XXII.

S. Luke's Day.

Subject. Constancy.

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Text. 2 Tim. iv. 11. Only Luke is with me."

Illustrative Texts on the grace of perseverance. Ps. cxxv. 5; Prov. xvi. 17; S. Matt. xxiv. 13; S. Luke ix. 62; S. John viii. 31, xv. 4, 9; Rom. ii. 7; 1 Cor. xv. 58, xvi. 13; Gal. vi. 9; Philip. iii. 11-14, 16, iv. 1; Col. i. 23; ii. 5, 7; 1 Thess. i., iii. 8; 2 Thess. ii. 15-17; Heb. iii. 6, 12-14, x. 23—39, xii. 1-3, 15, 28; S. James i. 25; 1 S. John ii. 24-28; 2 S. John 8, 9. (Texts relative to S. Luke are found in the Outline. We may add 2 Cor. viii. 18, 19.)

Principal Word. Noúkas.

THE text briefly indicates what was the distinguishing grace of S. Luke-constancy. Though all faithful disciples are found persevering at the end, some have · fallen grievously. David and Solomon fell; the constancy of eleven Apostles was awfully shaken-of one of them, almost overthrown; S. Mark departed from the work. But of S. Luke no wavering is recorded. He stands before us an eminent instance of

constant perseverance. We find him with S. Paul in many of the most dangerous passages of his life-at Philippi, where the Apostle was imprisoned — at Cæsarea, where Agabus declared he would be bound

at Jerusalem—at Jerusalem itself, where S. Luke could not but know his own peril, when his friend and companion was to be in bonds. The prophecy came to pass-S. Paul was bound, and, on account of a conspiracy against his life, appealed to Cæsar, and was sent to Rome. In this dangerous voyage, S. Luke was still at his side, though it well might be expected to terminate in shipwreck or martyrdom. (Acts xvi -xxviii.) It resulted in the former. Yet S. Luke never left S. Paul's side, or his Master's cause. He was in the shipwreck, and accompanied him to Rome. S. Paul was there treated with unexpected mildness: (Acts xxviii. 16:) and here he was accompanied by s disciple named Demas. Col. iv. 14. Philem. 24. He was liberated by the Roman government, and probably travelled to extend the kingdom of GOD. During this time S. Luke and Demas were probably his compan ions. But on his return to Rome, a sifting persecution had broken out. It was the trial hour. Demas, and such as he, preferred worldly ease to CHRIST. S. Luke, and he only, remained with the imprisoned and doomed Apostle.

It might be thought that Demas was one of those whom we justly censure, while we are too prone to resemble them; who are impressed for a while by a sermon, a conversation, a sickness, a providential oc currence; but, as the feeling is selfish, and the love of CHRIST was not there, they fall back into vanity and sin. S. Matt. xiii. 20, 21. But no: Demas was a "fellow-labourer" with S. Paul. One who could at any time have been S. Paul's fellow-labourer, was not likely to be tempted by mere worldly vanity. Judas

believed that his LORD, sooner or later, would appear the most splendid monarch the world had ever seen; and that His immediate followers would enjoy worldly wealth in measureless profusion. This was motive enough for a worldly man to become a disciple. But Demas could have had no such motive-that delusion was

gone by-the last vapour of it had melted in the light of Pentecost-and all that was going on in the world indicated the true character of the Gospel service. The meaning of our LORD's words, S. Luke xxii. 36, was now clear. The Christian service was a warfare; victory was, doubtless, certain; but not on earth: there, all was defeat, disgrace, poverty, torture, death. Demas knew this; S. Paul was a prisoner when he attended him; and he could not but have learned from the Saint what had taken place, and what was to be expected. He had not counted the cost; but he must have counted some part of it. Mere worldly vanities, as riches, pleasures, honours, could scarcely have tempted him. He was not attracted by the allurements of the world, but repelled by the hardships of his service. He "loved this present world" in preferring present ease to immortal glory, if martyrdom was to be the condition. 'Enamoured of repose, of safety, and security, he preferred to live in luxury at home, rather than to endure suffering with me," says the Apostle, and share with me the extremities of present dangers.' He accuses him alone, not indeed wishing to accuse him, but to confirm us, that we should not be softened in dangers or labours (for that is the meaning of "having loved this present world");' and also desirous of attracting his disciple (Timothy) to

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him." (S. Chrysost. in 2 Tim. Homil. x. See Polyc. ad Philipp. ix.) He was of them whom our LORD called lovers of their own lives, S. John xii. 25. He could live for the SAVIOUR-not die for Him-He could bear His bonds-not His cross. But for this persecution, he would have lived and died, in all appearance, and in his own belief, in Christian faith. Yet only in appearance. The apostate disposition would have been there still. only wanting the occasion to call it forth. If his heart had been as S. Luke's, he and the Saint would have been found together at the last. 1 S. John ii. 19.

Here is the value of S. Luke's example to us. It shows us that to persevere to the end is never impos sible, and, therefore, ever indispensable. How shall we know whether this spirit is ours? Is it so, be cause we believe the Gospel, and conform to it outwardly are not ambitious, covetous, licentious, slanderers, devoted to worldly pursuits? might not as much be said of Demas? Rather, let us examine our hearts, whether, if persecution should return, we should be with him or with S. Luke; whether we should even go as far as Demas did, before he was afraid to advance further? It is a most serious ques tion; there is great room for self-deception. Apostles deceived themselves upon it. S. John xvi. 30-32. S. Matt. xxvi. 35, 56, 69-75. Mere feeling will not answer this question satisfactorily. There must be some external and objective evidence

I. That we do not love the world. The secret of Demas' fall is in that word, loved. It is thought that if we love CHRIST, this is enough—we cannot then love the world. And this is strictly true: only we sometimes

infer that we do not love the world from the supposed fact that we do love CHRIST. It is requisite sometimes to test our love for CHRIST by examining our disposition towards the things of the world. Hence the Apostle cautions us not only to set our affection on things above, but also not on things on the earth." (Col. iii. 2.) Our conduct under losses and trials will afford us some guidance in this inquiry-also our sacrifices, in daily and common things, of that which pleases us-of our own will or pleasure, be for CHRIST's sake.

II. That we do love CHRIST. It is obvious that we must love Him supremely, or we do not love Him at all. He can have no rival. As the Bridegroom of the Church, He is entitled to the full treasure of her affection. A mere cold acceptance of His truth is no more conjugal duty than the utterance of the spousal words at the Altar. Without love, both these are worse than mockeries. Our LORD has established a test, whereby we may infallibly determine whether we love Him: S. John xiv. 15. By rigidly examining our daily walk, as regards both active and passive obedience, we may see whether it is likely that we should obey in the extreme circumstances of S. Luke. S. Luke's perseverance, we may well believe, was nurtured and wrought out by the same principles and practices as S. Paul's. The Apostle's safeguard was that ever present love of CHRIST which made death an object of welcome. We think nothing of toilsome journeys, labours, or even sufferings, that may bring us to a beloved presence. So too S. Paul. Phil. iii. 7-16; Gal. ii. 20; Acts xx. 22-24. One thus feeling and acting would, least of