Part 26

But let us come to the final question: By what power or remedy does Christian Science heal, or, rather, claim to heal? Answer: By denying the existence of matter, of sickness, of death, and by seeking to give the mind complete mastery. Just imagine it is not so! Prayer is employed, but Mrs. Eddy does not attach as much importance to that as some of her followers, and from what we have heard, such prayer is not the prayer of faith, for she has far erred from God and the faith. God certainly does not answer such vain and profane babbling of lips that speak falsehood and lies. The whole Christian Science is a blustering, high-strung delusion. St. Paul gives a true characterization of it 2 Thess. 2, 9: "It is after the working of Satan, with all power and signs and lying wonders and with all deceivableness of unrighteousness in them that perish."

God grant that we may "avoid profane and vain babblings and oppositions of science falsely so called." With our hearts firmly grounded in the simple truth as it is in Jesus, and laid down in the Volume before us, let us hold fast through God's grace what we have. It is the power, the only power, unto salvation. Amen.

NINTH SUNDAY AFTER TRINITY.

And He spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully. And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? And he said, This will I do: I will pull down my barns and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. But God said unto him, Thou fool! This night thy soul shall be required of thee; then whose shall those things be which thou hast provided? So is he that layeth up treasure for himself, and is not rich toward God.--_Luke 12, 16-21._

It is a serious matter to call any man a fool. It ought never to be done except when circumstances make it imperatively necessary. Christ, you know, employs very strong language in reference to this in the Sermon on the Mount when He says: "Whosoever shall say to his brother: Raca, shall be in danger of the council, but whoever shall say: Thou fool, shall be in danger of hell-fire." But we must bear in mind that our Lord does not condemn the expression "Thou fool" in itself, but rather the spirit in which it is spoken. He does not affirm that it is wrong to say that a fool is a fool, even to his face, but that it is intensely wrong to do so from a feeling of hatred, from spite; and so when God in the words just quoted says to the rich man, "Thou fool," He says so, not because He hated him, but because it was a fact, because He pitied His miserable condition, and because He wishes to deter others from following his example.

To deter others from following his example, by the guidance of God's Holy Spirit, is what we shall attempt to do in our pulpit instruction this morning. Permit me simply and briefly to direct your attention to two points in this striking parable, _I. That the rich man spoken of in this parable was in some respects a wise man_; _II. in some, and the chief respects, a foolish one_.

That this man was in some respects a wise man, of this we have sufficient evidence before us. In the first place, he was a rich man. It says: "The ground of a certain rich man brought forth plentifully." It is very often said that anybody can make money, that it requires no extraordinary powers to become rich, that those who have prospered in the world are more indebted to adventitious circumstances than to any merits of their own, and true it is that men without intelligence, without education, without genius, are sometimes, through a favorable combination of circumstances, enabled to accumulate a vast amount of wealth. Yet, as a rule, riches are acquired by those who work hard, who rise early and go to bed late, who devote themselves with untiring energy to the serious business of life. The great law is that "The hand of the diligent maketh rich." Success is a prize which can only be secured by those who diligently seek it. The very fact of this man being rich was in itself a strong proof of his prudence; for the two, riches and good common sense, stand, as a rule, connected.

Again, we are told that the land brought forth plentifully. What did that prove? Anything further than that the land was fertile? It proved that he was a skillful farmer, that he cultivated his land well, that he knew how to make the most of it. For while it is true that the abundance of the harvest depends on many circumstances over which man has no control, such as the refreshing dew, the genial rain, and the life-giving sunshine, so that after man has done his best it is God who must give the increase, we ought also to remember that God invariably observes the laws which He Himself has established: He never causes corn to grow where seed has not been sown; He never makes the uncultivated soil bring forth at the same rate as that which is properly tilled; the smiles of Providence and the help of God do not attend the indolent, and the careless and thoughtless. If a man would reap abundantly, he must sow abundantly, use the brains God has given him, and conform to God's laws; and so, when the land brings forth plentifully, it is a proof that it belongs to a skillful and prudent farmer.

