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LVII
THE HEAVENLY BANQUET

20th Sunday after Trinity.

S. Matt. xxii. 4.

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

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

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

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

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

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

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

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

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

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

God desires all men to be saved, He willeth not the death of a sinner.

"Christ," says S. Paul, "died for all,"—to reconcile all men to God.

He hung on the cross for all, to save all that will come to Him and be saved—He died "for us men, and our salvation."

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

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

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

LVIII
EXAMPLE

21st Sunday after Trinity.

S. John iv. 13.

"And himself believed, and his whole house."

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

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

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

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

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

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

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

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

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

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

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

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

LIX
THE PREACHER AND HIS HEARERS

22nd Sunday after Trinity.

S. Matthew xviii. 23.

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

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

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

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

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

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

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

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

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

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

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

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

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