why he should so dispose of it_.

A distinguished German preacher, speaking on the Gospel of this Sunday, remarked that man in this world has a solemn companion that follows him whithersoever he goeth. Like a shadow, it will cling to his footsteps, dogging his every movement and occupying his every moment. In the silence of the chamber it will steal through the keyhole, and when slumber is about to fall upon his weary eyelids, it will whisper rest-disturbing messages into his ear. No spot is too desolate, no mind immune against its perplexing assaults. The German calls the name of this dreary attendant "Sorge." Our text calls it "Care," meaning anxious care, solicitude, distracting fear. That, as stated, is the burden of every child of Adam. It may not externally appear so,--it may be hidden behind silken tapestry or marble apartments,--but it is there. People look at a king; they gaze upon a rich mansion, see its occupants, driving forth in an elegant equipage. They think, "What a favored lot is theirs!" They realize not the dark shadow of care sitting behind the coachman, and realize not what the poet expresses thus: "Uneasy lies the head that wears a crown." Nor can it be said that it has lessened. We have made mighty advancement; never was the world so rich in material things, never did we possess so many devices for lightening human toil and tasks, and yet due likely to the speed at which we have to move, the high pressure at which we have to live, the complexity of the social organism of which we form a part, it is a matter of fact that the man and the woman of to-day are getting more nervous and highly strung, less able to bear their burdens calmly and patiently. Worry, constant distraction, and disquietude are wearing out many people before their time. And what are they worrying about? What is the burden of their care? Various. With some it is the burden of ill health, bodily indisposition. That's an extremely heavy burden, one that takes the color out of the sky and the sweetness out of life, to spend most or a great deal of our time in bed or on a sofa,--no taste for food, a throbbing head, a laboring heart, constant and gnawing agony, nights often filled with sleeplessness and days with weariness. This is trying, indeed. With others it is business burdens. Rivalry is keen, competition acute, thousands are the things to harass and perplex and annoy the man of industry. The Lord, in the Gospel, mentions a whole array of burdens that rise from the question: "What shall we eat, what shall we drink, or wherewithal shall we be clothed?" Worldly sustenance, the apprehension of poverty, of future years, of loss of property, of health, of coming deaths and sorrow in the family, the changes and disasters that might come, the miscarrying of our plans, the possible ill success of our labors,--these things are the burdens that make men full of worrying cares.

And what can you do to rid yourself of this? There are those who would drown their worry. They take to the intoxicating cup. It's a miserable expedient, a ruin to body and soul; and oh! for the shame and remorse added to the load of ills. Others turn to the gay and glittering world, to some place and company where men and women are apparently happy. For a time the thing may work well. As the child of care goes up and down within the great dance-hall and through the illuminated gardens, where the merry voices of laughter and song ring out, and instruments are discoursing sweet music, it may seem wise to have disposed of the burden that way. But--what when the entertainment is over, and your wraps carefully labeled with your name are handed back to you? Then back come the old sorrows, perhaps with new ones added.--And one other expedient might we think of: Have some one bear the burden with you. There is good reason and sound sense in this. Men in trouble instinctively seek human sympathy; a sorrow shared is a sorrow lessened. Fortunate the person that has an ear and a heart to which he can apply for comfort and strength. But there also is danger. Friendship is an uncertain thing; it is often too delicate to bear much handling, it evaporates under pressure. Few are the friends that care, or are able to bear, the burdens of others; and again, there are friends who are not really such, who will betray your confidence, secretly rejoice over your ill fortune, and even use it to harm you. Beware of a man whose breath is in his nostrils.

So, then, we are shut up to one effective resource, and that is the course given in the text: "Casting all your cares upon Him." What does that mean? It means two things: In the first place, it means trust in God's providence. There is a Providence which has brought us into this world and is taking us through it. And it is for us to practically, not only theoretically, believe this. Theoretically, we may hold very correct views on the subject, but it is practically, in the application to the affairs and scenes of our own life, that we may fall short. And alas! that many of those who call themselves Christians do fall short. Else why these perplexing anxieties, this tormenting solicitude? If they believe in God, who has pledged that He will ever provide for them, and without whose permission not a hair of their head can fall, why do they yield to the same unbelieving fears as the worldling?

We Christians believe in an almighty Maker and Provider, that He has given us these bodies, our families and all. We furthermore believe that He knows what our wants really are, and we hold that it is in His power to supply our wants. Besides, He has pledged Himself by His almighty character to supply them. Surely, it is a great inconsistency and unbelief to find Christians showing the spirit of worldly carefulness, losing the comfort of trust in God amidst a host of distracting cares. If there is a word more expressive of Christian character than any other, it is this one, trust,--trust in God, trust in Jesus to save, in His Spirit to sanctify, in His providence to provide; trust amidst perplexity and mystery, for the future, the present, in life and in death,--in all things trust in God.