And he was careful of his goods. He thought within himself: "What shall I do because I have no room where to bestow my fruits?" There was nothing wrong in this thinking, planning, and contriving. It would have been an unpardonable negligence on his part to let the corn rot in the fields for want of sufficient room to store it in, and it would have been hardly natural to expect him to distribute that for which he had no room among the poor. Doubtless it is the duty of those who are very prosperous to be also very liberal; according as they receive from God, so ought they contribute to God's institutions. But God nowhere commands them to give away _all_ they have to spare after supplying their own immediate wants. Men are perfectly justified in storing up for the future, in laying aside, and allowing to increase what they have no need of at the present. And it's the part of a thoughtful man who likes to make the most of his advantages and opportunities so to do.

Say what people, demagogues, and unprincipled orators may, and envy them as they do, those who increase wealth in an honest way have an unquestionable claim upon our respect. They are, as it were, the sinews of human society. Wealth is a mighty agent in the spread of civilization and good. Without wealth, railroads could not be constructed, ships could not be launched, towns, mansions, and harbors could not be built, most of the conveniences and comforts of civilized life could not be secured. Barbarous nations, you will find, are always poor. This man, from all accounts, did not acquire his riches by defrauding his neighbors or by wild and hazardous speculations, but in the exercise of a legitimate and respectable calling; he was entitled to it, he was deservedly respected. Nor did he--in this there was also a degree of wisdom--deny himself the comforts which his possessions were able to afford him. He was not a tight-fisted, miserly fellow who half starved through fear of spending his money, denying himself the things necessary to make life more enjoyable. Rather the man who, like him, says to himself, Take thine ease, eat, drink, and be merry, than the man who in possession of abundance of this world's goods denies himself its comforts.

So far, then, we have many favorable traits in his character, some of which we might do well to imitate. He was an industrious, skillful, contemplating, wide-awake person who, in a business, social way, stood well with all who knew him. But this only makes the remaining part of his conduct, which we shall now consider, all the more deplorable.

But God said unto him, "Thou fool." Why did God address him thus? Because, first, all his thoughts were centered upon himself. With him everything was _I_, _myself_, and _mine_. _My fruits_, _my goods_, says he, as if they were absolutely his own, as if he owed them entirely to his own skill and industry, and had a right to apply them to his own selfish ends.

The man with all his worldly wisdom--and he has many like himself--had not mastered one very essential and elementary truth, namely this, that nothing that we have, nothing that we are, comes from ourselves; if we possess anything, we have either inherited it or earned it. If we have inherited it, it is not we who gave life, energy, power to those who have bequeathed to us what we have. If we have earned it, it was not we who gave ourselves the active brain, the strong arm, and steady nerve that did the work. At the most we have improved, made the most of a gift. Our powers, moral and intellectual, physical and spiritual, come from the Author of our life; our life itself is a gift. "It is God who hath made us, and not we ourselves." We do not exist as of right, we exist on sufferance and as a matter of bounty. We are stewards, trustees. We hold what we hold on trust, as life-tenants, for an unseen Lord. The first thing this man ought to have done when he found that his lands were crowned with plenty was to bow down before the heavenly throne and say: "Father of all mercies, I thank Thee that Thou hast remembered Thine unworthy servant, and hast so bountifully prospered the labor of his hands." But no, he says not a word about God or to God; all he said was about himself and to himself. "My" fruits and "my" goods--is his language. And as he received them without thought or thanks to God, he also used them. It is this feature which our Lord emphasizes when he remarks: "So is he that layeth up treasure for himself, and is not rich toward God." Selfishness is the basest of all sins. It is the most repulsive, degraded, and degrading form of depravity, and to our shame it must be confessed that it is the peculiar fault of man. The whole constitution of nature is a standing protest against it. No created object exists for its own sake, or to serve its own ends; but everything contributes its share to the well-being of the rest of creation. Think of the sun, the most glorious of visible objects, how from day to day, from year to year, it lavishes its light upon the earth, giving life and beauty and freshness to the vegetable and animal kingdoms. Or think of the clouds, how with unwearied constancy they drink the waters of the ocean, not to retain them in their own bosoms, but to pour them down in plentiful showers, both on barren mountains and on fertile plains; or how this earth, after supplying generation after generation, is as productive as ever, and its mines inexhaustible. Everything, in fact, seems to teach the grand doctrine that it is better to give than to receive. Man alone, Heaven's chief recipient, forms the contrast. He is selfish, and herein consists his folly. Can we think of these things, and not blush at our own selfishness?

Again, his folly appears in this, that he provided only for the flesh, the least important part of his nature. 'Tis true, he talks about his soul, but only in such a way as if he hardly distinguished it from his body, and as if it ought to have been well satisfied with the things which his body only enjoyed. "And I will say to my soul," said he, "Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry." But God said to him, "Thou fool." He talked like a madman, like one beside himself, and hence he deserved the severest rebuke. For what is man? Not anything that he owns; not anything material that he can so handle as to make it serve his purpose; not even the bodily frame with which he will

## part company at death. Essentially, man is a spirit, enclosed in a

bodily frame. The soul is the man, and that soul calls for first and best consideration. The contrary course is folly.

It is quite proper for us to be careful of our bodies, to provide things suitable for our present condition; indeed, it is necessary to do so. Alas! that rational and heaven-born creatures should confine their attentions exclusively to, "What shall we eat, what shall we drink, and wherewithal shall we be clothed?" and utterly neglect their souls, feed their bodies sumptuously every day, and leave their souls to perish with hunger. Is this right? Is it reasonable to do this? Man has been created for a higher purpose, and his ambition ought to be higher than to find blessedness in eating, drinking, and sensual pleasures. These things cannot appease the cravings of his soul. Man needs God for his portion and Christ for his Savior; it is only as he believes the Gospel that true peace is his.

And, lastly, he provided only for _time_, the least important portion of his existence. What a glorious place this world would be, what a glorious time it would be eating, drinking, and being merry, according to the ideal of the flesh, if--well, if it were not for one thing. What is that? The summons quoted here in our text. "Thou fool, this night shall thy soul be required of thee." "Many years," the man had said. "This night," God said, and from that decree there was no appeal and is no exception. That awful truth is applicable to every one of woman born and just as uncertain. Look around you, my dear hearers, within the circuit of your own experience, and see if you do not recognize the picture in the parable--an indolent, indifferent epicureanism whispering to itself, "Soul, take thine ease; don't be alarmed, eat, drink, and be merry," broken in upon by the same message flashed from heaven coming in a railway accident, in a sinking steamer, by death in the hunting field, or the river's waves, or by the sudden stoppage of the heart's action. "Thou fool, this hour thy soul shall be required of thee,"--and how do you know whether the next summons may not mean you? Learn from this parable the terrible uncertainty of human affairs, and, above all, learn from it the lesson of wisdom, _viz._, to look forward to the future, to forecast as to how it will be with you when the scenes and pursuits of this busy world will have ended. There is a life beyond this. Be wise, then, and provide for it. How? To speak with our text: "By being rich towards God." Hear the Gospel. Believe that Jesus suffered and died for you, reconciled you with God and heaven. Become members of God's kingdom on earth, the Christian Church. Make diligent use of the means of grace, the Word and the Sacraments, and thus be prepared and blessed in time and for eternity. Amen.

TENTH SUNDAY AFTER TRINITY.