Yes, dear child of affliction and sorrow, God loves you. He has redeemed you by the blood of His own dear Son. He cares for you. He knows your ailments, and He would not permit His children to suffer anything to their hurt. Believe that. To give way to contrary feeling and expressions is to dishonor and provoke God. When a father knows that he can uphold a child in any threatening danger, he does not like to hear the continual expression of that child's fears and apprehensions. It vexes him. When we have chosen a pilot, he would be offended, were he to find us trembling as to the safety of the ship; he would throw up the helm, and tell us to guide for ourselves, since we had no confidence in His skill. It is doubting our heavenly Father's wisdom, it is distrusting His power and goodness, and contradicting His gracious powers and pledges to be overanxious. The thing is to look up to, and confide in Him: "God never does forsake in need the soul that trusts in Him indeed." And with this trust goes something else, and that something else is prayer.

"Be careful for nothing," says the Apostle in another place, "but in everything by prayer and supplication let your requests be known to God." Prayer: What is there to it? Nothing, if you have never tried it; and since ours is such a prayerless age, it is such an anxious age. Would they be cured of the evil, they must follow the Apostle's direction, so simple and yet so effective. Prayer is God's specific, His antidote, against care. In one of two ways God answers the request of every care-worn soul. Sometimes He takes away the thing that troubles it. Sometimes He still allows them to remain, but fills the soul itself with such grace and strength that it learns to smile at its old fears, and refuses to be fretted and worried any more. Try it, thou anxious, distracted, worried soul, go to the Lord, speak out in His ear whatsoever gives thee worry,--anxiety for worldly sustenance, illness, concern of family, solicitude for those who are at a distance, and how many moments of dejection you might save yourself. As an old commentator says: "Care cannot live in the presence of prayer; but prayer extinguisheth care as water extinguisheth fire."

To conclude, there will always be burdens, and anxieties will never fail, but we have God's instruction as to how to treat them. Let us commit to memory such a text as this. Let us in moments of gloom repeat it over and over again, and oh! how like Christian in "Pilgrim's Progress" anxious cares will roll off your shoulders; distrust, impatience, and fear will yield to holy hope, prayerful committal, humble and peaceful trust. God bless and impress His Word to that effect! Amen.

SIXTEENTH SUNDAY AFTER TRINITY.

In those days was Hezekiah sick unto death. And the Prophet
Isaiah, the son of Amoz, came to him, and said unto him, Thus
saith the Lord, Set thine house in order; for thou shalt die,
and not live. Then he turned his face to the wall, and prayed
unto the Lord, saying: I beseech Thee, O Lord, remember now how
I have walked before Thee in truth and with a perfect heart, and
have done that which is good in Thy sight. And Hezekiah wept
sore. And it came to pass, afore Isaiah was gone out into the
middle court, that the word of the Lord came to him, saying,
Turn again, and tell Hezekiah, the captain of my people, Thus
saith the Lord, the God of David, thy father, I have heard thy
prayer, I have seen thy tears: behold, I will heal thee; on the
third day thou shalt go up unto the house of the Lord. And I
will add unto thy days fifteen years.--_2 Kings 20, 1-6._

None reading the Gospel-lessons of these successive Sundays with an observing mind will have failed to discover that they treat of life's ills, its sufferings and sorrows. Last Sunday it was the matter of care, anxiety, worry concerning which our Lord gave us instruction; the Sunday before ten lepers--the picture of intense bodily affliction--appear upon the scene; and previous to that we heard of the deaf-mute and of the Good Samaritan administering his work of love, until in to-day's Scripture, as if the climax, we observe a young man, under circumstances the most pathetic, being carried out to his burial-place. Nor can we do more wisely than to follow the line of thought thus indicated, for which reason we have selected the foregoing text. May we, under God's blessing, learn its comforting and practical truths!

Three things would we note from the Scripture: _I. King Hezekiah's affliction_; _II. his recovery_; _III. what he gained from his experience_.

The verses before us tell us that just after the destruction of the army of Sennacherib, which had been laying siege to Jerusalem, King Hezekiah was prostrated with a dangerous malady, the result, most probably, of the fatigue and anxiety in connection with the defense of his capital. At first it would seem that he had little apprehension as to the issue of his illness, but when the Prophet Isaiah told him that his disease was mortal, and bade him set his house in order, his heart sank within him. He was yet a young man, possibly forty years, in the prime of life; he had just escaped a great peril; the Lord had given him a marvelous, yea, miraculous deliverance, from the hands of the Assyrian oppressor, and he was a good man, a pious king, who, more than any other since the time of David, was zealous for the honor of Jehovah among the people.

But now all these hopes were dashed to the ground; the cherished purpose of his heart frustrated, his life's work promptly cut short; and as he thought over these things, he turned his face toward the wall, and prayed to the Lord, and wept sore. He could not understand God's dealings with him. Why had he been delivered from the Assyrian king if he was thus and now to be removed? To what end had all his efforts in the interest of true religion been if he was to be cut down before they could be carried through? It was like the gardener plucking the flower before it was opened, like the builder destroying his own structure before it was finished. It was not Hezekiah's case alone; there have been and are many others since. It is an old problem and a constantly recurring problem: Why does God deal so, and why does He deal so with those who are His people?