For as the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Christ. And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it.--_1 Cor. 12, 12 and 26._

There is, perhaps, nothing more remarkable, when you study the life of the Church at large and of each congregation individually, than the little interest which its members take in each other. In most cases the entire concern of the membership devolves on a few, or perhaps on the pastor alone; in many instances the amount of interest and sympathy which is shown to each other extends only to a formal, a very cool, social recognition; in some there is not even the interest which secures that. People go in and out of the same church-building, month after month, year after year, without as much as knowing, or caring to know the name of their fellow-member or worshiper. When difficulties arise and embarrassments, those who belong to the Christian Church feel no more liberty to call on a member of the Church for counsel or aid than they would on any other person; when disheartened and discouraged, in need of sympathy and a kind word, they have no reason to suppose that a single member of the Church sympathizes with them. And when living in the neglect of Christian duty, none of the members ever stop to administer an admonition or gentle rebuke to keep the backslider from a melancholy fall. In a word, people are left to take care of themselves very much alone; and this is the more remarkable when you consider the condition of those who largely make up the membership of a congregation like ours. Many of them are young and inexperienced in Christian life, gained from families where there is no religion, no kindred to help them on to God, rather, where they are exposed to influences that would draw them aside, and where every effort ought to be made to keep them in the fold.

The reflections, my beloved, and the constant cry, "What is the Church doing for its members? See how other organizations are helping each other, how they care for their constituents," have led me to propose for our consideration this morning: _What are the duties which the members of the Church owe to each other?_ We shall inquire _I. What the Christian Church is_, _II. note a few traits which ought to distinguish its members_. May God's Spirit make the sermon a profitable one.

First, what the Christian Church is. The Christian Church is an organization, a body, separate, different from all other organizations or bodies. It has a separate origin, a separate purpose. It has separate principles and law. As to its origin--the Church is divine. It is not a human institution. It is not a mere voluntary association, such as an Odd Fellows' Society, a Masonic Fraternity, a Mutual Improvement Club, an Insurance Company. None of these have in them any higher wisdom, authority, or goodness than human experience or contrivance has given them. It is different with the Church. God made the first Churches, and through them He made all other Churches. What the Church teaches in her creed is not from man, but from God. His revelation, the sacraments she administers, are divine institutions, God-appointed, and all the terms and the spiritual process by which people come to be part and parcel of the Church are directly from God. Men can no more make a Church than they can make a world. It is altogether a thing of God. Though human agencies are employed in its perpetuation, it is altogether of God.

This, it may be well to emphasize, is a point which does not enter into the practical consideration of men as it should. People come to church or stay away the same as they would go or stay away from a lecture on human science, politics, or travels. They forget that in the one case they are dealing with men and the things of men, in the other with God and the things of God. They listen to the preaching of the Word as they would listen to a candidate for political favor, except with a little more drowsiness and indifference. They forget that it is but man speaking in the one case, and that it is God, though by a man, speaking to them in the other. People all gaze more idly upon a baptism or an administration of the Lord's Supper than upon the shams and mockeries of a stage play, not reflecting that the one is mere empty buffoonery, whilst the other is a transaction upon which angels are gazing with reverence, and in which God is setting forth the precious riches of His almighty grace. They are great on praising their unions, clubs, lodges, fellowships, regarding them as the very connections for true fellowship, benefit, and improvement, and setting aside that organization without which the good that is in those connections would never have been. The little light with which those societies shine is only a borrowed light, reflecting feebly the spirit and principles of the Church which they largely despise. Beloved, these are no hasty utterances on my part. They are the words of deliberation and truth. There is a laxative goodishness, a weak religiousness spreading in our Churches that holds other organizations just as good as God's organization.

The fact is that the true and certain divinity, the God character of the Church, hardly enters any more into men's hearts. Let it be once rightly grasped and felt that the Church, as such, is a thing of God, that God's name and saving grace are linked with it, and that it is the channel, conservatory of heaven's truth and saving grace, by which alone men's souls are saved. Let those who profess to be Christians avoid any and every connection that holds teachings, rituals, prayers, and practices contrary to its teachings, prayers, and practices, and the Church would not be shorn so much of her strength and be so little thought of. If men are "brethren" in other connections besides the "brotherhood of Christ," which is the Church, hold with one hand to idolatry and with the other to Christianity, it need not be wondered that their zeal is a divided one, and, in most cases, the Church receives the smallest division.

The first general thought, then, is this: The Church is God's. Says the text, it is the body of Christ, distinct from all man-made associations, and so to be honored.